This yo-he-ho theory actually explains the origin of language, and it is, so far as we can see, not in conflict with any historical or philological facts. But in honor of the inventors of the onomatopoetic theory it must be recognised that the main idea of the yo-he-ho theory is the same as that of the bow-wow theory. The main idea is this: Language did not originate in man's mind out of itself in some mysterious way representing a break in the continuity of evolution, but it is a certain reflex-action of living and feeling beings taking place in consequence of external stimuli. This reflex-action however is not direct, but indirect. It is not that of a single being, it is the reflex-action of a whole society, engaged in common work. It developed in consequence of their common activity and through their want of intercommunication. *** Prof. Max Müller charges against the evolutionist, that "the very fact that no animal has ever formed a language is put aside simply as an unfortunate accident." Is this a fair reprehension? Is not the fact that no animal, except man, crossed the Rubicon of language quite a distinct problem? And accepting Professor Noiré's theory of the origin of language which considers speech as the product of a common activity accompanied by what may be called clamor concomitans, I see very good reasons why other animals did not develop language. First, there is no animal, with the sole exception perhaps of ants and bees, that lives in societies. Some of them live in herds, but there is a great difference between a herd and a society. This difference is first a difference of degree, but gradually it becomes a difference of kind. Secondly, animals have no organs to work with, while man has his hands, and we may add, thirdly, that no animal, not even the parrot, has the same power of articulation.
Prof. Ludwig Noiré accepts without equivocation the idea that the speechless ancestor of man became a rational being by developing language and I was always under the impression that Prof. Max Miiller agreed with his late friend not only concerning the identity of language and reason, but also concerning the origin of reason. But if Prof. Max Müller agrees with Noiré, why does he object to
