All the Hopi priests say that the Siotü (Zuñis) have no knowledge of the Tcütcübwimi (Snake-Antelope mysteries). The same chiefs likewise claim that the Zuñis have no Mamzraúti, Lálakoñti,[118] Wüwütcímti, and no societies corresponding to the Tátaukyamû, Áaltû, or Kwákwantû. Although they may not reproduce some of these ceremonials in the form celebrated by the Hopi, it is not clear to me that some of those which they observe may not be differentiations of the same ceremony, as I have shown in my accounts of the women’s dances.[119] There is a marked similarity in many of the myths, which would seem to imply resemblances in ritualistic dramatizations of the same. It is possible to verify historical data and legendary history by a study of the same ceremony. For instance, the five oldest Tusayan pueblos of which we have accounts in the earliest records are Awatobi, Walpi, Micoñinovi, Cuñopavi, and Oraibi.[120] Awatobi was destroyed in 1700, so that but four original communities of the time of Vargas still remain. It is in these four and at Cipaulovi that the Snake ceremony is still celebrated, and Sitcomovi and Hano are ascribed by Hopi legends to a much later time than the first appearance of the Spaniards; their names do not appear in the early descriptions of the province. It is a mistaken idea, and one which has led to many misconceptions, to suppose that what is true of one group of pueblos is true of all. While in a general way the mythology and ritual of all may be said to have general resemblances, there is far from an identity between the ceremonials, for instance, of the Hopi and the Zuñi, or those of the Rio Grande pueblos and Tusayan. It is not a question of knowing all by an intimate knowledge of one; but each branch, even individual pueblos, must be investigated separately before by comparative knowledge we can obtain an adequate conception of the character of the pueblo type of mythology and ritual. Moreover, there is evidence that this difference existed in ancient times, and while the differentiation of the manners and customs of different pueblos may have been less rapid in the past than today they were far from being identical. It does not follow, except in certain limits, that the most primitive pueblos today show in their survivals a better picture of the character of life in another pueblo than the existing state of things in the latter. To reconstruct the probable character of the ancient culture we must trace similarities by comparative studies.