MINDELEFF. } TRADITIONS—HANO. 35 
The date of this last feudal atrocity can be made out with some degree 
of exactness, because in 1692, Don Diego Vargas with a military force 
visited Tusayan and mentions Awatubi as a populous village at which 
he made some halt. The Hano (Tewa) claim that they have lived in 
Tusayan for five or six generations, and that when they arrived there 
was no Awatubi in existence; hence it must have been destroyed not 
long after the close of the seventeenth century. 
Since the destruction of Awatubi only one other serious affray has 
oceurred between the villages; that was between Oraibi and Walpi. 
Jt appears that after the Oraibi withdrew their colonies from the south 
and west they took possession of all the unoccupied planting grounds to 
the east of the village, and kept reaching eastward till they encroached 
upon some land claimed by the Walpi. This gave rise to intermittent 
warfare in the outlying fields, and whenever the contending villagers 
met a broil ensued, until the strife culminated in an attack upon Walpi. 
The Oraibi chose a day when the Walpi men were all in the field on the 
east side of the mesa, but the Walpi say that their women and dogs 
held the Oraibi at bay until the men came to the rescue. A severe bat- 
tle was fought at the foot of the mesa, in which the Oraibi were routed 
and pursued across the Middle Mesa, where an Oraibi chief turned and 
implored the Walpi to desist. A conciliation was effected there, and 
harmonious relations have ever since existed between them. Until 
within a few years ago the spot where they stayed pursuit was marked 
by a stone, on which a shield and a dog were depicted, but it was a source 
of irritation to the Oraibi and it was removed by some of the Walpi. 
In the early part of the eighteenth century the Ute from the north, 
and the Apache from the south made most disastrous inroads upon the 
villages, in which Walpi especially suffered. The Navajo, who then 
lived upon their eastern border, also suffered severely from the same 
bands, but the Navajo and the Tusayan were not on the best terms and 
never made any alliance for a common defense against these invaders. 
Hano was peopled by a different linguistic stock from that of the other 
villages—a stock which belongs to the Rio Grande group. According 
to Polaka, the son of the principal chief, and himself an enterprising 
trader who has made many journeys to distant localities—and to others, 
the Hano once lived in seven villages on the Rio Grande, and the village 
in which his forefathers lived was called Tceewage. This, it is said, is 
the same as the present Mexican village of Pena Blanca. 
The Hano claim that they came to Tusayan only after repeated solici- 
tation by the Walpi, at a time when the latter were much harassed by 
the Ute and Apache. The story, as told by Kwalakwai, who lives in 
Hano, but is not himself a Hano, begins as follows: 
‘Long ago the Hopi’tuh were few and were continually harassed by the Yuitamo 
(Ute), Yuitteemo (Apache), and Dacébimo (Navajo). The chiefs of the Teuin nyu- 
mu (Snake people) and the Hénin nyumu (Bear people) met together and made the 
ba‘ho (sacred plume stick) and sent it with a man from each of these people to the 
house of the Tewa, called Teeewddigi, which was far off on the Miina (river) 
near Alavia (Sante Fé). 
