443. The main body of the immigrants kept on their way, and, soon after passing Deer Spring, arrived at Hyíĕtyĭn, where the people of Tháʻpaha had their farms. Big Knee was still alive when they came; but he was very old and feeble, and was not respected and obeyed as in former days. When Tháʻpaha and Haslĭ′zni met, they traced some relationship between the two gentes: their names had much the same meaning; their headdresses and accoutrements were alike; so the Haslĭ′zni stopped with Tháʻpaha and became great friends with the latter. Yet to-day a member of one of these gentes may marry a member of the other.
444. The bear was the last of their five pets which the immigrants retained. When they were done their journey they said to him: “Our pet, you have served us well; but we are now safe among our friends and we need your services no more. If you wish you may leave us. There are others of your kind in Tsúskai (the Chusca Mountains). Go there and play with them.” They turned him loose in Tsúskai, and bears have been numerous there ever since.
445. Of the people from the west, there was yet one gens—that to which Estsánatlehi had given the wand of turquoise—which had no name. This nameless people did not stay long on the banks of the San Juan before they wandered off far toward the south. One day two men of the party, while hunting, came to a place called Tséʻnahapĭl, where there were high overhanging rocks. Here they saw the fresh prints of unshod human feet. They followed these tracks but a short distance when they beheld a man watching them from a rocky pinnacle. As soon as he saw that he was observed, he crouched and disappeared. They ran quickly behind the rock on which they had seen him and again observed him, running as fast as he could. “Why do you fly from us?” they shouted. “We mean no harm to you.” Hearing this he stopped till they came up to him. Then they found he spoke the same language they did, and they addressed him in terms of relationship. “Where do you live?” they asked. “In a canyon high on the mountain,” he replied. “What do you live on?” they queried. “We live mostly on seeds,” he answered; “but sometimes we catch wood-rats, and we raise small crops.” “We shall have many things to tell one another,” said the hunters; “but your home is too far for our people to reach to-day. Tell your people to come to this spot, and we shall tell ours to come up here and meet them.” When the hunters got home they found their friends cooking rabbits and making mush of wild seeds. When the meal was finished all climbed the mountain to the appointed place and found the strangers awaiting them. The two parties camped together that night and related to one another their histories and adventures. The strangers said that they had been created at the place where they were all then camped only seven years previously; that they were living not far off at a place called Natanbĭlhátĭn, but that they came often to their natal place to pick cactus fruit and yucca fruit. They said they called themselves Tséʻdĭneʻ, or Rock People; but the nameless ones gave them the name of Tseʻnahapĭ′lni, Overhanging Rocks People, from the place where they met. With this name they became a gens of the Navahoes.
446. The Tseʻnahapĭ′lni told their new friends that they had some corn and pumpkins cached at a distance, and they proposed to open their stores and get ready for a journey. They knew of some Apaches to the south, whom they would all visit together. These Apaches, they said, had some gentes of the same names as those of the Navahoes. Then they all went to where the provisions were stored, and they made corn-cakes to use on the journey. When they were ready they went to the south and found, at a place called Tsóhanaa, the Apaches, who recognized them as friends, and treated their visitors so well that the latter concluded to remain for a while.
447. At the end of three years the Tseʻnahapĭ′lni went off to join the Navahoes on the San Juan. The nameless people stayed four years longer. About the end of that time they began to talk of leaving, and their Apache friends tried to persuade them to remain, but without avail. When they had all their goods packed and were ready to start, an old woman was observed walking around them. She walked around the whole band, coming back to the place from which she started; then she turned towards them and said: “You came among us without a name, and you have dwelt among us, nameless, for seven years; no one knew what to call you; but you shall not leave us without a name. I have walked around you, and I call you Honagáʻni (Walked-around People).”[196]
448. When the Honagáʻni got back to the San Juan they found that the Tseʻnahapĭ′lni had been long settled there and had become closely related to Tlastsíni, Dĕstsíni, Kĭnlĭtsíni, and Tsĭnadzĭ′ni. The Honagáʻni in time formed close relationships with Thaʻnĕzáʻni, Dsĭltláʻni, Tóʻhani, and Nahopáni. These five gentes are now all the same as one gens, and no member of one may marry a member of another.
449. It happened about this time, while some of the Tháʻpaha were sojourning at Agála, that they sent two children, one night, to a spring to get water. The children carried out with them two wicker bottles, but returned with four. “Where did you get these other bottles?” the parents inquired. “We took them away from two little girls whom we met at the spring,” answered the children. “Why did you do this, and who are the girls?” said the elders. “We do not know. They are strangers,” said the little ones. The parents at once set out for the spring to find the strange children and restore the stolen bottles to them; but on their way they met the little girls coming toward the Tháʻpaha camp, and asked them who they were. The strange children replied: “We belong to a band of wanderers who are encamped on yonder mountain. They sent us two together to find water.” “Then we shall give you a name,” said the Tháʻpaha; “we shall call you Toʻbaznaázi,” Two Come Together for Water. The Tháʻpaha brought the little girls to their hut and bade them be seated. “Stay with us,” they said. “You are too weak and little to carry the water so far. We will send some of our young men to carry it for you.” When the young men found the camp of the strangers they invited the latter to visit them. The Tháʻpaha welcomed the new-comers as friends, and told them they had already a name for them, Toʻbaznaázi. Under this name they became united to the Navahoes as a new gens, and they are now closely affiliated with Tháʻpaha.[197]
450. Shortly after the coming of Toʻbaznaázi, the Navahoes were joined by a band of Apaches, who were adopted by Tháʻpaha and not formed into a new gens. About the same time a band of Pah Utes came and were likewise adopted by Tháʻpaha. A little later some more Apaches arrived and became a part of Tháʻpaha; but, although no distinct name is now given them, their descendants are known among the Tháʻpaha as a people of different origin from the others.
451. Another party of Apaches, who came afterwards, dwelt a long time among the Toʻdokózi; but later they abode with the Tháʻpaha, and became closely related to the latter. They are still affiliated with Tháʻpaha, but these call them Toʻdokózi.