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 cast him into the streets as a foundling, had not sold him as a slave or given him away, and had provided him with food, clothing, and education out of parental tenderness. The child in a modern society knows that the parent has done little more for him than the law and public opinion exact, and draws the conclusion, very often not unreasonably, that he has no great cause to be grateful. Our modern practice is so far from being an anomalous growth of new theories that it has been exceeded in some respects by old statutory provisions. The law at one time directed the parish overseers of the poor to apprentice children, whose parents could not support them, to such among the richer parishioners as seemed capable of the burden, and these had to bear it till the apprentices were of age. Neither could the parishioner so burdened refuse to receive the child assigned to him, though he might appeal to a higher court if he was taxed beyond his means or out of his turn. It will be seen that the old law was pretty exactly one of parochial socialism. The peculiar feature about it is not that it provided for the children of needy parents for some such provision is unavoidable—but that it took the child from the control of its natural parents and practically transferred it to an artificial family. To this day the State holds—and holds, we may say, unavoidably—that pauperism suspends family ties. Husband and wife are separated from their children and from one another in the workhouse. In the boarding-out system, which is now generally adopted, and with the best results, it is a rule not to assign the child to its natural parent. Unless we are prepared to maintain that the State is bound to care for the physical well-being of the young, but may let their