One hundred and twenty-seven years later, the great old University of Paris seems to have become a disciple of its educational rival, the Society of Jesus. Querard observes that the Rector, Rollin, "without saying anything about it, translated the _Ratio_ for his _Traité des Études_."[153] Indeed, as M. Bréal, historian of that University, observes, referring to the suppression of the Order: "Once delivered from the Jesuits, the University installed itself in their houses, and continued their manner of teaching."[154] In all general works on education, there is question of this System. Its form is that of a practical method, without reasons being assigned, or arguments urged. It is a legislative document, which superseded all previous forms. The General's letter, which accompanied it, ordered the suppression of them all, promulgating this one to the exclusion of the rest. The sentiment, to which the last words of this letter gives expression as a fond hope, was fully responded to by the course of events, in the one hundred and seventy-four years which were to elapse before the general suppression of the Order: "It is believed," he said, "that it will bring forth abundant fruit, for the benefit of our scholars," _Quae nostris auditoribus uberes fructus allatura creditur_. Aquaviva's letter is dated the eighth day of January, 1599.[155] CHAPTER XI. FORMATION OF THE MASTER. HIS COURSES OF LITERATURE AND PHILOSOPHY. It seems an apt distribution of our subject, to consider, first, the formation of the Master, and secondly, the formation of the Scholar. The Master's development will conduct us chiefly through the higher studies; the Scholar's, rather through the lower. Thus the two persons, about whom the science of education revolves, will be directly under inspection; while the elements which go to form them will, at the same time, pass under review.