rtion with the rest. It is after this manner the
original impulse, and consequently the vivacity of thought, arising from
the causes, is divided and split in pieces by the intermingled chances.

We have already seen the influence of the two first qualities of the
dye, viz. the causes, and the number and indifference of the sides, and
have learned how they give an impulse to the thought, and divide that
impulse into as many parts as there are unites in the number of sides.
We must now consider the effects of the third particular, viz. the
figures inscribed on each side. It is evident that where several
sides have the same figure inscribe on them, they must concur in their
influence on the mind, and must unite upon one image or idea of a figure
all those divided impulses, that were dispersed over the several sides,
upon which that figure is inscribed. Were the question only what side
will be turned up, these are all perfectly equal, and no one coued ever
have any advantage above another. But as the question is concerning the
figure, and as the same figure is presented by more than one side: it is
evident, that the impulses belonging to all these sides must re-unite
in that one figure, and become stronger and more forcible by the union.
Four sides are supposed in the present case to have the same figure
inscribed on them, and two to have another figure. The impulses of
the former are, therefore, superior to those of the latter. But as the
events are contrary, and it is impossible both these figures can be
turned up; the impulses likewise become contrary, and the inferior
destroys the superior, as far as its strength goes. The vivacity of the
idea is always proportionable to the degrees of the impulse or tendency
to the transition; and belief is the same with the vivacity of the idea,
according to the precedent doctrine.

SECT. XII. OF THE PROBABILITY OF CAUSES.

What I have said concerning the probability of chances can serve to
no other purpose, than to assist us in explaining the probability of
causes; since it is commonly allowed by philosophers, that what the
vulgar call chance is nothing but a secret and concealed cause. That
species of probability, therefore, is what we must chiefly examine.

The probabilities of causes are of several kinds; but are all derived
from the same origin, viz. THE ASSOCIATION OF IDEAS TO A PRESENT
IMPRESSION. As the habit, which produces the association, arises from
the frequent