FEWKES] THE CLANS OF AWATOBIL 611 
Awatobi, and in the ruins was found a fine arrowshaft polisher on 
which was an incised drawing of a bow and an arrow, suggesting that 
the owner was a member of the Bow phratry. Saliko, the chief of the 
woman’s society known as the Mamzrautt, insists that this priesthood 
was strong in the fated pueblo, and that a knowledge of its mysteries 
was brought to Walpi by one of the women who was saved. 
It is claimed by the folklorists of the Tataukyamt, a priesthood 
which controls the New-fire ceremonies at Walpi, and is prominent in 
the Soyaluna, or the rites of the winter solstice, that the Piba or 
Tobacco phratry brought the fetishes of that society to Walpi, and 
there are many obscurely known resemblances between the Mamzrauti 
and the Wiiwiitcimti celebrations in Walpi which appear to support 
that claim. The Piba phratry is likewise said to have come to Walpi 
comparatively late in the history of the village, which fact points the 
same way. 
Undoubtedly Awatobi received additions to its population from the 
south when the pueblos on the Little Colorado were abandoned, and 
there are obscure legends which support that belief; but the largest 
numbers were recruited from the pueblos in the eastern section of the 
country.! 
THE KIVAS OF AWATOBI 
A pueblo of the size of Awatobi, with so many evidences of long 
occupancy, would no doubt have several ceremonial chambers or 
kivas, but as yet no one has definitely indicated their positions. I 
have already called attention to evidences that if they existed they 
were probably to be looked for in the open court east of the western 
mounds and in the space north of the mission. In all the inhabited 
Tusayan pueblos the kivas are separated from the house clusters 
and are surrounded by courts or dance plazas. No open spaces 
existed in the main or western mounds of Awatobi, and there was 
no place there for kivas unless the pueblo was exceptional in having 
such structures built among the dwellings, as at Zuni. A tradition has 
survived that Awatobi had regular kivas, partially subterranean, of 
rectangular shape, and that they were situated in open courts. This 
would indicate that the space east of the oldest part of the ruin may 
have been the sites of these chambers. The old priests whom I have 
consulted in regard to the probable positions of Awatobi kivas have 
invariably pointed out the mounds north of the mission walls in the 
eastern section of the ruin as the location of the kivas, and in 1892 I 
proved to my satisfaction that these directions were correct. 
There is no reason to suppose that the kiva was a necessity in the 
ancient performance of the Tusayan ritual, and there are still performed 
many ceremonials as secret and as sacred as any others which occur 
in rooms used as dwellings or for the storage of corn. Thus, the Flute 
'The only Awatobi name I know is that of a chief, Tapolo, which is not borne by any Hopi of my 
acquaintance (see page 603). 
