Front Page Titles (by Subject) Section VII.: Confirmation of this Doctrine. - The Natural History of Religion
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Section VII.: Confirmation of this Doctrine. - David Hume, The Natural History of Religion 
The Natural History of Religion. By David Hume. With an Introduction by John M. Robertson (London: A. and H. Bradlaugh Bonner, 1889).
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Confirmation of this Doctrine.
It appears certain that, though the original notions of the vulgar represent the Divinity as a limited being, and consider him only as the particular cause of health or sickness, plenty or want, prosperity or adversity; yet, when more magnificent ideas are urged upon them, they esteem it dangerous to refuse their assent. Will you say that your deity is finite and bounded in his perfections; may be overcome by a greater force; is subject to human passions, pains, and infirmities; has a beginning, and may have an end? This they dare not affirm; but, thinking it safest to comply with the higher encomiums, they endeavor, by an affected ravishment and devotion, to ingratiate themselves with him. As a confirmation of this, we may observe that the assent of the vulgar is, in this case, merely verbal, and that they are incapable of conceiving those sublime qualities which they seemingly attribute to the deity. Their real idea of him, notwithstanding their pompous language, is still as poor and frivolous as ever.
That original intelligence, say the Magians, who is the first principle of all things, discovers himself immediately to the mind and understanding alone; but has placed the sun as his image in the visible universe; and when that bright luminary diffuses its beams over the earth and the firmament, it is a faint copy of the glory which resides in the higher heavens. If you would escape the displeasure of this divine being, you must be careful never to set your bare foot upon the ground, nor spit into a fire, nor throw any water upon it, even though it were consuming a whole city.1 Who can express the perfections of the Almighty? say the Mahometans. Even the noblest of his works, if compared to him, are but dust and rubbish. How much more must human conception fall short of his infinite perfections? His smile and favor renders men for ever happy; and to obtain it for your children, the best method is to cut off from them, while infants, a little bit of skin, about half the breadth of a farthing. Take two bits of cloth,2 say the Roman Catholics, about an inch or an inch and a half square, join them by the corners with two strings of pieces of tape about sixteen inches long, throw this over your head, and make one of the bits of cloth lie upon your breast, and the other upon your back, keeping them next your skin; there is not a better secret for recommending yourself to that infinite being, who exists from eternity to eternity.
The Getes, commonly called immortal, from their steady belief of the soul’s immortality, were genuine theists and unitarians. They affirmed Zamolxis, their deity, to be the only true God; and asserted the worship of all other nations to be addressed to mere fictions and chimeras. But were their religious principles any more refined, on account of these magnificent pretensions? Every sixth year they sacrificed a human victim, whom they sent as a messenger to their deity, in order to inform him of their wants and necessities. And when it thundered, they were so provoked, that, in order to return the defiance, they let fly arrows at him, and declined not the combat as unequal. Such at least is the account which Herodotus gives of the theism of the immortal Getes.1
[1 ]Hyde de Relig. veterum Persarum.
[2 ]Called the Scapulaire.
[1 ]Lib. iv. c. 94.