d laws. In
the first case, the prince is engaged by the very nature of his office
to execute the covenants. In the second case, the laws tend, or do not
tend, to the welfare of the people, which is the aim of all
government: if they do not, the contract with the prince dissolves of
itself, for the people then enters again into its primitive state.
Having thus proved the sovereignty of the people, Buonaparte uses his
doctrine to justify Corsican revolt against France, and thus concludes
his curious medley: "The Corsicans, following all the laws of justice,
have been able to shake off the yoke of the Genoese, and may do the
same with that of the French. Amen."

Five days later he again gives the reins to his melancholy. "Always
alone, though in the midst of men," he faces the thought of suicide.
With an innate power of summarizing and balancing thoughts and
sensations, he draws up arguments for and against this act. He is in
the dawn of his days and in four months' time he will see "la patrie,"
which he has not seen since childhood. What joy! And yet--how men have
fallen away from nature: how cringing are his compatriots to their
conquerors: they are no longer the enemies of tyrants, of luxury, of
vile courtiers: the French have corrupted their morals, and when "la
patrie" no longer survives, a good patriot ought to die. Life among
the French is odious: their modes of life differ from his as much as
the light of the moon differs from that of the sun.--A strange
effusion this for a youth of seventeen living amidst the full glories
of the spring in Dauphine. It was only a few weeks before the ripening
of cherries. Did that cherry-idyll with Mdlle. de Colombier lure him
back to life? Or did the hope of striking a blow for Corsica stay his
suicidal hand? Probably the latter; for we find him shortly afterwards
tilting against a Protestant minister of Geneva who had ventured to
criticise one of the dogmas of Rousseau's evangel.

The Genevan philosopher had asserted that Christianity, by enthroning
in the hearts of Christians the idea of a Kingdom not of this world,
broke the unity of civil society, because it detached the hearts of
its converts from the State, as from all earthly things. To this the
Genevan minister had successfully replied by quoting Christian
teachings on the subject at issue. But Buonaparte fiercely accuses
the pastor of neither having understood, nor even read, "Le Contrat
Social": he hurls at his opponen