FEWKES] EARLY SPANISH NAMES OF AWATOBI 599 
The people, considering their poverty, were generous, and gave 
Espejo “hand towels with tassels” at the corners. These were prob- 
ably dance kilts and ceremonial blankets, which then, as now, the 
Hopi made of cotton. 
The pueblo, called “Aguato” in the account of that visit, was with- 
out doubt Awatobi. The name Aguatuyba, mentioned by Onate, is 
also doubtless the same, although, as pointed out to me by Mr Hodge, 
“through an error probably of the copyist or printer, the name 
Aguatuyba is inadvertently given by Onate among his list of Hopi 
chiefs, while Esperiez is mentioned among the pueblos.” In Onate’s list 
we recognize Oraibi in ‘“ Naybi,” and Shunopovi in “ Xumupami” and 
“Comupavi,” the most westerly town of the Middle Mesa. ‘*Cuanrabi” 
and “ Esperiez” are not recognizable as pueblos. 
Espejo, therefore, appears to have been the first to mention Awatobi 
as ‘“‘Aguato,” which is metamorphosed in Hakluyt into ‘“ Zaguato or 
Ahuzto,” ' although evidently Onate’s ““Aguatuyba” was intended as 
a name of a pueblo. 
I have not been able to determine satisfactorily the date of the 
erection of the mission building of San Bernardino at Awatobi, but 
the name is mentioned as early as 1629. In that year three friars 
went to Tusayan and began active efforts to convert the Hopi.’ 
It is recorded* that Padre Porras, with Andres Gutierrez, Cristoval 
de la Concepcion, and ten soldiers, arrived in Tusayan, “dia del glorioso 
San Bernardo (que és el apellido que aora tiene aquel pueblo),” which 
leaves no doubt why the mission at Awatobi was so named. Although 
an apostate Indian had spread the report, previously to the advent of 
these priests in Tusayan, that the Spaniards were coming among them 
to burn their pueblos, rob their homes, and devour‘ their children, the 
zealous missionaries in 1629 converted many of the chiefs and bap- 
tized their children. The cacique, Don Augustin, who appears to have 
been baptized at Awatobi, apparently lived in Walpi or at the Middle 
Mesa, and returning to his pueblo, prepared the way for a continuation 
of the apostolic work in the villages of the other mesas. 
But the missionary labors of Porras came to an untimely end. It is 
written that by 1633 he had made great progress in converting the 
Hopi, but in that year, probably at Awatobi, he was poisoned. Of 
the fate of his two companions and the success of their work little is 
known, but it is recorded that the succession of padres was not broken 
that possibly the error in giving the name of a pueblo to a chief may have arisen not from the copyist 
or printer, but from inability of the Spaniards and Hopi to understand each other. Ifyou ask a Hopi 
Indian his name, nine times out of ten he will not tell you, and an interlocutor for a party of natives 
will almost invariably name the pueblos from which his comrades came. 
“This was possibly the expedition which P. Fr. Antonio (Alonzo?) made among the Hopi in 1628; 
however that may be, there is good evidence that Porras, after many difficulties, baptized several 
chiefs in 1629. 
3 Segunda Relacion dela grandiosa conversion qve ha avido en el Nvevo Mexico. Embiada por el Padre 
Esteva de Perea, ete, 1633. 
4 An earlier rumor was that the horses were anthropophagous. 
