25. Now they were ready and wanted to cross the river. They gathered, tied driftwood into bundles, and put their weapons on them.[50] Then they crossed to the west side of the river and came to Ahpe-hwêlyeve.[51] "When we arrive there I will tell you more," Nyohaiva said. (4 songs.)
[50] Improvised ferriage to keep bowstrings dry.
[51] Ahpe', metate or grinding slab.
26. Nyohaiva said: "Men who are at war do not stay long in one place; they do not rest, but go on. Let us go at once." Then they went north along the west side of the river. They continued to go on to Amaṭ-tato'itše. Then she said: "Let us rest: all sit in the shade." Now Hivilyk-kemohakwe went off from them up on the mesa to see if there was anyone to fight. As he looked north to see if there were smoke or dust, he stepped on an ataṭa (Mamillaria) cactus. The thorns entered his foot, hurt, and he was unable to walk. He returned crawling on his knees. Then Nyohaiva said; "See, we have bad luck. If we had good luck, the thorn would not have entered you: now your luck is bad." Then she drew out all the thorns. "Now you are well again: you will walk. Let me see you!" He tried to walk but could not yet. Then she spoke and sang once more, and now he had no pain and could walk again. "Let us go on," she said. (2 songs.)
27. They went northward. When they came to Aqwāqa-mūnyô, they saw dust and smoke and heard noise. Nyohaiva said: "That is near the place. That is near my father's and mother's and brother's bones. I came by there. I know they are there, those whom we go to fight. Now all do as I want you to. I wish all tribes to fight. If I did not fight, no one in future would fight." She thought of what she was about to do, and how pleasant it would be, and that they were all to learn how to make the war dance. (3 songs.)
28. They started on again. Now they were near, at Matha-tše-kwilyeve,[52] and stopped. There were hills there and a wash and a little mesa. Someone was standing on the mesa. He ran down toward them. Nyohaiva saw him coming and said: "I think they are sending a message to us. They are sending someone as a spy. Or perhaps he is coming to meet me, to tell me that there will be war. I see him: he is coming." Now that person came among the crowd. He was not afraid. Nyohaiva saw him and said: "Oh, you are my brother."[53] Then he said: "There where you see the smoke and hear the noise they killed my father and mother and brother and took their bones and played with them. They enslaved me. Now they have let me go. 'He is going to become something,' they said of me." His body was a person's, but he had horns. He wore skin clothing. Then Nyohaiva took his shirt, his leggings, and his moccasins from him. She sent him away to the west to eat grass and become a mountain sheep.[54] "Go that way," she said. "The mountains there will be full of sheep. East of the river there will be no sheep in the mountains. When you find grass, eat that. I call you hômô.[55] Now you are hômô." (4 songs.)
[52] Matha-, wind, also north.
[53] Navīkwek, sibling or twin, as ante, notes [22], [34]. "She was the older."
[54] Ammo.
[55] Said to be "the Chemehuevi word" for mountain sheep. This however is naah. Hômô is not the form in any known Yuman dialect. It may represent distorted Mohave as it is supposed to be pronounced by the Chemehuevi.