As to Aubrey, he had held a position of the highest trust under the Republic, while he was at heart a royalist; he had used that position to abet royalist conspiracies; he had gone out of his way to degrade Napoleon, had refused to listen to other members of the government in Napoleon’s favor, and had urged against Napoleon two reasons which revealed personal malice,--Napoleon’s youth, and Napoleon’s politics. To pardon such a man might have been magnanimous; to leave him under just condemnation was neither mean nor cruel. Under the law of that time, there were about 142,000 émigrés who had forfeited life and estate. They had staked all in opposition to the Revolution, had lost, and had been put under penalty. Almost immediately, Napoleon began to open the way for the return of these exiles and for the restoration of their property. As rapidly as possible, he broadened the scope of his leniency until all émigrés had been restored to citizenship save the very few (about one thousand) who were so identified with the Bourbons, or who had so conspicuously made war on France, that their pardon was not deemed judicious. Priests were gradually relieved from all penalties and allowed to exercise their office. Churches were used by Christians on the seventh-day Sabbath, and by Theophilanthropists on the Decadi--the tenth-day holiday. The one sect came on the seventh day with holy water, candles, holy image, beads, crucifix, song, prayer, and sermon on faith, hope, and charity,--with the emphasis thrown on the word, Faith. The other sect came on the tenth day with flowers for the altar, hymns and addresses in honor of those noble traits which constitute lofty character, and with the emphasis laid upon such words as Brotherhood, Charity, Mercy, and Love. It was not a great while, of course, before the Christians (so recently pardoned) found it impossible to tolerate the tenth-day people; and they were quietly suppressed in the Concordat. One of the Directors, Larévellière, was an ardent Theophilanthropist, and he had made vigorous effort to enroll Napoleon on that side, soon after the Italian campaign. The sect, being young and weak, found no favor whatever in the eyes of the ambitious politician; and he who in Egypt sat cross-legged among the ulemas and muftis, demurely taking lessons from the Koran, had no hesitation in repelling the advances of Theosophy. Going, perhaps, too far in his leniency to the émigrés (Napoleon said later that it was the greatest mistake he ever made!), the new government certainly erred in its severity toward the Jacobins. Some fifty-nine of these were proscribed for old offences, and sentenced to banishment. Public sentiment declared against this arbitrary _ex post facto_ measure so strongly that it was not enforced.