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If, in considering the nature of relation, and that facility of transition which is essential to it, we can satisfy ourselves concerning the reality of this phenomenon, 'tis well: but I must confess I place my chief confidence in experience to prove so material a principle. We may therefore observe, as the first experiment to our present purpose, that upon the appearance of the picture of an absent friend, our idea of him is evidently enlivened by the resemblance, and that every passion, which that idea occasions, whether of joy or sorrow, acquires new force and vigour. In producing this effect there concur both a relation and a present impression. Where the picture bears him no resemblance, or at least was not intended for him, it never so much as conveys our thought to him: and where it is absent as well as the person; though the mind may pass from the thought of the one to that of the other; it feels its idea to be rather weakened than enlivened by that transition. We take a pleasure in viewing the picture of a friend, when 'tis set before us; but when 'tis removed, rather choose to consider him directly, than by reflection in an image, which is equally distant and obscure.

The ceremonies of the Roman Catholic religion may[Pg 138] be considered as experiments of the same nature. The devotees of that strange superstition usually plead in excuse of the mummeries with which they are up-braided, that they feel the good effect of those external motions, and postures and actions, in enlivening their devotion, and quickening their fervour, which otherwise would decay away, if directed entirely to distant and immaterial objects. We shadow out the objects of our faith, say they, in sensible types and images, and render them more present to us by the immediate presence of these types, than 'tis possible for us to do, merely by an intellectual view and contemplation. Sensible objects have always a greater influence on the fancy than any other; and this influence they readily convey to those ideas to which they are related, and which they resemble. I shall only infer from these practices, and this reasoning, that the effect of resemblance in enlivening the idea is very common; and as in every case a resemblance and a present impression must concur, we are abundantly supplied with experiments to prove the reality of the foregoing principle.

We may add force to these experiments by others of a different kind, in considering the effects of contiguity, as well as of resemblance.'Tis certain that distance diminishes the force of every idea; and that, upon our approach to any object, though it does not discover itself to our senses, it operates upon the mind with an influence that imitates an immediate impression. The thinking on any object readily transports the mind to what is contiguous; but 'tis only the actual presence of an object, that transports it with a superior vivacity. When I am a few miles from home, whatever relates to it touches me more nearly than[Pg 139] when I am two hundred leagues distant; though even at that distance the reflecting on any thing in the neighbourhood of my friends and family naturally produces an idea of them. But as in this latter case, both the objects of the mind are ideas; notwithstanding there is an easy transition betwixt them; that transition alone is not able to give a superior vivacity to any of the ideas, for want of some immediate impression.[7]

No one can doubt but causation has the same influence as the other two relations of resemblance and contiguity. Superstitious people are fond of the relicks of saints and holy men, for the same reason that they seek after types and images, in order to enliven their devotion, and give them a more intimate and strong conception of those exemplary lives, which they desire to imitate. Now, 'tis evident one of the best relicks a devotee could procure would be the handy-work of a saint; and if his clothes and furniture are ever to be considered in this light, 'tis because they were once at his disposal, and were moved and affected by him; in which respect they are to be considered as imperfect[Pg 140] effects, and as connected with him by a shorter chain of consequences than any of those, from which we learn the reality of his existence. This phenomenon clearly proves, that a present impression with a relation of causation may enliven any idea, and consequently produce belief or assent, according to the precedent definition of it.

But why need we seek for other arguments to prove, that a present impression with a relation or transition of the fancy may enliven any idea, when this very instance of our reasonings from cause and effect will alone suffice to that purpose? 'Tis certain we must have an idea of every matter of fact which we believe. 'Tis certain that this idea arises only from a relation to a present impression. 'Tis certain that the belief superadds nothing to the idea, but only changes our manner of conceiving it, and renders it more strong and lively. The present conclusion concerning the influence of relation is the immediate consequence of all these steps; and every step appears to me sure and infallible. There enters nothing into this operation of the mind but a present impression, a lively idea, and a relation or association in the fancy betwixt the impression and idea; so that there can be no suspicion of mistake.

In order to put this whole affair in a fuller light, let us consider it as a question in natural philosophy, which we must determine by experience and observation. I suppose there is an object presented, from which I draw a certain conclusion, and form to myself ideas, which I am said to believe or assent to. Here 'tis evident, that however that object, which is present to my senses, and that other, whose existence I infer by reasoning, may be thought to influence each other by their[Pg 141] particular powers or qualities; yet as the phenomenon of belief, which we at present examine, is merely internal, these powers and qualities being entirely unknown, can have no hand in producing it. 'Tis the present impression which is to be considered as the true and real cause of the idea, and of the belief which attends it. We must therefore endeavour to discover, by experiments, the particular qualities by which 'tis enabled to produce so extraordinary an effect.

First then I observe, that the present impression has not this effect by its own proper power and efficacy, and, when considered alone as a single perception, limited to the present moment. I find that an impression, from which, on its first appearance, I can draw no conclusion, may afterwards become the foundation of belief, when I have had experience of its usual consequences. We must in every case have observed the same impression in past instances, and have found it to be constantly conjoined with some other impression. This is confirmed by such a multitude of experiments, that it admits not of the smallest doubt.

From a second observation I conclude, that the belief which attends the present impression, and is produced by a number of past impressions and conjunctions; that this belief, I say, arises immediately, without any new operation of the reason or imagination. Of this I can be certain, because I never am conscious of any such operation, and find nothing in the subject on which it can be founded. Now, as we call every thing custom which proceeds from a past repetition, without any new reasoning or conclusion, we may establish it as a certain truth, that all the belief, which follows upon any present impression, is derived solely from that origin. When we are accustomed to see[Pg 142] two impressions conjoined together, the appearance or idea of the one immediately carries us to the idea of the other.