Other associations of the Ácoma tribe with the surrounding countryside are more definite. At Cebollita[127] the ruins are believed to be Spanish, but with an Indian origin. They belong to a series of ruins scattered at irregular intervals along an ancient trail of seventy miles leading from Ácoma to Zuñi in regular use in the seventeenth century. There are indications that it began to be used after Ácoma had been founded, or at least after the Ácoma tribe established itself in the vicinity,[128] a proof that there was regular communication between the pueblos to the far west and those more centrally located. This is the trail described by Hernando de Alvarado and Fray Juan de Padilla. As Castañeda does not mention that these men suffered from any lack of water, it seems certain that they passed no inhabited villages, but only a desert waste which the nomad raided at pleasure. From Ácoma onward, pueblos were seen at short distances from one another, thus requiring of the traveler more caution and a slower progress. [Illustration: ON THE OLD TRAIL TO ZUÑI _Bolton_] The Ácomas call Cebollita, Ka-uni-a, but strenuously deny all knowledge of its builders. This trail after passing Cebollita passes another “rancho,” Cebolla, and thence to the south of El Morro (Inscription Rock), and the headwaters of Zuñi River in an almost straight line to Zuñi hot springs, where is Ahacus or Háwikuh, which by some early students of the tradition was confused with one of the many ways of spelling the aboriginal name of Ácoma.[129] Bandelier examined an isolated cliff-house two miles due south of Ácoma, with walls of yellow clay in perfect condition. The rocks showed caves and partition walls, and there were rock-paintings and rude carvings on large detached blocks not far from the ruins. The Indians denied all knowledge of them save that they were older than their ancestors, but a boy guide told Bandelier that the painting was the work of the Koshare (delight-makers) of Ácoma. Here they also found plume-sticks, which showed it to be a sacrificial place in actual use.[130] Fewkes[131] believes that in the early migrations there was some close relation between the ancestors of the tribes now at Hopi, who are Shoshonean, and those at Ácoma, who are Keresan, and who do not to-day acknowledge such a connection, since they speak two different languages.