90. When Sun[79] came home, his daughter (the boy's mother) told him what her son had told her. She said, "He says he has killed Sun and turned him into the sun. He has made him be two suns." Then the old man, the boy's grandfather, said, "If he has killed him, it is well. Even though it was his kinsman, it is well. If a relative is bad and is killed it is right." Then the boy asked him, "Are there any dangerous things to the east?" He said, "Yes: thunder and lightning. One cannot do anything to them. Look out!" The boy wanted them to kill somebody with. He wanted to make them be something to take with him when he went to war. So they talked that night. In the morning he rolled up his blanket and carried it on his back, going east. He did not say where he was going. When he was gone, his mother asked his wife, "Did you hear him say anything? Did he tell you?" His wife said, "I heard him say, 'When I come to my mother's house, Sun's house, I will not stay because I do not know the old man there.' That is all I heard him say." Meanwhile the boy went on east. (2 songs.)
[79] "Another Sun, brother of the one" that the boy had chased to the sky and turned into the luminary.
91. When he came to Thunder's place, he went into a hole made by lightning when it struck the ground. In the hole he found a (piece of) cane. Then he split it with his fingernail into four splints. (2 songs.)[80]
[80] The only words in the two songs are: īδauk, I hold; kwatša, a chief in the north (note [82]); hanyô, enter hole; oδik, I bring. These words are considerably twisted and added to by meaningless syllables like -ngau.
92. When he had that cane, he brought it back to his mother's house, at noon. He carried it in a bundle and hung it outdoors. His wife gave him to eat. That night he said nothing. In the morning the woman wanted to see what he had got. He said, "If I show it to you you will all die quickly. So I will not show it to you: I will put it away." Next day he said, "You know what they did to me long ago.[81] I am going to have war with them. I am alone, but I am going, going north." The women said, "If you go, we will go." Sun said, "I will stay." The boy was going to war with Pukehane, Nume-peta, Tinya-kwaθpi, and Kwatša-kwatša.[82] In the morning they started. (1 song.)
[81] When they killed his father. Perhaps the indirect allusion to the dead is preferred.
[82] The two last are mentioned here for the first time. The Mohave like groups of four. Tinya-m is "night." Kwatša-kwatša's name, unreduplicated, occurs in the songs about getting the lightning-cane (note [80]).
93. They went north. Tšese'ilye had also had a boy.[83] That boy said, "I am wise too. I have dreamed well: I know everything." He called himself Ahta-kwasume.[84] He gave himself that name: no one else gave it to him. Around his neck he wore cane, and he wore it on his belt and in his ears. When he walked, the cane in front and behind him rattled. Now he went east: He came to Hatšakwanakwe. There he burned the grass[85] and stayed, wanting to see his half-brother from the south. Then that one from the south came. Ahta-kwasume had a little fire over which he was stooping and did not see him. Then when he saw him he did not know him: he thought he was of some other tribe and not his brother. He was afraid and ran off east, and the other chased him, saying, "You do not know who I am: I am your brother." That one continued to run; at last he stood and waited; he saw it was his brother, and they talked. He went back with him to where the women were. (The one from the south) said; "You are my brother. I did not think I should see you. You did not expect to see me, did you? I met you on the desert. How do you live?" (1 song.)
[83] Here the woman, not her father, is again called Tšese'ilye. This boy would of course be our hero's half-brother.
[84] Ahta is cane.