ery shining qualities, which give us a respect and
veneration for him. These qualities, then, are, properly speaking, the
causes of our vanity, by means of their relation to ourselves. Now after
what manner are they related to ourselves? They are parts of the person
we value, and consequently connected with these trifles; which are
also supposed to be parts of him. These trifles are connected with the
resembling qualities in us; and these qualities in us, being parts,
are connected with the whole; and by that means form a chain of several
links of the person we resemble. But besides that this multitude of
relations must weaken the connexion; it is evident the mind, in passing
from the shining qualities to the trivial ones, must by that contrast
the better perceive the minuteness of the latter, and be in some measure
ashamed of the comparison and resemblance.

The relation, therefore, of contiguity, or that of causation, betwixt
the cause and object of pride and humility, is alone requisite to
give rise to these passions; and these relations are nothing else
but qualities, by which the imagination is conveyed from one idea to
another. Now let us consider what effect these can possibly have upon
the mind, and by what means they become so requisite to the production
of the passions. It is evident, that the association of ideas operates
in so silent and imperceptible a manner, that we are scarce sensible of
it, and discover it more by its effects than by any immediate feeling or
perception. It produces no emotion, and gives rise to no new impression
of any kind, but only modifies those ideas, of which the mind was
formerly possessed, and which it coued recal upon occasion. From this
reasoning, as well as from undoubted experience, we may conclude, that
an association of ideas, however necessary, is not alone sufficient to
give rise to any passion.

It is evident, then, that when the mind feels the passion either of
pride or humility upon the appearance of related object, there is,
beside the relation or transition of thought, an emotion or original
impression produced by some other principle. The question is, whether
the emotion first produced be the passion itself, or some other
impression related to it. This question we cannot be long in deciding,
For besides all the other arguments, with which this subject abounds,
it must evidently appear, that the relation of ideas, which experience
shews to be so requisite a circumst