[106] I have not been permitted to see the unmasked dance of the Kóko in the Zuñi kivas, where it is common, and was glad to supplement my observations by the same in one of the Tusayan kivas. In the Katcinas which I saw in 1891 at Walpi there was no dance in the kivas. [107] The pipe was passed ceremonially after having been lit with a coal (burning corncob) brought by a woman from a house in Sitcomovi. In most ceremonials it is also prescribed that the makers of páhos shall wash their heads before beginning their duties, but this takes place in their own dwellings. [108] The first reference which I have found to the use of tobacco in the ceremonial smoke by the American Indians is by Monardes. This interesting description of tobacco and its uses, accompanied with a figure of the plant, is one of the most complete for its date (1590) which I have seen. [109] Íntiwa is Katcina móñwi, chief of the Katcinas; Kópeli, chief of the Snakes; Hóñyi, hereditary Snake-Antelope chief; Wíki, chief of the Snake-Antelopes; Pauatíwa, chief of warriors; Lésma, Bear chief. [110] See Journal of American Ethnology and Archæology, vol. II, No. 1. [111] When the inhabitants of another pueblo visit that in which a sacred dance is taking place, it is customary for the hosts to entertain by setting before them food, and it is no uncommon thing to see visitors passing from house to house partaking of the píkami (mush) and other delicacies. It is not unusual for the headmen of one pueblo to send official thanks to the people of another for their sacred dances and other efforts for rain. In a memoir on the Snake dance I mention an instance where even the distant Havasupai Indians brought offerings from their home to Walpi (Journal of American Ethnology and Archæology, vol. IV). [112] I need not describe their actions, as I have already done so for other Katcina dances (Journal of American Ethnology and Archæology, vol. II, No. 1.) [113] One marked difference between Katcina and Kóko, or Hopi and Zuñi, dancers is that in the latter the unmasked dance occurs in the kiva and the feast is held in the same place. At Tusayan the feast is open, and generally there is no unmasked dance. The feast in the kiva at Zuñi is possibly a secondary modification for effecting secrecy. [114] Journal of American Ethnology and Archæology, vol. II, No. 1.