and full of amenity. The baby has become the new man who has conquered his own right to live, and thus has caused a sphere to be created for him. And in direct proportion to the diffusion of the laws of infantile hygiene, infant mortality has decreased.

So then, when we say that in like manner the baby should be left at liberty spiritually, because creative Nature can also fashion its spirit better than we can, we do not mean that it should be neglected and abandoned.

Perhaps, looking around us, we shall perceive that though we cannot directly mold its individual forms of character, intelligence, and feeling, there is nevertheless a whole category of duties and solicitudes which we have neglected: and that on these the life or death of the spirit depends.

The principle of liberty is not therefore a principle of abandonment, but rather one which, by leading us from illusions to reality, will guide us to the most positive and efficacious "care of the child."

The liberty accorded to the child of to-day is purely physical. Civil rights of the child in the twentieth century.—Hygiene has brought liberty into the physical life of the infant. Such material facts as the abolition of swaddling bands, open-air life, the prolongation of sleep till the infant wakes of its own accord, etc., are the most evident and tangible proof of this. But these are merely means for the attainment of liberty. A far more important measure of liberation has been the removal of the perils of disease and death which beset the child at the outset of life's journey. Not only did infants survive in very much greater numbers as soon as the obstacles of certain fundamental errors were swept away, but it was at once apparent that there was an improvement in their development. Was it really hygiene which helped them to increase in weight, stature, and beauty, and improved their material development? Hygiene did not accomplish quite all this. Who, as the Gospel says, can by taking thought add one cubit to his stature? Hygiene merely delivered the child from the obstacles that impeded its growth. External restraints checked material development and all the natural evolution of life; hygiene burst these bonds. And every one felt that a liberation had been effected; every one repeated in view of the accomplished fact: children should be free. The direct correspondence between "conditions of physical life fulfilled" and "liberty acquired" is now universally and intuitively recognized. Thus the infant is treated like a young plant. Children to-day enjoy the rights which from time immemorial have been accorded to the vegetables of a well-kept garden. Good food, oxygen, suitable temperature, the careful elimination of parasites that produce disease; yes, henceforth we may say that the son of a prince will be tended with as much care as the finest rose-tree of a villa.

The old comparison of a child to a flower is the reality to which we now aspire; though even this is a privilege reserved for the more fortunate children. But let us beware of so grave an error. The babe is a man. That which suffices for a plant cannot be sufficient for him. Consider the depth of misery into which a paralyzed man has sunk when we say of him: "He merely vegetates; as a man, he is dead," and lament that there is nothing but his body left.

The infant as a man—such is the figure we ought to keep in view. We must behold him amidst our tumultuous human society and see how with heroic vigor he aspires to life.

What are the rights of children? Let us consider them for a moment as a social class, as a class of workers, for as a fact they are laboring to produce men. They are the future generation. They work, undergoing the fatigues of physical and spiritual growth. They continue the work carried on for a few months by their mothers, but their task is a more laborious, complex, and difficult one. When they are born they possess nothing but potentialities; they have to do everything in a world which, as even adults admit, is full of difficulties. What is done to help these frail pilgrims in an unknown world? They are born more fragile and helpless than an animal, and in a few years they have to become men, to be units in a highly complicated organized society, built up by the secular effort of innumerable generations. At a period in which civilization, that is, the possibility of right living, is based upon rights energetically acquired and consecrated by laws, what rights has he who comes among us without strength and without thought? Like the infant Moses lying in the ark of bulrushes on the waters of the Nile he represents the future of the chosen people; but will some princess passing by perchance see him?

To chance, to luck, to affection, to all these we entrust the child; and it would seem that the Biblical chastisement of the Egyptian oppressor, the death of the first-born, is to be unceasingly renewed.

Let us see how social justice receives the infant when he enters the world. We are living in the twentieth century; in many of the so-called civilized nations orphan asylums and wet nurses are still recognized institutions. What is an orphan asylum? It is a place of sequestration, a dark and terrible prison, where only too often the prisoner finds death, as in those medieval dungeons whence the victim disappeared, leaving no trace. He never sees any who are dear to him. His family name is cancelled, his goods are confiscated. The greatest criminal may retain memories of his mother, knows that he has had a name, and may derive some consolation from his recollections, comparable to the soothing reflections of one who having become blind recalls the beauty of colors and the splendor of the sun; but the foundling is as one born blind. Every malefactor has more rights than he; and yet who could be more innocent? Even in the days of the most odious tyranny, the spectacle of oppressed innocence kindled a flame of justice that sooner or later blazed up into revolution. The persons imprisoned by tyrants because they had happened to be witnesses of their crimes, and who were cast into dungeons where darkness and inaudible suffering were henceforth their unhappy portion, at least roused the people to proclaim the principle of equal justice for all. But who will lift up his voice for our foundlings? Society does not perceive that they too are men; they are indeed only the "flowers" of humanity. And to save honor and good name, what society would not with one accord sacrifice more "flowers"?

The wet nurse is a social custom. A luxurious custom, on the one hand. Not very long ago, a girl of the middle-and not even the upper middle-class, who was about to marry, boasted in the following terms of the domestic comfort promised her by her future husband: "I am to have a cook, a housemaid, and a wet nurse." On the other hand, the robust peasant girl who has given birth to a son, looking complacently at her heavy breasts, thinks: "I shall be able to get a good place as wet nurse." It is only quite recently that hygiene has cried shame upon those mothers whose laziness makes them refuse to suckle their own children; in our times queens and empresses who suckle their children are still cited admiringly as examples to other mothers. The maternal duty of suckling her own children prescribed to mothers by hygienists is based on a physiological principle: the mother's milk nourishes an infant more perfectly than any other. In spite of this clear indication, the duty is far from being universally accepted. Often in our walks we still see a robust mother accompanied by a wet nurse gorgeously attired in red or blue, with gold and silver embroideries, carrying a baby. Wealthy mothers have untidily dressed wet nurses who do not go out with them, who always