[85] Perhaps as a signal?
94. "Who are you? Whose boy are you?" he said. Ahta-kwasume did not say, but asked him the same. He also would not tell. Then Ahta-kwasume sang. In the song he mentioned his father's (sic) name. Then the one who had come from the south said, "I stand on Hatpa-'aqwaoθtše" (circumlocution for: he is kin of my father).[86] (1 song by each of them.)
[86] Names of the dead are not mentioned. Hatpa-'aqwaoθtše was his father's older kinsman and still alive.
95. Then Ahta-hane,[87] who had come from the south, said, "We met here. We will cry together for a little while." Then they took hotū paint;[88] with that they painted. Then they cried. They burned their clothes and their baskets and all they had;[89] but Ahta-hane did not burn the cane he had got from the lightning hole. (1 song.)
[87] Here at last we have the name of our boy hero. The narrator gave it when he was asked it at this point. When asked previously, in the part of the story where the boy is coming near Yuma tribal territory in his southward travels, the narrator said that as yet he had no name.
[88] Not ordinary black paint, but micaceous, and glittering when ground. Perhaps a mourning paint.
[89] In mourning. The reunion, recognition of kinship, and reference to their dead father finally brings on this expression of emotion.
96. He sprinkled water on the ashes and walked on the ashes and made the ground open wide in four places. Their father was deep down and they wanted him to come up. They heard him come. He continued to come and they heard him nearer. Soon he emerged. He had no bones, only flesh.[90] The two boys embraced him and cried. Ahta-kwasume sat to the west of him, Ahta-hane to the east. (2 songs.)
[90] A curious expression of unsubstantiality. This whole Witch of Endor episode seems strange in Mohave culture.