 This natural disposition leads to credulity and “subdues the understanding” (EU, 11.17/ 117–8; T, 1.3.9.12 / 113). “Love of wonder” is often joined with “the spirit of religion” whereby the religionist, “with the best intentions in the world, for the sake of promoting so holy a cause”, is more powerfully drawn to belief (EU, 11.17 / 117–8). Hume also notes that lies have been told in all ages and that the frequent repetition of lies promotes belief (T, 1.3.9.19 / 117; cp. T, 1.3.5.6 / 86). More generally, custom and education influence belief and in many cases “take such deep root that ‘tis impossible for us, by all the powers of reason and experience to eradicate them” (T, 1.3.9.17 / 116). The third range of factors Hume mentions are the variable historical and social conditions that affect credulity. Although there is a universal propensity to credulity, Hume notes that miraculous and supernatural events “are observed chiefly to abound among ignorant and barbarous nations” (EU, 11.20 / 119). Finally, the authority of miracle reports is diminished by the consideration that the miracle reports coming from rival religions tend to diminish the authority and credibility of all of them (EU, 11.24 / 121–2). The result of giving weight to these various considerations is that the credulity of actual historical miracle claims is radically diminished. Hume believes that there is no probability left in support of them.