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This narrative of Fray Marcos is taken, in the main, from George Parker Winship's introduction to his translation of Castaneda's narrative, published in the fourteenth annual report of the United States Bureau of Ethnology. This friar was born in Nice, then a part of Savoy, and he came to America about the year 1531.
In Castañeda's account of Tobar's visit we find that the latter with his command entered Tusayan so secretly that their presence was unknown to the inhabitants, and they traversed a cultivated plain without being seen, so that, we are told, they approached the village near enough to hear the voices of the Indians without being discovered.
But I recalled that Don Juan often acted absurd, funny, and irreverent. He did so to balance the utter seriousness of The Path, as well as to shake up Castaneda's pre-conceived notions of what it meant to be a seeker. "Besides," I thought, quoting Atmananda, "who says spirituality can't be fun?" The following week, I wondered if Chinmoy would accept me as his disciple.
From the cover of the book peered a menacing and surreal painting of a crow. "But a crow isn't always a crow," said Jim softly, paraphrasing Don Juan as he stirred the seeds. "Sometimes it's a powerful sorcerer in disguise." Intrigued by the paradox of the crow, I plowed through The Teachings of Don Juan and through Castaneda's A Separate Reality and Journey To Ixtlan.
The long distance travelled, according to Castaneda's narrative, was totally unnecessary to bring the Spaniards to the banks of the river. Twenty days' journey, through a desert region, away from Tusayan in the direction of the Colorado River, would have brought them as far down as Yuma or Mohave. But at these points there is no canyon.
From Castañeda's narrative of the Coronado expedition it appears that in the middle of the sixteenth century the eastern pueblos had both square and round estufas or kivas, and that these kivas belonged to the men while the rooms of the pueblo were in the possession of the women.
A sharp passage of arms followed between Bañez and Luis de Leon, and, after some exchange of argument, Bañez professed to be satisfied with Castañeda's thesis, and therefore with Luis de Leon's explanations.
We still tried to absorb as much spiritual light as we could. Then, he might end with a quote from the teachings of Lao Tzu, Castaneda's Don Juan, or Christ. At the next Centre meeting, Rama might announce that everything had changed and that we were in an extremely poor state of consciousness.
I have regarded as conclusive Bandelier's argument that Cibola comprised the group of pueblos inhabited by the Zuñi in the sixteenth century. Regarding this as proven, Tusayan corresponds with the Hopi villages, of which Awatobi was one of the largest. It lies in the same direction and about the same distance from Zuñi as stated in Castañeda's narrative.
Juan Jaramillo's account speaks of "Tucayan" as a province composed of seven towns, and states that the houses are terraced. Castañeda's account, which is the most detailed, is that on which I have relied in my identification of Awatobi as the first Hopi pueblo seen by the Spaniards.
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