Accordingly our sentence would run somewhat as follows in the speech of the Togo negro: "He take stone to write something this gives of somebody child they." We must note here that even this literal translation still bears traces of the abstract culture of our language. The difference between substantives and verbs, which we have been forced to use, does not exist in the Togo language. If we look at such a sentence a little more closely, it is at once evident that the ideas are arranged exactly in the same order in which the objective process takes place. Each word denotes only one idea and is not placed in any grammatical category, since there are none such in this language. Therefore the expression of thought is still in essentials at the stage of pure association of ideas. Such a sentence only differentiates itself from a perfectly unsystematic association, that strays from one member to the other--as in the above-mentioned series, "school house garden &c."--by the fact that it follows directly the action described element for element, and therefore reproduces this in the memory exactly as it took place in perception. Here we meet clearly the two motives which raise pure associations to apperceptive combinations by means of the impulses that lie in the association itself. One of these motives is an objective one. It lies in the regular concatenation of the outward phenomena which present themselves to our view, and which force the association to combine the ideas in the same regularity. A series, such as "school house garden &c.," is only possible when the thought process frees itself from perception and gives itself up to the incidental inner motives, which remain when the continuous succession of phenomena that regulates our thinking is wanting. Therefore association that is joined to these phenomena is in itself the more primitive, and in this way it is the regularity of the course of nature, which transfers its regularity to the normal association of our ideas. Added to this objective motive there is a second, a subjective one. We would not be able to hold together in association a series of impressions given to us in a certain order and to reproduce them again, were it not for our attention that follows from member to member the separate parts of the series, and ultimately binds them together into a whole. Thus ordered thinking arises out of the ordered course of nature in which man finds himself, and this thinking is from the beginning nothing more than the subjective reproduction of the regularity according to law of natural phenomena. On the other hand, this reproduction is only possible by means of the will that controls the concatenation of ideas. Thus human thought, like the human being himself, is at the same time the product of nature and a creation of his own mental life, which in the human will finds that unity which binds together the unbounded manifoldness of mental contents into one whole. In this way the development of