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After a while she recovered and Shotaye led her back to the outer room, where, after some time, she began to slumber from sheer exhaustion. Then the medicine-woman returned to the caves, taking with her every vestige of the conjuration. It was wise on her part, for as soon as Say awoke from feverish and anxious dreams, her first thought was about the dismal objects. Everything was quiet.

In the mean time, one of the boys had left the room. Shotaye was still eating when he returned in company with an elderly man of low stature, whose greeting was answered with the usual reply. This man cowered down among the rest, and listened with the closest attention to a long speech of the governor.

The Shkuy, on the other hand, was eager to develop matters; he had been secretly informed some time ago of what was known concerning the witchcraft proceedings of Shotaye, and he hated the woman more bitterly than any of his colleagues did; and as the charge was the preventing of rain-fall, it very directly affected his own functions, not more than those of the Hishtanyi, who is ex-officio rain-maker, but quite as much.

Shotaye had spent nearly the whole day on the mesa, had spent it profitably, and was so she fancied in complete security as regarded her ultimate designs.

Both felt that it was useless, that they must abide their time, avoid imprudent words and queries, conceal from each other their misgivings, and wait. More than eight days had elapsed since the one on which Shotaye had pledged her new friend, the Tehua warrior, to meet him at the homes of his tribe. She had not redeemed that pledge.

Shotaye, although near the forties, is for an Indian woman undoubtedly good-looking. No wonder some other women of the tribe are afraid of her. She is tall and well rounded, and her chest is of that fulnesss that develops at an early age in the women of the Pueblos.

I discovered that he goes to see her, and thus gets to the house of the woman of whom they say that she is Tyope's ear and eye, tongue and mouth. What do you say to that, sa tao?" Shotaye smiled. "Have you ever spoken to Mitsha?" "Never!" exclaimed Say. "How could I speak to one whose mother is a sand-viper, and whose father a carrion crow?" "Is that all?"

"Tema quio." The northern terminus of the streak he designated as Puye. Finally he made a mark across the middle of the line, saying very positively, "Uiye tha Shotaye Teanyi." These words he accompanied successively with the signs for the number two, for male Indian, and for the meeting of two persons. Nothing could be clearer.

This was rather an awkward invitation, for both men, like almost everybody else at the Rito, were afraid of the medicine-woman's private room. "Do bring them," Zashue begged. "Go! I will not come out any more," growled the voice within. "Shotaye, sister, bring me the feathers. I will give you a fine deerskin for them," implored the husband of Say. "What do you want them for?" "For the dance."

"I saw when Shotaye Koitza and Say Koitza, the daughter of our father the maseua," everybody now looked at the war-chief in astonishment, dismay, or sorrow; but he remained completely impassive, "who lives in the abodes of Tanyi hanutsh, caused the black corn to answer their questions. And there were owl's feathers along with the corn. It was night, and I could not hear what they said.