say by a pine tree, others say through the hollow cylinder of a great
reed or rush.

This emergence was accompanied by singing, some say by the Magic Twins,
the two little war gods, others say by the mocking bird. At any rate, it
is important to observe that when the song ran out, no more people could
get through and many had to remain behind.

However, the outlet through which man came has never been closed, and
Myuingwa sends through it the germs of all living things. It is still
symbolized, Stephen says, by the peculiar construction of the hatchway
of the kiva, in designs on the kiva sand altars, and by the unconnected
circle on pottery, basketry, and textiles. Doubtless the most direct
representation of this opening to the underworld is the sipapu or
ceremonial small round opening in the floor of the kiva, which all Hopi,
without exception, agree symbolizes the opening or spirit passage to the
underworld. "Out of the sipapu we all came," they say, "and back to the
underworld, through the sipapu, we shall go when we die."

Once every year the Hopi hold an eight-day ceremony commemorating this
emergence from the underworld. It is called the Wu-wu-che-ma, occurs in
November and thus begins the series of Winter festivals. Four societies
take part, and the Da-dow-Kiam or Mocking Bird Society opens the
ceremony by singing into the kiva of the One-Horned Society this
emergence song, the very song sung by the mocking bird at the original
emergence, according to Voth.[21] This ceremony is a prayer to the
powers of the underworld for prosperity and for germination of new life,
human, animal, and vegetable. Fewkes called this the New Fire Ceremony,
and in the course of the eight-day ceremonial the kindling of new fire
with the primitive firestick does take place. But it is not hard to feel