The trial names for tribes, paragraph [51], are built around the accented syllable of the normal Mohave form of the name. To this is prefixed ham-, followed by the vowel -a- or -i-. This prefix may possibly be taken from the Mohaves' name for themselves, Hamakhava or Hamakhave. There is also a suffix -vek; which may or may not be suggested by the final syllable of Hamakhave and Tšimuveve. These devices yield a list that jingles with initial and final rhymes: but the parts seem unetymological.
| Trial name | Mohave name |
| Ham-a-PAI-vek | Walya-PAI (Hoalya-paya) |
| Yava-PAI (Yava-paya) | |
| Ham-i-VE-vek | Tšimu-VE-ve |
| Ham-i-TŠAN-vek | Kwi-TŠAN-(a) |
| Ham-i-AI-vek | Kam-i-A(I) (Kamia) |
| Ham-a-HA-vek | Ham-ak-HA-ve |
Underlined: jingle increments.
CAPITALS: retained accented syllable of real name.
The concocted names of objects having to do with preparation of food seem not to be made by jingles or twistings, but to be descriptive ritualistic circumlocutions somewhat like the long compound names of myth personages. I cannot translate most of them; but there are a few indications. The large tšuvave cook pot is called umas-te-hamoka because it rests on three (hamoka) supports in the fire. Katela, a double-pointed parching bowl, is spoken of as umas-eyavkwa-havik, the last element meaning two. The frequent prefix umas- occurs in the names of many myth personages; it seems to be a form of humar, child; why it is used here is obscure. Umas-ekyire seems to be a distortion of karri'i, the usual word for basket. Tšamatš-ke-hutšatš for tšamatš, food, suggests Pa-hutšatš, another name for Mastamho, as in paragraphs [73-75]; also his name in the Goose myth (Handbook, p. 767). The name may mean "food person."
APPENDIX I: MOHAVE DIRECTIONAL CIRCUITS
These seven stories contain mentions of eight or nine directional circuits, as per the list. Four of these circuits are sunwise; five, if a half-circuit be included, run counter-sunwise. Three begin with north; three with west; one with south; one with east; one with southwest. None of the circuits has color associations; such do occur in other tales, but they seem to be as variable as the directions and starting points are variable here.
| Myth | Paragraph | Footnote | Direction | Begin | End | Reference |
| Cane | [81] | [71] | Counter | N | E | Dive to become beautiful (Ct. n. [72]) |
| Nyohaiva | [34] | [65] | Counter | S | W | Create wand magically |
| Raven | [4] | [10] | Sunwise | W | S | Create gourd magically |
| Raven | [30] | [27] | Counter | E | S | Walk before transforming |
| Deer | [5] | [13] | Counter | W | N | Look about |
| Deer | [22] | [39] | Sunwise | W | S | 4 actual mountains cited |
| Mastamho | [37] | [58] | Sunwise | SW | SE | 4 kinds of seeds planted |
| Mastamho | [75] | [105] | Counter | N | S | Half circuit, withdrawal |
| Mastamho | [85] | [127] | Sunwise | N | W | Dancers' lines face |
There are also cases of the directions being named in opposite pairs instead of in a circuit. Thus in Cane, [I], [7b], [11b], [15], [17b], girls are obtained successively from W, E (as wives for the younger brother), N, S (for the older). The cages of the girls' birds are twisted, successively, of red and white, red and blue, (unstated), and red and blue cloth. In Mastamho, paragraphs [49-50], the direction names are taught in the order: N, S, W, E.