The Catholic World Volume Iii Part 130

The problem in ethics to be solved, is, simply, _how_ men and women may be most easily led to behave like very good boys and girls. We urge children to do their best by rewards of merit. Why should not the minds of adults be stimulated by similar persuasive forces? Nor can worldly motives, if pulling in the same direction as moral and religious motives, be productive of anything but good. And we want motives to excite the good to become still more persistently and exemplarily good, all the more that terror of punishment is unfortunately insufficient to make the bad abstain from deeds of wickedness.

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With this view a philanthropic Frenchman, M. de Montyon, founded in 1819 annual prizes for acts of benevolence and devotedness, which, beside addressing our higher feelings, appeal to two strong pa.s.sions, interest and vanity. And why should integrity pa.s.s unrewarded? Why should bright conduct be hid under a bushel? In a darksome night, how far the little candle throws his beams! So _ought_ to shine a good deed in a naughty world. Most undoubtedly, to do good by stealth is highly praiseworthy; but there is no reason why the blush which arises on finding it fame should necessarily be a painful blush. Far better that it should be a glow of pleasure.

More than forty years have now elapsed since these prizes for virtue were inst.i.tuted, during which period more than seven hundred persons have received the reward of their exemplary conduct. The French Academy which distributes the prizes, has decided (doing violence to the modesty of the recipients ) to publish their good deeds to the world. After the announcement of their awards, a livret or list in the form of a pamphlet is issued, recounting each specific case with the same simplicity with which it was performed. These lists are spread throughout all France and further, in the belief that the more widely meritorious actions are known, the greater chance there is of their being imitated.

The awards made by the French Academy up to the present day to virtuous actions give an average of about eighteen per annum. These eighteen annual "crowns" have been competed for by more than seventy memorials coming from every point of France, mostly without the knowledge of the persons interested. In short, since the foundation of the prizes, the Academy has had to read several thousand memorials.

To Monsieur V. P. Demay (Secretary and Chef des Bureaux of the Mairie of the 18th Arrondiss.e.m.e.nt of Paris) the idea occurred of collecting the whole of these livrets into a volume, so as to furnish an a.n.a.lytical summary of the distribution of the prizes throughout the empire, and of appending to it flowers of philanthropic eloquence culled from the speeches made at the Academic meetings. The result is a book ent.i.tled "Les Fastes de la Vertu Pauvre en France," "Annals of the Virtuous Poor in France."

No one, before M. Demay, thought of undertaking the Statistics of Virtue. The subject has not found a place on any scientific programme, French or international; whether through forgetfulness or not, the fact remains indisputable. And be it remarked that the seven hundred and thirty-two laureats to whom rewards have been decreed, represent only a fraction of the number of highly deserving persons. In all their reports ever since 1820, the French Academy has declared that it had only the embarra.s.sment of choosing between the candidates while awarding the prizes, so equally meritorious were their acts.

Therefore, to the seven hundred and thirty-two nominees ought to be added the two thousand four hundred and forty compet.i.tors whose cases were considered during that period, making altogether a total of three thousand one hundred and seventy-two instances of conduct worthy of imitation which had been brought to light by the agency of the prizes.

The book, not more amusing than other statistics, is nevertheless highly suggestive. Serious thought is the consequence of opening its pages. It is a touching book, and goes to the heart. After reading it, many will feel prompted to go and do likewise by some effort of generosity or self-denial. In any case, it cannot be other than a moralizing work to bring to light so many instances of devotion, and to set them forth as public examples.

In some of his speculations our author, perhaps, may be considered as just a little too sanguine. Certainly, if there are tribunals for the infliction of punishment, there is no reason why tribunals should not exist for the conferring of recompenses. How far they are likely to become general, is a question for consideration. Also, it is {733} true that newspapers give the fullest details of horrid crimes, while they are brief in their usual mention of meritorious actions. But before M. Demay, somebody said, "Men's evil manners live in bra.s.s, their virtues we write in water;" and it is to be feared he is somewhat too bright-visioned a seer, when he hopes that, through Napoleon the Third's and Baron Haussmaun's educational measures, coupled with the influence of the Montyon prizes, "at no very distant day, the words penitentiary, prison, etc., will exist only in the state of souvenirs--painful as regards the past, but consolatory for the future."

To give the details of such a mult.i.tude of virtuous acts is simply impossible. M. Demay can only rapidly group those which present the most striking features, and which have appeared still more extraordinary--for that is the proper word--than the others, conferring on their honored actors surnames recognized throughout whole districts. It is the Table of Honor of Virtuous Poverty, crowned by the verdict of popular opinion. Among these latter are (the parentheses contain the name of their department): the Mussets, husband and wife, salt manufacturers, at Chateau Salins, (Meurthe,) surnamed the Second Providence of the Poor; Suzanne Geral, wife of the keeper of the lockup house, at Florae, (Loezre) surnamed the Prison Angel; David Lacroix, fisherman, at Dieppe, (Seine-Inferieure,) surnamed the _Sauveur_, instead of the _Sauveteur_ the rescuer, after having pulled one hundred and seventeen people out of fire and water --he has the cross of the Legion of Honor; Marie Philippe; Widow Gambon, vine-dresser, at Nanterre, (Seine.) surnamed la Mere de bon Secours, or Goody Helpful; Madame Langier, at Orgon, (Bouche-du-Rhone,) surnamed la Queteuse, the Collector of Alms.

In the spring of 1839 almost the whole canton of Ax (Ariege) was visited by the yellow fever, which raged for ten months, and carried off a sixth of the population. It, was especially malignant at Prades.

Terror was at its height; those whom the scourge had spared were prevented by their fears from a.s.sisting their sick neighbors, menaced with almost certain death. Nevertheless, a young girl, Madeleine Fort, who had been brought up in the practice of good works, exerted herself to the utmost in all directions. During the course of those ten disastrous months she visited, consoled, and nursed more than five hundred unfortunates; and if she could not save them from the grave, she followed them, alone, to their final resting-place. Two Sisters of Charity were sent to help her; one was soon carried off, and the second fell ill. The care died, and was replaced by another. The latter, finding himself smitten, sent for Madeleine. One of the flock had to tend the pastor. Those disastrous days have long since disappeared; but if the traveller, halting at Prades, asks for Madeleine Fort's dwelling, he will be answered, "Ah! you mean our Sister of Charity?"

Suzanne Bichon is only a servant. Her master and mistress were completely ruined by the negro insurrection in St. Domingo; but the worthy woman would not desert them--she worked for them all, and took care of the children. On being offered a better place, that is, a more lucrative engagement, she refused it with the words, "You will easily find another person, but can my master and mistress get another servant?" The Academy gave their recompense for fifteen years of this devoted service. Her mistress wanted to go and take a place herself; she would not hear of it, making them believe that she had means at her command, and expectations. But all her means lay in her capacity for work, while her expectations were--Providence. It is not to be wondered at that she was known as Good Suzette.

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Such attachments as these on the part of servants are a delightful contrast to what we commonly see in the course of our household experience. They can hardly be looked for under the combined regime of register-offices, a month's wages or a month's warning, no followers, Sundays out, and crinoline.

We look for virtue amongst the clergy. The devotion, self-denial, and resignation often witnessed amongst them are matters of notoriety.

Nevertheless, it is right that one of its members should find a place on a list like the present. In 1834, the Abbe Bertran was appointed cure of Peyriac, (Aude.) He was obliged, so to speak, to conquer the country of which he was soon to be the benefactor. For two years he had to struggle with the obstinate resistance which his parishioners opposed to him. His evangelical gentleness succeeded in vanquishing every obstacle; henceforth he was master of the ground, and could march onward with a firm step. At once he consecrated his patrimony to the restoration of the church and the presbyter. He bought a field, turned architect, and soon there arose a vast building which united the two extremes of life--old age and infancy. He then opened simultaneously a girls' school, an infant school, and a foundling hospital. He sought out the orphans belonging to the canton, and supplied a home to old people of either s.e.x. To effect these objects the good pastor expended seventy thousand francs, (nearly three thousand pounds,) the whole of his property: he left himself without a sou. But he had sown his seed in good ground, and it promised to produce a hundred-fold. Rich in his poverty, his place is marked beside Vincent de Paul and Charles Borromeo.

Goodness may even indulge in its caprices and still remain good.

Marguerite Monnier, surnamed _la Mayon_, (a popular term of affection in Lorraine,) seems to have selected a curious specialty for the indulgence of her charitable propensities. It is requisite to be infirm or idiotic to be ent.i.tled to receive her benevolent attentions.

When quite a child, she selects as her friend a poor blind beggar, whom she visits every day in her wretched hovel. She makes her bed, lights her fire, and cooks her food. While going to school, she remarks a poor old woman scarcely able to drag herself along, but, nevertheless, crawling to the neighboring wood to pick up a few dry sticks. She follows her thither, helps her to gather them, and brings back the load on her own shoulders. Grown to womanhood, and married, Marguerite successively gives hospitality to an idiot, a crazy person, a cretin, several paralytic patients, orphans, strangers without resources, and even drunkards, (one would wish to see in their falling an infirmity merely.) Every creature unable to take care of itself finds in her a ready protector. Such are her lodgers, her clients, her customers! Ever cheerful, she amuses them by discourse suited to their comprehension. All around her is in continued jubilation, and Marguerite herself seems to be more entertained than any body else. It may be said, perhaps, that a person must be born with a natural disposition for this kind of devotedness. Granted; but his claim to public grat.i.tude is not a whit the less for that.

Catherine Vernet, of Saint-Germain, (Puy-de-dome,) is a simple lace-maker, who, after devoting herself to her family, has for thirty years devoted herself to those who have no one to take care of them.

Her savings having amounted to a sufficient sum for the purchase of a small house, she converted it into a sort of hospital with eight beds always occupied. Situated amongst the mountains of Anvergne, this hospital is a certain refuge for _perdus_, travellers who have lost their way. It is an imitation of the Saint Bernard; and if it has not attained its celebrity, it emanates from the same source, charity.

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In looking through the lists and comparing the several departments of France, it would be hard to say that one department is better than another; because their population, and other important influential circ.u.mstances, vary immensely between themselves. But what strikes one immediately, is the great preponderance of good women--rewarded as such--over good men. Thus, to dip into the list at hazard, we have--Meuse, one man, five women; Seine, thirty-one men, ninety-eight women; Loire, two men, six women; Cote-d'Or, three men, eleven women; and so on. The nature of the acts rewarded--also taken by chance--are these: reconciliations of families in _vendetta_, (Corsica;) maintenance of deserted children; rescues from fire and water; faithfulness to master and mistress for sixteen years; adoption of seven orphans for fifteen years; maintenance of master and mistress fallen into poverty; devotion to the aged; nursing the sick poor; killing a mad dog who inflicted fourteen bites. When "inexhaustible charity" and "succor to the indigent" are mentioned, one would like to know whether they consisted in mere alms-giving. Probably not; because by "charity" Montyon understood, not the momentary impulse which causes us to help a suffering fellow-creature, and then dies away, but the constant, durable affection which regards him as another self, and whose device is "Privation, Sacrifice."

In the period, then, between 1819 and 1864 seven hundred and seventy-six persons received Montyon rewards, two hundred and eleven of whom were men, and five hundred and sixty-five women. In M. Demay's opinion, the disproportion ought to surprise n.o.body; for if man is gifted with virile courage, which is capable of being suddenly inflamed, and is liable to be similarly extinguished, woman only is endowed with the boundless, incessant, silent devotion which is found in the mother, the wife, the daughter, the sister. This dear companion, given by G.o.d to man, is conscious of the n.o.ble mission allotted her to fulfil on earth. We behold the results in her acts, and in what daily occurs in families. Abnegation, with her, is a natural instinct. "She may prove weak, no doubt; she may even go astray: but, be a.s.sured, she always retains the divine spark of charity, which only awaits an opportunity to burst forth into a brilliant flame. Let us abstain, therefore, from casting a stone at temporary error; let us pardon, and forget. Our charity will lead her back to duty more efficaciously than all the moral stigmas we could possibly inflict."

The years more fruitful in acts of devotion appear to have been 1851, 1852, and 1857, in which twenty-seven and twenty-eight prizes were awarded. Their cause is, that previously the Academy received memorials from the authorities only. But after making an appeal to witnesses of every cla.s.s and grade, virtue, if the expression maybe allowed, overflowed in all directions. Lives of heroism and charity, hidden in the secrets of the heart, were suddenly brought to the light of day, to the great surprise of their heroes and heroines. During the same period there were distributed, in money, three hundred and sixty-four thousand francs, (sixteen thousand pounds;) in medals, four hundred and eighteen thousand five hundred and fifty francs, (sixteen thousand seven hundred and forty-two pounds;) total, seven hundred and eighty-two thousand five hundred and fifty francs, (thirty-two thousand seven hundred and forty-two pounds.) The Montyon prizes are worth having, and not an insult to the persons to whom they are offered. The sums of money given range as high as one, two, three, and even four thousand francs; the medals vary in value from five and six hundred to a thousand francs: but even a five hundred franc or twenty-pound medal is a respectable token of approbation and esteem.

In some few cases, both money and a medal are bestowed.

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It may be said that the persons to whom these prizes are given would have done the same deeds without any reward. True; and therein lies their merit. And ought _money_ to be given to recompense virtuous acts? Yes, most decidedly; because it will confer on its recipients their greatest possible recompense--the power of doing still more good. Money gifts are not to be depreciated so long as there are orphans to sustain, sick poor to nurse, and infirm old age to keep from starvation.

Finally, is charity the growth of one period of life rather than of another? On inspecting the lists, we find children, six, twelve, thirteen years of age, and close to them octogenarians, one nonagenarian, one centenarian! If n.o.ble courage does not want for fulness of years, it would appear not to take its leave on their arrival.

[ORIGINAL.]

THE CHRISTIAN CROWN.

BY JOHN SAVAGE.

I.

Ten centuries and one had trod Jerusalem, since when, In mortal form, the Son of G.o.d Died for the sons of men.

II.

And they who in the Martyr found Their Saviour, wailed and wept, That gorgeous horrors should abound Where Christ the Blessed slept.

III.

From clam'rous towns, and forests' hush.

As cascades from the gloom Of caves, crusaders eastward rush To win the holy tomb.

IV.

Their corselets, steel and silver bright, 'Neath swaying plumes displayed, Now dance, like streams, in lines of light.

Now loiter on in shade.

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V.

Their crosses glow in every form Inspiring vale and mart, As through earth's arteries they swarm, Like blood back to the heart.

VI.

Tis mid-day of midsummer's heat; Faith crowns the live and dead: Jerusalem is at their feet.

Brave G.o.dfrey at their head.

VII.