was no such word as "be," "stand" was employed; where there was no word
for "have," then "hold," _tenere_, would render the same, or at least
similar service. But this implied not only different speech, but different
thought.

But here I should like to call attention to the long process through which
a language must pass, before it could reduce "breathe" to "be" and form
such a sentence as "It is warm." Even an animal feels warmth, and can in
various ways make known if it is overheated. But in all this it is only a
question of feelings, not to ideas, and still less of language. Let us
consider "warm." Of course "warm" may represent a mere feeling, and then a
simple panting would suffice to express it. That is communication, but not
language. To think a word like warm, a root and an idea are necessary.
Probably, and in spite of a few phonetic difficulties, the root was in
this case _ghar_ (in _gharma_, {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~}), and this meant at first to be
bright, to glitter, to shine, then to burn, to heat, to be warm; that is
to say, the observing mind of man was able to abstract brightness from the
sense-impressions produced by sun, fire, gold, and many other objects,
and, letting everything else drop, to reach the idea of shining, then of
being warm. These ideas, of course, do not exist on their own account
anywhere in the world; they must be and have been constructed by man
alone, never by an animal. Why? Because an animal does not possess what
man possesses: the faculty of grasping the many as one, so as to form an
idea and a word. Light or lighting, warmth or warming, exist nowhere in
the world, and are nowhere given in sentient experience. Every object of
sense exists individually, and is perceived as such individually, such as
the sun, a torch, a stove; but heat in general, like everything general,
is the product of our thought; its name is made by us, and is not given
us.

Of all this, of course, when we learn to speak as children, we have no
suspicion. We learn the language made by others who came before us, and
proceed from words to ideas, not from ideas to words. Whether the relation
between ideas and words was a succession, it is hard to say, because no
idea exists without a word, any more than a word without an idea. Word and
idea exist through each