Indeed, when a tradesman or servant came to our door with a parcel or message, while seeming to pay no attention and merely pointing vaguely to an empty chair, Françoise so skilfully put to the best advantage the few seconds that he spent in the kitchen, while he waited for Mamma’s answer, that it was very seldom that the stranger went away without having ineradicably engraved upon his memory the conviction that, if we “did not have” any particular thing, it was because we had “no wish” for it. If she made such a point of other people’s knowing that we “had money” (for she knew nothing of what Saint-Loup used to call partitive articles, and said simply “have money,” “fetch water”), of their realising that we were rich, it was not because riches with nothing else besides, riches without virtue, were in her eyes the supreme good in life; but virtue without riches was not her ideal either. Riches were for her, so to speak, a necessary condition of virtue, failing which virtue itself would lack both merit and charm. She distinguished so little between them that she had come in time to invest each with the other’s attributes, to expect some material comfort from virtue, to discover something edifying in riches.