Such a belief can, however, be entertained only by those who neglect to note the differences of objects presented to the senses, attending solely to their resemblances, and describing them by inadequate and misleading terms. The habit of perverting language in this manner, has been lately well spoken of as using intellectual false coin. By such an abuse of language and disregard of points of unlikeness, all diversities may easily be reduced to identity. Against such abuse the scientific biologist must energetically protest. The expression “life” refers to definite phenomena which are not found but in animals and plants. The crystal is not really alive, because it does not undergo the cycle of changes characteristic of life. It does not sustain itself by alimentation, reproduce its kind, and die. Anyone choosing to stretch terms may say that molecules of inorganic matter live, because molecules exist. But in that case we shall have to create a new term to denote what we now call life. We might as well say a lamp-post “feels” because we can make an impression on it, or that crystals “calculate” because of their geometrical proportions, or that oxygen “lusts” after that which it rusts. As the late Mr. G. H. Lewes has said: “We deny that a crystal has sensibility; we deny it on the ground that crystals exhibit no more signs of sensibility than plants exhibit signs of civilisation, and we deny it on the ground that among the conditions of sensibility there are some positively known to us, and these are demonstrably absent from the crystal. We have full evidence that it is only special kinds of molecular change that exhibit the special signs called sentient; we have as good evidence that only special aggregations of molecules are vital, and that sensibility never appears except in a living organism, disappearing with the vital activities, as we know that banks and trades-unions are specifically human institutions.” The considerations which are here applied to vital activity, may be paralleled by others applied to intelligence. They will show us that however profoundly rational may be that world which is commonly spoken of as irrational, yet that its rationality is not truly the attribute of the various animals which perform such admirably calculated actions, but truly belongs to what is the ultimate and common cause of them all, and to that only. There is, indeed, a logic in mere “feeling,” there is a logic even in insentient nature; but that logic is not the logic of the crystal nor of the brute; its true position must be sought elsewhere. It is _in_ them, but it is not _of_ them. However, let us patiently consider a little this hypothesis of an innate, _unconscious_ intelligence as the cause of the various strictly, or analogically, instinctive actions of animals.