“The education of the Dauphine was circumscribed; though very free in her manners, she was very deficient in other respects; and hence it was she so much avoided all society of females who were better informed than herself, courting in preference the lively tittle-tattle of the other sex, who were, in turn, better pleased with the gaieties of youth and beauty than the more substantial logical witticisms of antiquated Court-dowagers. To this may be ascribed her ungovernable passion for great societies, balls, masquerades, and all kinds of public and private amusements, as well as her subsequent attachment to the Duchesse de Polignac, who so much encouraged them for the pastime of her friend and sovereign. Though naturally averse to everything requiring study or application, Marie Antoinette was very assiduous in preparing herself for the parts she performed in the various comedies, farces, and cantatas given at her private theatre; and their acquirement seemed to cost her no trouble. These innocent diversions became a source of calumny against her; yet they formed almost the only part of her German education, about which Maria Theresa had been particular: the Empress-mother deemed them so valuable to her children that she ordered the celebrated Metastasio to write some of his most sublime cantatas for the evening recreations of her sisters and herself. And what can more conduce to elegant literary knowledge, or be less dangerous to the morals of the young, than domestic recitation of the finest flights of the intellect? Certain it is that Marie Antoinette never forgot her idolatry of her master Metastasio; and it would have been well for her had all concerned in her education done her equal justice. The Abbe Vermond encouraged these studies; and the King himself afterwards sanctioned the translation of the works of his Queen’s revered instructor, and their publication at her own expense, in a superb edition, that she might gratify her fondness the more conveniently by reciting them in French. When Marie Antoinette herself became a mother, and oppressed from the change of circumstances, she regretted much that she had not in early life cultivated her mind more extensively. ‘What a resource,’ would she exclaim, is a mind well stored against human casualties!’ She determined to avoid in her own offspring the error, of which she felt herself the victim, committed by her Imperial mother, for whose fault, though she suffered, she would invent excuses. ‘The Empress,’ she would say, was left a young widow with ten or twelve children; she had been accustomed, even during the Emperor’s life, to head her vast empire, and she thought it would be unjust to sacrifice to her own children the welfare of the numerous family which afterwards devolved upon her exclusive government and protection.’