The five days which, as the tuyo had correctly inferred, would be spent by the people of the Tyuonyi in mourning and in warlike preparations, passed; and no messenger of peace came to the Tehuas. The Queres remained in perfect confidence that those whom they intended to surprise were in absolute ignorance of any evil intentions on their part. But when the night of the fifth day had shrouded the landscape in purple darkness, Tehua warriors began to stream down the slopes from the cliff and its cave-dwellings. The deepest silence was observed, instructions having been given beforehand, and the bands of armed men moved noiselessly forward. The plan was not to await the attack at home, but to advance into the more timbered country south of the barren mesa where the cliff rises, and to surprise the enemy on their approach. From reports of spies it was known that no Queres were as yet scouring the heights north of the Rito; and the Tehuas, moving swiftly, were able to place themselves in ambush in the rocky wilderness where, later on, their descendants built and inhabited the now ruined village of the Pueblo of the Bird. One half day's journey would bring the Queres easily to that point, where they certainly would not expect to be met by armed foes. There is water in the vicinity, and the ground is broken with pine groves. It could be foretold with reasonable certainty that the enemy would move in the direction of this place, for it is the straightest course, though not the easiest, from the Rito northward. In this region the Tehua hosts spread out, scouts preceding even as far as the Ziro kauash. The Queres might come, for everything was as ready as Shotaye's fondest hopes could have wished.
During these warlike preparations Shotaye found ample time and opportunity to become initiated into the life of her new home. The old interpreter proved a very useful guide, and she improved his willingness to talk and to advise. He informed her that Cayamo was free, and that as soon as the story of their meeting had become known among the people of the Puye, everybody began to look upon her as his future wife. Shortly before the beginning of the campaign, the time of his retirement expired; the ceremonies on the scalp matter had to be postponed on account of the all-important measures of war, and Cayamo was able to present himself to his future spouse in the natural colour of his skin and in his usual costume. Their meeting was not in the least sentimental. Both laughed aloud and joyfully; they exchanged gestures and signs plainly indicating their future duties and probable results. Those present laughed in token of approval and applause. At a hint from Teanyi's wife, Shotaye placed some corn-cakes before Cayamo. He ate a few morsels, the courtship formalities were fulfilled, and the bridegroom returned to his duty as a warrior.
The Tano had informed the woman that Cayamo belonged to the clan of the Sun. In return she communicated that the Water people were her kindred. What the Queres called Tzitz hanutsh the Tehuas named P'ho doa, and the members of the clan P'ho were therefore officially requested to take their new sister in charge. Some of the old men of the cluster came over to the dwellings of the Turquoise clan, where the wife of Teanyi lived. In their company came several women, who escorted Shotaye to her new quarters. On the way to the caves of P'ho doa one of the women lightly touched Shotaye's breast, then her own, and whispered,—
"Oyike P'ho."
It was her name, and Shotaye communicated her own in reply. The woman shook her head, whispering,—
"Nyo Shotaye, nyo Tema, 'not Shotaye, not Queres.' Tehua quio." Then she grasped her hand and breathed into Shotaye's ear,—
"Aua P'ho Quio."
Shotaye easily understood the meaning of this confidential communication. With her change of abode her name was to change also. Henceforth she was to be a Tehua woman, and Aua P'ho Quio was to be her name.
The Tano continued his visits as heretofore. He plied the woman with questions, sometimes of the most complex nature. His conduct in this respect was characteristic of the suspicious nature of the Indian generally. The leaders of the Tehuas mistrusted Shotaye still, notwithstanding her clear and positive talk; and they had instructed the Tano to keep her company and to probe her sincerity and veracity still further. But she was more than a match for all of them. She saw through the maze of the very confused and bewildering interrogatory, and her replies were such as to absolutely confirm the Tehuas in the good opinion they had conceived of her. Whatever the interpreter reported to the tuyo that was of any value to the military operations impending, was immediately communicated to the war-chief through a special runner, for that functionary was in the field already with his men.
Shotaye made use of her conversations with the Tano Indian to direct the attention of the Tehuas toward Tyope. She described him as the leading warrior and the most influential man on the Rito, as the pivot around which everything revolved and on whose life much would depend. But she was artful enough not to depict Tyope as a bad man, lest the Tehuas might infer her real purpose. She spoke of him as a man dangerous through his good qualities, and as a formidable adversary. In short her words produced such an effect that the governor himself came to interrogate her on the subject, and even caused the war-chief to return from the field on the fourth day, and had him visit Shotaye in company with the interpreter and secure a detailed and accurate description of this dangerous individual. Then they went to the medicine-man and consulted him about the propriety of taking Shotaye along into the field, that she might point out the great warrior who, so they had become convinced, must be killed at all hazards in order to insure success. On the evening of the sixth day, therefore, Shotaye wandered over to Tzirege in company with the commander himself.