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For many years after its destruction the name of Awatobi was still retained on maps including the Tusayan province, and there exist several published references to the place as if still inhabited; but these appear to be compilations, as no traveler visited the site subsequently to 1700.
Northward from that famous crater-like depression in the Verde region, the so-called Montezuma Well on Beaver creek, one of the affluents of the Rio Verde, little archeological exploration had been attempted. There was, in other words, a break in the almost continuous series of ruins from Tusayan as far south as the Gila.
It has been already stated that the archeologic affinities of this region are northern and do not conform to any type now found in the south; and it is known that some of the Tusayan gentes the water people came from the south.
At a still later period the same motive, considerably emphasized perhaps, compelled a further removal to even more difficult sites. The Tusayan villages at the time of the Spanish discovery were located on the foothills of the mesas, and many pueblo villages at that period occupied similar sites.
Among these the tadpole occupies a foremost position. The figures of this batrachian are very simple, and are among the most common of those used on ceremonial paraphernalia in Tusayan at the present time. In none of these is anything more than a globular head and a zigzag tail represented, and, as in nature, these are colored black.
The circular kiva exists in neither the modern Hopi nor the Zuñi pueblos, and it has not been found in adjacent Tusayan ruins; therefore, if these habitations were profoundly influenced by settlers from the north, it is strange that such a radical change in the form of this room resulted.
From the scanty data I have been able to collect from historical and legendary sources, it seems probable that Awatobi was always more affected by the padres than were the other Tusayan pueblos. This was the village which was said to have been "converted" by Padre Porras, whose work, after his death by poison in 1633, was no doubt continued by his associates and successors.
Among the Zuni, as among the tribes of Tusayan, the form of government which prevails throughout the North American tribes is well illustrated. Kinship is the tie by which the members of the tribe are bound together as a common body of people. Each tribe is divided into a series of clans, and a clan is a group of people that reckon kinship through the family line.
The first notice of this region is derived from the report of Espejo, who visited some “mines” north and east of the present site of Prescott early in 1583; in 1598 Farfan and Quesada of Oñate’s expedition visited probably the same locality from Tusayan, and in 1604 Oñate crossed the country a little way north of the present Prescott, in one of his journeys in search of mineral wealth.
Although the figures are partly obliterated, it can easily be deciphered that the latter figure wears a garment similar to the kwaca or dark-blue blanket for which Tusayan is still famous, and that this blanket was bound by a girdle, the ends of which hang from the woman's left hip.
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