Still less, I trust, is it necessary to repeat the warning, already so often repeated, that you are not to conceive, that any classification of the states or affections of the mind, as referable to certain powers or susceptibilities, makes these powers any thing different and separate from the mind itself, as originally and essentially susceptible of the various modifications of which these powers are only a shorter name. And yet what innumerable controversies in philosophy have arisen, and are still frequently arising, from this very mistake, strange and absurd as the mistake may seem. No sooner, for example, were certain affections of the mind classed together, as belonging to the _will_, and certain others, as belonging to the _understanding_,--that is to say, no sooner was the mind, existing in certain _states_, denominated the understanding, and in certain other states denominated the will,--than the understanding and the will ceased to be considered as the same individual substance, and became immediately, as it were, two opposite and contending powers, in the empire of mind, as distinct, as any two sovereigns, with their separate nations under their controul; and it became an object of as fierce contention to determine, whether certain affections of the mind belonged to the _understanding_, or to the _will_, as, in the management of political affairs, to determine, whether a disputed province belonged to one potentate, or to another. Every new diversity of the faculties of the mind, indeed, converted each faculty into a _little independent mind_,--as if the original mind were like that wonderful animal, of which naturalists tell us, that may be cut into an almost infinite number of parts, each of which becomes a polypus, as perfect as that from which it was separated. The only difference is, that those who make us acquainted with this wonderful property of the _polypus_, acknowledge the divisibility of the parent animal; while those, who assert the spiritual multiplicity, are at the same time assertors of the absolute indivisibility of that which they divide. After these warnings, then, which, I trust, have been almost superfluous, let us now endeavour to form some classification of the mental phenomena without considering, whether our arrangement be similar or dissimilar to that of others. In short, let us forget, as much as possible, that any prior arrangements have been made, and think of the phenomena only. It would, indeed, require more than human vision, to comprehend all these phenomena of the mind, in our gaze at once,-- “To survey, Stretch'd out beneath us, all the mazy tracts Of passion and opinion,--like a waste Of sands, and flowery lawns, and tangling woods, Where mortals roam bewilder'd.”