s of the memory, and are
assented to.

Since, therefore, the imagination can represent all the same objects
that the memory can offer to us, and since those faculties are only
distinguished by the different feeling of the ideas they present, it
may be proper to consider what is the nature of that feeling. And here
I believe every one will readily agree with me, that the ideas of the
memory are more strong and lively than those of the fancy.

A painter, who intended to represent a passion or emotion of any kind,
would endeavour to get a sight of a person actuated by a like emotion,
in order to enliven his ideas, and give them a force and vivacity
superior to what is found in those, which are mere fictions of the
imagination. The more recent this memory is, the clearer is the idea;
and when after a long interval he would return to the contemplation of
his object, he always finds its idea to be much decayed, if not wholly
obliterated. We are frequently in doubt concerning the ideas of the
memory, as they become very weak and feeble; and are at a loss to
determine whether any image proceeds from the fancy or the memory,
when it is not drawn in such lively colours as distinguish that latter
faculty. I think, I remember such an event, says one; but am not sure.
A long tract of time has almost worn it out of my memory, and leaves me
uncertain whether or not it be the pure offspring of my fancy.

And as an idea of the memory, by losing its force and vivacity,
may degenerate to such a degree, as to be taken for an idea of the
imagination; so on the other hand an idea of the imagination may acquire
such a force and vivacity, as to pass for an idea of the memory, and
counterfeit its effects on the belief and judgment. This is noted in
the case of liars; who by the frequent repetition of their lies, come at
last to believe and remember them, as realities; custom and habit having
in this case, as in many others, the same influence on the mind as
nature, and infixing the idea with equal force and vigour.

Thus it appears, that the belief or assent, which always attends the
memory and senses, is nothing but the vivacity of those perceptions they
present; and that this alone distinguishes them from the imagination. To
believe is in this case to feel an immediate impression of the senses,
or a repetition of that impression in the memory. It is merely the force
and liveliness of the perception, which constitutes the first act of the