In general we may remark, that the minds of men are mirrors to one another, not only because they reflect each others emotions, but also because those rays of passions, sentiments and opinions, may be often reverberated, and may decay away by insensible degrees. Thus, the pleasure which a rich man receives from his possessions, being thrown upon the beholder, causes a pleasure and esteem; which sentiments again being perceived and sympathized with, increase the pleasure of the possessor, and, being once more reflected, become a new foundation for pleasure and esteem in the beholder. There is certainly an original satisfaction in riches derived from that power which they bestow of enjoying all the pleasures of life; and as this is their very nature and essence, it must be the first source of all the passions which arise from them. One of the most considerable of these passions is that of love or esteem in others, which, therefore, proceeds from a sympathy with the pleasure of the possessor. But the possessor has also a secondary satisfaction in riches, arising from the love and esteem he acquires by them; and this satisfaction is nothing but a second reflection of that original pleasure which proceeded from himself. This secondary satisfaction or vanity becomes one of the principal recommendations of riches, and is the chief reason why we either desire them for ourselves, or esteem them in others. Here then is a third rebound of the original pleasure, after which 'tis difficult to distinguish the images and reflections, by reason of their faintness and confusion. SECTION VI. OF BENEVOLENCE AND ANGER. Ideas may be compared to the extension and solidity of matter and impressions, especially reflective ones, to colours, tastes, smells, and other sensible qualities. Ideas never admit of a total union, but are endowed with a kind of impenetrability by which they exclude each other, and are capable of forming a compound by their conjunction, not by their mixture. On the other hand, impressions and passions are susceptible of an entire union, and, like colours, may be blended so perfectly together, that each of them may lose itself, and contribute only to vary that uniform impression which arises from the whole. Some of the most curious phenomena of the human mind are derived from this property of the passions.