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 infer, indifferent to the happiness of mankind. We thought that their happiness was best secured in the ages when a benevolent despotism maintained peace and order throughout the world; when philosophers could rule and the lower orders be confined to the work for which they were really competent. We held in religion pretty much what you hold, only that you try to cover your real meaning under a cloud of words. We accepted my great maxim: To the philosopher all religions are equally false; and to the magistrate equally useful. You try to spin theories which will combine the two opinions—which will allow you to use the most edifying language, while explaining that it means nothing; and to base arguments for 'faith' on the admission that nobody can possibly know anything. We were content to say that it was too much honour to the vulgar to argue as to the truth of their beliefs. We were content to belong to the upper circle of enlightenment in which it was understood that the creeds were meaningless, but without attempting the hopeless task of enlightening the uncultivated mind. Some such retort might be made to the nineteenth century by the eighteenth; and Gibbon is a typical example of