It is remarkable that other objects were not more frequently used for mnemonic records. We can only explain the partiality shown to wampum on the supposition that the idea of value was not entirely lost sight of and that importance was attached to a record which in itself merited preservation. Yet instances of the use of other objects are often met with. Parkman states that "the figures on wampum belts of the Iroquois were for the most part simply mnemonic. So also were those carved in wooden tables, or painted on bark or skin, to preserve in memory the songs of war, hunting, or magic."[106] At one of the councils at Onondaga in 1690, a treaty was pledged and recorded in wampum by all the contracting parties but the New England colonies, which sent a wooden model of a fish as a token of their adherence to the terms of the treaty.[107] Hunter, speaking of the manners and customs of the Osages, states that "they use significant emblems, such as the wing of the swan and wild goose, wampum, and pipes, in overtures for peace, while arrows, war clubs, and black and red painting, are used as indications or declarations of war. Any article, such as a skin painted black, or the wing of a raven, represents the death of friends, and when colored or striped with red, that of enemies. Amongst the Canada Indians when peace was conceded, a reddened hatchet was buried as a symbol of the oblivion of all past hostility between the contracting parties. A mutual exchange of neck ornaments sealed the treaty after its terms were debated and determined. But all was not yet over, for the chiefs on each side proffered and accepted presents of rare articles, such as calumets of peace, embroidered deer skins, &c. This kind of ceremonial barter being terminated to their mutual satisfaction, or otherwise, the conference broke up."[108] Gumilla says that the Oronoco Indians ratify their treaties with sticks which they give reciprocally,[109] and the Araucanians, according to Molina, carry in their hands, when they conclude a peace, the branches of a tree, regarded as sacred by them, which they present to each other.[110] I have already enumerated the various kinds of beads and shown the sources from which they were derived and the uses to which they were applied. I have yet to describe the manner in which they are strung or combined in strings and belts.