The public joy and hopes, both in France and England, were founded on motives superior to those which inspired Fox's satisfaction, but they were not more permanent, or better founded. On the day after signing the preliminaries of London, and as if to increase the renown of his successes, the First Consul took pleasure in concluding successively treaties with Portugal, the Sublime Porte, the Deys of Algiers and Tunis, Bavaria, and finally Russia. One clause of the last treaty stipulated that both sovereigns should prevent criminal conduct on the part of emigrants from either country. The House of Bourbon and the Poles were thus equally deprived of important protection. The situation of the King of Sardinia was to be regulated in every way according to actual circumstances. Each of the conventions, and especially the treaty of peace with England contained reticences and obscurities, which were fertile in pretexts for war and in unfriendly interpretations. The First Consul wished to secure an interval of rest and leisure, to consolidate his conquests at home and abroad. He had not renounced the glorious and ill-defined project of the imperial government which he affected to exercise over Europe. "If England made a new coalition," he wrote to M. Otto, "the only result would be a renewal of the history of the greatness of Rome." It was to the honor of the First Consul, in the midst of this brilliant political and military renown, and in spite of his impulsive and ungovernable disposition, that he understood that the restoration of peace, the joy of victory, and the hope of a regular government, were unable to satisfy all the wants or regulate all the movements of the human soul. Personally without experience of religious prejudices or feelings, free from any connection with philosophical coteries, Bonaparte did not limit himself to a sense of the support which religion could lend in France to the new order which he wished to establish: he understood the higher wants of minds and consciences, and the supreme law which assigns to Heaven the regulation of human life. The doctrines of Christianity, as well as the divisions of the Christian Church, were indifferent to him; he did not understand their importance, and would have thought little of them; but he knew that, in spite of the efforts of the eighteenth century philosophy--in spite of the ravages caused by the French Revolution, the attachment and respect of many for the Catholic religion had still great power. He knew also that Catholicism could not be re-established in France, under his auspices, without the assistance and good will of the Court of Rome. No impression was made on his mind by the attempts made to persuade him to found in France an independent church freed from all connection with the Papacy, or by the arguments used in favor of Protestantism. His traditional respect, as well as the religious sentiment of the mass of the French nation, were in favor of Catholicism. His good