476 ANNUAL REPORT SMITHSONIAN INSTITUTION, 1926 
although the latter image has the characteristic cone on the head 
which is not present in the Miconinovi image. The evidence 
would thus favor the conclusion that the right hand figurine of 
the Miconinovi altar represents Puukonhoya rather than Coto- 
kinungwu, and as far as known Oraibi is the sole pueblo which has 
an idol of Cotokinungwu on the flute altars, of which those of four 
pueblos are known."? 
A comparative study of the symbolism, simple and elaborate, of 
the Katcina altars leads me to the conclusion that the most compli- 
cated altar, that at Oraibi, is the result simply of elaboration of the 
less developed altars, of the introduction of new elements. Analysis 
reduces this composite symbolism to rain clouds, fertilization, growth, 
ep? 
psigtier Poo 
Fic. 2.—Miconinovi Niman Katcina altar 
and maturity of corn, the elements which dominate the whole Hopi 
ritual. 
A somewhat more detailed statement of this point is perhaps 
desirable. In the Hopi ritual three methods of representing super- 
natural personages are adopted. First, personifications by men, 
women, and children. Second, representations by images or idols. 
Third, representations by pictures, conventionalized objects, or 
symbols. These three methods may coexist; they are interchange- 
able, and may be phylogenetically connected in the development of 
rituals. In the public ceremonials the first method is almost invari- 
2 Journ. Amer. Folk-Lore, Vol. VIII, No. XXXI. The conical prolongation of the head 
is also found in many figurines and images and while the similarity of symbolism would 
lead to the belief that the two supernaturals are identical, the presence of two similar 
images on an altar indicates that they are distinct. 
