433. After this they camped two nights without water. On the second noon they arrived at a spring in a canyon known to the Maídĭneʻ and called by them Halkaítoʻ, Water of the White Valley. They journeyed no farther that day, but camped by the water all night.
434. From Halkaítoʻ they travelled steadily for twenty-five days, until they came to a little river near San Francisco Mountain, and west of it. During this part of the journey they found sufficient water for their needs every day. They stopped at this river five nights and five days and hunted. Here one man, and one only,—whose name was Baĭnilĭ′ni (Looks on at a Battle),—killed a deer, a large one, which he cut into small pieces and distributed around so that every one might get a taste.
435. From the banks of this stream they came to the east side of San Francisco Mountain, to where, beside a little peak, there is a spring that has no name. Here the travellers stopped several days, and built around their camp a stone wall that still stands.
436. The puma belonged to the gens that bore the black stone wand, and that was afterwards called Kinaáʻni. While the people were camped at this spring he killed a deer. The bear sometimes killed rabbits. The snake and the porcupine were of no use, but were a trouble instead, since they had to be carried along. The deer ran among the crowd and did neither good nor harm. The people lived mostly on rabbits and other small animals and the seeds of wild plants.
437. From the spring near San Francisco Mountain they travelled to Bĭtáhotsi (Red Place on Top),[191] and from there to Tséʻzĭntsĭdĭlya. Here they held a council about the big snake. He was of no use to them, and a great encumbrance. They turned him loose among the rocks, and his descendants are there in great numbers to this day. At Natsĭsaán (Navaho Mountain) they turned the porcupine loose, and that is why there are so many porcupines on the Navaho Mountain now.
438. They next went to the place now called Agála,[192] or Agálani, Much Wool, or Hair, and were now in the land of the Ozaí (Oraibes). They camped all around the peak of Agála and went out hunting. Some who wore deer-masks for decoys, and went to get deer, succeeded in killing a great number. They dressed many skins, and the wind blew the hair from the skins up in a great pile. Seeing this, one of the Honagáʻni proposed that the place be called Agála, so this name was given to it.
439. From Agála the wanderers went to Tseʻhotsóbiazi, Little Place of Yellow Rocks, and from there to Yótso, Big Bead. On the way they camped often, and sometimes tarried a day or two to hunt. It was now late in the autumn. At Yótso they saw moccasin tracks, evidently not fresh, and they said to one another: “Perhaps these are the footprints of the people whom we seek.” Now there were diverse counsels among the immigrants. Some were in haste to reach the end of the journey, while others, as the season was late, thought it prudent to remain where they were. Thus they became divided into two parties, one of which remained at Yótso, while the other (containing parts of several gentes) continued the journey. Soon after the latter was gone, those who remained at Yótso sent two messengers, and later they sent two more, to induce the seceders to return; but the latter were never overtaken. The couriers came to a place where the runaways had divided into two bands. From one of these the Jicarilla Apaches are supposed to have descended. The other band, it is thought, wandered far off and became part of the Dĭnéʻ Nahotlóni.[193]
440. The last two messengers sent out pursued one of the fugitive bands some distance, gave up the task, and returned to Yótso. The messengers sent first pursued the other band. After a while they saw its camp-fires; but at such a great distance that they despaired of overtaking it and turned toward the San Juan River, where they found at length the long-sought Navahoes. These two messengers were the men, of whom you have heard before, who entered the camp of Big Knee at Toʻyĕ′tli while the dance of natsĭ′d was going on, and announced the approach of the immigrants from the west. (See [par. 143].)
441. When spring-time came, the people who had remained at Yótso set out again on their journey; but before long some of the Toʻdĭtsíni got tired. They said that the children’s knees were swollen, that their feet were blistered, and that they could not go much farther. Soon after they said this they came to a place where a great lone tree stood, and here they declared: “We shall stop at this tree. After a while the people will come here and find us.” They remained and became the gens of Tsĭnsakádni, People of the (Lone) Tree, who are closely related to Toʻdĭtsíni and cannot marry with the latter.
442. At Pĭnbĭtóʻ, Deer Spring, some more of the gens of Toʻdĭtsíni halted, because, they said, their children were lame from walking and could travel no farther. Here they formed a new gens of Pinbĭtóʻdĭneʻ, People of Deer Spring,[194] who are also closely related to Toʻdĭtsíni. At this place they wanted their pet deer to leave them, but he would not go; he remained at the spring with the people who stayed there. What finally became of him is not known.[195]