Deaf history unveiled: interpretations from the new by John Vickrey Van Cleve

By John Vickrey Van Cleve

Now on hand in paperback; ISBN 1-56368-087-4

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Memorial de Juan Fernández Navarrete, con parte de una información,'' in Ibarrondo, Memoriam, 70. 22. "Memorial de Juan Fernández Navarrete, con parte de una información," in Ibarrondo, Memoriam, 71. 23. José de Sigüenza, Historia de la Orden de San Jerónimo, 2d ed. (Madrid: Bailly Bailliére e Hijos, 1907), vol. 1, 251. That the author made no reference to monastic signs does not imply that they were not used. Indeed, in times and places of obligatory silence, it is difficult to imagine that the monks did not sign.

Rather, people learn by means of the language they knowsign language in the case of deaf peopleand, especially in the beginning, by way of demonstration and pointing, which was also seen as proof of the usefulness of signs. 49 Meanings are not transmitted by way of the specific form of linguistic signs, as de l'Epée pointed out repeatedly. Therefore, different signs, gestural and others, may be employed for the transmission of the same meanings, following his principle, "to bring in through the window that which cannot enter by the door, that is to say .

N. Dixon (London: Hazell, Watson and Viney, 1890), 20. 15. Rom. 10:17. St. Augustine, Contra Julianum Pelagianum, bk. 3, 10, in H. N. Dixon's Historical Introduction to Pablo Bonet, Simplification, 9. 16. Antonio de Yepes, Crónica general de la Orden de San Benito (Salamanca: 1607) 300, cited in Eguiluz, Fray Pedro, 45 n. 52. 17. Although both the monk and his pupils used signs to communicate, there were, nevertheless, important differences between the monastic sign of Fray Pedro and the home sign of the deaf Velascos.

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