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TWO:TWO years and a half had passed and Mme. Le Brun had no desire to leave Vienna, when the Russian Ambassador and several of his compatriots urged her strongly to go to St. Petersburg, where they said the Empress Catherine II. would be extremely pleased to have her.

TWO:

TWO:��I am afraid, Messieurs, that you are very badly off.��While Louise and Adrienne were still children projects of marriage for them were, of course, discussed, and they were only about thirteen and fourteen when two sons-in-law were approved of and accepted by their parents, with the condition that the proposed arrangements should not be communicated to the young girls for a year, during which they would be allowed often to meet and become well acquainted with their future husbands.

TWO:��Justice belongs to the people,�� replied Tallien, coldly.[275]

TWO:Pauline received a letter from Rosalie, written on the night of August 10th. They had left the h?tel de Noailles, which was too dangerous, and were living in concealment. ��My father,�� wrote Rosalie, ��only left the King at the threshold of the Assembly, and has returned to us safe and sound ... but I had no news of M. de Grammont till nine o��clock in the evening.... I got a note from my husband telling me he was safe (he had hidden in a chimney). Half an hour later he arrived himself.... I hasten to write to you at the close of this terrible day....��

TWO:The stately order, the devotion and charity which filled the lives of the sisters de Noailles; the absorbing passion for her art which made the happiness, [282] the safety, and the renown of Louise Vig��e, were not for T��r��zia. Her very talents were an additional danger and temptation, for they increased the attraction of her extraordinary beauty; and in the set of which her friends were composed there could be no principles of right and wrong, because there was no authority to determine them. For if God did not exist at all, or only as a colourless abstraction, then the words ��right�� and ��wrong�� meant nothing, and what, in that case, was to regulate people��s lives? Why not injure their neighbours if it were convenient to themselves to do so? Why should they tell the truth if they preferred to tell lies? To some it would seem noble to forgive their enemies; to others it would seem silly. To some, family affection and respect for parents would appear an indispensable virtue; to others an exploded superstition. It was all a matter of opinion; who was to decide when one man��s opinion was as good as another? But, however such theories might serve to regulate the lives of a few dreamy, cold-blooded philosophers occupied entirely with their studies and speculations, it seems difficult to understand that any one could really believe in the possibility of their controlling the average mass of human beings; who, if not restrained by the fear of a supernatural power which they believe able to protect, reward, or punish them, are not likely to be influenced by the exhortations of those who can offer them no such inducements. Nevertheless, these ideas were very prevalent until Napoleon, who regarded them with contempt, declared that without religion no [283] government was possible, and, whether he believed in it or not, re-established Christianity.

TWO:

TWO:Paris seemed to be awaking into life again; the streets were more animated, the people to be seen in them were more numerous and did not all look either brutal or terror-stricken. Art, literature, and social gaiety began to revive.