[Footnote 2:  So Volkelt, Erfahrung und Denken, 1886, p. 105.]

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As a philosopher of religion Hume is the finisher and destroyer of deism.  Of the three principles of the deists—­religion, its origin and its truth are objects of scientific investigation; religion has its origin in the reason and the consciousness of duty; natural religion is the oldest, the positive religions are degenerate or revived forms of natural religion—­he accepts the first, while rejecting the other two.  Religion may correspond to reason or contradict it, but not proceed from it.  Religion has its basis in human nature, yet not in its rational but its sensuous side; not in the speculative desire for knowledge, but in practical needs; not in the contemplation of nature, but in looking forward with fear or joy to the changing events of human life.  Anxiety and hope concerning future events lead us to posit unseen powers as directing our destiny, and to seek their favor.  The capriciousness of fortune points to a plurality of gods; the tendency to conceive all things like ourselves gives them human characteristics; the powerful impression made by all that comes within the sphere of the senses incites us to connect the divine power with visible objects; the allegorical laudation and deification of eminent men leads to a completed polytheism.  That this and not (mono-) theism was the original form of religion, Hume assumes to be a fact for historical times, and a well-founded conjecture for prehistoric ages.  Those who hold that humanity began with a perfect religion find it difficult to explain the obscuration of the truth, endow immature ages with a developed use of the reason which they can scarcely have possessed, make error grow worse with increasing culture, and contradict the historical progress upward which is everywhere else observed.  The philosophical knowledge of God is a very late product of mature reflection; even monotheism, as a popular religion, did not arise from rational reflection, although its chief principle is in agreement with the results of philosophy, but from the same irrational motives as polytheism.  Its origin from polytheism is accomplished by the transformation of the leading god (the king of the gods or the tutelary deity of the nation) through the fear and emulous flattery of his votaries into the one, infinite, spiritual ruler of the world.  Amid the folly of the superstitious herd, however, this refined idea is not long preserved in its purity; the more exalted the conception entertained of the supreme deity, the more imperatively the need makes itself felt for the interpolation between this being and mankind of mediators and demi-gods, partaking more of the human nature of the worshipers and more familiar to them.  Later a new purification takes place, so that the history of religion shows a continuous alternation of the lower and higher forms.