[9] "We entertain a suspicion concerning any matter of fact, when the witnesses _contradict_ each other; when they are of a _suspicious_ character; when they have an _interest_ in what they affirm."—_Hume's Essay on Miracles_, p. 172, 12mo; p. 176, 8vo, 1767; p. 113, 8vo. 1817. [10] "That testimony itself derives all its force from experience, seems very certain.... The first author, we believe, who stated fairly the connexion between the evidence of testimony and the evidence of experience, was HUME, in his Essay on Miracles, a work ... abounding in maxims of great use in the conduct of life."—_Edin. Review_, Sept. 1814, p. 328. [11] "Suppose, for instance, that the fact which the testimony endeavours to establish partakes of the extraordinary and the marvellous; in that case, the evidence resulting from the testimony receives a diminution, greater or less in proportion as the fact is more or less unusual."—_Hume's Essay on Miracles_, p. 173, 12mo; p. 176, 8vo, 1767; p. 113, 8vo, 1817. [12] "The ultimate standard by which we determine all disputes that may arise is always derived from experience and observation."—_Hume's Essay on Miracles_, p. 172, 12mo; p. 175, 8vo, 1767; p. 112, 8vo, 1817. [13] Ἠ θαύματα πολλά. Καὶ τού τι καὶ βροτῶν φρένας ὙΠΕΡ ΤΟΝ ΑΛΗΘΗ ΛΟΓΟΝ Δεδειδαλμένοι ψεύδεσι ποικίλοις Ἐξαπατῶντι μῦθοι. PIND. Olymp. 1 [14] This doctrine, though hardly needing confirmation from authority, is supported by that of Hume; his eighth essay is, throughout, an argument for the doctrine of "Philosophical necessity," drawn entirely from the general uniformity, observable in the course of nature with respect to the principles of _human conduct_, as well as those of the material universe; from which uniformity, he observes, it is that we are enabled _in both cases_, to form our judgment by means of _Experience:_ "and if," says he, "we would explode any forgery in history, we cannot make use of a more convincing argument, than to prove that the actions ascribed to any person, are directly contrary to the course of nature.... "... The Veracity of Quintus Curtius is as suspicious when he describes the supernatural courage of Alexander, by which he was hurried on singly to attack multitudes, as when he describes his supernatural force and activity, by which he was able to resist them. So readily and universally do we acknowledge a _uniformity in human motives and actions, as well as in the operations of body_."—_Eighth Essay_, p. 131, 12mo; p. 85, 8vo, 1817.