A discussion of the second method, or representation by images and what they mean when used on Katcina altars, will bring out several points of interest. These images, commonly called idols,[14] occur on the Katcina altars of Oraibi and Miconinovi and represent the same conceptions as the symbols. The idol with the raincloud coronet is a representation of a corn-rain supernatural personage who has many names and appears in ceremonials both public and secret of many different priesthoods. In the ceremony called the Lalakontu she is either personated by women in the public dance or represented by images on the altar and is called Lakonemana (Lakone Maid). In the October ceremony, called Mamzrauti, she is likewise represented by the first and second methods,[15] and is called Mamzraumana.[16] The same is true of the Owakulti, still performed at Oraibi, although extinct at Walpi, where she is known as Owakulmana. During the dramatization in the Antelope kiva of the Snake Ceremonials at Walpi she is personated by a maid called the Tcuamana[17] (Snake Maid) and no effigy of her is employed in this archaic ceremony. The Flute Society represent her in their rites in both the first and second ways, with two girls in the public dance, and images on the altars in the secret observances, where she is called Lenyamana (Flute Maid).[18] In Palülükonti[19] she is personated by the first method, and is called Calakomana. The most elaborate images of this being, also called Calakomanas, are secular in character, and are used as dolls. All her different names, and some others which might be mentioned, are aliases, sacerdotal society names of the same mythological conception, which may more accurately be called Muiyinwu, the Germ Goddess, who is likewise associated with rain. The symbolism of images on the left side of the Katcina altars of Miconinovi and of Oraibi is highly conventionalized, but clearly enough developed to show that the images represent the same Rain-Germ Goddess who, in some ceremonials, is personified by a girl; in others by a similar image. This image is called the Rain-Germ (Corn)[20] Maid because in the most elaborate representations of her this bifid nature is strongly indicated by symbolism. Her idol on the Miconinovi Flute altar has four symbols of corn on the body, and bears three rain cloud tablets on the head. In numerous dolls[21] she has a symbol of an ear of corn on the forehead and an elaborate raincloud tablet with a rainbow on the head. The other idol, likewise known in various ceremonials by tutelary sacerdotal aliases, is the male cultus hero, the fructifying principle symbolized by lightning and personified according to the society, by such supernaturals as Cotokinungwu, Puukonhoya, Tcuatiyo, Lentiyo, and the like.