all vacancies, however great they may be, and fill them with products of superior and authentic quality. These human products thus manufactured by the State in its own shop, these school instruments which the State stamps with its own mark, the State naturally prefers. It imposes them on its various branches; it puts them by order into its lycées and colleges; at last, it accepts no others; not only does it confer on itself the monopoly of teaching, but again the preparation of the masters who teach. In 1813,[6149] a circular announces that "the number of places that chance to fall vacant from year to year, in the various University establishments, sensibly diminishes according as the organization of the teaching body becomes more complete and regular in its operation, as order and discipline are established, and as education becomes graduated and proportionate to diverse localities. The moment has thus arrived for declaring that the Normal School is henceforth the only road by which to enter upon the career of public instruction; it will suffice for all the needs of the service." VI. Objects and sentiments. Object of the educational corps and adaptation of youth to the established order of things.--Sentiments required of children and adults.--Passive acceptance of these rules. --Extent and details of school regulations.--Emulation and the desire to be at the head.--Constant competition and annual distribution of prizes. What is the object of this service?--Previous to the Revolution, when directed by, or under the supervision of, the Church, its great object was the maintenance and strengthening of the faith of the young. Successor of the old kings, the new ruler underlines[6150] among "the bases of education," "the precepts of the Catholic religion," and this phrase he writes himself with a marked intention; when first drawn up, the Council of State had written the Christian religion; Napoleon himself, in the definitive and public decree, substitutes the narrowest term for the broadest.[6151] In this particular, he is politic, taking one step more on the road on which he has entered through the Concordat, desiring to conciliate Rome and the French clergy by seeming to give religion the highest place.--But it is only a place for show, similar to that which he assigns to ecclesiastical dignitaries in public ceremonies and on the roll of precedence. He does not concern himself with reanimating or even preserving earnest belief: far from that: "it should be so arranged," he says,[6152] "that young people may be neither too bigoted nor too incredulous: they should be adapted to the state of the nation and of society."