For the chief penitents, who selected officially the new incumbent, while they were in no manner accessible to outside influence, might consider the general tendency of affairs, and for the same reasons that they chose Hoshkanyi Tihua for tapop might determine upon appointing some member of Tanyi or Tyame as maseua.  Tyope had foreseen such a contingency, and had therefore suggested to Nacaytzusle the propriety of converting the isolated murder into a butchery of the adult men as far as possible.  His suggestion to surprise the Rito while the Koshare were at work in their estufa had a double aim,—­in the first place it made it less dangerous for the Navajos, in the second it appointed a time when most of the men of the Turquoise clan were out of reach of an enemy.  The blow must then fall upon the males of other clans, for the majority of the Koshare were from the people of Shyuamo.  This plan was out of the question since the night when his negotiations with Nacaytzusle had come to such a disastrous termination.  But Tyope had laid his wires in other directions also.  Seeing that he could not reduce the numbers of the tribe by one fell blow, or that at least his endeavours might not succeed, he was devising in his peculiar underhand way means to create a disunion, and trying to secure for the time of the crisis a commanding position for his own clan.

As he could never have attempted all this alone, he needed an associate, an accomplice.  That accomplice he readily found in the old Koshare Naua.  In the same manner that Tyope aspired to the position of war-chief, the chief of the Delight Makers was coveting the rank of leading shaman, or medicine-man.  Not the dignity of cacique,—­for that position entailed too many personal sacrifices, and carried with it a life of seclusion and retirement that presented no redeeming features,—­but the office of hishtanyi chayan, or principal medicine-man, was what the Naua desired to obtain.  That position did not entail greater privations than the one which the old schemer occupied, but it secured for its incumbent much greater sway over the people, and placed him in the position to exert a degree of influence which was beyond the pale of Koshare magic.  The Naua was working toward his end by ways and with means different from those employed by Tyope.  His machinations were directed against the religious heads of the tribe, and he persisted in securing for the society of Delight Makers a prominence that lay outside of their real attributes.  Therefore Hayoue did not speak amiss when, in his interview with Okoya, he accused the Koshare, and principally their leader, of attempting to usurp functions and rights belonging properly to the main official shamans, and thus secure for themselves undue advantages.