severely to task for every violation of them: but I even then remarked
(though I did not venture to make the remark to him) that though he
reproached me when I read a sentence ill, and _told_ me how I ought to
have read it, he never by reading it himself, _showed_ me how it ought
to be read. A defect running through his otherwise admirable modes of
instruction, as it did through all his modes of thought, was that of
trusting too much to the intelligibleness of the abstract, when not
embodied in the concrete. It was at a much later period of my youth,
when practising elocution by myself, or with companions of my own age,
that I for the first time understood the object of his rules, and saw
the psychological grounds of them. At that time I and others followed
out the subject into its ramifications, and could have composed a very
useful treatise, grounded on my father's principles. He himself left
those principles and rules unwritten. I regret that when my mind was
full of the subject, from systematic practice, I did not put them, and
our improvements of them, into a formal shape.

A book which contributed largely to my education, in the best sense of
the term, was my father's _History of India_. It was published in the
beginning of 1818. During the year previous, while it was passing
through the press, I used to read the proof sheets to him; or rather,
I read the manuscript to him while he corrected the proofs. The number
of new ideas which I received from this remarkable book, and the
impulse and stimulus as well as guidance given to my thoughts by its
criticism and disquisitions on society and civilization in the Hindoo
part, on institutions and the acts of governments in the English part,
made my early familiarity with it eminently useful to my subsequent
progress. And though I can perceive deficiencies in it now as compared
with a perfect standard, I still think it, if not the most, one of the
most instructive histories ever written, and one of the books from