Another division of the phenomena of mind, similar to the former, and of equal antiquity, since it corresponds with the very ancient division of philosophy into the contemplative and the active, is into those which belong to the _intellectual_ powers, and those which belong to the _active_ powers. “Philosophia et contemplativa est et activa; spectat simulque agit.” I must confess, however, that this division of the mental phenomena, as referable to the intellectual and the active powers of the mind,--though it has the sanction of very eminent names, appears to me to be faulty, exactly in the same manner as the former, which, indeed, it may be considered almost as representing, under a change of name. Its parts are not opposed to each other, and it does not include all the phenomena which it should include. Is mere grief, for example, or mere astonishment, to be referred to our intellectual or to our active powers? I do not speak of the faculties which they may or may not call into action; but of the feelings themselves, as present phenomena or states of the mind. And, in whatsoever manner we may define the term _active_, is the mind more active, when it merely desires good and fears evil, when it looks with esteem on virtue, and with indignation, or disgust, and contempt on vice, than when it pursues a continued train of reasoning, or fancy, or historical investigation? when, with Newton, it lays down the laws of planetary motion, and calculates, in what exact point of the heavens, any one of the orbs, which move within the immense range of our solar system, will be found to have its place at any particular moment, one thousand years hereafter; when, with Shakespeare, it wanders beyond the universe itself, calling races of beings into existence, which nature never _knew_, but which nature might almost _own_--or when, with Tacitus, it enrols slowly, year after year, that dreadful reality of crimes and sufferings, which even dramatic horror, in all its license of wild imagination, can scarcely reach--the long unvarying catalogue, of tyrants,--and executioners,--and victims, that return thanks to the gods and die,--and accusers rich with their blood, and more mighty, as more widely hated, amid the multitudes of prostrate slaves, still looking whether there may not yet have escaped some lingering virtue, which it may be a merit to destroy, and having scarcely leisure to feel even the agonies of remorse, in the continued sense of the precariousness of their own gloomy existence? When it thus records the warning lessons of the past, or expatiates in fields, which itself creates, of fairy beauty or sublimity, or comprehends whole moving worlds within its glance, and calculates and measures infinitude--the mind is surely active, or there are no moments in which it is so. So little, indeed, are the intellectual powers opposed to the active, that it is only when some intellectual energy co-exists with desire,