results, namely, the stimulation of the newly possessed function; hence an elaboration of the mating call.
We know that from the primitive sounds human speech has developed. Corresponding to the psychological situation, it might be assumed that language owes its real origin to this moment, when the impulse, repressed into the presexual stage, turns to the external in order to find an equivalent object there. The real thought as a conscious activity is, as we saw in the first part of this book, a thinking with positive determination towards the external world, that is to say, a "speech thinking." This sort of thinking seems to have originated at that moment. It is very remarkable that this view, which was won by the path of reasoning, is again supported by old tradition and other mythological fragments.
In Aitareyopanishad[39] the following quotation is to be found in the doctrine of the development of man: "Being brooded-o'er, his mouth hatched out, like as an egg; from out his mouth (came) speech, from speech, the fire." In Part II, where it is depicted how the newly created objects entered man, it reads: "Fire, speech becoming, entered in the mouth." These quotations allow us to plainly recognize the intimate connection between fire and speech.[40] In Brihadâranyaka-Upanishad is to be found this passage:
"'Yayñavalkya,' thus he spake, 'when after the death of this
man his speech entereth the fire, his breath into the wind, his eye
into the sun, etc.'"
A further quotation from the Brihadâranyaka-Upanishad
reads:
