Now the baby is put in its cradle, with some of the ears of corn presented to the mother placed under the lacing on the breast of the little one, and it is ready to be dedicated to the sun. After sweeping the floor, the godmother sprinkles a line of meal about two inches wide from the cradle to the door, and the mother does the same thing. [Illustration: HOPI "BOOMERANGS." _In the collection of George Wharton James._] [Illustration: HOPI CEREMONIAL DRUMS. _In the collection of George Wharton James._] Out of doors the father is anxiously watching for the first direct light of the sun, and the moment it appears above the horizon he gives the signal. Immediately the godmother picks up the cradle, so that the baby's head is towards the door, and near to the floor, carries it over the line of sacred meal, the mother following. Each has a handful of meal. At the door they stand side by side. The godmother removes the blanket from the baby's face, holds the sacred meal to her mouth, says a short prayer, and then sprinkles the meal towards the sun, and then the mother does the same; and, after ceremonially feeding the baby, all joining in the feast, the ceremony is at an end. Another most beautiful ceremony of the Hopis is that which alternates with the Snake Dance, viz., the Lelentu, or Flute Dance. I have had the pleasure of witnessing it several times, and last year (1901) was one of five white persons present. To me this meant walking a weary thirteen miles over the hot sands of the Painted Desert, carrying a camera weighing about fifty pounds on my back. But the beauty and charm of the ceremony and the satisfaction of obtaining the photographs of it more than repaid me for the hot and exhausting walk. After the secret kiva ceremonies (rites in the underground chambers of the fraternity of the Flute) the first public rites of the day took place at a spring near the home of Lolúlomai, the chief of the Oraibi pueblo, and about five miles west of the town. Here is one of the pitiful springs upon which the people depend for their meagre supply of water. Just before noon men, women, and girls might have been seen wending their way from the village on the mesa height, down the steep trails, over the sandy way trodden for centuries by their forefathers, towards the location of the spring. Every face was as serious and wore as grave and earnest an expression as that of a novice about to be confirmed in her holiest vows. Arrived at the spring, an eminence just above it to the southwest was the chosen site for the preliminaries. Here an hour or more was spent in prayers, sprinkling of meal before and upon the altar, and the painting of the symbols of the clan upon the participants. Other priests during the whole time were on their knees or in other postures of reverence, praying, singing, or chanting, and sprinkling the sacred meal on or before the altar. A large number of bahos, or prayer sticks and plumes, were used.