But again; suppose we observe several instances, in which the same objects are always conjoin'd together, we immediately conceive a connexion betwxxt them, and begin to draw an inference from one to another. This multiplicity of resembling instances, therefore, constitutes the very essence of power or connexion, and is the source, from which the idea of it arises. In order, then, to understand the idea of power, we must consider that multiplicity; nor do I ask more to give a solution of that difficulty, which has so long perplex'd us. For thus I reason. The repetition of perfectly similar instances can never alone give rise to an original idea, different from what is to be found in any particular instance, as has been observ'd, and as evidently follows from our fundamental principle, that all ideas are copy'd from impressions. Since therefore the idea of power is a new original idea, not to be found in any one instance, and which yet arises from the repetition of several instances, it follows, that the repetition alone has not that effect, but must either discover or produce something new, which is the source of that idea. Did the repetition neither discover nor produce any thing new, our ideas might be multiply'd by it, but wou'd not be enlarg'd above what they are upon the observation of one single instance. Every enlargement, therefore, (such as the idea of power or connexion) which arises from the multiplicity of similar instances, is copy'd from some effects of the multiplicity, and will be perfectly understood by understanding these effects. Wherever we find any thing new to be discover'd or produc'd by the repetition, there we must place the power, and must never look for it in any other object.
But 'tis evident, in the first place, that the repetition of like objects in like relations of succession and contiguity discovers nothing new in any one of them; since we can draw no inference from it, nor make it a subject either of
our demonstrative or probable reasonings; [1]as has been- ↑ Sect. 6.
