their necessarily extrinsic form. The image was embodied in a muscular act and motion, and in this way thought had its concrete representation. The same results would, as far as we know, be obtained from others in the same unhappy conditions as Laura Bridgman. It is therefore clear that primitive language was only a vocal and individual sign of material images, and it was for a long while restricted to these concrete limits. Since the vocal signs of the relations of things are less easily expressed, these relations were at first set forth by gestures, by a movement of the whole person, and especially of the hands and face. This preliminary action is helped by the imitative faculty with which children and uncultured peoples are more especially endowed, of which we have also instances in the higher animals nearest to man. The negroes imitate the gestures, clothing, and customs of white men in the most extraordinary and grotesque manner, and so do the natives of New Zealand. The Kamschatkans have a great power of imitating other men and animals, and this is also the case with the inhabitants of Vancouver. Herndon was astonished by the mimic arts of the Brazilian Indians, and Wilkes made the same observation on the Patagonians. This faculty is still more apparent in the lower races. Many travellers have spoken of the extraordinary tendency to imitation among the Fuegians; and, according to Monat, the Andaman islanders are not less disposed to mimicry and imitation. Mitchell states that the Australians possess the same power. This fact also applies to the languages of extremely rude and savage peoples. Some American Indians, for instance, help out their sentences and make them intelligible by contortion of their features and other gesticulations, and the same observation was made by Schweinwurth of an African tribe. The language of the Bosjesmanns requires so many signs to make the meaning of their words intelligible that it cannot be understood in the dark. These facts partly explain the natural genesis of human languages. We have learned from our earlier observations that phenomena appear to the perceptive faculty of primitive man as subjects endowed with power. The subjectivity of these phenomena, their intrinsic conditions and actions are fused into speech, which is their living and conscious symbol; and it is clear that the evolution of language from the concrete to the symbolical, and hence to the simple sign of the object, divested of its original power, is analogous to that of myth.