ifferent parts of man's
nature. His conception of human society is that of an indivisible,
indistinguishable whole, wherein materialism, tinged now and again by
religious sentiment and personal honour, is the sole noteworthy
influence. He finds no worth in a religion which seeks to work from
within to without, which aims at transforming character, and thus
transforming the world. In its headlong quest of tangible results his
eager spirit scorns so tardy a method: he will "compel men to be
happy," and for this result there is but one practicable means, the
Social Contract, the State. Everything which mars the unity of the
Social Contract shall be shattered, so that the State may have a clear
field for the exercise of its beneficent despotism. Such is
Buonaparte's political and religious creed at the age of seventeen,
and such it remained (with many reservations suggested by maturer
thought and self-interest) to the end of his days. It reappears in his
policy anent the Concordat of 1802, by which religion was reduced to
the level of handmaid to the State, as also in his frequent assertions
that he would never have quite the same power as the Czar and the
Sultan, because he had not undivided sway over the consciences of his
people.[10] In this boyish essay we may perhaps discern the
fundamental reason of his later failures. He never completely
understood religion, or the enthusiasm which it can evoke; neither did
he ever fully realize the complexity of human nature, the
many-sidedness of social life, and the limitations that beset the
action even of the most intelligent law-maker.[11]

His reading of Rousseau having equipped him for the study of human
society and government, he now, during his first sojourn at Auxonne
(June, 1788--September, 1789), proceeds to ransack the records of the
ancient and modern world. Despite ill-health, family troubles, and the
outbreak of the French Revolution, he grapples with this portentous
task. The history, geography, religion, and social customs of the
ancient Persians, Scythians, Thracians, Athenians, Spartans,
Egyptians, and Carthaginians--all furnished materials for his
encyclopaedic note-books. Nothing came amiss to his summarizing genius.
Here it was that he gained that knowledge of the past which was to
astonish his contemporaries. Side by side with suggestions on
regimental discipline and improvements in artillery, we find notes on
the opening episodes of Plato's "Republic," and