s properly the cause of
the affection; and the third principle is more powerful and universal
than the first.

Add to this, that riches and power alone, even though unemployed,
naturally cause esteem and respect: And consequently these passions
arise not from the idea of any beautiful or agreeable objects. It is
true; money implies a kind of representation of such objects, by the
power it affords of obtaining them; and for that reason may still be
esteemed proper to convey those agreeable images, which may give rise
to the passion. But as this prospect is very distant, it is more natural
for us to take a contiguous object, viz, the satisfaction, which this
power affords the person, who is possest of it. And of this we shall be
farther satisfyed, if we consider, that riches represent the goods of
life, only by means of the will; which employs them; and therefore imply
in their very nature an idea of the person, and cannot be considered
without a kind of sympathy with his sensations and enjoyments.

This we may confirm by a reflection, which to some will, perhaps,
appear too subtile and refined. I have already observed, that power,
as distinguished from its exercise, has either no meaning at all, or
is nothing but a possibility or probability of existence; by which any
object approaches to reality, and has a sensible influence on the mind.
I have also observed, that this approach, by an illusion of the fancy,
appears much greater, when we ourselves are possest of the power, than
when it is enjoyed by another; and that in the former case the objects
seem to touch upon the very verge of reality, and convey almost an equal
satisfaction, as if actually in our possession. Now I assert, that where
we esteem a person upon account of his riches, we must enter into this
sentiment of the proprietor, and that without such a sympathy the idea
of the agreeable objects, which they give him the power to produce,
would have but a feeble influence upon us. An avaritious man is
respected for his money, though he scarce is possest of a power; that
is, there scarce is a probability or even possibility of his employing
it in the acquisition of the pleasures and conveniences of life. To
himself alone this power seems perfect and entire; and therefore we must
receive his sentiments by sympathy, before we can have a strong intense
idea of these enjoyments, or esteem him upon account of them.

Thus we have found, that the first principle, viz,