The routes of migration can be traced by the ruins of the more or less temporary settlements which were constructed on the way. These ruins, too, give us a clue to origins. They are of two types, compounds and pueblos. “Compounds are clusters of houses (or their ruins) each arranged on a platform bounded by a surrounding wall ... while compact blocks or rooms, each without a surrounding wall, are clan houses,” or pueblos.[111] From the differences in architecture of these two forms of habitations, and still more from the differences in pottery in the village mounds, Fewkes deduces two sources of aboriginal immigration into the valley of the Little Colorado, with a resulting mixed culture. One stream of these home-seekers went westward down the San Juan; the other moved northward up the Salt.[112] The southern culture came later than that from the east, but was effectual over a wide area. Its northern boundary is near Hopi. Eastward it extended to Ácoma, which, says Fewkes, is “regarded as the Eastern limit of southern Gila influence, and marks one point on a line of demarcation of the dual influence which merged at Hopi and Zuñi.”[113] The careful research of one of the latest students of pueblo pottery, Dr. Leslie Spier, brings out the fact that migration records are but little more than suggestive indications of former inter-tribal relations. Simply to state the sequence of their occupation is to tell in the lowest terms of the migrations of their erstwhile occupants. If we know the history of the pottery art, though only in its barest outline, we know at once the time relations between the ruins. To illustrate, Spier found, in the ruins of the vicinity of modern Zuñi, two general types of pottery. Since the sherds of any particular ruin belonged to only one class he was able to establish the historical fact that the Hálona of Coronado was the present Zuñi, and that the settlement across the river, where are now the trading stores, had been abandoned long before that period.[114] The sequence of the many ruins near Zuñi bears the same relation to that pueblo that those of the Galisteo Basin do to Ácoma. There is, in fact, a Zuñi tradition that, shortly before Fray Marcos discovered Cíbola, its people had conquered some small Keres villages toward the south and southeast, had adopted some of the survivors and incorporated some of their ritual dances with its own, which are still performed. Was it from these that Zuñi sent colonists in 1699 to found—with other tribes—the new pueblo of Laguna?