FEWKES] IMPORTANCE OF AWATOBI AND SIKYATKI 591 
the ancestors of Sikyatki, and Kiutiel of certain Zuni people akin to 
the Hopi. Both of the ruins mentioned differ in their architectural 
features from characteristic prehistoric Tusayan ruins, for they are cir- 
cular in form, as are many of the ruins in the middle zone of the pueblo 
area. With these exceptions there are no circular ruins within the area 
over which the Hopi lay claim, and it is probable that the accolents of 
Kintiel were more Zuni than Hopi in kinship. 
Many ruins north of Oraibi and in the neighborhood of the farming 
village of Moenkopi are attributed to the Hopi by their traditionists. 
The ruins about Kishyuba, connected with the Kachina people, also 
belong to Tusayan. These and many others doubtless offer most impor- 
tant contributions to an exact knowledge of the prehistoric migrations 
of this most interesting people. 
Among the many Tusayan ruins which offer good facilities for arche- 
ological work, the two which I chose for that purpose are Awatobi 
and Sikyatki. My reasons for this choice may briefly be stated. 
Awatobi is a historic pueblo of the Hopi, which was more or less 
under Spanish influence between the years 1540 and 1700. When 
properly investigated, in the light of archeology, it ought to present a 
good picture of Tusayan life before the beginning of the modifications 
which appear in the modern villages of that isolated province. While 
I expected to find evidences of Spanish occupancy, I also sought facts 
bearing on the character of Tusayan life in the seventeenth century. 
Sikyatki, however, showed us the character of Tusayan life in the 
fifteenth century, or the unmodified aboriginal pueblo culture of this 
section of the Southwest. Here we expected to find Hopi culture 
unmodified by Spanish influence. 
The three pueblos of Sikyatki, Awatobi, and Walpi, when properly 
studied, will show the condition of pueblo culture in three centuries— 
in Sikyatki, pure, unmodified pueblo culture; in Awatobi, pueblo life 
as slightly modified by the Spaniards, and in Walpi, those changes 
resulting from the advent of Americans superadded. While special 
attention has thus far been given by ethnologists mainly to the last- 
mentioned pueblo, a study of the ruins of the other two villages is of 
great value in showing how the modern life developed and what part 
of it is due to foreign influence. 
A knowledge of the inner life of the inhabitants of Tusayan as it 
exists today is a necessary prerequisite to the interpretation of the 
ancient culture of that province; but we must always bear in mind the 
evolution of society and the influences of foreign origin which have 
been exerted on it. Many, possibly the majority, of modern customs 
at Walpi are inherited, but others are incorporated and still others, of 
ancient date, have become extinct. 
As much stress is laid in this memoir on the claim that objects from 
Sikyatki indicate a culture uninfluenced by the Spaniards, it is well to 
present the evidence on which this assertion is based. 
