But as in this latter case...

But as in this latter case, both the objects of the mind are ideas; notwithstanding there is an easy transition between them; that transition alone is not able to give a superior vivacity to any of the ideas, for want of some immediate impression. [^2] 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 reliques of saints and holy men, for the same reason, that they seek after types or 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 it is evident, that one of the best reliques, which a devotee could procure, would be the handywork of a saint; and if his cloaths and furniture are ever to be considered in this light, it is be- cause they were once at his disposal, and were moved and affected by him; in which respect they are to be considered as imperfect effects, and as connected with him by a shorter chain of consequences than any of those, by which we learn the reality of his existence.

Suppose, that the son of a friend, who had been long dead or absent, were presented to us; it is evident, that this object would instantly revive its correlative idea, and recall to our thoughts all past intimacies and familiarities, in more lively colours than they would otherwise have ap- peared to us. This is another phaenomenon, which seems to prove the principle above mentioned.

We may observe, that, in these phaenomena, the belief of the correlative object is always presupposed; without which the relation could have no effect. The influence of the picture supposes, that we believe our friend to have once existed. Contiguity to home can never excite our ideas of home, unless we believe that it really exists.

Now I assert, that this belief, where it reaches beyond the memory or senses, is of a similar nature, and arises from similar causes, with the transition of thought and vivacity of conception here explained. When I throw a piece of dry wood into a fire, my mind is immediately carried to con- ceive, that it augments, not extinguishes the flame. This transition of thought from the cause to the effect proceeds not from reason. It derives its origin altogether from custom and experience.

And as it first begins from an object, present to the senses, it renders the idea or con- ception of flame more strong and lively than any loose, floating reverie of the imagination.