ve much to worry me privately, for the veil is entirely torn
aside. You alone remain to me; your affection is very dear to me:
nothing more remains to make me a misanthrope than to lose her and
see you betray me.... Buy a country seat against my return, either
near Paris or in Burgundy. I need solitude and isolation: grandeur
wearies me: the fount of feeling is dried up: glory itself is
insipid. At twenty-nine years of age I have exhausted everything.
It only remains to me to become a thorough egoist."[109]

Many rumours were circulated as to Bonaparte's public appearance in
oriental costume and his presence at a religious service in a mosque.
It is even stated by Thiers that at one of the chief festivals he
repaired to the great mosque, repeated the prayers like a true Moslem,
crossing his legs and swaying his body to and fro, so that he "edified
the believers by his orthodox piety." But the whole incident, however
attractive scenically and in point of humour, seems to be no better
authenticated than the religious results about which the historian
cherished so hopeful a belief. The truth seems to be that the general
went to the celebration of the birth of the Prophet as an interested
spectator, at the house of the sheik, El Bekri. Some hundred sheikhs
were there present: they swayed their bodies to and fro while the
story of Mahomet's life was recited; and Bonaparte afterwards partook
of an oriental repast. But he never forgot his dignity so far as
publicly to appear in a turban and loose trousers, which he donned
only once for the amusement of his staff.[110] That he endeavoured to
pose as a Moslem is beyond doubt. Witness his endeavour to convince
the imams at Cairo of his desire to conform to their faith. If we may
believe that dubious compilation, "A Voice from St. Helena," he bade
them consult together as to the possibility of admission of men, who
were not circumcised and did not abstain from wine, into the true
fold. As to the latter disability, he stated that the French were poor
cold people, inhabitants of the north, who could not exist without
wine. For a long time the imams demurred to this plea, which involved
greater difficulties than the question of circumcision: but after long
consultations they decided that both objections might be waived in
consideration of a superabundance of good works. The reply was
prompted by an irony no less subtle than that which accompanied the