Amid all the noise, turmoil, and disputes of the huge colony of students, numbering more thousands than Oxford or Cambridge at this day can show hundreds, the great Dominican convent of S. James was a grand and famous centre of light and work. S. Dominic was not long before he settled in Paris. At first the friars lived in a mean hired lodging, apparently on the Island of Notre Dame. But soon their reputation for poverty and learning attracted the notice of influential benefactors, and they had a house of their own. It was dedicated to S. James the Apostle, and quickly became not only a great monastery but a famous school. The Dominican Order, divinely founded for a want of the time, soon began to show in front of the progress of the age, and to lead instead of following. It was here, in S. James, that Alanus de Insulis and Vincent of Beauvois wrote histories and commentaries; it was here that Albert the Great and Thomas Aquinas lectured and wrote; and the crowd of lesser names that are mentioned on its rolls about this time, less distinguished but still distinguished, would take long to enumerate. It was for S. James that S. Dominic himself had framed a body of rules. These rules are most striking, as given in the pages of Prior Vaughan. They show how a saint and monastic legislator feels the “form and pressure” of the times, and how he provides for a new feature in monasticism. To read these rules, one feels tempted to say that the Dominicans sacrificed everything to give their men a first‐rate course of studies. But we must remember the midnight vigil and the perpetual absence and the long silence. Still, the cloisters of S. James were different enough from those of Monte Casino. There was a great hall at S. James’, where professors taught and whither students thronged to hear—how different from the remote cloister of Jarrow, where Venerable Bede taught his younger brethren for so many years on the quiet flats between the Wear and the Tyne! The cells knew the light of the midnight lamp, the cloisters resounded with disputation, the young students of the Order were men of few books—a Bible, a copy of the _Historia_ of Petrus Comestor and of the _Sentences_ of Peter Lombard, was all their private library. But half the day was spent face to face with a professor and with each other, and the want of books was not much felt. And what an education it must have been to listen to and take down the _Summa contra Gentiles_ of the Angel of the Schools! As we have said, the whole of these two chapters is instinct with the liveliest description, and we cannot do better than recommend readers to go to it and judge for themselves.