THE NEW SCHAFF-HERZOG
lated to credibility and the order of nature. Following Locke, he turned from speculation to experience and thus entered the path of criticism. In his theory of knowledge he divided perceptions into impressions — the original sensations and reflections, which are therefore the more vivid — and ideas or thoughts — the fainter and less vivid reproduction of the impressions. Thus the material for all our ideas is derived from impressions. With Locke, he defines the will as " the internal impression we feel and are conscious of when we knowingly give rise to any new emotion of our body or new perception of our mind." Liberty is " a power of acting or not acting according to the determinations of the will." Moral necessity is of the same nature as physical necessity, although the operation of motives is extremely subtle and perhaps impossible completely to trace. Responsibility is, however, not destroyed; this depends not on the cause of the action, but on the disposition of the person. Goodness is necessary to the good man and in the highest degree to God. Immortality appears to have been left an open question. Neither the idea of immaterial substance nor the doctrine of personal identity, neither the nature of divine justice nor the incompatibility of the noble powers of man with the swift span of earthly existence proves that the soul survives death. All this is rendered still more precarious when Hume resolves the soul — i.e., the self — into a series of perceptions which, if removed by death, would annihilate the person. He traces the idea of cause neither to external objects, nor to reflection, nor to the senses, but to an experience of unvarying succession or custom. This idea, which has exerted a profound influence on later thought, was completed by Kant, who showed the nature of the necessity which the human mind has associated with causality. On the subject of theism Hume finds no sure footing. Neither cosmology, nor teleology, nor the moral argument is adequate as a ground of belief in God. Polytheism appears to him not a stage in the progressive apprehension of the divine; " the gods of the polytheists are no better than the elves and fairies of our ancestors." Concerning miracles conceived of as " violation of the laws of nature by a particular volition of the
Deity," he argues that no amount of testimony would render them credible. " There is not to be found, in all history, any miracle attested by a sufficient number of men of such unqualified goodness, education, and learning, as to secure us against all delusion in themselves; of such undoubted integrity as to place them beyond all suspicion of any design to deceive others; of such credit and reputation in the eyes of mankind as to have a great deal to lose in case of their being detected in any falsehood; and at the same time attesting facts, performed in such a public manner, and so celebrated a part of the world, as to render detection unavoidable; all which circumstances are requisite to give us a full assurance of the testimony of men." This argument of Hume has force against the scholastic idea of miracles, but not against the view of Augustine. As a psychologist Hume was unsurpassed by any who preceded him. He was a philosopher, but not a theologian, and his fame justly
rests not as earlier on his historical or political writings, but on his inquiry into the nature, the source, and the limitations of human knowledge. His skepticism is not thoroughgoing, but only relates to speculative metaphysics. Starting with experience, he allows no deviation from this as providing the content of intelligence. His significance for religion and theology lies not so much in his direct discussion of these subjects as in the view of man and the world involved in his philosophy. It would have been glory enough for him had he done nothing else than waken Kant from his " dogmatic slumbers." See Deism. C. A. Beckwith.
Bibliography: A rich bibliography is in Baldwin, Dictionary, iii. 1, pp. 271-276. Sources for a life are his autobiography, prefixed to editions of the History and often reprinted separately; Private Correspondence of David Hume, Edinburgh, 1820; Letters of David Hume, ed. T. Murray, ib. 1841; Letters from Eminent Persons . . to David Hume, ed. J. H. Burton, ib. 1849; and Letters of David Hume to William Strahan, ed. G. B. Hill, Oxford, 1888. The standard life is J. Hill Burton, Life and Correspondence of David Hume, 2 vols., Edinburgh, 1846. Consult farther: The Introduction prefixed by T. H. Green to the ed. of Hume's Philosophical Works, London, 1882; W. Knight, in Philosophical Classics for English Readers, Edinburgh, 1886; T. H. Huxley, in English Men of Letters, London, 1887; idem, Collected Essays, vol. vi., New York, 1894; H. Calderwood, in Famous Scots Series, Edinburgh, 1898; DNB, xxviii. 215-226. For discussions of his philosophy consult: G. Compayre\ La Philosophic de David Hume, Paris, 1873; J. McCosh, Scottish Philosophy, pp. 113-161, New York, 1875; G. von Gizycki, Die Ethik David Humes, Breslau, 1878 ; L. Stephen, Hist, of Enalish Thought in 18th Century, pp. 43 sqq. et passim, New York, 1881; J. Orr, David Hume and his Influence on Philosophy and Theology, Edinburgh, [1903; and the works on the hist, of philosophy by Erdmann, Ueberweg, and Windelband.
HUME, ROBERT ALLEN: Congregationalist; b. at Bombay, India, Mar. 18, 1847 He received his education at Williston Seminary, at Yale College (B.A., 1868), Yale Divinity School (1869-71), and Andover Theological Seminary, being graduated from the latter in 1873. He was a teacher in the Collegiate and Commercial Institute at New Haven, Conn. (1868-69), and in the Edwards School at Stockbridge, Mass. (1871-72). He has been a missionary of the Marathi Mission of the American Board of Commissioners for Foreign Missions since 1874, and principal of Ahmednagar Theological Seminary since 1878. During the year 1900-01 he was chairman of the Christian Herald Indian Famine Relief Committee, and in 1900-02 was secretary of the Americo-Indian Famine Relief Committee, receiving the Kaiser-i-Hind gold medal in 1901 in recognition of his services. In theological position he is conservatively liberal. He has written Missions from the Modern View (New York, 1905), and has edited the Marathi weekly Dnyanodaya at Bombay for several years.
HUMERALE. See Vestments and Insignia, Ecclesiastical.
HUMILIATI, hiu"mil-i-a'ti: A religious order, also called "Barettines of Penitence," from their headcovering (Ital. barettino), which traced its origin to the period of Emperor Henry II. and Pope Benedict VIII. (d. 1024). The real founder, however, was probably Johannes Oldratus, a noble of Milan (d.