Lastly, to give only one other example, Dr. Latham states that a Kurd of the Zaza tribe, who furnished Dr. Sandwith with a list of native words, was not “able to conceive a hand or father, except so far as they were related to himself, or something else; and so essentially concrete rather than abstract were his notions, that he combined the pronoun with the substantive whenever he had a part of the human body or a degree of consanguinity to name,” saying _sere-min_, “my head,” and _pie-min_, “my father.” Thus, as Professor Sayce remarks, after alluding to some of the above facts, “we may be sure that it was not “the ‘ideas of prime importance’ which primitive man struggled to represent, but those individual objects of which his senses were cognisant.”[294] And, without further multiplying testimony, we may now be prepared to accept from him the general statement that, “all over the world, indeed, wherever we come across a savage race, or an individual who has been unaffected by the civilization around him, we find this primitive inability to separate the particular from the universal by isolating the individual word, and extracting it, as it were, from the ideas habitually associated with it.”[295] Or, in my own phraseology, among all primitive races still existing, we meet with what must seem to my opponents a wholly unintelligible incapacity to evolve a concept from any number of recepts, notwithstanding that the latter may all be most nearly related together, and severally named by as many denotative signs: even with their numberless already-formed words for different kinds of trees, the aborigines of Tasmania could not designate “a tree.” Of course they must have had a recept of a tree, or a generic image formed out of innumerable perceptions of particular trees—so that, for instance, it would doubtless have surprised a Tasmanian could he have seen a tree (even though it were a new species for which he had no name) standing inverted with its roots in the air and its branches in the ground. In just the same way a dog is surprised when it first sees a man walking on his hands: the dog will bark at such an object because it conflicts with the generic image which has been automatically formed by numberless perceptions of individual men walking on their feet. But, in the absence of any name for trees in general, there is nothing to show that the savage has a concept answering to “tree,” any more than that the dog has a concept answering to “man.” Indeed, unless my opponents vacate the basis of Nominalism on which their opposition is founded, they must acknowledge that in the absence of any _name_ for tree there _can be no conception_ of tree.