The second class of repeated actions just referred to are, on the other hand, those in which consciousness cannot be made to intervene, and are mere acts of organic habit. Thus a man wrecked on an island inhabited by savages, and long dwelling there, may at first have the due action of his digestive organs impeded by the unwonted food on which he may have to live. After a little while, however, the evil diminishes, and in time his organism may have “learnt” how to correspond perfectly with the new conditions. Then with each fresh meal the alimentary canal and glands must practically “recognise” a return of the recently obtained experience, and repeat its freshly acquired power of healthy response thereto. Can “memory” be properly predicated of such actions of the alimentary glands? It can be so predicated only by a perversion of language. It is not memory, because not only is it divorced from consciousness as it occurs, but it cannot anyhow be made present to consciousness. Again, a boy at school has had a kick at football, which has left a deep scar on his leg. That boy, now become an old man, still bears the same scar, though all his tissues have been again and again transformed in the course of seventy years. Can the constant reproduction of the mark, in any reasonable sense, be said to be an act of, or due to, memory? Evidently it cannot, and neither can it be reasonably predicated of any of the actions of plants or of the lowest animals. As, then, “memory” cannot be predicated, except by an abuse of language, of the lower forms of life, it would appear that neither intelligence nor rationality can truly exist in them, so as to preside over all those actions of nutrition, repair, reproduction, and instinct which we have examined and distinguished.