Johnson, Hume, 80; cf. Evans and Manis, Philosophy of Religion, 132. For that matter, did Jerusalem’s elite not have reason to wish to expose the movement’s hoaxes or hysteria, if that were possible (Colwell, “Miracles and History,” 11)? [69]. That Hume considered the Jewish people “barbarous and ignorant,” still more so in antiquity, is clear enough (see, e.g., the language of Kugel, Bible, 34; in our essay, cf. Hume, Miracles, 55; more clearly, History of Religion, 50–51, on their intolerance). If he did so because they believed in miracles, however, this is a circular argument (Collins, God
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