But though pride and humility have the qualities of our mind and body, that is _self_, for their natural and more immediate causes, we find by experience that there are many other objects which produce these affections, and that the primary one is, in some measure, obscured and lost by the multiplicity of foreign and extrinsic. We round a vanity upon houses, gardens, equipages, as well as upon personal merit and accomplishments; and though these external advantages be in themselves widely distant from thought or a person, yet they considerably influence even a passion, which is directed to that as its ultimate object. This happens when external objects acquire any particular relation to ourselves, and are associated or connected with us. A beautiful fish in the ocean, an animal in a desart, and indeed any thing that neither belongs, nor is related to us, has no manner of influence on our vanity, whatever extraordinary qualities it may be endowed with, and whatever degree of surprise and admiration it may naturally occasion. It must be some way associated with us in order to touch our pride. Its idea must hang in a manner upon that of ourselves; and the transition from the one to the other must be easy and natural. But here 'tis remarkable, that though the relation of _resemblance_ operates upon the mind in the same manner as contiguity and causation, in conveying us from one idea to another, yet 'tis seldom a foundation either of pride or of humility. If we resemble a person in any of the valuable parts of his character, we must, in some degree, possess the quality in which we resemble him; and this quality we always choose to survey directly in ourselves, rather than by reflection in another person, when we would found upon it any degree of vanity. So that though a likeness may occasionally produce that passion, by suggesting a more advantageous idea of ourselves, 'tis there the view, fixes at last, and the passion finds its ultimate and final cause.