to identity.  We readily suppose an object may continue individually the same, though several times absent from and present to the senses; and ascribe to it an identity, notwithstanding the interruption of the perception, whenever we conclude, that if we had kept our eye or hand constantly upon it, it would have conveyed an invariable and uninterrupted perception.  But this conclusion beyond the impressions of our senses can be founded only on the connexion of cause and effect; nor can we otherwise have any security, that the object is not changed upon us, however much the new object may resemble that which was formerly present to the senses.  Whenever we discover such a perfect resemblance, we consider, whether it be common in that species of objects; whether possibly or probably any cause coued operate in producing the change and resemblance; and according as we determine concerning these causes and effects, we form our judgment concerning the identity of the object.

Here then it appears, that of those three relations, which depend not upon the mere ideas, the only one, that can be traced beyond our senses and informs us of existences and objects, which we do not see or feel, is causation.  This relation, therefore, we shall endeavour to explain fully before we leave the subject of the understanding.

To begin regularly, we must consider the idea of causation, and see from what origin it is derived.  It is impossible to reason justly, without understanding perfectly the idea concerning which we reason; and it is impossible perfectly to understand any idea, without tracing it up to its origin, and examining that primary impression, from which it arises.  The examination of the impression bestows a clearness on the idea; and the examination of the idea bestows a like clearness on all our reasoning.

Let us therefore cast our eye on any two objects, which we call cause and effect, and turn them on all sides, in order to find that impression, which produces an idea, of such prodigious consequence.  At first sight I perceive, that I must not search for it in any of the particular qualities of the objects; since. which-ever of these qualities I pitch on, I find some object, that is not possessed of it, and yet falls under the denomination of cause or effect.  And indeed there is nothing existent, either externally or internally, which is not to be considered either as a cause or an effect; though it is plain there is no one quality, which universally belongs to all beings, and gives them a title to that denomination.

The idea, then, of causation must be derived from some relation among objects; and that relation we must now endeavour to discover.  I find in the first place, that whatever objects are considered as causes or effects, are contiguous; and that nothing can operate in a time or place, which is ever so little removed from those of its existence.  Though distant objects may sometimes seem productive of each other,