Making A Pictogram Font

Carl Shank • June 8, 2024

Making A Pictogram Font

In a recent publication by CARE Typography (CARE Fonts: Selected Pictogram Fonts and Their History, 2024, Lulu Press), I introduced several "dingbat" fonts that we were able to craft, especially for church or non-profit use. They included the Ministry Pics font, the Fanciful Alphabets font, The StoryBook font, the Fairy Tale font, the Hand Tools font and fonts derived from ancient alphabets. We also introduced the Christograph font.


SUBJECT TO SCORN, says the famous typographer, Robert Bringhurst in his description of what are called dingbats. Dingbats are real characters, actually pictograms, like telephones, mail envelopes, crosses, cartographic symbols and so forth. It might seem that dingbats serve little useful purpose. However, in 1994, David Carson of Ray Gun magazine set an interview in Zaph Dingbats, unreadable, but “ironic perhaps that we’re still bringing it up, more than two decades later.” (Nigel French & Hugh D’Andrade, The Type Project Book: Typographic Projects to Sharpen Your Creative Skills & Diversify Your Portfolio (Pearson Education, Inc., 2021), callout on “Icons” on 228)


I happen to like dingbats. They spur my imagination and help me say things or describe things that can’t be fully said in words alone. In his now out of print, Before & After Magazine, editor and creator John McWade talks about the “hidden art in dingbat fonts” — “Dingbats are real pictures and often excellent, but so small they’re commonly overlooked (except by kids, who are expert at spotting small treasures).” (John McWade, “The Hidden Art in Dingbat Fonts,” Before & After Magazine, Vol. 3, No. 5, 1993) He notes that dingbats can be made super size to catch the eye, or made tiny to delight the eye. 


Actually creating a font is time consuming and hard work. Things like "The Bump Rule," where drawing points are placed at inflection points, "The Rule of One-Third," which says the distance between a drawing point and its associated Bévier Control Points (BCPs) should be one-third of the length of the curve being drawn, "The Conciseness Rule," where the smallest number of drawing points should be used to create a shape, and "The Orthogonality Rule," where the handles should be perpendicular or at right angles, are highly recommended by Stephen Moye in Fontographer: Type By Design (MIS Press, 1995, 13). Then we must think about removing overlapping points, accurately drawing Bézier curves, eliminating orphan points, hinting, kerning and so forth. All of this goes into creating a font that is clean, well-constructed, easy to the eye and can pass typographical standards. Months of work went into my Greek font I made some time ago for the Christian-based Word Publications. But this blog is not about such complexity.


How do you make a dingbat or pictogram font? Having made several now, using FontLab's Fontographer (I use version 5.2.4 on a Mac mini 2012 running Mac OS 10.14 Mojave. Newer Mac systems must use FontLab 7 or the newer 8) (See Below). There are several important steps. But first, we need to make some definitions and acquaint you with some of the language used in the Fontographer program.




Using Adobe's Garamond Pro font as an. example, the above word "Ship" helps us understand some font or typeface terminology. The letters, or in our case, the pictograms or images, sit on what is called a BASELINE, with the ORIGIN point at the x, y coordinates of (0, 0). The top of the letter or image is called the CAP HEIGHT. If it is a regular font, we would also include the height of the small letters, or the X-HEIGHT, and any ASCENDERS, like the "h" above that protrude above the CAP HEIGHT a bit. We need not worry about these latter definitions with most dingbat fonts.


We do need, however, to acquaint ourselves with Fontographer's guides that are used to place the images or pictograms inside to make the font. This can be seen below.

Each letter, or image in our case, rests inside what is called an EM-SQUARE, which is a rectangular field the size of a capital "M" covering the DESCENDER (below the Baseline) all the way above the CAP HEIGHT to the top of the em-square. Notice in the letter "Q" above, the tail of the "Q" rests beneath the Baseline in the Descender area. To the sides of the letter or image will be the left and right SIDEBEARING, spaced usually evenly from the left and right edges of the letter or image used. Such distances are usually 30-40 units in the Fontographer program, but better seen in eyeballing the left and right sidebearings.


Making the Pictogram Font

STEP ONE — Find suitable, well drawn images, to scan at about 300 dpi (dots per inch). Make the scans ALL THE SAME height, usually about an inch or so in height.


STEP TWO —  Scan the original images, making sure the scan is straight.


STEP THREE — Save the scanned images, one at a time, as JPG images.


STEP FOUR — Open the Fontographer program (I use Fontographer 5.2.4). Using the included "Preview" program on all Macintoshes, open the images one at a time and paste them into Fontographer. Assign each scan to whatever glyph you want. Thus, for the "Q" letter, I assigned the scanned image for the "Ash Wednesday" graphic in the Christograph Font.


STEP FIVE — Trace the image. This can be a manual or automatic trace. If the images are clear and clean and scanned well, I use Fontographer's "Auto Trace" tool to trace the scanned images. make sure the principle handles are orthogonal. Use Guides for height so that the images rest on the baseline and are at the same height in the Fontographer em-square. Clean up the traced images using Fontographer's tools for "Clean Up Paths," "Remove Overlap," and "Correct Path Direction" if needed.


STEP SIX — Generate the Pictogram font, using OTF for both Macs and PCs. Print an extensive sample and make corrections, if needed.

Successful Layout & Design

By Carl Shank April 7, 2026
The King James Bible (KJV), commissioned by King James 1 in 1604 and published in 1611, has been a profound Bible translation and masterpiece of beauty through the ages. It has been one of the most influential English translations of the Bible. Its history combines politics, religion, and literary achievement in early modern England. It has an elevated, poetic style that influenced many later writers. It has been prized for its literary beauty, historical continuity and memorability in public reading and worship (ChatGPT).
By Carl Shank April 6, 2026
Responding to AI and Digital Babylon H. Carl Shank April 4, 2026 Austin Gravley, a former Social Media Manager of The Gospel Coalition, and now the Director of Youth Ministry at Redeemer Christian Church in Amarillo, TX, is writing a book on AI and the digital revolution taking place. He compares this Digital Babylon and its captivity and its exiles to Christians living under the overwhelming influence of an active anti-Christian developing AI. Piecing together his comments with those of many others on the advancing scene of AI on our lives, several themes come to mind. First, AI is not God. While there are some in the Silicon Valley who might wish or see AI as a unifying, ontological force that can shape or rule our lives — the Super Machine —others remind us that this is only technology. And as advanced as AI is and becomes, God is still sovereignly in control of it and our lives. Jason Thacker, professor of philosophy and ethics at Southern Seminary and Boyce College, writes — “We must engage these issues, rather than respond after their effects are widely felt. But we don’t have to face today or tomorrow with fear. God is sovereign and his Word is sufficient for every good work, so we are able to walk with confidence as we apply his Word to these challenges with wisdom and guided by his Spirit.” ( The Age of AI: Artificial Intelligence and the Future of Humanity , Zondervan, 2020) A recent storm that darkened my community and scuttled Internet services reminded me of that. Even AI data centers, growing to over 3,000 in 2025 nationwide, are not immune to power disruptions and total blackouts. AI pundits may claim to have control procedures to keep the Internet and AI running cannot promise it to be so. We need to keep this in mind in the Digital Babylon age, as was needed to be kept in mind by Israel in the Babylonian Empire age in biblical times. Babylon went through many iterations, but will be defeated by God at the end of the day, as noted in Revelation. Digital Babylon will experience the same demise. This is not prediction, just Bible truth. We as believers need to hold on to such truth. Second, AI is still technology. Indeed, advanced and advancing technology, but not human. Matthew Schultz in a recent mereorthodoxy.com article notes— “Technology has existed since the Garden and is an integral component of our cultural mandate. We should also remember that one of the core distinctions between the Creator and his creatures is that we never create matter but merely (!) rearrange it. This becomes clear whether we consider an ancient farmer in Mesopotamia irrigating a plot of soil, a medieval peasant in Northumbria weaving a basket from flax, or a young musician in London taking the raw outputs of machine sound, adjusting its pitch, volume, and length, and incorporating it into a DAW loop. While there are all sorts of important distinctions and qualifications between pre- and post-industrial craft, there is no metaphysical distance between the two.” ( Artificial Intelligence Is A Technology , Feb. 26, 2026). AI may be the harbinger of a new Industrial Age, but though changes will be major and sometimes severe, the human side of the equation cannot be discounted or counted out. Part of my retired status as a pastor and theologian is that of a typographer restoring old type faces and doing a deep dive into the history of type. Two historical typographical truths stand out. Although the Renaissance age brought movable type from Gutenberg and others into the machine age, the typographical flair of those ancient scribes with pen-drawn exquisite type remained a stylistic standard. The second note is that with the Industrial Age, while affecting the quantity and speed of type development and printing, master type craftsmen rebelled against machine driven type for more organic typefaces. This was seen, for instance, in the type movement spawned by William Morris (1834–1896). William Morris was an Arts & Crafts designer who founded the Kelmscott Press (1891), reviving hand craftsmanship in printing. His work influenced the twentieth century private press and type revival movements. Lettering became a vehicle for breaking convention. Led by figures such as Morris, there was a decided reaction against industrialization, seeing machine-made goods as dehumanizing and ugly. Handcraftmanship, honesty in materials and utility fused with beauty made up much of what was called the Arts & Crafts Movement. That movement was rooted in medieval guild ideals and morality in design. (For an expanded history of type development, see “Advances in Typography: A Historical Sketch — Three Parts” in the blogs by CARE Typography, www.caretypography.com , Nov. 8, 2025, Nov. 18, 2025 and Nov. 20, 2025) Third, AI affects everyone everywhere. Austin Gravely, a former Social Media Manager of The Gospel Coalition, raises and answers the query — “’So what?’, you may think. ‘I’m not an Internet technician. I’m not a fan of AI. I’m not planning to change how I use the Internet. Why does any of this matter to me?’ To put it bluntly: you are naive if you think these disruptions won’t directly affect you, or indirectly affect you through the effect they will have on others. If the iPhone, social media, and AI have taught us anything, it is that you are impacted by these events regardless of whether you participate in them or not.” ( The State of the Internet: 2026 , mereorthodoxy.com, March 30, 2026) He goes on to say — “A changing Internet will change you. It will change you in ways you can see and in ways you can’t. It will change those you live with, work with, play with, build with, and fight with. It will change what is possible, probable, permissible, and prohibited in your life, your vocation, your church, your neighborhood, and any other physical space the Internet touches.” I recall my 99 year old mother who passed away a couple of years ago in a nursing facility. She was one of those survivors of the Great Depression and World War Two who dismissed the first moon landing and had her flat screen TV removed from her room for fear the government was watching. She lasted for nine years in the same private room in a modern nursing center. She was attended by doctors and nurses and staff who used AI on their computers and other care devices. She even had a modern digital phone removed from her room and refused to learn it. While she personally rebelled against her AI driven machine age, she could not escape those who used such technology for her care. We cannot isolate ourselves from AI and its advancing development, no matter how isolated we try to be. Fourth, AI can be either a blessing or a curse. Again, Matthew Schultz notes — “Our task is not to develop a unique theology of AI but to catechize our members into a people who can wield this technology without becoming captive to its internal logic. Like alcohol, artificial intelligence will become a test of character, a dangerous good that divides the foolish from the wise.” He says “Yet the greatest danger is both more pervasive and less obvious: AI is much more likely to be deployed as a multiplicative layer that allows ever more efficient micro-targeting of digital services and physical products by industries that already profit from compulsive behavior. The advent of hyper-personalized, real-time engagement strategies will require legislative safeguards, especially if AI leads to video advertisements generated in real time for an exhaustively mapped individual profile.” We must seek to “humanize” AI and employ it “humanly.” We must resist the phenomenological bent toward unbelief in AI development and pressures. We must once again learn to think critically and pervasively and biblically about AI. Our young people must be taught prescriptive critical thinking practices, rather than unwittingly and ignorantly giving in to what their phones and computers spit out. Church and ministry pastors must pastor rather than let AI bots plan, prepare and even give their sermons. We must learn to smartly negotiate with the “Magnificent Seven”— Apple, Microsoft, Alphabet, Amazon, Meta, Nvidia and Tesla — rather than blindly following their lead. Convenience and speed must not be allowed to overtake and overcome careful, sustained and critical thinking and acting. “To give language to this change, we must take the best of Christian thinking regarding the social and political imaginary and apply it to the economic imaginary of life under the glowing shores of Digital Babylon, and that kind of work cannot be done with quick hot takes. It will take slow, deep, and thoughtful meditation to apply the riches of Christian thought to making sense of the companies that got us here and where they are taking us.” (Austin Gravley, The State of The Internet: 2026 ) I am both excited and wary of AI. I have learned to be much more cautious about social media and the videos and photos and information they give. Much of it has been and is being AI produced and tweaked. Spammers use AI technology to wrest thousands of dollars from unsuspecting senior citizens. Schools are requiring students to turn off their cell phones or “bag” them until after school hours because of the insidious nature of AI generated stuff. I value more and more of a face-to-face approach in teaching and learning and mentoring others. And we must adopt a state of “believing is seeing” rather than a non-Christian scientifically sanctioned “seeing is believing” approach to truth and justice.
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