These dangers being past, they entered the Sun's house and were greeted by the Sun's wife, who laid them on a bed of mats. Soon Sun came home from his trip through the underworld, saying, I smell strange children here; when men go away their wives receive the embraces of strangers. Where are the children whom you have? So she brought the Twins to him, and he put them in a flint oven and made a hot fire. After a while, when he opened the door of the oven, the Twins capered out laughing and dancing about his knees, and he knew that they were his sons.[12] [12] From "The Destruction of the Tusayan Monsters," by J. Walter Fewkes; Journ. Amer. Folk-Lore, April-June, 1895, pp. 136-137. Dr. J. Walter Fewkes says: The Hopi, like many people, look back to a mythic time when they believe their ancestors lived in a "paradise," a state or place where food (corn) was plenty and rains abundant--a world of perpetual summer and flowers. Their legends recount how, when corn failed or rains ceased, culture heroes have sought this imaginary or ideal ancestral home to learn the "medicine" which blessed this happy land. Each sacerdotal society tells the story of its own hero, who generally brought from that land a bride who transmitted to her son the knowledge of the altars, songs, and prayers which forced the crops to grow and the rains to fall in her native country. To become thoroughly conversant with the rites he marries the maid, since otherwise at his death they would be lost, as knowledge of the "medicine" is transmitted not through his clan, but to the child of his wife. So the Snake hero brought the Snake maid (Corn-rain girl) from the underworld, the Flute hero, her sister, the Little War God the _Lakone mana_. A _Katcina_ hero, in the old times, on a rabbit hunt, came to a region where there was no snow. There he saw other _Katcina_ people dancing amidst beautiful gardens. He received melons from them and carrying them home told a strange story of a people who inhabited a country where there were flowering plants in midwinter. The hero and a comrade were sent back and they stayed with these people, returning home loaded with fruit during February. They had learned the songs of those with whom they had lived and taught them in the kiva of their own people.[13] [13] The Journ. Amer. Eth. and Arch., Vol. II, p. 152. The Kachina hero in this story would appear not to have brought a wife from this people. Most of the migration traditions are full of mythic elements which have been incorporated with what has often been found to be veritable history. One of these, recounting the wanderings of certain Southern clans, is given by Dr. Fewkes.