Although there are several ceremonials which the Hopi claim are not performed at Zuñi, and conversely others performed at Zuñi which are not observed in Tusayan, there is a similarity, differing in details, between the Kóko and Katcina dances close enough to show their identity. The Hopi recognize this fact, and to prove it I need only mention that the Áñakatcina in 1891 was danced at Zuñi by some of the Hopi as a Kóko. I have already pointed out the identity of the masks, paraphernalia, and songs of the Kókokshi, performed by the Zuñians, and the Áñakatcina at Walpi. There is no doubt in my mind that they are the same, but I can not accept the dictum that what is observed in one is identical with what exists in the other. There are slight modifications which exist likewise in different Hopi villages, as will be seen by a comparison of my descriptions of the two. One marked difference is that several Kókokshi dances were performed in the summer I spent at Zuñi, and that this identical Katcina (the Áña) is performed but once each summer in any one Hopi village. [Illustration: PL. CXI. A. HOEN & CO., LITH. A POWAMU MASK.] [Illustration: FIG. 48—Symbolism of the helmet of Húmiskatcina (tablet removed).] The only other Kóko[122] dance which I know of from personal observation is the tablet dance, which is in many respects homologous with the Húmiskatcina. The symbolism of the mask and tablet, however, differs from the Húmis, and while in a speculative way I regard them the same we must await more research to prove them identical. The subject is still more complicated by the fact that the Hopi have a tablet mask with still a third symbolic character, which they call the Zuñi or Síohúmiskatcina. I think we need have no hesitation in supposing that the so-called Sío (Zuñi) Katcina, which I have elsewhere described, is a Zuñi celebration derived from that pueblo. I do not know whether it is ever performed there in the same way as at Walpi, since it has not been described by any of the students of the Zuñians. We have, however, as before mentioned, a partial description by Cushing of the Zuñi Shálako, and from his account we can gather a few of the main points of difference between it and the Síocálako performed at Walpi and described in the preceding pages. The Hopi, however, have a Cálako of their own. They distinguish it from the Síocálako, which they not only recognize as of Zuñi origin, but are also able to designate the family which brought it from the Zuñians. The name of the celebration and the use of Zuñi words in it both point to this conclusion.