The traditional clans which inhabited Awatobi were the Awata (Bow), Honani (Badger), Piba (Tobacco), and Buli (Butterfly). The Bow people appear to have been the most important of these, since their name was applied to the village. Their totemic signatures, in pictographic form, may still be seen on the sides of the cliff under 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 Mamzrautû, 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 Tataukyamû, a priesthood which, controls the New-fire ceremonies at Walpi, and is prominent in the Soyaluña, 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 Wüwütcimti 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.[74] 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 Zuñi. 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.