But though pride and humility have the qualities of our mind and body that is self, for their natural and more immediate causes, we find by experience, that there are many other objects, which produce these affections, and that the primary one is, in some measure, obscured and lost by the multiplicity of foreign and extrinsic. We found a vanity upon houses, gardens, equipages, as well as upon personal merit and accomplishments; and though these external advantages be in themselves widely distant from thought or a person, yet they considerably influence even a passion, which is directed to that as its ultimate object. This happens when external objects acquire any particular relation to ourselves, and are associated or connected with us. A beautiful fish in the ocean, an animal in a desert, and indeed any thing that neither belongs, nor is related to us, has no manner of influence on our vanity, whatever extraordinary qualities it may be endowed with, and whatever degree of surprize and admiration it may naturally occasion. It must be some way associated with us in order to touch our pride.

Its idea must hang in a manner, upon that of ourselves and the transition from the one to the other must be easy and natural.

But here it is remarkable, that though the relation of resemblance operates upon the mind in the same manner as contiguity and causation, in conveying us from one idea to another, yet it is seldom a foundation either of pride or of humility. If we resemble a person in any of the valuable parts of his character, we must, in some degree, possess the quality, in which we resemble him; and this quality we always chuse to survey directly in ourselves rather than by reflexion in another person, when we would found upon it any degree of vanity. So that though a likeness may occasionally produce that passion by suggesting a more advantageous idea of ourselves, it is there the view fixes at last, and the passion finds its ultimate and final cause.

There are instances, indeed, wherein men shew a vanity in resembling a great man in his countenance, shape, air, or other minute circumstances, that contribute not in any degree to his reputation; but it must be confessed that this extends not very far, nor is of any considerable moment in these affections. For this I assign the following reason. We can never have a vanity of resembling in trifles any person, unless he be possessed of very 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 could 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 circumstance to the production of the passion, would be entirely superfluous, were it not to second a relation of affections, and facilitate the transition from one impression to another. If nature produced immediately the passion of pride or humility, it would be compleated in itself, and would require no farther addition or encrease from any other affection. But supposing the first emotion to be only related to pride or humility, it is easily conceived to what purpose the relation of objects may serve, and how the two different associations, of impressions and ideas, by uniting their forces, may assist each other's operation.

This is not only easily conceived, but I will venture to affirm it is the only manner, in which we can conceive this subject. An easy transition of ideas, which, of itself, causes no emotion, can never be necessary, or even useful to the passions, but by forwarding the transition betwixt some related impressions. Not to mention, that the same object causes a greater or smaller degree of pride, not only in proportion to the encrease or decrease of its qualities, but also to the distance or nearness of the relation; which is a clear argument for the transition of affections along the relation of ideas; since every change in the relation produces a proportionable change in the passion. Thus one part of the preceding system, concerning the relations of ideas is a sufficient proof of the other, concerning that of impressions; and is itself so evidently founded on experience, that it would be lost time to endeavour farther to prove it.

This will appear still more evidently in particular instances. Men are vain of the beauty of their country, of their county, of their parish. Here the idea of beauty plainly produces a pleasure. This pleasure is related to pride. The object or cause of this pleasure is, by the supposition, related to self, or the object of pride.

By this double relation of impressions and ideas, a transition is made from the one impression to the other.

Men are also vain of the temperature of the climate, in which they were born; of the fertility of their native soil; of the goodness of the wines, fruits or victuals, produced by it; of the softness or force of their language; with other particulars of that kind. These objects have plainly a reference to the pleasures of the senses, and are originally considered as agreeable to the feeling, taste or hearing. How is it possible they could ever become objects of pride, except by means of that transition above-explained?

There are some, that discover a vanity of an opposite kind, and affect to depreciate their own country, in comparison of those, to which they have travelled. These persons find, when they are at home, and surrounded with their countrymen, that the strong relation betwixt them and their own nation is shared with so many, that it is in a manner lost to them; whereas their distant relation to a foreign country, which is formed by their having seen it and lived in it, is augmented by their considering how few there are who have done the same. For this reason they always admire the beauty, utility and rarity of what is abroad, above what is at home.

Since we can be vain of a country, climate or any inanimate object, which bears a relation to us, it is no wonder we are vain of the qualities of those, who are connected with us by blood or friendship. Accordingly we find, that the very same qualities, which in ourselves produce pride, produce also in a lesser degree the same affection, when discovered in persons related to us. The beauty, address, merit, credit and honours of their kindred are carefully displayed by the proud, as some of their most considerable sources of their vanity.

As we are proud of riches in ourselves, so to satisfy our vanity we desire that every one, who has any connexion with us, should likewise be possest of them, and are ashamed of any one, that is mean or poor, among our friends and relations. For this reason we remove the poor as far from us as possible; and as we cannot prevent poverty in some distant collaterals, and our forefathers are taken to be our nearest relations; upon this account every one affects to be of a good family, and to be descended from a long succession of rich and honourable ancestors.

I have frequently observed, that those, who boast of the antiquity of their families, are glad when they can join this circumstance, that their ancestors for many generations have been uninterrupted proprietors of the same portion of land, and that their family has never changed its possessions, or been transplanted into any other county or province. I have also observed, that it is an additional subject of vanity, when they can boast, that these possessions have been transmitted through a descent composed entirely of males, and that the honour, and fortune have never past through any female. Let us endeavour to explain these phaenomena by the foregoing system.

It is evident, that when any one boasts of the antiquity of his family, the subjects of his vanity are not merely the extent of time and number of ancestors, but also their riches and credit, which are supposed to reflect a lustre on himself on account of his relation to them. He first considers these objects; is affected by them in an agreeable manner; and then returning back to himself, through the relation of parent and child, is elevated with the passion of pride, by means of the double relation, of impressions and ideas. Since therefore the passion depends on these relations, whatever strengthens any of the relations must also encrease the passion, and whatever weakens the relations must diminish the passion. Now it is certain the identity of the possesion strengthens the relation of ideas arising from blood and kindred, and conveys the fancy with greater facility from one generation to another, from the remote ancestors to their posterity, who are both their heirs and their descendants. By this facility the impression is transmitted more entire, and excites a greater degree of pride and vanity.