[Footnote 13: Masson (Napoléon inconnu, Vol. I, p. 160) denies all the statements of this paragraph. He likewise proves to his own satisfaction that Bonaparte was neither in Lyons nor in Douay at this time. The narrative here given is based on Coston and on Jung, who follows the former in his reprint of the documents, giving the very dubious reference, Mss. Archives de la guerre. Although these manuscripts could not be found by me, I am not willing to discard Jung's authority completely nor to impugn his good faith. Men in office frequently play strange pranks with official papers, and these may yet be found. Moreover, there is some slight collateral evidence. See Vieux: Napoleon à Lyon, p. 4, and Souvenirs à l'usage des habitants de Douay. Douay, 1822.] During May of the same year he jotted down with considerable fullness his notions of the true relations between Church and State. He had been reading Roustan's reply to Rousseau, and was evidently overpowered with the necessity of subordinating ecclesiastical to secular authority. The paper is rude and incomplete, but it shows whence he derived his policy of dealing with the Pope and the Roman Church in France. It has very unjustly been called an attempted refutation of Christianity: it is nothing of the sort. Ecclesiasticism and Christianity being hopelessly confused in his mind, he uses the terms interchangeably in an academic and polemic discussion to prove that the theory of the social contract must destroy all ecclesiastical assumption of supreme power in the state.