e centre of a very wealthy
neighbourhood, the principal residents belonging to the magistracy.
As Olier founded the St. Sulpice Seminary, so Adrien de Bourdoise,
founded the company of Saint Nicholas du Chardonnet, and made this
establishment a nursery for young priests which lasted until the
Revolution. It had not, however, like the Saint Sulpice establishment,
a number of branch houses in other parts of France. Moreover, the
association was not revived after the Revolution like that of Saint
Sulpice, and their building in the Rue Saint Victor was untenanted. At
the time of the Concordat it was given to the diocese of Paris, to be
used as a petty seminary. Up to 1837, this establishment did not make
any sort of a name for itself. The brilliant Renaissance of learned
and worldly clericalism dates from the decade of 1830-40. During the
first third of the century, Saint Nicholas was an obscure religious
establishment, the number of students being below the requirements of
the diocese, and the level of study a very low one. Abbe Frere, the
head of the seminary, though a profound theologian and well versed in
the mysticism of the Christian faith, was not in the least suited to
rouse and stimulate lads who were engaged in literary study. Saint
Nicholas, under his headship, was a thoroughly ecclesiastical
establishment, its comparatively few students having a clerical career
in view, and the secular side of education was passed over entirely.

M. de Quelen was very well inspired when he entrusted the management
of this college to M. Dupanloup. The archbishop was not the man to
approve of the strict clericalism of Abbe Frere. He liked _piety_,
but worldly and well-bred piety, without any scholastic barbarisms or
mystic jargon, piety as a complement of the well-bred ideal which,
to tell the truth, was his main faith. If Hugues or Richard de Saint
Victor had risen up before him in the shape of pedants or boors he
would have set little store by them. He was very much attached to M.
Dupanloup, who was at that time Legitimist and Ultramontane. It was
only the exaggerations of a later day which so changed the parts that
he came to be looked upon as a Gallican and an Orleanist. M. de
Quelen treated him as a spiritual son, sharing his dislikes and his
prejudices. He doubtless knew the secret of his birth. The families
which had looked after the young priest, had made him a man of
breeding, and admitted him into their exclusive coterie