It follows, therefore, that the general rule, _that possession must be stable_, is not applied by particular judgments, but by other general rules, which must extend to the whole society, and be inflexible either by spite or favour. To illustrate this, I propose the following instance. I first consider men in their savage and solitary condition; and suppose that, being sensible of the misery of that state, and foreseeing the advantages that would result from society, they seek each other's company, and make an offer of mutual protection and assistance. I also suppose that they are endowed with such sagacity as immediately to perceive that the chief impediment to this project of society and partnership lies in the avidity and selfishness of their natural temper; to remedy which, they enter into a convention which for the stability of possession, and for mutual restraint and forbearance. I am sensible that this method of proceeding is not altogether natural; but, besides that, I here only suppose those reflections to be formed at once, which, in fact, arise insensibly and by degrees; besides this, I say, 'tis very possible that several persons, being by different accidents separated from the societies to which they formerly belonged, may be obliged to form a new society among themselves; in which case they are entirely in the situation above-mentioned. 'Tis evident, then, that their first difficulty in this situation, after the general convention for the establishment of society, and for the constancy of possession, is, how to separate their possessions, and assign to each his particular portion, which he must for the future unalterably enjoy. This difficulty will not detain them long; but it must immediately occur to them, as the most natural expedient, that every one continue to enjoy what he is at present master of, and that property or constant possession be conjoined to the immediate possession. Such is the effect of custom, that it not only reconciles us to any thing we have long enjoyed, but even gives us an affection for it, and makes us prefer it to other objects, which may be more valuable, but are less known to us. What has long lain under our eye, and has often been employed to our advantage, _that_ we are always the most unwilling to part with; but can easily live without possessions which we never have enjoyed, and are not accustomed to. 'Tis evident, therefore, that men would easily acquiesce in this expedient, _that every one continue to enjoy what he is at present possessed of_; and this is the reason why they would so naturally agree in preferring it.[1]