Saurayi mai zanen ya yi sauri ya isa haikalin mazaunin masu sana'a; Ya zo daga kasuwa, inda ya sayi kayan don shirya zane-zanen.
Wannan ita ce ranar da 'yan kasuwa suka zazzauna a farfajiyar Sanctuary na Red Ocher, ko na Buron Duniya, Ñu Ndecu ko Achiutla, don siyar da kayayyakinsu. Daga cikin 'yan kasuwar akwai masu rini, wadanda suka kawo jan cochineal don haske mai haske ko quaha, baƙar hayaƙi ko tnoo, wanda shi ne toka da aka goge daga tukwane, shuɗi ko ndaa da aka ciro daga tsiron indigo, da rawaya ko lemun tsami na furanni, haka nan haɗuwa ta bayan, wacce ke samar da sabo ko koren yadza, da sauransu.
Lokacin da ya tsallaka farfajiyar, saurayin ya kalli wasu masu koyan aikin da suka kawo fatun barewa waɗanda aka yi littattafan ko tacu da su, suna da tsabta, masu taushi da sassauƙa. Tanners ɗin sun shimfiɗa su a kan allon katako kuma suka yanka su da wuƙaƙe masu kaifi, sa'annan a manna su wuri ɗaya don yin tsiri mai tsayi da tsayi da yawa.
A wani kusurwar ya sanya jakarsa ta net a kan tabarmar tule sannan ya ciro leda mai launuka wanda ya zo a cikin fasalin burodi masu tauri, wanda ya nika ya nika shi ya zama gari; to wannan hodar ta wuce ta cikin kyalle wanda yayi aiki a matsayin matattara don samun mafi kyau kawai. Haka kuma, ya bi da ambar na baƙin ƙarfe wanda aka cire daga itacen mesquite, ko pine, kuma wanda aka yi amfani da shi don manne launin launi zuwa saman fata, a baya an rufe shi da siririn farin farin filastar.
A kusa kusa akwai murhun murhu wanda ya kasance da duwatsu uku, kuma akan wannan babban tukunyar yumbu ne wanda ruwan ya tafasa a ciki. Tare da shi, kowane kayan ya narke ya sake tsinkaya su sau da yawa, har sai an sami wani ruwa mai kauri, wanda aka gauraye shi da wani farin duniya da 'yar roba, don haka a shirya fenti.
Bayan haka an ɗauki zane-zanen a cikin ƙananan tukwane zuwa ƙofar, tunda a ƙarƙashin inuwarta akwai masu zane da yawa waɗanda aka keɓe don yin littattafai, ko tay huisi tacu, suna zaune a ƙasa a kan tabarma. Ofayansu, maigidan ciniki ko tay huisi, yana tsara lambobi a kan farin tsiri, wanda aka nannade kamar allo, tunda da kowane ninki ana yin shafukan, kuma a kansu ya zana layuka masu kauri da yawa tare da jan launi wanda yayi aiki azaman layi ko yuque, don rarraba zane.
Da zarar an yi zanen tare da narkakken tawada, sai ya aika littafin zuwa ga masu launi ko tay saco, waɗanda ke kula da zartar da jiragen sama masu launi ko kuma noo wanda ya dace da kowane adadi, tare da wani irin goge. Da zarar fentin ya bushe, an dawo da kundin kundin ga maigidan, wanda ya zayyana abubuwan da za a iya amfani da su a baki.
Tsarin tsari mai mahimmanci don samar da ɗayan waɗannan rubutun an yi shi da kulawa sosai wanda ya ɗauki watanni da yawa har ma da shekara guda don kammalawa. Kuma a karshen, an rufe wannan aikin mai tamani kuma an nannade shi a cikin sabon bargo na mafi kyawun farin auduga; sannan a ajiye shi a cikin dutse, itace ko kayan zaren fiber na kayan lambu don kariyarsa, ya kasance ƙarƙashin kulawar firist mai kulawa.
Wadannan abubuwa masu mahimmanci, waɗanda ake ɗauka ko da allahntaka ne, ana kiransu Ñee Ñuhu ko Fata Mai Alfarma, tun da yake ilimin dabaru don fadada su, da kuma fahimtar ƙididdigar su, Babban Ruhu Taa Chi ko Tachi ne suka ƙirƙira su. , Allah na Iska Ñu Tachi, a lokacin asalin. An kuma san wannan allahn da Feataurin Feataure ko Macijin weledaure, Coo Dzavui, majiɓincin masu ƙera ƙira da marubuta, waɗanda ke yin al'adu iri-iri don girmama shi. Daga cikinsu akwai wadanda aka shirya domin yin rubutu ta hanyar zane, tunda lokacin da ake sake kirga siffofin codices ko taniño tacu, ana amfani da wani kayan aiki da yake dauke da halayen Allah na mahaliccinsa.
Haka kuma, an ce wannan allahn ya fara daulolin da ke mulki na Mixteca, wanda kuma ya kiyaye su; Saboda wannan, don a horar da su a matsayin masu zanen littattafai, an zaɓi su daga cikin samari masu martaba, maza da mata, waɗanda iyayensu suka yi wannan sana’ar; Fiye da duka, suna da ƙwarewa don zane da zane, saboda wannan yana nufin suna da allahn a cikin zukatansu, kuma cewa Babban Ruhu ya bayyana ta wurin su da fasahar su.
Zai yiwu cewa horon nasu ya fara ne tun yana ɗan shekara bakwai, lokacin da suka je wani taron bita, kuma a cikin shekaru goma sha biyar suna ƙwarewa a cikin wani fanni, ko sun sadaukar da kansu don zama marubuta na gidajen ibada ko fadoji na sarakuna, waɗanda suka ba da umarni kuma sun dauki nauyin yin wadannan rubutun. Zasu bi ta matakai da yawa, har sai sun zama kwararrun masu zane, wanda babban malami ne ko ndichi dzutu, kuma zasu dauki nauyin karatun su da yawa wadanda ke haddace labarai da al'adun al'umma, a lokaci guda da suka sami ilimi game da yanayin su. da duniya.
Don haka, a tsakanin sauran abubuwa, sun koyi lura da motsin taurari da daddare, da kuma bin tafarkin Rana da rana, don daidaita kansu a doron duniya wajen fahimtar koguna da tsaunuka, kadarorin tsirrai da halayyar dabbobi. . Dole ne kuma su san asalin mutanensu, inda suka fito da kuma masarautun da suka kafa, waye kakanninsu da ayyukan manyan jarumai. Sun kuma san game da mahaliccin sararin samaniya, alloli da bayyanar da su daban-daban, ban da hadayu da al'adun da dole ne a aiwatar don girmama su.
Amma sama da duka an koya musu fasahar rubutu ta hanyar zane, wanda kuma ake kira tacu, wanda kuma ya samo asali ne daga shirye-shiryen kayan aiki zuwa dabarar zane da kuma aikin zane-zane, tunda akwai dokoki kan yadda ya kamata su kasance sake hotunan mutane da dabbobi, ƙasa da tsirrai, ruwa da ma'adinai, gami da taurarin sama, dare da rana, gumaka da halittun allahntaka waɗanda ke wakiltar ƙarfin yanayi, kamar girgizar kasa, ruwan sama da iska, da yawancin abubuwan da mutum ya kirkira, kamar gidaje da gidajen ibada, kayan kwalliya da tufafi, garkuwa da mashi, da sauransu, wadanda suka mamaye muhimmin wuri a tsakanin Mixtec.
Dukansu sun kasance jerin ɗaruruwan adadi, waɗanda ba zane ne na mutane da abubuwa kawai ba, amma kowannensu ma ya dace da kalma daga harshen Mixtec dzaha dzavui, ma'ana, sun kasance wani ɓangare na rubuce-rubuce wanda aka kwafa hotunan a ciki sharuddan wannan yaren, kuma saitinsu ya samar da rubutun shafukan, wanda kuma ya zama littafin.
Don haka, to, ya kasance daga cikin kasuwancinsa sanin yarensu da fasaha mai girmamawa ta bayyana kansa da kyau; Dangane da wannan, suna son wasannin kalmomi (musamman waɗanda suka yi kusan kusan daidai), samuwar waƙoƙi da amo, da haɗakar dabaru.
Tabbas an karanta rubutun a bayyane ga waɗanda suke wurin, ta yin amfani da furanni, amma harshe na yau da kullun, don sake samar da wadataccen wahayi da karatu ta hanyar adadi.
Saboda wannan, an buɗe littafin a shafuka biyu ko huɗu a lokaci guda, kuma kusan koyaushe ana karanta shi daga dama zuwa hagu, farawa daga ƙasan dama ta dama, yana bin ƙididdigar da aka rarraba tsakanin layin zigzag ja, kamar motsin maciji ko sanyi, wanda ke tafiya tare da rubutun, yana hawa da sauka. Kuma idan an gama gefe ɗaya, zai juya don ci gaba da baya.
Saboda abubuwan da suke ciki, tsofaffin littattafan ko littattafai sun kasance nau'i biyu: wasu sun yi magana game da gumakan da ƙungiyar su a cikin kalandar al'ada; Waɗannan rubuce-rubucen, inda aka kirga kwanuka ko sanyi yehedavui quevui, ana iya kiransu Ñee Ñuhu Quevui, Littafin ko Fata Mai Alfarma na Kwanaki. A gefe guda kuma, akwai waɗanda suka yi ma'amala da gumaka ko zuriyar allahn iska, ma'ana, mashahuran iyayengiji waɗanda suka riga sun mutu da labarin abubuwan da suka yi amfani da su, waɗanda za mu iya kiransu Ñee Ñuhu Tnoho, Littafin ko Fata Mai Alfarma na Layyoyin. .
Don haka, rubutun da allahn iska ya kirkira anyi amfani dashi don ma'amala da sauran gumakan kuma waɗanda ake la'akari da zuriyarsu, allahn maza, ma'ana, manyan masu mulki.
