 Closely related to Bentham’s critique of the political establishment were his substantial criticisms of religious institutions, practices and beliefs in Church–of–Englandism and its Catechism Examined (1818), An Analysis of the Influence of Natural Religion on the Temporal Happiness of Mankind (1822), and Not Paul, but Jesus (1823). In these works he brought to bear with telling scepticism his reasoning on logic, language and ontology from the same period (1838–43, VIII, 193–338; Crimmins 1990). At about the same time, he also wrote at length on private ethics in Deontology, published posthumously in two volumes in 1834. Education was another topic that occupied Bentham in these years. In Church–of–Englandism he was highly critical of the education offered in the schools run by the National Society for Promoting the Education of the Poor in the Principles of the Established Church. When Mill, Francis Place and others became involved in a scheme to establish a non-sectarian school in London, Bentham busied himself with ideas for its curriculum, stressing science and vocational subjects over the classics, the first part of which (printed in 1815) appeared in 1816 in Chrestomathia (meaning “conducive to useful learning”) and a second part in 1817 (Itzkin 1978). While the Chrestomathic school was never built, in 1826 the same reformers, with support from a number of Evangelicals and Nonconformists, formed the nucleus of a group that succeeded in founding University College London, England’s first secular university. An important supplement to Bentham’s educational theorizing is contained in a long appendix to the Chrestomathia on logic and classification, later translated and edited by his nephew George Bentham and published as Essai sur la nomenclature et la classification des principles branches d’art-et-science (1823).