The bad effect which all this had on my mind may easily be conceived. I felt myself his intellectual superior. I tripped him up, played with him, made him expose his weaknesses, till I really began to despise him. May Heaven forgive me for it! But it was not till long afterwards that I began, on looking back, to see how worthless was any superior cleverness of mine before his superior moral and spiritual excellence. That was just what he would not let me see at the time. I was worshipping intellect, mere intellect; and thence arose my doubts; and he tried to conquer them by exciting the very faculty which had begotten them. When will the clergy learn that their strength is in action, and not in argument? If they are to reconvert the masses, it must be by noble deeds, as Carlyle says; "not by noisy theoretic laudation of a Church, but by silent practical demonstration of the Church."

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But, the reader may ask, where was your Bible all this time?

Yes—there was a Bible in my cell—and the chaplain read to me, both privately and in chapel, such portions of it as he thought suited my case, or rather his utterly-mistaken view thereof. But, to tell the truth, I cared not to read or listen. Was it not the book of the aristocrats—of kings and priests, passive obedience, and the slavery of the intellect? Had I been thrown under the influence of the more educated Independents in former years, I might have thought differently. They, at least, have contrived, with what logical consistence I know not, to reconcile orthodox Christianity with unflinching democratic opinions. But such was not my lot. My mother, as I said in my first chapter, had become a Baptist; because she believed that sect, and as I think rightly, to be the only one which logically and consistently carries out the Calvinistic theory; and now I looked back upon her delight in Gideon and Barak, Samson and Jehu, only as the mystic application of rare exceptions to the fanaticism of a chosen few—the elect—the saints, who, as the fifth-monarchy men held, were one day to rule the world with a rod of iron. And so I fell—willingly, alas!—into the vulgar belief about the politics of Scripture, common alike—strange unanimity!—to Infidel and Churchman. The great idea that the Bible is the history of mankind's deliverance from all tyranny, outward as well as inward; of the Jews, as the one free constitutional people among a world of slaves and tyrants; of their ruin, as the righteous fruit of a voluntary return to despotism; of the New Testament, as the good news that freedom, brotherhood, and equality, once confided only to Judæa and to Greece, and dimly seen even there, was henceforth to be the right of all mankind, the law of all society—who was there to tell me that? Who is there now to go forth and tell it to the millions who have suffered, and doubted, and despaired like me, and turn the hearts of the disobedient to the wisdom of the just, before the great and terrible day of the Lord come? Again I ask—who will go forth and preach that Gospel, and save his native land?

But, as I said before, I read, and steadily. In the first place, I, for the first time in my life, studied Shakspeare throughout; and found out now the treasure which I had overlooked. I assure my readers I am not going to give a lecture on him here, as I was minded to have done. Only, as I am asking questions, who will write us a "People's Commentary on Shakspeare"?

Then I waded, making copious notes and extracts, through the whole of Hume, and Hallam's "Middle Ages," and "Constitutional History," and found them barren to my soul. When (to ask a third and last question) will some man, of the spirit of Carlyle—one who is not ashamed to acknowledge the intervention of a God, a Providence, even of a devil, in the affairs of men—arise, and write a "People's History of England"?

Then I laboured long months at learning French, for the mere purpose of reading French political economy after my liberation. But at last, in my impatience, I wrote to Sandy to send me Proudhon and Louis Blanc, on the chance of their passing the good chaplain's censorship—and behold, they passed! He had never heard their names! He was, I suspect, utterly ignorant of French, and afraid of exposing his ignorance by venturing to criticise. As it was, I was allowed peaceable possession of them till within a few months of my liberation, with such consequences as may be imagined: and then, to his unfeigned terror and horror, he discovered, in some periodical, that he had been leaving in my hands books which advocated "the destruction of property," and therefore, in his eyes, of all which is moral or sacred in earth or heaven! I gave them up without a struggle, so really painful was the good soul's concern and the reproaches which he heaped, not on me—he never reproached me in his life—but on himself, for having so neglected his duty.

Then I read hard for a few months at physical science—at Zoology and Botany, and threw it aside again in bitterness of heart. It was too bitter to be tantalized with the description of Nature's wondrous forms, and I there a prisoner between those four white walls.

Then I set to work to write an autobiography—at least to commit to paper in regular order the most striking incidents and conversations which I could recollect, and which I had noted down as they occurred in my diary. From that source I have drawn nearly the whole of my history up to this point. For the rest I must trust to memory—and, indeed, the strange deeds and sufferings, and yet stranger revelations, of the last few months, have branded themselves deep enough upon my brain. I need not hope, or fear, that aught of them should slip my memory.

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