XXXIX. I would not have it be understood, that by the eulogium I have
just ended on poverty, I mean to speak of absolute poverty, but of the
relative; not of the state of beggary, where people are in want of what
is precisely needful; but of that limited moderation, which administers
to nature, no more than what is absolutely necessary, and what her
wants demand; and that, at the expence of bodily labour. In truth,
when I speak of beggars, I am at a loss what to say, or what decision
to make concerning them. On the one hand, I see them suffer great
inconveniences, and on the other, I see many people betake themselves
to that way of life, who could earn their living by their labour, and
who prefer going from door to door, to working in the field, or even
to leading an idle life in an alms-house. Henricus Cornelius Agrippa,
in his Book on the Vanity of the Sciences, says of those who go
about pretending to occult science, that they would not change their
condition, for that of nobility; and I believe he says right.
XL. All those voluntary poor, who are not so in the gospel sense, and
for that reason, not comprehended in the benediction of Christ, are
the pests of the states they inhabit, or where they strole about. They
live well, not only without being of the least advantage, but are
even an injury to the community. Like the ants, they are serviceable
to themselves only, and a nuisance in the place where they make their
nests, and where they run about. For which reason, they are not
tolerated in any republic, that is governed by the maxims of good
policy.
XLI. Disabled or impotent beggars, are legitimate creditors of our
compassion. There is notwithstanding, great difference among those
of this class. Those who are afflicted with habitual disorders, it
cannot be denied, are very miserable, and especially if they do not
sweeten their toil, with a due resignation to the divine will; but if
they do, they will become the most happy, or those, who fall within
our Saviour’s description of the most fortunate. The disabled by the
loss of a limb, or by a defect in the organization of parts of their
bodies, if they have a tolerable share of ingenuity, and have the
art of begging with address, fare admirably; and not a few of them,
have left behind at their deaths decent sums of money. Those who are
ill-favoured, and ugly, find it difficult to subsist, especially,
if nastiness in their persons, is joined to the deformity of their
bodies. The error into which people fall, in the ordinary distribution
of charity in this particular, is great, they being apt to deal out
their bounty with an unequal hand. The beggar, who has a pleasing and
moving way of painting his distress, is relieved by almost every one,
and more especially if he has a good countenance, and looks clean
in his shabby dress. There is scarce any body who does not shun and
loath the ill-favoured and driveling poor: but we ought to remember,
that Christ our Lord, is as much the representative of the one, as of
the other; and as a Redeemer, is rather inclined to favour those of
the most displeasing and despicable aspect: thus Isaias describes him
in his most sacred passion, _Non est species ei, neque decor_: and a
little lower, _Quasi absconditus vultus ejus, & despectus_. And that
christian piety should not despise, or avoid those who are afflicted
with loathsome diseases, the same Prophet compares our Saviour to the
lepers, _Nos putavimus eum quasi leprosum_.
XLII. But without having recourse to so high a motive, natural reason
will instruct us sufficiently, that we should not only distribute
equally, but exceed in our donations, to those who are deformed and of
an unhappy aspect, because these last experience the most sufferings,
and are in the greatest necessity. The others, as I observed before,
will never want any body to assist them with more than they stand in
need of. The first require pity to be exerted in their favour with all
its force, although their ungrateful appearance should strike us with
horror. And I protest for myself, the alms which the narrowness of my
fortune will permit me to bestow, is distributed, much more in favour
of those of a disgusting and a forbidding aspect, than in favour of
those who have a persuasive manner, and a winning outward appearance.
XLIII. But it is proper that I should repeat, that I did not intend
to take into the comparison I have been making, the sort of poor I
have just described; but those only, who procure themselves food,
raiment, and shelter, by the sweat of their brow, proportioned to the
necessities of nature, without advancing to any kind of exceeding. This
is what I call humble fortune, and that which I judge to be at least
equal to the exalted and brilliant, enjoyed by the opulent and great;
and it seems to me, that I have sufficiently proved it so. But I judge
also, that the condition of those who are placed in a middle station
of life, is preferable to either of them. I mean such as possess a
moderate income, and can go through life, without experiencing the
pinchings of the one state, or the troubles incident to the want of
accommodations of the other.