FEWKES] THE CORN MAIDS 301 
called by that name and they have figures of corn painted on their 
bodies. Images of the same, highly elaborated into dolls, are known by 
the secular name, Calako (Corn) maids. These dolls have character- 
istic symbols on the cheeks, the same rain-cloud ornaments on the head, 
a figure of an ear of corn on the forehead, eyes of different color, 
and painted chins. A Calako-mana is the same as the eftigy of the Flute- 
maid on the Flute altars, only with another name. In the Ldlakonti 
she is called the Lakone-maid, and in the Mamezrduti the Mamzrdu- 
maid, indicative of the society on whose altars they stand, just as the 
Lenya-maid in the Lenya or Flute society. All are special names of 
the same personage, the Corn-maid, Mitiyinwu, the Mother of Germs. 
In the secret ceremonials of the Flute it is not practicable to have 
a personification of the Corn-maid standing for nine days and nights 
near the altar, and she is therefore represented by an effigy, which is 
the image spoken of. But it is not desirable that the uninitiated 
should see this image, consequently it is not brought out on the plaza 
in public ceremonials. For this reason, at that time the girls personify 
the Corn-maids. Hence the two maids in the Flute ceremonials repre- 
sent the same supernaturals as the images. They are the Corn-maids 
of legends, the Germ-girls, the Mothers of Germs, Miiiyinwu. If the 
Lenya-manas are the Corn-maids, then Tciia-mana, the Snake virgin, 
Lakone-mana, the Lakone virgin, and Mamzrdu-mana are the same. The 
girl in the Antelope dramatization is therefore a Corn-goddess. 
Let us see if the theory that the Tciia-mana and the Lenya-mana are 
Corn- goddesses is supported on other grounds. 
The Snake-maid in the dramatization! holds a bowl, stalks of corn, 
and bean vines; the Flute girls carry flat wooden slats, called corn 
pahos, on which corn is depicted. The chins of both are blackened, 
like the image of the Lakone-mana, Corn-maid. The entrance of the 
Flute girls intu the town on the ninth day of the Flute ceremony corre- 
sponds, according to legends, with the entrance of the Corn-maids. 
The Snake-maids whom Tiyo is reported to have brought from the 
underworld, personified by the Tciia-mana in the Antelope rites, wore 
clouds on her head, as do the images of the lute maids and the, girls 
who personate the Lakone-manu in the public dance. She brought all 
kinds of corn; so likewise the various others with whom she is identical. 
The so-called Snake-maid is, therefore, simply one of the Corn-maids, 
and the dramatization” in the Antelope kiva at Walpi is connected 
with her worship. 
In ancient ceremonies we may conjecture that the gods were personi- 
fied in the kivas by men or women dressed in an appropriate way and 
bearing prescribed symbols. In course of time, however, for practical 
or other reasons, images or symbolic pictures were substituted for 

1Journ. Amer. Eth. and Archol., Vol. 1v, pp. 69,76. The cornstalks and bean vines are carried in the 
bowl cailed the patne, q. v. 
2 Journ. Amer. Eth. and Archol., Vol. tv, pp. 76-81. 
