HKB
that ape the native qualities of the heart. The criticism on organised philanthropy contained in the essay on Beggars is not exhaustive, it is expressed paradoxically, but is it untrue?
'We should wipe two words from our vocabulary: gratitude and charity. In real life, help is given out of friendship, or it is not valued; it is received from the hand of friendship, or it is resented. We are all too proud to take a naked gift; we must seem to pay it, if in nothing else, then with the delights of our society. Here, then, is the pitiful fix of the rich man; here is that needle's eye in which he stuck already in the days of Christ, and still sticks to-day, firmer, if possible, than ever; that he has the money, and lacks the love which should make his money acceptable. Here and now, just as of old in Palestine, he has the rich to dinner, it is with the rich that he takes his pleasure: and when his turn comes to be charitable, he looks in vain for a recipient. His friends are not poor, they do not want; the poor are not his friends, they will not take. To whom is he to give? Where to find--note this phrase--the Deserving Poor? Charity is (what they call) centralised; offices are hired; societies founded, with secretaries paid or unpaid: the hunt of the Deserving Poor goes merrily forward. I think it will take a more than merely human secretary to disinter that character. What! a class that is to be in want from no fault of its own, and yet greedily eager to receive from strangers; and to be quite respectable, and at the same time quite devoid of self-respect; and play the most delicate part of friendship, and yet never be seen; and wear the form of man, and yet fly in the face of all the laws of human nature:--and all this, in the hope of getting a belly-god burgess through a needle's eye! Oh, let him stick, by all means; and let his polity tumble in the dust; and let his epitaph and all his literature (of which my own works begin to form no inconsiderable part) be abolished even from the history of man! For a fool of this monstrosity of dulness there can be no salvation; and the fool who looked for the elixir of life was an angel of reason to the fool who looks for the Deserving Poor.'
An equal sense of the realities of life and death gives the force of a natural law to the pathos of Old Mortality, that essay in which Stevenson pays passionate tribute to the memory of his early friend, who 'had gone to ruin with a kingly abandon, like one who condescended; but once ruined, with the lights all out, he fought as for a kingdom.' The whole description, down to the marvellous quotation from Bunyan that closes it, is one of the sovereign passages of modern literature; the pathos of it is pure and elemental, like the rush of a cleansing wind, or the onset of the legions commanded by
'The mighty Mahmud, Allah-breathing Lord, That all the misbelieving and black Horde Of Fears and Sorrows that infest the Soul Scatters before him with his whirlwind Sword.'