⌊⌊

Augustinus, in [den|the] Confession[en|s] I/8: [c|C]um (majores homines) appellabant rem aliquam, et cum secundum eam vocem corpus ad aliquid movebant, videbam, et tenebam hoc ab eis vocari rem illam, quod sonabant, cum eam vellent ostendere. Hoc autem eos velle ex motu corporis aperiebatur: tamquam verbis naturalibus omnium gentium, quae fiunt vultu et nutu oculorum, ceterorumque membrorum actu, et sonitu vocis indicante affectionem animi in petendis, habendis, rejiciendis, faciendisve rebus. Ita verba in variis sententiis locis suis posita, et crebro audita, quarum rerum signa essent, paulatim colligebam, measque jam voluntates, edomito in eis signis ore, per haec enuntiabam.⌋⌋

In these words we

get
have

– it seems to me – ⌊⌊In these words we are given, it seems to me,⌋⌋ a definite picture of the nature of human language. Namely this: the words of the language

name
designate

objects – sentences are combinations of such

names
designations

.
In this picture of ˇhuman language we find the root of the idea: every word has a meaning. This meaning is correlated to the word. It is the object which the word stands for.
Augustine ˇhowever does not speak of a distinction between parts of speech. Whoever Anyone who ˇIf one describes the learning of language in this way, one thinks – I should imagine – primar[li|il]y of substantives, like “table”, “chair”, “bread” and the names of persons; and of the other parts of speech as something that will

come
work

out all right. eventually.

(2015–) Wittgenstein Source Bergen Nachlass Edition (WS-BNE). Edited by the Wittgenstein Archives at the University of Bergen under the direction of Alois Pichler. In: Wittgenstein Source, curated by Alois Pichler (2009–) and Joseph Wang-Kathrein (2020–). (N) Bergen: WAB.