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About twenty-five years ago there lived in Anadarko, Indian Territory, an enthusiastic missionary worker named Lewis F. Hadley, known to the Indians as Ingonompashi.

He made a study of Sign Language in order to furnish the Indians with a pictographic writing, based on diagrams of the signs, and meant to be read by all Indians, without regard to their speech. Pointing to the Chinese writing as a model and parallel, he made a Sign Language font of 4,000 pictographic types for use in his projected works. He maintained that 110,793 Indians were at that time sign-talkers and he proposed to reach them by Sign-Language publications.

In pursuance of his plan, he issued the following:

1887. List of the Primary Gestures in Indian Sign Talk. “Only 19 copies were printed.” It was intended as a prodrome to “extended works and a magazine in Hands-tal[k]ing.”

It consists of 63 pages with 684 crude woodblocks of white lines on black ground, illustrating signs, alphabetically arranged, but without captions or text of any kind, except the explanation on the title page, abridged as above.

1890. A Lesson in Sign Talk, designed to show the use of the line showing the movement of the hands in the Indian Gesture Language, by In-go-nom-pa-shi, Fort Smith, Ark., 1890. Copyrighted by Lewis F. Hadley, 12 pp. A portrait of him by himself is on p. 11, inscribed “In-go-nom-pa-shi, drawn by himself at 60 years.”

It devotes 3 pages to general discussion of Sign Talk, 1½ pages to reform of our spelling, the rest is given to general remarks with 12 poor illustrations in white line, also a Scripture text with 15 signs drawn, the Lord’s Prayer with 55 drawn signs, and on p. 12, The Indian Little Star, a novel version of “Twinkle, Twinkle,” rendered in 97 drawn signs.

1893. Indian Sign Talk. Being a Book of Proofs of the matter printed or equivalent cards designed for teaching sign-talking Indians as much English as can be explained through the medium of their “Universal” Gesture Language, by Ingonompashi, copyrighted May 15, 1893, “only 75 copies are saved.”

This is Hadley’s most extended work. It is a dictionary of the Sign Language, in 268 large octavo leaves printed on one side only of each sheet.

It consists of 9 pages of Preface and general matter, 192 pp. of dictionary alphabetically arranged, each page having three gestures figured and beside each the equivalent in English. A total of 577 signs (including a double). Pages 193 to 205 are given to small reproductions of the sign drawings to illustrate “measurements of type”—his font—about 800 illustrations, two pages of appendix with compound sign words, and 14 illustrations, 1 page of black type, 18 in number, 53 pages of reading matter in signs, the above cited version of “Twinkle, Twinkle, Little Star” and the story of “Wolf and the White Man” in signs; the rest being Scripture texts and exhortations and the 19th Psalm, ending with the Lord’s Prayer.

The cards referred to I have. They consist of 571 separate cards with an illustrated sign on each and additional matter on the back. Besides which there are about 100 separate cards each with a scripture text, chapter, or sermonette on it, about 1,000 illustrations in all. The same being the matter of the dictionary proper reproduced on separate cards, the diagram on one side and the text on the other. The front matter and the type measurements do not, however, appear on the cards. Though poor as art, the drawings are of some value to the student.

This is the most ambitious work extant on the subject of Sign Language, but seems to be quite unknown to most ethnologists, and is not in any library, so far as I can learn, except the Library of Congress, the Smithsonian Institution, the New York Public Library, the Library of Prof. J. C. Elsom of Wisconsin State University, and my own collection.

Of the 75 copies issued, only these 5 have been accounted for, but cards comprising the dictionary part were issued to the extent of 100,000 in sets of 571 each, and the reading matter on cards to the number of over 27,000.

1910. The Sign Language, by Prof. J. Schuyler Long, State School for the Deaf, Council Bluffs, Iowa, published at Washington, D. C., 1910. A valuable dictionary of about 1,500 signs used by the deaf, with 500 admirable photographic illustrations. Of these signs a large number seem to be arbitrary, but many are evidently of good construction and quite acceptable to Indian sign-talkers.

To these should be added:

1832. La Mimica, by Andrea de Jorio. “La mimica degli antichi investigata nel Gestire Napoletano.” Napoli, 1832, 8vo, 372 pp., 21 plates.

This interesting Italian work on Sign Language was written to show that the gestures figured on antique vases, etc., may be explained by their modern parallels, especially as observed in Naples. The 21 plates illustrate about one hundred of these gestures—about half of these are reproduced in Mallery’s 1881 publication.

1854. Dactylologie by Louis de Mas-Latrie. “Dictionnaire de Paleographie.” Tome Quarante-septième, pp. 179 to 366.

An extended study of Finger-talking as used by the deaf, the savages, etc. About 30 American Indian signs are described and compared with those of the deaf. No illustrations.

1878. The Gesture Language, by E. B. Tyler, in his studies in “Early History of Mankind,” third edition, 1878, pp. 14–81.

An interesting but not very important dissertation on the Gesture Language in use among the deaf, the Cistercian Monks, and the American Indians. No illustrations.

1883. Sign Language, Remarks on, by Wilfred Powells in his “Wanderings in a Wild Country.” An account of a three years’ residence in New Britain (to the north of New Guinea), 1883, pp. 254–261, with 14 good figures, showing the digital origin of numbers.

1896. Arunta Sign Language, E. C. Stirling. Rep. Horn Scientific Exped. to Central Australia; IV, pp. 111–125.

A considerable discourse on the Sign Language as used by the very primitive races. Many figures.

My thanks are due to General Hugh Lenox Scott, U. S. A., one of the best living sign-talkers, for a general review of the text, with new signs and explanations as indicated.

To John Homer Seger of Colony, Oklahoma, for much assistance. He was for 45 years in official control of the Indians at Darlington and Colony, Oklahoma. They were of the Southern Cheyenne, Kiowa, and Arapaho tribes chiefly. All his communications with them were in the Sign Language, so that he became one of our best experts. We have corresponded much, and during a prolonged visit to his home in August, 1915, we together went over every sign in this Manual. His signs were of the Cheyenne dialect.

To the Reverend Walter C. Roe (since dead) of Colony, Oklahoma, for many notes and comments. He was so expert that he preached every Sunday in the Sign Language.

To Sheeaka, or Cyiaka (The Mudhen), a Yanktonnais Sioux living at Standing Rock. He worked over my entire manuscript with me in 1912, endorsing most of the signs given by Clark, as well as adding those that are accredited to him. He was considered the best sign-talker on the reservation. His familiarity with the Sign Language was largely due to the fact that a member of his family was a deaf-mute, so that he has kept up the method while others of his generation are forgetting it. Frank Zahn, an intelligent and educated half-breed, acted as interpreter and helped with many suggestions.

In the autumn of 1916 I took my manuscript to Montana and received valuable help from the following Blackfoot Indians:

Bearhead, an old-time, full-blooded Piegan Indian, with a pronounced contempt for modern ways and modern signs; George Starr or Bull Calf, a half-blood, who acted as interpreter for Bearhead; Medicine Owl, Eagle Child, Three Bears, Two-Guns Whitecalf; all full-blooded Piegans and excellent sign-talkers.

Heavy Breast, a half-blood, acted as interpreter, with assistance from James C. Grant.

I am also indebted to Chasing Bear (Ma-to Hu-wa-pi), a Santee, and to Chief Tom Frosted, a Yanktonnais; both of Standing Rock. About a dozen good signs were given me by C. B. Ruggles, of Taos, New Mexico; and helpful information was received from Thomas La Forge, official interpreter for the Crow Nation, and Clitzo Dead-man, an educated Navaho at Ganado, Arizona.

In the spring of 1917 I spent some time among the Cheyennes at Concho, Oklahoma, checking up my lists. My chief source of information was Robert Burns, an intelligent and educated Cheyenne, who spoke excellent English and was also a good sign-talker. At the same time I got much valuable assistance from Cheyenne Fanny (Mrs. Hamilton), Deafy Fletcher, and numerous old Cheyennes and Arapahoes about the Post. Father Isadore, of the St. Patrick’s Mission, Anadarko, Oklahoma, and the Reverend Sherman Coolidge (Arapahoe), of Sheridan, Wyoming, also contributed.

In the case of special or unusual signs, I give the name of the best of my authorities; but when, according to my own observation, the sign is in general use and indorsed by practically all, no authority is cited.

I have to thank my friends James Mooney and F. W. Hodge of the Smithsonian Institution, and Professor J. Schuyler Long, of Council Bluffs, Iowa, for much helpful criticism; Professor Elmer D. Read, of the Pennsylvania School for the Deaf, for a review of the Introduction; also, Doctor Charles A. Eastman (Ohiyesa), Colonel W. F. Cody (Buffalo Bill), Hamlin Garland, Miss Frances Densmore, and Mrs. Mary Austin for contributions or criticism.

For the French and German equivalent words I am chiefly indebted to Doctor Lillian Delger Powers, of Mt. Kisco, New York. Some assistance was given by Miss Dorothy Dwenger, of Greenwich, Connecticut, and Harry G. Seides, Professor of German, Jersey City High School, New Jersey.

The drawings throughout are by myself.

Ernest Thompson Seton.