ty sufficed for him in his old age;
and, for the rest, history should not be written in youth. A further
request from Joseph Buonaparte for the return of the slighted
manuscript brought the answer that he, Paoli, had no time to search
his papers. After this, how could hero-worship subsist?

The four months spent by Buonaparte at Auxonne were, indeed, a time of
disappointment and hardship. Out of his slender funds he paid for the
education of his younger brother, Louis, who shared his otherwise
desolate lodging. A room almost bare but for a curtainless bed, a
table heaped with books and papers, and two chairs--such were the
surroundings of the lieutenant in the spring of 1791. He lived on
bread that he might rear his brother for the army, and that he might
buy books, overjoyed when his savings mounted to the price of some
coveted volume.

Perhaps the depressing conditions of his life at Auxonne may account
for the acrid tone of an essay which he there wrote in competition for
a prize offered by the Academy of Lyons on the subject--"What truths
and sentiments ought to be inculcated to men for their happiness." It
was unsuccessful; and modern readers will agree with the verdict of
one of the judges that it was incongruous in arrangement and of a bad
and ragged style. The thoughts are set forth in jerky, vehement
clauses; and, in place of the _sensibilite_ of some of his earlier
effusions, we feel here the icy breath of materialism. He regards an
ideal human society as a geometrical structure based on certain
well-defined postulates. All men ought to be able to satisfy certain
elementary needs of their nature; but all that is beyond is
questionable or harmful. The ideal legislator will curtail wealth so
as to restore the wealthy to their true nature--and so forth. Of any
generous outlook on the wider possibilities of human life there is
scarcely a trace. His essay is the apotheosis of social mediocrity. By
Procrustean methods he would have forced mankind back to the dull
levels of Sparta: the opalescent glow of Athenian life was beyond his
ken. But perhaps the most curious passage is that in which he preaches
against the sin and folly of ambition. He pictures Ambition as a
figure with pallid cheeks, wild eyes, hasty step, jerky movements and
sardonic smile, for whom crimes are a sport, while lies and calumnies
are merely arguments and figures of speech. Then, in words that recall
Juvenal's satire on Hannibal's career, he