[37] Kwaθki-mareko, almost as deep as a pot.
[38] Travel by firebrand is a Yuman habit. Rio de los Tizones was the first European name given the Colorado.
36. That night when there were only the two of them there, the boy told the old man, "I am going to leave you. You stay here. Listen to what I will do." He thought he would do something to the people that played with his father's bones, but he did not yet know what. Then the old man Hatpa-'aqwaoθtše said, "It is well. You will die somewhere and I will cry for you here. That will be all. I can live. I am not very old yet. I can go about begging for food. I will come to people's houses and they will give me something to eat, for they will know me and that I am poor and hungry. I shall live like that staying on here." Then in the morning they all came there to play ball again. They had short shinny sticks, nearly straight, not long and curved.[39] When the boy saw them, he went outdoors, took earth and rubbed it on himself, so that no one would see him, or know him; for he wanted to take away their ball. So he turned himself into a halye'anekītše lizard.[40] Now they played. They came near him: he was lying by the side of the playing field: no one knew it. Now they played toward the south and back again, four times, and one side won. Then the boy seized the ball: no one saw him take it: no one knew he had it. He went back to his house. Now he wanted to throw it, but did not throw it yet: he wanted to know in which direction to throw it.[41] First he wanted to throw it north, but did not. Then he was going to throw it south, then west, then east. He kept it in his hand and stood there. (1 song.)
[39] Of bone? The ordinary Mohave shinny stick is a yard long and definitely bent at the end.
[40] The tip of its tail is blue: cf. note [95].
[41] Typical hesitation of Mohave narrative.
37. When he had told (kanavk) of the far heavens (amaiyêitše) four times, still holding the ball, he struck the ball with a stick and it flew west like a meteor (kwayū). It fell in the mountains and broke them and killed the people who lived on them: it killed them all. The boy stood and heard. He thought, "No one is there now: they are all killed!" Nume-peta and Pukehane said, "That boy! I knew he would do it: he has killed all those people. He will kill us too. You shall see: he will do that." The boy did not hear them, but he knew (what they said). He was glad and laughed and shouted and ran. He ran north to Avi-kwutapārva: There he stood. (2 songs.)
G. Journey South to Sea
38. When he stood there at the river he thought how to cross it. He said, "I thought I was a man who knew everything, who had dreamed well." Then he piled up sand, four heaps, so high. He began, at the nearer end, to level them with his foot. Then the river was full of sand all the way across, enough to walk on. So he crossed and stood on the other side, the east side of the river. He thought which way to go, whether east or south. Then he thought, "Well, I will follow this trail south." (1 song.)
39. He went downriver to Iδô-kuva'ire,[42] did not stop there, but went on to Ahtšye-'iksāmta and Qara'êrve. There it was sunset and he slept in the thick willows and cottonwoods by the river bank: it was a good place to sleep, with much brush. Many birds were in the trees: early in the morning they all awoke and made much noise. Then he could not sleep well: he tried to but could not. So he sat up and listened to the birds calling. Tinyama-hwarehware[43] was sitting on a tree singing loudly. When a boy sleeps somewhere alone he is lonesome and afraid; so this boy was afraid and could not sleep. Then he said to the birds and the insects, "You make too much noise. I cannot sleep. Be quiet!" So they were quiet and he slept again. (2 songs.)