object on the different parts of the same organized, extended, sentient substance, but that in this case we involuntarily transfer our own consciousness to a being incapable of it, and identify these distinct sensible impressions in the same common intellect. It is strange that Mr. Locke should rank among simple ideas that of number, which he defines to be the idea of unity repeated. But how this idea of successive or distinct units can ever give the idea of repetition unless the former instances are borne in mind, I cannot conceive. There might be a transition from one unit to another, but no addition or aggregate formed. As well might we suppose that a body of an inch diameter by shifting from place to place might enlarge its dimensions to a foot or a mile, as that a succession of units, perceived separately, should produce the complex idea of number. The natural fool that Mr. Hobbes speaks of, may be supposed to observe every stroke of the clock, and nod to it, or say one, one, one: but he could never know what hour it strikes, according to Mr. Hobbes, without the use of those names of order, one, two, three, &c. nor according to my notion, without the help of that orderly understanding which first invented those names, and comprehends their meaning. On the material hypothesis, the mind can have but one idea at a time, and the idea of number could never enter into it. Though Mr. Locke constantly supposes the mind to perceive relations, and explains its operations in reasoning, comparing, &c. on this principle, there is but one place in his work, in which he seems to have been upon the point of discovering that this principle is at the bottom of all our ideas whatever. He says, in the beginning of his chapter on Power, which he classes among simple ideas, and which in my opinion has a much more simple source than that which he assigns to it,—‘I confess power includes in it _some kind of relation_ (a relation to action or change), as indeed which of our ideas, of what kind soever, when attentively considered, does not? For our ideas of extension, duration, and number, do they not all contain in them a secret relation of the parts? Figure and motion have something relative in them much more visibly: and sensible qualities, as colours and smells, what are they but the powers of different bodies in relation to our perception? and if considered in the things themselves, do they not depend on the bulk, figure, texture, and motion of the parts? All which include some kind of relation in them. Our idea therefore of power I think may well have a place amongst other simple ideas, and be considered as one of them, being one of those that make a principal ingredient in our complex ideas of substances.’—_Essay_, vol. i. p. 234. That is to say, in other words, the idea of power, which is confessedly complex according to Mr. Locke, as depending on the changes we observe produced in one thing by another,