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ONE:The Regent Orl��ans was not, like the Princes of [8] Cond��, Conti, Charolois, and others of the blood royal, cruel, haughty, or vindictive; on the contrary, he was good-natured, easy, and indulgent; but he was dissipated, extravagant, and licentious to such a degree that he himself, the court, and his family were the scandal of Europe. The same frenzied pursuit of enjoyment, the same lavish, sensual, reckless, luxurious life, characterised the whole of the reign of Louis XV.But she knew all the details of their fate; she had seen M. Grelet and Father Carrichon, who had gone to the scaffold first with their great uncle and aunt, de Mouchy, then with her grandmother, mother, and sister. In the prison of Plessis she had found her cousin, the Duchesse de Duras, daughter of the de Mouchy, and they had consoled each other under the awful calamity that each had undergone. Only a few days more and the Noailles would have been, like their uncle, the Marquis de Noailles, youngest brother of the Duc d��Ayen, saved by the death of Robespierre. The Duchesse de Duras was at once liberated with the rest; but the spite and hatred of Legendre, governor of Plessis, against the very name of La Fayette, caused Adrienne to be detained until the exertions of Mme. de Duras procured her freedom. 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.