was in type too early for a review of
Dellenbaugh's identification of Cibola with a more southeasterly
locality. His arguments bear some plausibility, but they are by no
means decisive.]

[Footnote 56: An exact translation by Winship of the copy of Castaneda
in the Lenox Library was published in the Fourteenth Annual Report of
the Bureau.]

[Footnote 57: "At evening the chiefs asked that notices be written for
them warning all white people to keep away from the mesa tomorrow, and
these were set up by the night patrols in cleft wands on all the
principal trails. At daybreak on the following morning the principal
trails leading from the four cardinal points were 'closed' by
sprinkling meal across them and laying on each a whitened elk horn.
Anawita told the observer that in former times if any reckless person
had the temerity to venture within this proscribed limit the Kwakwantu
inevitably put him to death by decapitation and dismemberment."
("Naacnaiya," _Journal of American Folk-lore_, vol. v, p. 201.) This
appears to be the same way in which the Awatobians "closed" the trail
to Tobar.]

[Footnote 58: When the Flute people approach Walpi, as is biennially
dramatized at the present time, "an assemblage of people there (at the
entrance to the village) meet them, and just back of a line of meal
drawn across the trail stood Winuta and Honyi," also two girls and a
boy. After these Flute people are challenged and sing their songs the
trail is opened, viz: "Alosaka drew the end of his _monkohu_ along the
line of meal, and Winuta rubbed off the remainder from the trail with
his foot." "Walpi Flute Observance," _Journal of American Folk-lore_,
vol. VII, p. 19.]

[Footnote 59: This custom of sprinkling the trail with sacred meal is
one of the most common in the Tusayan ritual. The gods approach and
leave the pueblos along such lines, and no doubt the Awatobians
regarded the horses of Espejo as supernatural beings and threw meal on
the trail before them with the same thought in mind that they now
sprinkle the trails with meal in all the great ceremonials in which
personators of the gods approach the villages.]

[Footnote 60: According to the reprint of 1891. In the reprint of 1810
it appears as "Ahuato." I would suggest that possibly the error in
giving the name of a pueblo to a chief may have arisen not from the
copyist or printer, but from inability of the Spaniards and Hopi to
understand each other. If you ask a Hopi In