Fig. 107. Fig. 108.

Fig. 108 is made in mocking and ridicule. The open and oscillating hand touches the point of the nose with that of the thumb. It has the particular sense of stigmatizing the person addressed or in question as a dupe. A credulous person is generally imagined with a gaping mouth and staring eyes, and as thrusting forward his face, with pendant chin, so that the nose is well advanced and therefore most prominent in the profile. A dupe is therefore called naso lungo or long-nose, and with Italian writers “restare con un palmo di naso”—to be left with a palm’s length of nose—means to have met with loss, injury, or disappointment.

The thumb stroking the forehead from one side to the other, Fig. 109, is a natural sign of fatigue, and of the physical toil that produces fatigue. The wiping off of perspiration is obviously indicated. This gesture is often used ironically.

Fig. 109. Fig. 110. Fig. 111.

As a dupe was shown above, now the duper is signified, by Fig. 110. The gesture is to place the fingers between the cravat and the neck and rub the latter with the back of the hand. The idea is that the deceit is put within the cravat, taken in and down, similar to our phrase to “swallow” a false and deceitful story, and a “cram” is also an English slang word for an incredible lie. The conception of the slang term is nearly related to that of the Neapolitan sign, viz., the artificial enlargement of the œsophagus of the person victimized or on whom imposition is attempted to be practiced, which is necessary to take it down.

Fig. 111 shows the ends of the index and thumb stroking the two sides of the nose from base to point. This means astute, attentive, ready. Sharpness of the nasal organ is popularly associated with subtlety and finesse. The old Romans by homo emunctæ naris meant an acute man attentive to his interests. The sign is often used in a bad sense, then signifying too sharp to be trusted.

This somewhat lengthy but yet only partial list of Neapolitan gesture-signs must conclude with one common throughout Italy, and also among us with a somewhat different signification, yet perhaps also derived from classic times. To express suspicion of a person the forefinger of the right hand is placed upon the side of the nose. It means tainted, not sound. It is used to give an unfavorable report of a person inquired of and to warn against such.

The Chinese, though ready in gesticulation and divided by dialects, do not appear to make general use of a systematic sign language, but they adopt an expedient rendered possible by the peculiarity of their written characters, with which a large proportion of their adults are acquainted, and which are common in form to the whole empire. The inhabitants of different provinces when meeting, and being unable to converse orally, do not try to do so, but write the characters of the words upon the ground or trace them on the palm of the hand or in the air. Those written characters each represent words in the same manner as do the Arabic or Roman numerals, which are the same to Italians, Germans, French, and English, and therefore intelligible, but if expressed in sound or written in full by the alphabet, would not be mutually understood. This device of the Chinese was with less apparent necessity resorted to in the writer’s personal knowledge between a Hungarian who could talk Latin, and a then recent graduate from college who could also do so to some extent, but their pronunciation was so different as to occasion constant difficulty, so they both wrote the words on paper, instead of attempting to speak them.

The efforts at intercommunication of all savage and barbarian tribes, when brought into contact with other bodies of men not speaking an oral language common to both, and especially when uncivilized inhabitants of the same territory are separated by many linguistic divisions, should in theory resemble the devices of the North American Indians. They are not shown by published works to prevail in the Eastern hemisphere to the same extent and in the same manner as in North America. It is, however, probable that they exist in many localities, though not reported, and also that some of them survive after partial or even high civilization has been attained, and after changed environment has rendered their systematic employment unnecessary. Such signs may be, first, unconnected with existing oral language, and used in place of it; second, used to explain or accentuate the words of ordinary speech, or third, they may consist of gestures, emotional or not, which are only noticed in oratory or impassioned conversation, being, possibly, survivals of a former gesture language.

From correspondence instituted it may be expected that a considerable collection of signs will be obtained from West and South Africa, India, Arabia, Turkey, the Fiji Islands, Sumatra, Madagascar, Ceylon, and especially from Australia, where the conditions are similar in many respects to those prevailing in North America prior to the Columbian discovery. In the Aborigines of Victoria, Melbourne, 1878, by R. Brough Smythe, the author makes the following curious remarks: “It is believed that they have several signs, known only to themselves, or to those among the whites who have had intercourse with them for lengthened periods, which convey information readily and accurately. Indeed, because of their use of signs, it is the firm belief of many (some uneducated and some educated) that the natives of Australia are acquainted with the secrets of Freemasonry.”