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 'tis 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, 'tis _sympathy_ which is properly the cause of the affection; and the _third_ principle is more powerful and universal than the _first_. Add to this, that riches and power alone, even though unemployed, naturally cause esteem and respect; and, consequently, these passions arise not from the idea of any beautiful or agreeable objects. 'Tis true money implies a kind of representation of such objects by the power it affords of obtaining them; and for that reason may still be esteemed proper to convey those agreeable images which may give rise to the passion. But as this prospect is very distant, 'tis more natural for us to take a contiguous object, viz. the satisfaction which this power affords the person who is possessed of it. And of this we shall be farther satisfied, if we consider that riches represent the goods of life only by means of the will which employs them; and therefore imply, in their very nature, an idea of the person, and cannot be considered without a kind of sympathy with his sensations and enjoyments.