There is much contempt in this for the theologians, with their pretensions to knowledge, and much acrimony beneath the gratitude to "the lord of the prison." He adds in the same tone: "How good God is, what an adorable jailer, to sow so many flowers in our prison yard!... How explain this wonderful, consoling pity, which makes our punishment so mild? For no one has ever doubted that we are punished--we only do not know for what." Six years later, employing the same parable, he writes: "I feel myself bowed down, O Lord, by the weight of a punishment which causes me constant suffering; but as I neither know my crime nor the accusation brought against me, I reconcile myself to my prison. _I plait straw_ in order sometimes to forget it. For this is what human work amounts to. I am prepared for all possible evils, and I thank Thee, O Lord, for every day which has passed without any calamity!" But two years after this he speaks out plainly: "The world revolts at the injustices entailed by its creation; dread of eternity prevents it from speaking openly; but its heart is full of hatred of the God who created evil and death. When a defier of the gods, like Ajax the son of Oileus, appears, the world approves him and loves him. Such another is Satan, such Orestes, such Don Juan. All who have combated the injustice of heaven have been admired and secretly loved by men." De Vigny's diary shows that down to the very last days of the hereditary monarchy the connection between the literary, merely theoretical principle of authority and the practical, working principle was perfectly well understood. Germinating Romanticism was not less ardently opposed by the political opposition (who saw in the young school a support of ecclesiasticism) than by the men who from principle adhered to old tradition. De Vigny tells that he asked Benjamin Constant during the winter of 1819 what was the cause of the extreme disfavour shown by the Left to the poetry of the day. The answer was that the party _wished to avoid the appearance of breaking every chain_, and therefore retained the least irksome, the literary. When the Revolution of July came, and put an end to the reign of the Bourbons, Vigny's attachment to the ideas of the restoration came to an end too. He writes: "I feel happy that I have left the army; after thirteen years of ill-rewarded service I may regard myself as quits with the Bourbons.... I have done for ever with burdensome political superstition." Lamartine, too, at this time showed signs of an intellectual development of a suspicious nature. He continued to sing his pious hymns, but the orthodox Genevan pastor, Vinet, discovered that this piety was Christianity only in appearance, and that a most unorthodox pantheism lay concealed beneath the Christian phraseology.[6]