Without engaging in any controversy on this subject it may be noticed that the theory advanced supposes a comparatively recent origin of sign language from one tribe and one region, whereas, so far as can be traced, the conditions favorable to a sign language existed very long ago and were co-extensive with the territory of North America occupied by any of the tribes.  To avoid repetition reference is made to the discussion below under the heads of universality, antiquity, identity, and permanence.  At this point it is only desired to call attention to the ancient prevalence of signs among tribes such as the Iroquois, Wyandot, Ojibwa, and at least three generations back among the Crees beyond our northern boundary and the Mandans and other far-northern Dakotas, not likely at that time to have had communication, even through intertribal channels, with the Kaiowas.  It is also difficult to understand how their signs would have in that manner reached the Kutchin of Eastern Alaska and the Kutine and Selish of British Columbia, who use signs now.  At the same time due consideration must be given to the great change in the intercommunication of tribes, produced by the importation of the horse, by which the habits of those Indians now, but not very anciently, inhabiting the Plains were entirely changed.  It is probable that a sign language before existing became, contemporaneously with nomadic life, cultivated and enriched.

As regards the Spanish origin suggested, there is ample evidence that the Spaniards met signs in their early explorations north of and in the northern parts of Mexico, and availed themselves of them but did not introduce them.  It is believed also that the elaborate picture writing of Mexico was founded on gesture signs.

With reference to the statement that the Kaiowas are the most expert sign talkers of the Plains, a number of authorities and correspondents give the precedence to the Cheyennes, and an equal number to the Arapahos.  Probably the accident of meeting specially skillful talkers in the several tribes visited influences such opinions.

The writer’s experience, both of the Utes and Pai-Utes, is different from the above statement respecting the absence of signs among them.  They not only use their own signs but fully understand the difference between the signs regarded as their own and those of the Kaiowas.  On special examination they understood some of the latter only as words of a foreign language interpolated in an oral conversation would be comprehended from the context, and others they would recognize as having seen before among other tribes without adoption.  The same is true regarding the Brule Sioux, as was clearly expressed by Medicine Bull, their chief.  The Pimas, Papagos, and Maricopas examined had a copious sign language, yet were not familiar with many Kaiowa signs presented to them.