"Immediately after this event, Há-ha-we filled one of the
small-stemmed pipes lying near the fireplace with native tobacco, and
after lighting it puffed smoke on the altar. He passed the pipe to
Wí-ki, holding it near the floor, bowl foremost, as he did so, and
exchanging the customary terms of relationship. Wí-ki then blew dense
clouds of smoke over the two _tí-po-nis_ and on the sand picture.
Há-ha-we, meanwhile, lit a second pipe, and passed it to Kó-pe-li, the
Snake chief, who enjoyed it in silence, indiscriminately puffing smoke
on the altar, to the cardinal points, and in other directions.
Kó-pe-li later gave his pipe to Ká-kap-ti, who sat at his right, and
Wí-ki passed his to Na-syuñ-'we-ve, who, after smoking, handed the
pipe to Kwá-a, who in turn passed it to Ká-tci, by whom it was given
to Há-ha-we. Ká-tci, the last priest to receive it before it was
returned to the pipe-lighter, smoked for a long time, and repeatedly
puffed clouds of smoke upon the sand picture. Meanwhile Ká-kap-ti had
handed his pipe to Há-ha-we, both exchanging terms of relationship and
carefully observing the accompanying ceremonial etiquette. Há-ha-we,
as was his unvarying custom, carefully cleaned the two pipes, and laid
them on the floor by the side of the fireplace."
The form of pipe used in the above ceremony is typical of ancient
Pueblo pipes, several of which were found at Sikyatki. One of these,
much smaller than the _ó-mow-ûh_ pipe, was made of lava, and bore
evidence of use before burial. It is evident, however, that these
straight pipes were not always smoked as above described. The most
interesting pipes found at Sikyatki were more elongated than that
above mentioned and were made of clay. Their forms are shown in plate
CLXXIII, _b_, _c_, _d_, _f_. One of these (_b_) is very smooth, almost
glazed, and enlarged into two lateral wings near the mouth end, which
is perforated with a small hole. The cavity at the opposite end is
large enough to hold sufficient for a good smoke, and shows evidence
of former use. The whole median region of the exterior is formed by a
collar incised with lines, as if formerly wrapped with fiber. In some
of the modern ceremonials, as that of the Bear-Puma dramatization in
the Snake dance, a reed cigarette is used, ancient forms of which have
been found in sacrificial caves, and there seems no doubt that this
pipe is simply a clay form of those reeds. The markings on the collar
would by this interpretation indicate the former existence of a small
fabric wrapped about it. The two pipes shown, in plate CLXXIII, _b_,
_f_, are tubular in shape,[160] highly polished, and on one of them
(_f_) we see scratches representing the same feature as the collar of
_b_, and probably made with the same intent.
The fragment of a pipe shown in plate CLXXIII, _d_, is interesting in
the same connection. The end of this pipe is broken, but the stem is
intact, and on two sides of the bowl there are elevations covered with
crosshatching. The pipe is of clay and has a rough external surface.
It is improbable that these pipes were always smoked as the
_wu-kó-tco-ño_ of the Snake ceremony, but the smaller end was placed
to the mouth, and smoke taken into the mouth and exhaled. It is
customary in ceremonials now practiced, to wind a wisp of yucca about
the stem of a short pipe, that it may not become too hot to hold in
the hand. This may be a possible explanation[161] of the scratches on
the sides of the ancient tube pipes from Sikyatki.