I not only believe, that I shall see St. Paul's, when I am again in St. Paul's Churchyard; but I believe, I should see it if I were in St. Paul's Churchyard this instant. This, too, is also a case, of the anticipation of the future from the past, and will come to be considered under the subsequent head already referred to. Besides these cases, the only one which remains to be considered, is, my Belief that, if any creature whose senses are analogous to my own, is now in St. Paul's Churchyard, it has the present sensation of that edifice. My belief in the sensations of other creatures, is wholly derived from my experience of my own sensations. The question is, How it is derived. That {356} it is an inference from similitude, will not be denied. But what is an inference from similitude? I have no direct knowledge of any feelings but my own. How is it, then, that I proceed? There are certain things which I consider as marks or signs of sensations in other creatures. The Belief follows the signs, and with a force, not exceeded in my other instance. But the interpretation of signs is wholly a case of association, as the extraordinary phenomena of language abundantly testify.[101] And whenever the association, between the sign and the {357} thing signified, is sufficiently strong to become inseparable, it is belief. Thus, rude and ignorant people, to whom the existence of but one language is known, believe the name by which they have always called an object to belong to it naturally, as much as its shape, its colour, or its smell.[10*] Thus the perceptions of sight, mere signs of distance, magnitude, and figure, are followed by belief of the sight of them. And it is remarked, with philosophical accuracy, by Condillac, that if our constitution had been such, as to give us, instead of a different modification of sight, a different modification of smell, with each variety of distance, extension, and figure, we should have smelt distance, extension and figure, in the same manner as, by the actual conformation of our organs, we see them. Nor can we doubt the truth of the ingenious observation of Diderot, that if we had seen, and heard, and tasted, and smelt, at the ends of our fingers, in the same manner as we feel, we should have believed our mind to be in the fingers, as we now believe it to be in the head.