The pleasure, therefore, with the relation to self must be the cause of the passion.
Though it should be questioned, whether beauty be not something real, and different from the power of producing pleasure, it can never be disputed, that as surprize is nothing but a pleasure arising from novelty, it is not, properly speaking, a quality in any object, but merely a passion or impression in the soul.

It must, therefore, be from that impression, that pride by a natural transition arises.

And it arises so naturally, that there is nothing in us or belonging to us, which produces surprize, that does not at the same time excite that other passion.

Thus we are vain of the surprising adventures we have met with, the escapes we have made, and dangers we have been exposed to.
Hence the origin of vulgar lying; where men without any interest, and merely out of vanity, heap up a number of extraordinary events, which are either the fictions of their brain, or if true, have at least no connexion with themselves.

Their fruitful invention supplies them with a variety of adventures; and where that talent is wanting, they appropriate such as belong to others, in order to satisfy their vanity.
In this phaenomenon are contained two curious experiments, which if we compare them together, according to the known rules, by which we judge of cause and effect in anatomy, natural philosophy, and other sciences, will be an undeniable argument for that influence of the double relations above-mentioned.