Early chroniclers mention the “salt-kernels” of the Cíbolans, and Cushing found “a trail brokenly traceable for hundreds of miles from the cliff-town to the inexhaustible Lake of Salt in central New Mexico.” This salt is superior to any other found in the Southwest and commanded such a price that Cushing found it often adulterated with other varieties. He goes on to say that the influence of such a salt supply upon the movements of large tribes is not confined to those of America, for “all the great historic trade-routes across Asia were first established along salt trails.”—_Thirteenth Annual Report_, Bureau of Ethnology and Anthropology, pp. 352-355. _Shrine of Salt Woman._ Near, or in, the Grand Cañon, Cárdenas in 1540 used the same trail which the Hopi use to-day when they visit the Havasupai in Cataract Cañon, or part of the old route of the Hopi to get salt. The trail apparently crosses the Little Colorado not far from Moenkopi trail at Tanner Crossing, a few miles below Black Falls. Before gathering the salt, which hung from the cliffs in “icicles,” the Hopi laid one prayer-stick before the image of the salt goddess and the other before the god of war. The gatherer must be suspended over the edge of the cliff by ropes to reach the icicles.—CUSHING, Bureau of Ethnology and Anthropology, Vol. VIII, pp. 352-358. _Salt Place_ (Zuñi Salt Lake) belongs to the Parrot clan. The substance of a folk-tale collected by Dr. Boas explaining how this happened is given in “Laguna Genealogies.” When Salt Woman and the Twin War Gods were on their wanderings they were hospitably entertained by the Parrot people, when everyone else had refused them admittance. Going farther southward, Salt Woman met Zuñi Parrot people, to whom she gave her house; but Laguna informants assert that until her people showed them how, neither Hopi nor Zuñi folk were able to get the salt out of the Place. The journey to Salt Place is made in September, and in company with collectors from Ácoma, a rare case of inter-pueblo coöperation. Parrot men lead the expedition, while those of the clan who remain at home are praying in their house. The salt-collector desires to get omens at the Place; hence he must offer prayer-sticks and then pray. Before putting the sticks and cigarettes and shell-meal into the water, he must rub himself with salt. Having taken off his clothes, and standing in the water, he feels for the salt with his feet and treads it out; then gathers it with his hands, using neither pick nor shovel. If you are to have good harvests of wheat or watermelon, or if you are going to kill a deer, you will see in the water the wheat or watermelon or deer. If you are going to die you will see yourself lying dead there. Besides the salt, medicine-water is brought back from Salt Place. On the return journey, the accompanying war captain sends forward one day before arrival a messenger to procure two donkeys from the Parrot people. As