“But you ask a question,” said Richling, smiling down upon the subscription-paper as he folded it, “that nobody would like to answer.”
“Very well, then, you needn’t answer. But, Richling,”—he pointed his long finger to the pocket of Richling’s coat, where the subscription-list had disappeared,—“this sort of work—whether you distinctly propose to be a philanthropist or not—is right, of course. It’s good. But it’s the mere alphabet of beneficence. Richling, whenever philanthropy takes the guise of philanthropy, look out. Confine your philanthropy—you can’t do it entirely, but as much as you can—confine your philanthropy to the motive. It’s the temptation of philanthropists to set aside the natural constitution of society wherever it seems out of order, and substitute some philanthropic machinery in its place. It’s all wrong, Richling. Do as a good doctor would. Help nature.”
Richling looked down askance, pushed his fingers through his hair perplexedly, drew a deep breath, lifted his eyes to the Doctor’s again, smiled incredulously, and rubbed his brow.
“You don’t see it?” asked the physician, in a tone of surprise.
“O Doctor,”—throwing up a despairing hand,—“we’re miles apart. I don’t see how any work could be nobler. It looks to me”— But Dr. Sevier interrupted.
“—From an emotional stand-point, Richling. Richling,”—he changed his attitude again,—“if you want to be a philanthropist, be cold-blooded.”
Richling laughed outright, but not heartily.
“Well!” said his friend, with a shrug, as if he dismissed the whole matter. But when Richling moved, as if to rise, he restrained him. “Stop! I know you’re in a hurry, but you may tell Reisen to blame me.”
“It’s not Reisen so much as it’s the work,” replied Richling, but settled down again in his seat.
“Richling, human benevolence—public benevolence—in its beginning was a mere nun on the battle-field, binding up wounds and wiping the damp from dying brows. But since then it has had time and opportunity to become strong, bold, masculine, potential. Once it had only the knowledge and power to alleviate evil consequences; now it has both the knowledge and the power to deal with evil causes. Now, I say to you, leave this emotional A B C of human charity to nuns and mite societies. It’s a good work; let them do it. Give them money, if you can.”