 Hume’s views on miracles have been criticized from a variety of perspectives. Some critics have claimed that Hume, in laying down that miracles run up against uniform experience, is simply assuming at the outset that the probability of miracle occurrences is equal to zero (see Johnson 1999 and Earman 2003). In response to this is has been pointed out that Hume’s concern is not with the factual question as to whether miracles have occurred or not, but with the epistemic question of whether it can be rational to believe miracle reports (see, e.g., Fogelin 2003). An even more problematic line of criticism consists in claiming that Hume denies the very possibility of miracles occurring. As it stands, this misrepresents his view. According to Hume, miracles are entirely possible in the sense that there is no absurdity or contradiction involved in suggesting that the laws of nature are violated — this is at least conceivable. Nor does Hume deny that rare, unusual, surprising and wonderous events do actually occur. There may even be circumstances when extraordinary events of this kind may be justifiably believed on the basis of testimony (EU, 11.36 /127–8). Moreover, Hume also recognizes that events frequently occur that are unexpected and which we do not know the cause(s) of (EU, 8.12–4 / 86–7). None of these considerations, however, show that the laws of nature have actually been violated. On the contrary, our experience shows that when “irregular and extraordinary” events do occur a closer examination and investigation generally uncovers the relevant “hidden” or “concealed” causes that were at work. Only the ignorant and vulgar conclude, in circumstances of this kind, that the laws of nature have been violated or that a miracle has occurred. It is in this sense that Hume maintains that miracles do not occur. In this way, the evidence of experience shows us, Hume suggests, that nature is uniform and regular. When this appears not to be so, subsequent experience and closer investigation reveals that this is a sign only of human ignorance and credulity, not of any (incomprehensible) divine activity.