[12] Hamaθôle is a Walapai buckskin shirt; viya, ham-vaya-k, to turn, revolve. "All will see him as he stands in his shirt and turns about to display it."
8. Then she was ready to return. "I am going back now," she said. She got up. Then she said again: "You can live here by hunting, but you cannot hunt without having the things with which to hunt." Then she took[13] a bow and four arrows and threw them on the ground, and those living there picked them up. "Now you are provided. You can hunt and shoot," she said. She also took a stone knife with a wooden handle and gave it to them, then she started to go back. (She did not sing about what she did there. She only instructed those people, the Walapai.) As she returned toward the river, everything had been made, both sky and earth, and all was quiet and still. She thought of that as she came, and sang about it. (4 songs.)[14]
[13] Produced magically, hiwaksoāmim.
[14] She evidently returned to Savêt-tôhe after her eastern excursion, for the songs are credited to that place. Note that the songs are about the completion and stillness of the world on her main journey, not about the episodic side trip of instituting Walapai customs.
9. Now she went downstream along the edge of the river. She said: "The way that I have come will be a trail. I am making a trail for people. When they want to go, they will travel by this." It was when she came to Hotūrveve[15] that she said this. (1 song.)
[15] Unidentified.
10. She went on. Then she heard someone far downstream. She thought: "I wonder whether I can jump four times and reach that place." Then she tried to find how she could jump. She thought: "I think I am able to jump. I am light now: I can jump far. Perhaps if I stand and turn around four, five, six times I shall go far." She stood there thinking, thus. Then she turned herself around four times. Then she arrived far down below, at Iveθīkwe-'akyulye. Nyahunêm-kwayāve[16] lived there. He said: "The person who has come is not like other people. He combs and spreads his hair,[17] he does not roll it.[18] What is the reason you do not roll your hair? Come among my people and live here and I will give you a name." Nyohaiva said: "It is good. Give me a name. I will join you." He told her: "Stand facing the south." Then she faced the south. He sat behind her, looking at her back. "I give you the name Aθ'inkumeδī," he said. When she received that name, Nyohaiva said: "Now I have a new name. Everyone has heard it. My name is Aθ'inkumeδī. I have learned something new." Then she sang. (4 songs.)[19]
[16] Nyahunêm-kwayāve: hune is the Mohave name of a crook used by the Yavapai for pulling fruit from the tall sahuaro or giant cactus; it consists of a pole with a small stick tied at an angle at the end. Kw-ayave, ayave-k, bent, crooked.
[17] Like a woman. There is of course no pronominal gender in Mohave, so "his" is ambiguous.
[18] Into pencils or strands, like a man.