“Liberalism,” says Taine, “is the respect of others. If the State exists it is to prevent all intrusions into private life, the beliefs, the conscience, the property.... When the State does this it is the greatest of benefactors. When it commits these intrusions itself it is the greatest of malefactors.” The young and the strong can begin life anew elsewhere, in the cloister or out of it, but what shall we say of those tens of thousands aged and infirm, who, after having passed thirty to fifty years in teaching or in other good works, find themselves suddenly thrown into the streets, homeless and penniless? The Associations Bill entitles them “to apply” for indemnity. But this is merely illusory. Years will elapse before “the liquidation” is accomplished, and there will be no assets except for the Government and its friends. Public subscriptions are being opened all over France for these victims of Jacobin tyranny. Moreover, the right which parents have to give their children teachers of their own choice is also an inalienable right. The Lacedæmonian State imposed physical training on all its sons. The Turks for centuries levied a tax of so many boys and girls a year on the Spaniards and the Venetians, but no Government has yet called on every parent to “stand and deliver,” not the purse, but the souls of their children, that it may sow therein, from tenderest infancy, the tares of a hideous state materialism. With cynical hypocrisy this Government protests that liberty of teaching is intact, while parents see all the teachers of their own choice proscribed. The rich can send their sons to be educated across the border, but the law of _stage scolaire_ is intended to meet this alternative. Those who have not frequented state schools are to be made pariahs, ineligible for the army, the navy, or any civil function--truly a singular application of the words “Compel them to come in,” which should be inscribed on all the scholar institutions of France to-day. A PAPAL NOTE _13th June, 1904._ The storm of words aroused the world over by a Papal diplomatic Note is another proof that the Papacy has lost none of its power and prestige, and is still, on this threshold of the twentieth century, the incarnation of moral power opposed to mere brute force, the right of the strongest. In reading the many silly comments on this Note in different parts of the globe, we are reminded of the brick thrown into the frog-pond and the emotion it caused.