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[320] 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.[321] 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: “But when the sun is set, O Yayñavalkya, and the moon has set, and the fire is extinguished, what then serves man as light? Then speech serves him as light; then, by the light of speech he sits, and moves, he carries on his work, and he returns home. But when the sun is set, O Yayñavalkya, and the moon is set, and the fire extinguished, and the voice is dumb, what then serves man as light? Then he serves himself (Atman) as light; then, by the light of himself, he sits and moves, carries on his work and returns home.” In this passage we notice that fire again stands in the closest relation to speech. Speech itself is called a “light,” which, in its turn, is reduced to the “light” of the Atman, the creating psychic force, the libido. Thus the Hindoo metapsychology conceives speech and fire as emanations of the inner light from which we know that it is libido. Speech and fire are its forms of manifestation, the first human arts, which have resulted from its transformation. This common psychologic origin seems also to be indicated by certain results of philology. The Indo-Germanic root _bhâ_ designates the idea of “to lighten, to shine.” This root is found in Greek, φάω, φαίνω, φάος[322]; in old Icelandic _bán_ = white, in New High German _bohnen_ = to make shining. The same root _bhâ_ also designates “to speak”; it is found in Sanskrit _bhan_ = to speak, Armenian _ban_ = word, in New High German _bann_ = to banish, Greek φᾱ-μί, ἔφαν, φấτις.[323] Latin _fâ-ri_, _fânum_.