604 EXPEDITION TO ARIZONA IN 1895 [eTH. ANN. 17 
arrived Tapolo declared that his people had become sorcerers (Chris- 
tians), and hence should all be destroyed. 
“Tt was then arranged that in four days large bands from all the 
other villages should prepare themselves, and assemble at a spring not 
far from Awatobi. A long while before this, when the Spaniards lived 
there, they had built a wall on the side of the village that needed pro- 
tection, and in this wall was a great, strong door. Tapolo proposed that 
the assailants should come before dawn, and he would be at this door 
ready to admit them, and under this compact he returned to his village. 
During the fourth night after this, as agreed upon, the various bands 
assembled at the deep gulch spring, and every man carried, besides his 
weapons, a cedar-bark torch and a bundle of greasewood. Just before 
dawn they moved silently up to the mesa summit, and, going directly 
to the east side of the village, they entered the gate, which opened as 
they approached. In one of the courts was a large kiva, and in it were 
a number of men engaged in sorcerer’s rites. The assailants at once 
made for the kiva, and plucking up the ladder, they stood around the 
hatchway, shooting arrows down among the entrapped occupants. In 
the numerous cooking pits fire had been maintained through the night 
for the preparation of food for a feast on the appointed morning, and 
from these they lighted their torches. Great numbers or these and the 
bundles of greasewood being set on fire, they were cast down the 
hatchway, and firewood from stacks upon the house terraces were also 
thrown into the kiva. The red peppers for which Awatobi was famous 
were hanging in thick clusters along the fronts of the houses, and 
these they crushed in their hands and flung upon the blazing fire in the 
kiva to further torment their burning occupants. After this, all who 
were capable of moving were compelled to travel or drag themselves 
until they came to the sand-hills of Mishontinovi, and there the final 
disposition of the prisoners was made. 
‘““My maternal ancestor had recognized a woman chief (Mamzrau 
monwi), and saved her at the place of massacre called Maski, and now 
he asked her whether she would be willing to initiate the woman of 
Walpi in the rites of the Mamzrau. She complied, and thus the obsery- 
ance of the ceremonial called the Mamzrduti came to Walpi. I can not 
tell how it came to the other villages. This Mamzrau-monwt had no 
children, and hence my maternal ancestor’s sister became chief, and 
her tiponi (badge of office) came to me. Some of the other Awatobi 
women knew how to bring rain, and such of them as were willing to 
teach their songs were spared and went to different villages. The 
Oraibi chief saved a man who knew how to cause peaches to grow, 
and that is why Oraibi has such an abundance of peaches now. The 
Mishoninovi chief saved a prisoner who knew how to make the sweet, 
small-ear corn grow, and that is why it is more abundant there than 
elsewhere. All the women who knew song prayers and were willing 
to teach them were spared, and no children were designedly killed, but 
were divided among the villages, most of them going to Mishoninovi. 
