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Idler No. 4. Saturday, May 6, 1758.

[Greek: Pantas gar phileeske.]
HOM.

Charity, or tenderness for the poor, which is now justly considered, by a great part of mankind, as inseparable from piety, and in which almost all the goodness of the present age consists, is, I think, known only to those who enjoy, either immediately or by transmission, the light of revelation.

Those ancient nations who have given us the wisest models of government, and the brightest examples of patriotism, whose institutions have been transcribed by all succeeding legislatures, and whose history is studied by every candidate for political or military reputation, have yet left behind them no mention of alms-houses or hospitals, or places where age might repose, or sickness be relieved.

The Roman emperours, indeed, gave large donatives to the citizens and soldiers, but these distributions were always reckoned rather popular than virtuous: nothing more was intended than an ostentation of liberality, nor was any recompense expected, but suffrages and acclamations.

Their beneficence was merely occasional; he that ceased to need the favour of the people, ceased likewise to court it; and, therefore, no man thought it either necessary or wise to make any standing provision for the needy, to look forwards to the wants of posterity, or to secure successions of charity, for successions of distress.

Compassion is by some reasoners, on whom the name of philosophers has been too easily conferred, resolved into an affection merely selfish, an involuntary perception of pain at the involuntary sight of a being like ourselves languishing in misery. But this sensation, if ever it be felt at all from the brute instinct of uninstructed nature, will only produce effects desultory and transient; it will never settle into a principle of action, or extend relief to calamities unseen, in generations not yet in being.

The devotion of life or fortune to the succour of the poor, is a height of virtue, to which humanity has never risen by its own power. The charity of the Mahometans is a precept which their teacher evidently transplanted from the doctrines of Christianity; and the care with which some of the Oriental sects attend, as is said, to the necessities of the diseased and indigent, may be added to the other arguments, which prove Zoroaster to have borrowed his institutions from the law of Moses.

The present age, though not likely to shine hereafter among the most splendid periods of history, has yet given examples of charity, which may be very properly recommended to imitation. The equal distribution of wealth, which long commerce has produced, does not enable any single hand to raise edifices of piety like fortified cities, to appropriate manors to religious uses, or deal out such large and lasting beneficence as was scattered over the land in ancient times, by those who possessed counties or provinces. But no sooner is a new species of misery brought to view, and a design of relieving it professed, than every hand is open to contribute something, every tongue is busied in solicitation, and every art of pleasure is employed for a time in the interest of virtue.

The most apparent and pressing miseries incident to man, have now their peculiar houses of reception and relief; and there are few among us, raised however little above the danger of poverty, who may not justly claim, what is implored by the Mahometans in their most ardent benedictions, the prayers of the poor.

Among those actions which the mind can most securely review with unabated pleasure, is that of having contributed to an hospital for the sick. Of some kinds of charity the consequences are dubious: some evils which beneficence has been busy to remedy, are not certainly known to be very grievous to the sufferer, or detrimental to the community; but no man can question whether wounds and sickness are not really painful; whether it be not worthy of a good man’s care to restore those to ease and usefulness, from whose labour infants and women expect their bread, and who, by a casual hurt, or lingering disease, lie pining in want and anguish, burthensome to others, and weary of themselves.

Yet as the hospitals of the present time subsist only by gifts bestowed at pleasure, without any solid fund of support, there is danger lest the blaze of charity, which now burns with so much heat and splendour, should die away for want of lasting fuel; lest fashion should suddenly withdraw her smile, and inconstancy transfer the publick attention to something which may appear more eligible, because it will be new.

Whatever is left in the hands of chance must be subject to vicissitude; and when any establishment is found to be useful, it ought to be the next care to make it permanent.

But man is a transitory being, and his designs must partake of the imperfections of their author. To confer duration is not always in our power. We must snatch the present moment, and employ it well, without too much solicitude for the future, and content ourselves with reflecting that our part is performed. He that waits for an opportunity to do much at once, may breathe out his life in idle wishes, and regret, in the last hour, his useless intentions, and barren zeal.

The most active promoters of the present schemes of charity cannot be cleared from some instances of misconduct, which may awaken contempt or censure, and hasten that neglect which is likely to come too soon of itself. The open competitions between different hospitals, and the animosity with which their patrons oppose one another, may prejudice weak minds against them all. For it will not be easily believed, that any man can, for good reasons, wish to exclude another from doing good. The spirit of charity can only be continued by a reconciliation of these ridiculous feuds; and therefore, instead of contentions who shall be the only benefactors to the needy, let there be no other struggle than who shall be the first.