omprehend the lesson we have
received? Abbe Dupanloup is right."[6329] Hence the new law.[6330] M.
Beugnot, who presented it, clearly explains its aims and object: the
Government "must assemble the moral forces of the country and unite
them with each other to combat with and overthrow the common enemy," the
anti-social party, "which, victorious, would have no mercy on anybody,"
neither on the University nor on the Church. Consequently, the
University abandons its monopoly: the State is no longer the sole
purveyor of public instruction; private schools and associations may
teach as they please. The government will no longer inspect their
"education," but only "morality, hygiene, and salubrity;"[6331]--they
are out of its jurisdiction and exempt from its taxes. Therefore, the
government establishments and free establishments will no longer be
dangerous adversaries, but "useful co-operators;" they will owe and give
to each other "good advice and good examples;" it will maintain for
both "an equal interest;" henceforth, its University "will be merely an
institution supported by it to quicken competition and make this bear
good fruit," and, to this end, it comes to an understanding with its
principal competitor, the Church.

But in this coalition of the two powers it is the Church which has the
best of it, takes the upper hand and points out the way. For, not only
does she profit by the liberty decreed, and profit by it almost alone,
founding in twenty years afterwards nearly one hundred ecclesiastical
colleges and putting the Ignorantin brethren everywhere in the primary
schools; but, again, by virtue of the law,[6332] she places four bishops
or archbishops in the superior council of the University; by virtue of
the law, she puts into each departmental academic council the bishop of
the diocese and a priest selected by him; moreover, through her credit
with the central government she enjoys all the administrative favors.
In short, from above and close at hand, she leads, keeps in check,
and governs the lay University and, from 1849 to 1859, the priestly
domination and interference, the bickering, the repressions, the
dismissals,[6333] the cases of disgrace, are a revival of the system
which, from 1821 to 1828, had already been severe. As under the
Restoration, the Church had joined hands with the State to administrate
the school-machine in concert with it; but, under the Restoration, she
reserves to herself the upper hand,