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The Comte de Sgur was made Master of the Ceremonies by Napoleon when he became Emperor, after which his brother used to put on his cards, Sgur sans crmonies.

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ONE:Why, in that case, Trzia should have allowed them to interfere with her appears perplexing, as they would, of course, have had no authority to do so. M. La Mothe proceeded to say that he and a certain M. Edouard de C, both of whom were in love with her, accompanied them to Bagnres de Bigorre. There he and Edouard de C quarrelled and fought a duel, in which he, M. La Mothe, was wounded; whereupon Trzia, touched by his danger and returning his love for her, remained to nurse him, while his rival departed; and informing her uncle and brother that she declined any further interference on their part, dismissed them. That the uncle returned to his bank in Bayonne, and [290] the brother, with Edouard de C, to the army; that Cabarrus was killed the following year; and that, after some time, M. La Mothe and Trzia were separated by circumstances, he having to rejoin his regiment, while she remained at Bordeaux. [91] But however the principles she had adopted may have relaxed her ideas of morality, they never, as will be seen during the history of her life, interfered with the courage, generosity, and kindness of heart which formed so conspicuous a part of her character, and which so often met with such odious ingratitude.The Duchesse de Chartres continued for a long time very fond of Mme. de Genlis, who was exceedingly attractive, not only because of her beauty, talents, and accomplishments, but because she was so interesting and amusing that it was impossible to be dull in her company. And though she had many faults she had also many excellent qualities. She was very affectionate and kind to those for whom she really cared, she was charitable, good tempered, and courageous; her reputation so far was good, and her respect for religion made her shun the atheistical philosophic set whose opinions on those points she detested. One friend she had [390] among them, the Comte de Schomberg, was an exception to this rule. He was a friend of Voltaire, and a pronounced atheist, but it was an understood thing that no religious subject should be discussed between them, and no word of impiety spoken in her presence. The events of the Revolution converted M. de Schomberg, and he died some years after it an ardent Christian.
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ONE:You have nothing to fear for the citoyenne Cabarrus; she will not be brought before the tribunal to-day either.
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TWO:Let her give us the list! was the cry.The whole affair was an exact specimen of the mingled extravagance, folly, vice, and weakness which were leading to the terrible retribution so swiftly approaching.
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THREE:Many such undoubtedly there were; the laws [9] were terribly oppressive, the privileges of the favoured classes outrageously unjust; while as for public opinion, Barbier himself remarks that the public is a fool, and must always be unworthy of the consideration of any man.
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THREE:He began at once to draw a horse so well and so boldly that murmurs arose.
TWO:Never, would Mme. Le Brun say in after years, could she forget or describe the feelings with which she drove across that bridge to find herself at the other sidesafe, free, and out of France.
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Mme. de Genlis states that one evening while the States-General were sitting, the Duc dOrlans, who was in her salon, declared that they would be of no use and do nothing; not even suppress the lettres de cachet. Mme. de Genlis and the Duc de Lauzun were of a different opinion, and they bet each other fifty louis on the subject. The bet was put into writing and Mme. de Genlis showed it to more than fifty people of her acquaintance, all of whom declared a Revolution to be impossible. The Abb Cesutti, one of the free-thinking school, was editor of a paper called La feuille villageoise, intended for the people. He asked Mme. de Genlis to write for it, and she sent some papers called The Letters of Marie-Anne, in which she introduced doctrines and principles of religion. Soon after the Abb came and asked her in future only to speak of morality and never to mention religion. Knowing what that meant she declined to write any more for that paper.[424]The new ideas were the fashion, people, especially young people, believed with enthusiastic fervour in the absurd and impracticable state of things they imagined they were about to establish, but meanwhile, though they talked of the rights of man and the sufferings of the people, they went on just the same, lavishing enormous sums upon dress, luxury, and costly entertainments.
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