The question, therefore, is forced upon us, how far this principle extends, and whether there may not be unheeded examples of its operation which, if we consider them, will land us in rather unexpected conclusions. If it be granted that consciousness of knowledge and of volition vanishes when the knowledge and the volition have become intense and perfect, may it not be possible that many actions which we do without knowing how we do them, and without any conscious exercise of the will--actions which we certainly could not do if we tried to do them, nor refrain from doing if for any reason we wished to do so--are done so easily and so unconsciously owing to excess of knowledge or experience rather than deficiency, we having done them too often, knowing how to do them too well, and having too little hesitation as to the method of procedure, to be capable of following our own action, without the derangement of such action altogether; or, in other cases, because we have so long settled the question that we have stowed away the whole apparatus with which we work in corners of our system which we cannot now conveniently reach? It may be interesting to see whether we can find any class or classes of actions which link actions which for some time after birth we could not do at all, and in which our proficiency has reached the stage of unconscious performance obviously through repeated effort and failure, and through this only, with actions which we could do as soon as we were born, and concerning which it would at first sight appear absurd to say that they can have been acquired by any process in the least analogous to what we commonly call experience, inasmuch as the creature itself which does them has only just begun to exist, and cannot, therefore, in the very nature of things, have had experience. Can we see that actions, for the acquisition of which experience is such an obvious necessity, that whenever we see the acquisition we assume the experience, gradate away imperceptibly into actions which seem, according to all reasonable analogy, to necessitate experience--of which, however, the time and place are so obscure, that they are not now commonly supposed to have any connection with _bona fide_ experience at all.