The Myths of the New World | Page 7

seated under the shade of a palm tree, with a great book open before him from which he was reading to an attentive circle of auditors the wars and wanderings of their forefathers. With difficulty the priest got a sight of the precious volume, and found it covered with figures and signs in marvellous symmetry and order.[14-1] No wonder such a romantic scene left a deep impression on his memory.
The Peruvians adopted a totally different and unique system of records, that by means of the quipu. This was a base cord, the thickness of the finger, of any required length, to which were attached numerous small strings of different colors, lengths, and textures, variously knotted and twisted one with another. Each of these peculiarities represented a certain number, a quality, quantity, or other idea, but what, not the most fluent quipu reader could tell unless he was acquainted with the general topic treated of. Therefore, whenever news was sent in this manner a person accompanied the bearer to serve as verbal commentator, and to prevent confusion the quipus relating to the various departments of knowledge were placed in separate storehouses, one for war, another for taxes, a third for history, and so forth. On what principle or mnemotechnics the ideas were connected with the knots and colors we are totally in the dark; it has even been doubted whether they had any application beyond the art of numeration.[14-2] Each combination had, however, a fixed ideographic value in a certain branch of knowledge, and thus the quipu differed essentially from the Catholic rosary, the Jewish phylactery, or the knotted strings of the natives of North America and Siberia, to all of which it has at times been compared.
The wampum used by the tribes of the north Atlantic coast was, in many respects, analogous to the quipu. In early times it was composed chiefly of bits of wood of equal size, but different colors. These were hung on strings which were woven into belts and bands, the hues, shapes, sizes, and combinations of the strings hinting their general significance. Thus the lighter shades were invariable harbingers of peaceful or pleasant tidings, while the darker portended war and danger. The substitution of beads or shells in place of wood, and the custom of embroidering figures in the belts were, probably, introduced by European influence.
Besides these, various simpler mnemonic aids were employed, such as parcels of reeds of different lengths, notched sticks, knots in cords, strings of pebbles or fruit-stones, circular pieces of wood or slabs pierced with different figures which the English liken to "cony holes," and at a victory, a treaty, or the founding of a village, sometimes a pillar or heap of stones was erected equalling in number the persons present at the occasion, or the number of the fallen.
This exhausts the list. All other methods of writing, the hieroglyphs of the Micmacs of Acadia, the syllabic alphabet of the Cherokees, the pretended traces of Greek, Hebrew, and Celtiberic letters which have from time to time been brought to the notice of the public, have been without exception the products of foreign civilization or simply frauds. Not a single coin, inscription, or memorial of any kind whatever, has been found on the American continent showing the existence, either generally or locally, of any other means of writing than those specified.
Poor as these substitutes for a developed phonetic system seem to us, they were of great value to the uncultivated man. In his legends their introduction is usually ascribed to some heaven-sent benefactor, the antique characters were jealously adhered to, and the pictured scroll of bark, the quipu ball, the belt of wampum, were treasured with provident care, and their import minutely expounded to the most intelligent of the rising generation. In all communities beyond the stage of barbarism a class of persons was set apart for this duty and no other. Thus, for example, in ancient Peru, one college of priests styled amauta, learned, had exclusive charge over the quipus containing the mythological and historical traditions; a second, the haravecs, singers, devoted themselves to those referring to the national ballads and dramas; while a third occupied their time solely with those pertaining to civil affairs. Such custodians preserved and prepared the archives, learned by heart with their aid what their fathers knew, and in some countries, as, for instance, among the Panos mentioned above, and the Quiches of Guatemala,[16-1] repeated portions of them at times to the assembled populace. It has even been averred by one of their converted chiefs, long a missionary to his fellows, that the Chipeways of Lake Superior have a college composed of ten "of the wisest and most venerable of their nation," who have in charge the pictured records containing the ancient history of their tribe.