While the different pueblos of Tusayan were not specially mentioned until forty years after they were first visited, the name Awatobi is readily recognized in the account of Espejo in 1583, where it is called Aguato,[50] which appears as Zaguato and Ahuato in Hakluyt.[51] In the time of Oñate (1598) the same name is written Aguatuybá.[52] Vetancurt,[53] about 1680, mentions the pueblo under the names Aguatobi and Ahuatobi, and in 1692, or twelve years after the great rebellion, Vargas visited "San Bernardo de Aguatuvi," ten leagues from Zuñi. The name appears on maps up to the middle of the eighteenth century, several years after its destruction. In more modern times various older spellings have been adopted or new ones introduced. Among these may be mentioned: AGUATUVÍ. Buschmann, Neu-Mexico, 231, 1858. AGUATUYA. Bandelier in Journal of American Ethnology and Archæology, III, 85, 1892 (misquoting Oñate). AGUITOBI. Bandelier in Archæological Institute Papers, Am. series, III, pt. 1, 115, 1890. AHUATU. Bandelier, ibid., 115, 135. AHUATUYBA. Bandelier, ibid., 109. AH-WAT-TENNA. Bourke, Snake Dance of the Moquis of Arizona, 195, 1884 (so called by a Tusayan Indian). AQUATASI. Walch, Charte America, 1805. AQUATUBI. Davis, Spanish Conquest of New Mexico, 368, 1869. ATABI-HOGANDI. Bourke, op. cit., 84, 1884 (Navaho name). AUA-TU-UI. Bandelier in Archæological Institute Papers, op. cit., IV, pt. 2, 368, 1892. A-WA-TE-U. Cushing in Atlantic Monthly, 367, September, 1882. AWATÚBI. Bourke, op. cit., 91, 1884. Á WAT U I. Cushing in Fourth Report Bureau of Ethnology, 493, 1886 (or Aguatóbi). ZAGNATO. Brackenridge, Early Spanish Discoveries, 19, 1857 (misprint of Hakluyt's Zaguato). ZAGUATE. Prince, New Mexico, 34, 1883 (misquoting Hakluyt). ZUGUATO. Hinton, Handbook to Arizona, 388, 1878 (misquoting Hakluyt). The Navaho name of the ruin, as is well known, is Talla-hogan, ordinarily translated "Singing-house," and generally interpreted to refer to the mass said by the padres in the ancient church. It is probable, however, that kivas were used as chambers where songs were sung in ceremonials prior to the introduction of Christianity. Therefore why Awatobi should preeminently be designated as the "Singing-house" is not quite apparent. The name of the mission, San Bernardino,[54] or San Bernardo, refers to its patron saint, and was first applied by Porras in honor of the natal day of this saint, on which day, in 1629, he and his companions arrived in Tusayan. HISTORICAL KNOWLEDGE OF AWATOBI