which, being agreeable in themselves, necessarily produce a sentiment of pleasure in every one; that either considers or surveys them.  Secondly, To the expectation of advantage from the rich and powerful by our sharing their possessions.  Thirdly, To sympathy, which makes us partake of the satisfaction of every one, that approaches us.  All these principles may concur in producing the present phaenomenon.  The question is, to which of them we ought principally to ascribe it,

It is certain, that the first principle, viz, the reflection on agreeable objects, has a greater influence, than what, at first sight, we may be apt to imagine.  We seldom reflect on what is beautiful or ugly, agreeable or disagreeable, without an emotion of pleasure or uneasiness; and though these sensations appear not much in our common indolent way of thinking, it is easy, either in reading or conversation, to discover them.  Men of wit always turn the discourse on subjects that are entertaining to the imagination; and poets never present any objects but such as are of the same nature.  Mr Philips has chosen cyder for the subject of an excellent poem.  Beer would not have been so proper, as being neither so agreeable to the taste nor eye.  But he would certainly have preferred wine to either of them, coued his native country have afforded him so agreeable a liquor.  We may learn from thence, that every thing, which is agreeable to the senses, is also in some measure agreeable to the fancy, and conveys to the thought an image of that satisfaction, which it gives by its real application to the bodily organs.

But though these reasons may induce us to comprehend this delicacy of the imagination among the causes of the respect, which we pay the rich and powerful, there are many other reasons, that may keep us from regarding it as the sole or principal.  For as the ideas of pleasure can have an influence only by means of their vivacity, which makes them approach impressions, it is most natural those ideas should have that influence, which are favoured by most circumstances, and have a natural tendency to become strong and lively; such as our ideas of the passions and sensations of any human creature.  Every human creature resembles ourselves, and by that means has an advantage above any other object, in operating on the imagination.

Besides, if we consider the nature of that faculty, and the great influence which all relations have upon it, we shall easily be persuaded, that however the ideas of the pleasant wines, music, or gardens, which the rich man enjoys, may become lively and agreeable, the fancy will not confine itself to them, but will carry its view to the related objects; and in particular, to the person, who possesses them.  And this is the more natural, that the pleasant idea or image produces here a passion towards the person, by means of his relation to the object; so that it is unavoidable but he must enter into the original conception, since he makes the object of the derivative passion:  But if he enters into the original conception, and is considered as enjoying these agreeable objects, it is sympathy, which is properly the cause of the affection; and the third principle is more powerful and universal than the first.