One of the oldest types of long-distance communications is the smoke signal. It is a form of communication using visuals that can be used over a distance.
Smoke signals can be used to relay information, warn of danger or to bring people together in a shared area. In ancient China soldiers on the Great Wall sent smoke signals on its beacon towers in order to warn each other of the possibility of invading forces. The color of the smoke signalled the magnitude of the invading group. By putting the towers of beacons at regular intervals, and situating a soldier in each tower and transmitting messages over the entire 7,300 kilometres of the Wall. Smoke signals also alerted castles in the inner areas of the attack, allowing them to coordinate defense and garrison to support troops. In the past, in Sri Lanka, soldiers stationed at the tops of the mountains would warn each other of impending enemy attack (from English people, Dutch people or Portuguese people) by indicating from the peak to the peak. They were able transmit messages to the King within just a few hours. The 8th century BCE witnessed the demise of Western Zhou Dynasty due to misusing the smoke signal. To entertain his wife Bao Si, King You of Zhou employed false warning beacons to confuse his warlords. Around 150 BCE, Polybius, a Greek historian, developed a more complicated system of smoke signals that were alphabetical that converted Greek alphabetic characters to numeric characters. It made it possible for messages to be easily interpreted by holding torches in pairs. This concept, referred to as the “Polybius square” can also be applied to steganography and cryptography. This cryptographic concept has been utilized by Japanese Hiragana and also with the Germans during the latter days of the First World War. North American indigenous peoples also communicated using smoke signals. Each tribe had their particular signaling method. Signalers would light a fire at an elevation using damp grass. The smoke would then begin to rise. As the grass dried, it was removed and small propane grill [http://lena.home.pl/13grudnia2/player.php?site=https%3a%2f%2fwooriname.com%3A443%2Fbbs%2Fboard.php%3Fbo_table%3Dfree%26wr_id%3D40356] a new bundle was placed on the flame. According to legend, the smell of smoke emanating from the slope sent an indication. If it came from halfway up the hill, it would mean all was fine, however at the highest point of the hill it was a sign of danger. Smoke signals continue to be used in the present. The College of Cardinals uses smoke signals to indicate the selection of a new Pope during a papal conclave. Secret ballots are cast by eligible cardinals until a person is able to get a vote of at least two-thirds plus. The ballots are burned following each vote. The smoke is black to indicate the ballot was not successful, while white smoke means a new Pope was elected. Forces of the military often employ colored smoke grenades for marking their positions, especially during support calls. Smoke signals may also be used to refer to smoke-producing equipment that is used to send distress signals. Lewis and Clark’s journal mention several occasions when they adopted the Native American method of setting the plains on fire to convey their presence or their desire to interact with local tribes. Yamanas from South America used smoke signals to relay messages using the fire, like when whales were spotted on the shore. The huge amount of meat required the notification of a large number of people, so that it would not decay. It is likely that they used smoke signals in other instances which is why Magellan may have seen such fires that inspired him to call it Tierra del Fuego. However there is a chance that he could have observed natural phenomena or even smoke. The Cape Town Noon Gun, specifically the smoke its firing produces, was used to set marine chronometers in Table Bay. Aboriginal Australians throughout Australia would make smoke signals for diverse reasons. Sometimes, they would notify other people of their presence, particularly when entering lands which were not their native lands. Sometimes used to describe visiting whites smoke signals were the most efficient method of sending messages. Smoke signals could be used to inform of incursions from hostile tribes, or to schedule meetings between hunting parties of the same tribe. The signal could come from a fixed watch in a ridge or from the mobile band. The smoke used to carry information varied in colour and was usually white, black or blue depending on the type of material being burned. Additionally, the form of the smoke may be the form of a ball, column, or smoke ring. The message could also include names of the tribesmen. Signals may be misinterpreted just like other communication methods. In one instance in one case, a smoke signal which was translated as “we are coming” was misinterpreted as joining a war party for protection of the tribe when it was actually hunting parties coming together following the successful hunt. Modern aviation has made skywriting possible. Ivan, Djordjevic (2010). Coding for Optical Channels. Du, Yumin; Chen, Wenwu; Cui, Kai; Guo, Zhiqian; Wu, Guopeng; Ren, Xiaofeng (2021-02-16). “An examination of the defense system for military use of the Ming Great Wall in Qinghai Province through the lens of military settlements built on castles”. Archaeological and Anthropological Sciences. Knox, Robert. Historical Relationships of Ceylon. Sima Qian. Records of the Grand Historian. These excerpts are from the book. E. Lucas Bridges: Uttermost Part of the Earth. Indians of Tierra del Fuego. National Archives of Australia. Idriess L (1953). The Red Chief. Idriess, Ion L (1937). Over the Range. Gusinde, Martin (1966). Nordwind-Sudwind. Mythen und Marchen der Feuerlandindianer (in German). Itsz, Rudolf (1979). “A kihunyt tuzek foldje”. Napkove. Neprajzi elbeszelesek (in Hungarian). Budapest: Mora Konyvkiado. pp. 93-112. Translation: It’s R.F. 1974). Kamen’s solntsa (in Russian). Leningrad: Detskaya Literatura. Title signifies: “Stone of sun”; chapter means: “The land of burnt-out fires”. Myers, Fred (1986). Pintupi Country, Pintupi Self.
