n infallible head, imposes upon the weak and dying, stimulates
antipathy, forms the mass of 'extra-experimental' beliefs into the
likeness of a science, and allies itself with the state. Heresy
becomes a crime. The ruler helps the priests to raise a tax for their
own comfort, while they repay him by suppressing all seditious
opinions. Thus is formed an unholy alliance between the authorities of
'natural religion' and the 'sinister interests of the earth.' The
alliance is so complete that it is even more efficient than if it had
been openly proclaimed. 'Prostration and plunder of the community is
indeed the common end of both' (priests and rulers). The only chance
of dissension is about the 'partition of the spoil.'[627]

The book is as characteristic of the Utilitarians in style as in
spirit. It is terse, vigorous reasoning, with no mere rhetorical
flourishes. The consequences of the leading principle are deduced
without flinching and without reserve. Had the authors given their
names, they would no doubt have excited antipathies injurious to the
propaganda of Utilitarianism. They held, for that reason presumably,
that they were not bound to point out the ultimate goal of their
speculations. No intelligent reader of their other writings could fail
to see what that goal must be; but an 'open secret' is still for many
purposes a real secret. Whatever might be the suspicions of their
antagonists, they could only be accused of a tendency. The book
amounts to an admission that the suspicions were well founded.
Utilitarianism, the Utilitarians clearly recognised, logically implied
the rejection of all theology. Religion--on their understanding of the
word--must, like everything else, be tested by its utility, and it was
shown to be either useless or absolutely pernicious. The aim of the
Utilitarians was, in brief, to be thoroughly scientific. The man of
science must be opposed to the belief in an inscrutable agent of
boundless power, interfering at every point with the laws of nature,
and a product of the fancy instead of the reason. Such a conception,
so far as accepted, makes all theory of human conduct impossible,
suggests rules conflicting with the supreme rule of utility, and gives
authority to every kind of delusion, imposture, and 'sinister
interest.'

It would, I think, be difficult to mention a more vigorous discussion
of the problem stated. As anonymous, it could be ignored instead of
answered; and probably such o