He remembered the sweat bath and the Singer, even older than Sandoval, sprinkling his shoulders with the sacred pollen, and the old, cracked voice rising over the rhythm of the pot drum.
Leaphorn was sleepy now. The horse race had been run and won by a boy on a pinto, amid much loud laughter. A small bare-bottomed boy had walked by the carryall, smiled shyly at Leaphorn, and relieved himself in the sage nearby. A dozen or more women, with their families fed for the morning, were gossiping raucously around an old and rusty sedan. Three teen-aged girls had led a string of wagon horses down to the spring, watered them, and put them back on the picket rope. The sky was cloudless now but light blue and hazy on the horizons. Later the thunderclouds would be building up and there would be showers—at least over the mountains. Leaphorn saw the two messenger girls lope away carrying the ritual food baskets tied to their saddles. A moment later to the north he heard a flurry of rifle shots and a swarm of horsemen appeared over the rim of the flat, whooping and trailing plumes of dust. Leaphorn climbed stiffly out of the carryall to watch the Encounter Between the Camps. He glanced at his watch. It was 10:12 A.M.
It was late afternoon before the second serenade had been finished and the gifts exchanged. They had been thrown out to the crowd of visitors—first the sacrificial sack of tobacco thrown through the smoke hole of the hogan and caught by a little girl so skinny that it seemed to Leaphorn that she might blow away if the now-gusty breeze caught in her voluminous skirts. The child had run to her mother and been rewarded with a hug, and then three men of Tsosie's family began tossing out the gifts stacked under the brush shelter. There were much scrambling and laughing and some sort of practical joke played on a tall man with a mustache and two long braids hanging down his back. The joke caused an uproar of laughter and knee slapping and even the victim was grinning.
Leaphorn had been talking to a young woman from over near Toadlena and had missed the point of the fun, but he gathered from the shouted remarks that it was bawdy. He had, by now, been talking for almost six hours and had lost all count of the number of people he had questioned. Most of them, like this young Salt Water woman from Toadlena, seemed to know nothing at all about subjects which interested Leaphorn. But he had been able to confirm again beyond any shade of doubt that Horseman had returned to this country after the affair in Gallup and to learn that Billy Nez was at the Stick Carrier's camp. The plump young man with the horn-rimmed glasses had told him that. And Horn Rims had been out looking for a stray mule and had seen Horseman walking along a sheep trail back toward the Lukachukais. Horseman was his second cousin and he had stopped to talk and had given Horseman some tobacco.
"I think his wife had gone off with somebody and he was coming back to his mother's family," Horn Rims had said. He then explained that Luis was a "worthless son of a bitch." In Navajo, the insult came out literally to the effect that Horn Rims' second cousin was a stunted male member of a litter produced by a collie bitch. Navajo is a very precise and unambiguous language and the statement left no question that Horn Rims strongly disapproved of his second cousin. But almost two weeks had passed since Horn Rims had seen Horseman and he had no other information to offer, except that Billy Nez was with the Stick Carrier.
The long afternoon of chatting on the subject of the witch had been even less productive. Leaphorn felt he had fairly well confirmed what Sandoval had implied—that the identity of the witch was not exactly known. Not known, at least, by name, and family, and clan. Leaphorn's instinct told him that several of the Red Forehead clan he had talked to, mostly kinsmen of Tsosies, or members of their extended "outfit," thought of this witch as a specific person, with a specific face, and shape, and habits. It was nothing he could confirm. Leaphorn was a stranger to this clan and he faced the traditional caution of The People where witchcraft was concerned. He had noticed one man slip his hand into his overalls to finger a sacred shape in the medicine bag tied to his loin cloth. The gesture was typical of what he knew others had felt. How did they know that Leaphorn himself was not a witch? And perhaps seeking those who knew of him to make them his future victims? And yet among the garrulous ones, the gossips, there had been some specific details. Several had said the witch was a man, had indicated he was a tall man; all references to him were on foot, none had him riding a horse. The accounts Leaphorn had collected of the witching incidents were conflicting and overlapping and some were obviously wildly imaginative. But he concluded there probably had been at least two or three persons bothered in addition to Tsosie. He had jotted some names in his notebook, but even as he did it he wondered why. The laws he enforced had been taken by the Tribal Council from the white man's laws and the white man did not recognize witchcraft as an offense.
It would become an offense only if some specified crime was involved. There had been a case of extortion once, nothing they had ever proved, but enough circumstantial evidence to indicate a conspiracy between a Star Gazer and a Singer to diagnose witchings and split fees for the curing ceremonial.
Agnes Tsosie came out of the ceremonial hogan now and went to the brush shelter with a crowd of women relatives and the Singer from the Stick Carrier's camp. Leaphorn saw that one of the women was rubbing tallow on her chin and juniper sap on her forehead. Inside the hogan the same thing would be happening to Tsosie and the other male kinfolks who would be taking part in the attack on the scalp. They would be blackened more thoroughly with the ceremonial ashes, as Monster Slayer had been to make himself invisible before his attack on the Ye-i. If Leaphorn's memory of the ceremonial was correct, Agnes Tsosie would only watch the attack, with a male relative serving as her stand-in during the ritual. The Singer wasn't needed during the blackening and Leaphorn saw Old Man Sandoval talking to the Scalp Shooter, who had been sitting all afternoon beside the hogan entrance, guarding a pile of ashes.
Scalp shooting required a professional, although his role in the ceremonial was simply to shoot the scalp with an arrow and sprinkle it with symbolic ashes to signify its death. Leaphorn thought he had seen this man before, helping Singers at other ceremonials. He wondered idly what Sandoval was using for the symbolic scalp. Ideally, it would be something from the witch's person, a clipping of hair if that could be had, something with his blood on it, or some article of clothing which had absorbed his sweat. Since this witch was unidentified, the symbolic scalp would have to be something else. Leaphorn guessed they might use a pouch of sand from a footprint or something else they thought the witch had touched.
If it's hair, Leaphorn thought, it's going to mean that Sandoval and some others have been lying. If it was hair or something bloody he would have to confiscate it after the ceremonial ended. He would have the lab check it with Horseman's and, if it matched, have a messy murder investigation on his hands. But he was fairly sure Sandoval hadn't been lying. Linking Horseman to the witching case had never really made sense, never really been more than a faint possibility where no other possibilities were offered. As far as Leaphorn could pin down the witching gossip, Horseman had hardly returned to the Lukachukais when the incidents started, and at least one had happened before the knifing in Gallup. Besides, the types suspected of witchcraft were always older, usually with a lot of material possessions and a lot of enemies.