57. Leaving the House of Dew they proceeded to Çonakàï (White Water Running Across). This was a stream which ran down the side of a hill and had its source in a great spring. Immediately above this spring was the home of Qastcèëlçi. The latter, as they approached his home, stopped at the foot of the hill and four times ordered his companions to go in advance; but four times they refused. After the last refusal Qastcèëlçi clapped his hands, uttered his cry of “hu‘hu‘hu‘hu‘!” and led the way. The house was of corn pollen; the door was of daylight; the ceiling was supported by four white spruce trees; rainbows ran in every direction and made the house shine within with their bright and beautiful colors. Neither kethàwn nor ceremony was shown the Navajo here; but he was allowed to tarry four nights and was fed with an abundance of white corn meal and corn pollen. 58. Now Qastcèëlçi took him to a place called Lejpáhiço (Brown Earth Water) and led him to the top of a high hill, from which they could see in the far distance Gángiço, where the prophet’s family dwelt; for they had moved away from the valley in [¢]epéntsa, where he left them. Then the yay showed him the shortest road to take and bade him return to his people. 59. When he got within sight of his house his people made him stop and told him not to approach nearer until they had summoned a Navajo shaman. When the latter, whose name was Red Queue, came, ceremonies were performed over the returned wanderer, and he was washed from head to foot and dried with corn meal; for thus do the Navajo treat all who return to their homes from captivity with another tribe, in order that all alien substances and influences may be removed from them. When he had been thus purified he entered the house and his people embraced him and wept over him. But to him the odors of the lodge were now intolerable and he soon left the house and sat outside. Seeing this, the shaman gave it as his opinion that the purification already made was not sufficient, and that it would be well to have a great dance over him. In those days the Navajo had a healing dance in the dark corral; but it was imperfect, with few songs and no kethàwns or sacrificial sticks. It was not until Dsilyi‘ Neyáni recounted his revelations that it became the great dance it now is among the Navajo.