On the project of a General Relief Fund

On the project of a General Relief Fund and other Institutions for Spiritists.

(Summary)

Communication from Marie G…, grandmother of the medium, on the need to consider creating a Foundation of Spiritist Charity.

On the appropriateness or not of a central and general relief fund, formed among Spiritists.

Victory is not always for the most hurried, but with far greater probability for the one who knows how to await the propitious moment (…) Let us, then, know how to wait until the tree is formed, before asking it for an abundant harvest.

On the dispersion of the adherents of Spiritism.

To those (Spiritists) who complain of their isolation in a locality, we answer: On the contrary, give thanks to heaven for having chosen you as pioneers of the work in your region. It falls to you to cast the first seeds; perhaps they will not germinate immediately; perhaps you will not gather the fruits; perhaps you may even have to suffer in your labor, but consider that no soil is prepared without work, and rest assured that, sooner or later, what you have sown will bear fruit.

The momentary scattering of Spiritists, an obstacle to the creation of a central and general relief fund.

Difficulties in the implementation of a general assistance fund that would encompass all Spiritists.

By its very nature, Spiritism is not and cannot be an affiliation, nor a congregation. It must, therefore, in its own interest, avoid everything that would give it such an appearance.

Far from serving Spiritism, it would be to compromise it and expose it to the blows and the laughter of its adversaries, and to mix its name with chimerical things.

Other problems that would arise in the implementation of the general Spiritist assistance fund.

Spiritists by convenience and Spiritists by intuition.

Classification of the adherents of Spiritism:

In the first rank must be placed the adherents of the heart;

Next come those who accept the idea as a philosophy, because it satisfies their reason;

Then there are the frivolous persons, for whom Spiritism lies entirely in the manifestations;

Finally, there is the still very large number of more or less serious Spiritists who have been unable to rise above prejudices.

Considerations regarding financial contributions in the implementation of an important collective work, such as a general fund would be, for example.

Estimate of the percentage of the adherents of Spiritism, according to their categories. Estimate of the proportion according to their social position.

The reason why Allan Kardec did not hasten to support and sponsor projects such as that of the general relief fund.

What has just been said regarding the creation of a general and central relief fund applies naturally to projects for the founding of hospital establishments and others.

Spiritism, says the Spirit who dictated the communication above, must establish itself and show what it is by a lasting monument, raised to charity. But of what use would a monument to charity be, if charity were not in the heart? It raises one more lasting than a monument of stone: it is the doctrine and its consequences for the good of Humanity. It is in this that everyone must work with all his strength, because it will last longer than the pyramids of Egypt.

A project of less chimerical realization is that of forming mutual aid societies among the Spiritists of the same locality. But, even here, one cannot escape some of the difficulties we have pointed out.

With respect to mutual aid societies, another consideration presents itself. Spiritism does not form, nor should it form, a distinct class, since it addresses itself to all; by its very principle it must extend its charity indistinctly, without inquiring into belief, because all men are brothers.

To do good, the Spiritist must not probe the conscience and the opinion, and even if he had before him an enemy of his faith, yet an unfortunate one, he must come to his aid within the limits of his faculties.

Mutual aid societies are multiplying on all sides and in all classes of workers. It is an excellent institution, a prelude to the reign of fraternity and solidarity, the need for which is felt; they benefit the Spiritists who belong to them, as they do everyone. Why, then, found them only for them and exclude the others?

In the name of evangelical charity, inscribed on its banner, in the name of the interests of Spiritism, we enjoin them (the Spiritists) to avoid everything that might establish a barrier between them and society.

Should beneficence remain individual, and in this case will its action not be more limited than if it were collective?

A beneficence organization that leaves nothing to be desired in the Spiritist Groups. The pilgrimages of the first Spiritists.

— In one of the Spiritist groups of Paris a medium recently received the following communication from the Spirit of his grandmother:

“My dear child, I am going to speak to you for a moment about the questions of charity that were preoccupying you this morning as you went to work.

“The children who are handed over to mercenary wet-nurses; the poor women who are forced, abdicating the modesty that is dear to them, to serve in hospitals as experimental material for doctors and medical students, are two great wounds that all good hearts must apply themselves to healing, and this is not impossible. Let the Spiritists do as the Catholics do, contributing a few cents per week and capitalizing these resources, so as to arrive at serious, large, and truly effective foundations. The charity that relieves a present ill is a holy charity, which I encourage with all my strength; but the charity that perpetuates itself in immortal foundations, destined to relieve miseries, is the intelligent charity, and the one that would make me happy to see put into practice. “I would like a work to be drawn up aiming to create, at first, an initial establishment of restricted proportions. When the good result of this first creation had been seen, one would pass on to another, which would be enlarged little by little, as God wills it to be enlarged, because progress is accomplished by a slow, wise, calculated march. I repeat that what I propose is not difficult; there would not be a single true Spiritist who would dare to fail the call for the relief of his fellow men, and the Spiritists are numerous enough to form, by the accumulation of a few coins per week, a capital sufficient for a first establishment destined for sick women, who would be cared for by women and who would then cease to conceal their sufferings in order to save their modesty. “I entrust these reflections to the meditations of the benevolent persons attending the session, and I am quite convinced that they will bear good fruits. The groups of the provinces would readily rally to an idea so beautiful and, at the same time, so useful and so paternal. Moreover, it would be a monument to the moral worth of Spiritism, so slandered, today and for a long time yet, relentlessly.

“I have said that local charity is good, it benefits an individual but does not elevate the spirit of the masses as does a lasting work. Would it not be beautiful to be able to repel slander, saying to the slanderers: ‘Here is what we have done. The tree is known by its fruit; a bad tree does not bear good fruits, and a good tree does not bear bad ones.’ “Think also of the poor children who leave the hospitals and who go to die in mercenary hands, two simultaneous crimes: that of handing over the defenseless and weak child, and the crime of the one who sacrificed it without pity. May all hearts raise their thoughts toward the sad victims of an improvident society, and may they strive to find a good solution to save them from their miseries. God wills that the attempt be made, and gives the means to attain it; one must act. One triumphs when one has faith, and faith moves mountains. Let Mr. Kardec treat the question in his journal and you will see how it will be acclaimed with warmth and enthusiasm.

“I have said that a material monument was needed which would attest to the faith of the Spiritists, as the pyramids of Egypt attest to the vanity of the pharaohs; but, instead of committing follies, perform works that bear the seal of God himself. Everyone must understand me; I do not insist.

“I withdraw, my dear child. As you see, your good grandmother always loves her little ones, as she loved you when you were small. I want you to love them as I do, and to think of finding a good organization. You will be able to, if you wish; and, if necessary, we will help you. I bless you.”

Marie G…

— The idea of a central and general relief fund, formed among the Spiritists, has already been conceived and expressed by men animated by excellent intentions. But it is not enough that an idea be great, beautiful, and generous; above all it is necessary that it be feasible. We have certainly given sufficient proof of our devotion to the cause of Spiritism, so as not to be suspected of indifference in its regard. [See: Report of the fund of Spiritism.] Now, it is precisely by reason of our own solicitude that we seek to guard ourselves against the enthusiasm that blinds. Before undertaking a thing, one must coldly calculate its pros and cons, in order to avoid always deplorable reverses, which would not fail to be exploited by our adversaries. Spiritism must advance only with security, and when it sets foot in a place it must be sure of treading firm ground. Victory is not always for the most hurried, but with far greater probability for the one who knows how to await the propitious moment. There are results that can only be the work of time and of the infiltration of the idea into the spirit of the masses. Let us, then, know how to wait until the tree is formed, before asking it for an abundant harvest. For a long time we have been proposing to treat this question thoroughly, in order to place it on its true ground and to forearm against the illusions of projects more generous than sensible, and whose failure would have lamentable consequences. The communication reported above, and on which we have been kindly asked for our opinion, furnishes us with a very natural occasion. We shall therefore examine both the project of centralizing the resources, and that of certain other institutions and special establishments for Spiritism.

— Above all it is fitting to take account of the real state of things. Without doubt the Spiritists are very numerous, and their number grows without ceasing. In this respect it offers a unique spectacle, that of an unheard-of propagation in the history of philosophical doctrines, because there is not one, not even excepting Christianity, that has gathered so many partisans in so few years. This is a notorious fact, which confounds the antagonists themselves. And what is no less characteristic, is that this propagation, instead of taking place in a single center, operates simultaneously over the whole surface of the globe and in thousands of centers. From this it results that the adherents, in spite of being very numerous, do not yet form a compact agglomeration. This dispersion, which at first sight seems a cause of weakness, is, on the contrary, an element of strength. A hundred thousand Spiritists scattered through a region do more for the propagation of the idea than if they were heaped up in a single city. Each individuality is a focus of action, a germ that produces a shoot; in turn, each shoot produces more or less, and the branches join little by little and cover the region more readily than if the action proceeded from a single point; it is absolutely as if a handful of seeds were cast to the wind, instead of being placed all together in the same hole. Moreover, by this quantity of small centers the doctrine is less vulnerable than if it had a single one, against which its enemies could direct all their forces. An army originally compact, dispersed by force or by any other cause whatever, is a lost army. Here the case is completely different: the scattering of the Spiritists is not a case of dispersion, but a primitive state tending toward concentration, to form a vast unity. The first is at the end; the second at its birth. To those, then, who complain of their isolation in a locality, we answer: On the contrary, give thanks to heaven for having chosen you as pioneers of the work in your region. It falls to you to cast the first seeds; perhaps they will not germinate immediately; perhaps you will not gather the fruits; perhaps you may even have to suffer in your labor, but consider that no soil is prepared without work, and rest assured that, sooner or later, what you have sown will bear fruit. The more thankless the task, the more merit you will have, even if you only opened the way for those who come after you.

Certainly, if the Spiritists had to remain forever in the state of isolation, it would be a permanent cause of weakness; but experience proves to what degree the doctrine is vivacious, and it is known that for one branch cut down there are ten that are reborn. Its generalization, then, is a question of time. Now, however rapid its march may be, sufficient time is still needed and, while the work is being carried out, one must know how to wait until the fruit is ripe before plucking it.

— This momentary scattering of the Spiritists, essentially favorable to the propagation of the doctrine, is an obstacle to the execution of collective works of a certain importance, by the difficulty, if not indeed the impossibility, of gathering at one and the same point elements sufficiently numerous.

It will be said that it is precisely to remedy this drawback, to tighten the bonds of fraternity among the isolated members of the great Spiritist family, that the creation of a central relief fund was proposed. In truth it is a great and generous thought, which seduces at first sight; but has one already reflected on the difficulties of execution?

A first question presents itself. How far would the action of this fund extend? Would it be limited to France, or would it comprise other countries? There are Spiritists all over the globe. Are not those of all countries, of all castes, and of all religions our brothers? If, then, the fund received contributions from foreign Spiritists, which would infallibly happen, would it have the right to limit its assistance to a single nationality? Could it, conscientiously and charitably, ask the one who suffers whether he is Russian, Polish, German, Spanish, Italian, or French? Unless it failed in its title, in its purpose, in its duty, it would have to extend its action from Peru to China. One has only to think of the complication of the administrative machinery of such an enterprise to see how chimerical it is. Supposing it were confined to France, it would be no less a colossal administration, a veritable ministry. Who would want to assume the responsibility of such a management of funds? For a management of this nature, integrity and devotion would not suffice: a high administrative capacity would be necessary. Let us admit, however, that the first difficulties were overcome; how to exercise an effective control over the extent and the reality of the needs, over the sincerity of the quality of Spiritist? Such an institution would soon see adherents arise, or those who call themselves such, by the millions, but it would not be these who would feed the fund. From the moment it existed, they would judge it inexhaustible, and soon it would find itself unable to satisfy all the demands of its mandate. Founded on so vast a scale, we consider it impracticable, and on our own personal account we would not lend it a hand. Moreover, would it not be to be feared that it would meet with opposition to its very constitution? Spiritism is only being born and is not yet, everywhere, in a state of spiritual perfection such that it may consider itself sheltered from malevolent suppositions. Might they not be mistaken as to its intentions in an operation of this kind? Suppose that, under a cover, it conceals another purpose? In a word, make assimilations against which its adversaries would plead an exception of justice, in order to excite distrust against it? By its very nature, Spiritism is not and cannot be an affiliation, nor a congregation. It must, therefore, in its own interest, avoid everything that would give it such an appearance.

— Then must Spiritism, out of fear, remain stationary? Is it not by acting, they will say, that it will show what it is, that it will dispel distrust and frustrate slander? Without any doubt; but one must not ask of the child what requires the strength of mature age. Far from serving Spiritism, it would be to compromise it and expose it to the blows and the laughter of its adversaries, and to mix its name with chimerical things. Certainly it must act, but within the limit of the possible. Let us, then, leave it time to acquire the necessary strength and then it will give more than is thought. It is not even completely constituted in theory; how can one expect it to give what can only be the result of the completion of the doctrine? Moreover, there are other considerations that it is important to take into account.

Spiritism is a philosophical belief, and it is enough to sympathize with the fundamental principles of the doctrine to be a Spiritist. We speak of convinced Spiritists, and not of those who take on its mask, for reasons of interest or others, equally unavowable. These do not count in the number; in them there is no conviction whatever; today they call themselves Spiritists, in the hope of finding advantages there; tomorrow they will be adversaries, if they do not find what they were seeking; or else they will make themselves out to be victims of their fictitious devotion, and will accuse the Spiritists of ingratitude for not supporting them. They would not be the last to exploit the general fund, in order to indemnify themselves for failed speculations or to repair disasters caused by their negligence or their improvidence, and to cast a stone at it, if it did not satisfy them. This is not to be wondered at, for all opinions count on similar auxiliaries and witness the performance of similar comedies. There is also the considerable mass of the Spiritists by intuition; those who are such by the tendency and the predisposition of their ideas, without prior study; the undecided, who still waver, awaiting the elements of conviction that are necessary to them. We can, without exaggeration, estimate them at a quarter of the population. It is the great reservoir from which the adherents are recruited, but they do not yet count in the number.

— Among the real Spiritists — those who constitute the true body of adherents — there are certain distinctions to be made. In the first rank must be placed the adherents of the heart, animated by a sincere faith, who understand the purpose and the scope of the doctrine and accept all its consequences for themselves; their devotion is proof against all and without ulterior motive; the interests of the cause, which are those of Humanity, are sacred to them and they never sacrifice them to a question of self-love or of personal interest. For them the moral side is not mere theory: they strive to preach by example; not only do they have the courage of their opinion: they make a glory of it and, if necessary, they know how to pay with their own person. Next come those who accept the idea as a philosophy, because it satisfies their reason, but whose moral fiber is not sufficiently touched to understand the obligations that the doctrine imposes upon those who assimilate it. The old man is always there and the reform of themselves seems to them a task far too heavy; but as they are no less firmly convinced, among them are found zealous propagators and defenders.

Then there are the frivolous persons, for whom Spiritism lies entirely in the manifestations. For these it is a fact, and nothing more; the philosophical side passes unnoticed; the attraction of curiosity is their principal motive: they go into ecstasy before a phenomenon and remain cold before a moral consequence.

Finally, there is the still very large number of more or less serious Spiritists who have been unable to rise above prejudices and the fear of what people will say, held back by the dread of ridicule; those whom personal or family considerations, with sometimes respectable interests to manage, in some way force to keep themselves apart. All these, in a word, who from one cause or another, good or bad, do not put themselves forward. The greater part would desire nothing more than to confess themselves, but they do not dare or cannot do so. This will come later, as they see others do it and as there is no longer any danger; they will be the Spiritists of tomorrow, as others are those of the day before. Nevertheless, one cannot demand much of them, because a strength of character is needed, which is not given to all, to face opinion in certain cases. One must, then, take account of human weakness. Spiritism does not have the privilege of suddenly transforming Humanity, and if we can wonder at anything, it is at the number of reforms it has already wrought in so little time; while in some, where it finds the ground prepared, it enters, so to speak, all at once, in others it penetrates only drop by drop, according to the resistance it meets in the character and in the habits.

— All these adherents count in the number, and however imperfect they may be, they are always useful, although within restricted limits. Until further notice, if they served only to diminish the ranks of the opposition, that would already be something. That is why no sincere adhesion, even partial, is to be disdained.

But, when it is a question of an important collective work, where each one must bring his contingent of action, such as a general fund would be, for example, it is fitting to keep these considerations in mind, because the efficacy of the assistance that can be hoped for is in proportion to the category to which the adherents belong. It is quite evident that one cannot count much on those who do not take seriously the moral side of the doctrine and, still less, on those who do not dare to show themselves.

There remain, then, the adherents of the first category. From these, certainly, everything can be hoped; they are vanguard soldiers, awaiting, most of the time, only to be called, when it is a question of giving proof of abnegation and of devotion. But in a financial cooperation, each one contributes according to his resources, and the poor man can only give his mite. In the eyes of God this mite has great value, but for material needs it has only its intrinsic value. Deducting all those whose means of subsistence are limited, those very ones who think only of the present day, the number of those who could contribute somewhat largely and in an effective manner is relatively restricted.

— An observation at once interesting and instructive is that of the proportion of the adherents according to the categories. This proportion has varied appreciably and changes by reason of the progress of the doctrine. But at this moment it can be estimated, approximately, in the following manner: 1st category — complete Spiritists, of heart and devotion: 10%; 2nd category — incomplete Spiritists, seeking the scientific side more than the moral side: 25%; 3rd category — frivolous Spiritists, those who are interested only in the material facts: 5% (this proportion was the inverse ten years ago); 4th category — Spiritists who do not confess themselves or who hide themselves: 60%. With respect to social position, two general classes can be made: on the one hand, those whose fortune is independent; on the other, those who live by their work. In 100 Spiritists of the first category, there are on average 5 rich against 95 workers; in the second, 70 rich and 30 workers; in the third, 80 rich and 20 workers; in the fourth, 99 rich and 1 worker.

Thus, it would be an illusion to think that under such conditions a general fund could satisfy all needs, when that of the richest banker would not be sufficient. A few thousand francs annually would not suffice, but millions.

Whence comes this difference in the proportion between the rich and those who are not? The reason is very simple: the afflicted find in Spiritism an immense consolation, which helps them to bear the burden of the miseries of life; it gives them the reason for these miseries and the certainty of a compensation. It is not, then, surprising that, enjoying more benefit from it, they appreciate it more and take it more to heart than the happy ones of the world.

— They are astonished that, when similar projects came to the fore, we did not hasten to support and sponsor them. It is that, above all, we cling to positive and practical ideas; for us Spiritism is too serious a thing to compromise it prematurely on paths where it might meet with disappointments. On our part, there is in this neither indifference nor pusillanimity, but prudence, and whenever it is ripe to go forward, we shall not remain in the rear. Not that we attribute to ourselves more perspicacity than to others; but as our position permits us the overall view, we can judge the strong and the weak perhaps better than those who find themselves within a restricted circle. Besides, we give our opinion and do not claim to impose it on anyone. What has just been said regarding the creation of a general and central relief fund applies naturally to projects for the founding of hospital establishments and others. Now, here the utopia is even more evident. If it is easy to throw a project onto paper, the same is not the case when one comes to the ways and means of execution. To construct a building ad hoc [for this purpose] is already much; and when it was ready, it would be necessary to provide it with sufficient and capable personnel and then to ensure its maintenance, because such establishments cost much and yield nothing. It is not only large capital that is required, but large revenues. Admitting, however, that by dint of perseverance and sacrifices one succeeded in creating a small model, how minimal would not be the needs it could satisfy, in relation to the mass and the scattering of the needy over a vast territory! It would be a drop of water in the ocean; and, if there are so many difficulties for a single one, even on a small scale, it would be much worse if it were a question of multiplying them. In reality, the money thus employed would benefit, then, only a few individuals, whereas, judiciously apportioned, it would help a great number of unfortunate people to live. It would be a model, an example; so be it. But why strive to create chimeras, when the things exist ready-made, set up, organized, with means more powerful than private persons will ever have at their disposal? These establishments leave something to be desired; there are abuses, they do not correspond to all needs, this is evident, and yet, if we compare them to what they were less than a century ago, we observe an immense difference and a constant progress; each day we see the introduction of an improvement. One could not, then, doubt that with time new advances would be made by the force of things. Spiritist ideas must, infallibly, hasten the reform of all abuses, because, better than others, they imbue men with the sentiment of their duties. Everywhere they are introduced, abuses fall and progress is accomplished. We must, then, devote ourselves to spreading them: there is the possible and practical thing, the true lever, an irresistible lever, when it has acquired sufficient strength by the complete development of the principles and by the number of serious adherents. To judge the future by the present, it can be affirmed that Spiritism will have led to the reform of many things long before the Spiritists have been able to finish the first establishment of the kind of that of which we speak, if they ever undertook it, even if they had to give a cent per week. Why, then, consume energies in superfluous efforts, instead of concentrating them on a point that is accessible and that must surely lead to the goal? A thousand adherents won to the cause and spread over a thousand different places will hasten the march of progress more than a building.

Spiritism, says the Spirit who dictated the communication above, must establish itself and show what it is by a lasting monument, raised to charity. But of what use would a monument to charity be, if charity were not in the heart? It raises one more lasting than a monument of stone: it is the doctrine and its consequences for the good of Humanity. It is in this that everyone must work with all his strength, because it will last longer than the pyramids of Egypt.

The fact that this Spirit is mistaken, in our view, on such a point, takes nothing away from his qualities; he is incontestably animated by excellent sentiments. But a Spirit can be very good without being an infallible appraiser of all things. Not every good soldier is, necessarily, a good general.

— A project of less chimerical realization is that of forming mutual aid societies among the Spiritists of the same locality. But, even here, one cannot escape some of the difficulties we have pointed out: the lack of agglomeration and the still restricted figure of those on whom one can count for an effective assistance. Another difficulty comes from the false assimilation made of the Spiritists and of certain classes of individuals. Each profession presents a clearly marked delimitation. One can easily establish a mutual aid society among people of the same profession, among those of the same religion, because they are distinguished by something characteristic, and by a position in a certain way official and recognized. It is not so with the Spiritists who, as such, are registered nowhere and whose belief is attested by no diploma. There are some in all classes of society, in all professions, in all religions, and nowhere do they constitute a distinct class. Spiritism being a belief founded on an intimate conviction, of which no account is owed to anyone, one knows almost only those who put themselves forward or who frequent the groups, and not the much more considerable number of those who, without hiding themselves, take part in no regular meeting. This is why, despite the certainty that the adherents are numerous, it is often difficult to arrive at a sufficient figure, when it is a question of a collective operation.

— With respect to mutual aid societies, another consideration presents itself. Spiritism does not form, nor should it form, a distinct class, since it addresses itself to all; by its very principle it must extend its charity indistinctly, without inquiring into belief, because all men are brothers; if it founded charitable institutions exclusively for its adherents, it would be forced to ask whoever claims assistance: “Are you of ours? What proofs do you give us? If not, we can do nothing for you.” Thus, it would deserve the reproach of intolerance, which it directs at others. No; to do good, the Spiritist must not probe the conscience and the opinion, and even if he had before him an enemy of his faith, yet an unfortunate one, he must come to his aid within the limits of his faculties. It is by acting thus that Spiritism will show what it is and prove that it is worth more than what is opposed to it. Mutual aid societies are multiplying on all sides and in all classes of workers. It is an excellent institution, a prelude to the reign of fraternity and solidarity, the need for which is felt; they benefit the Spiritists who belong to them, as they do everyone. Why, then, found them only for them and exclude the others? Let them help to propagate them, because they are useful; let them, in order to make them better, cause the Spiritist element to penetrate into them, by entering into them themselves, for this would be more profitable for them and for the doctrine. In the name of evangelical charity, inscribed on its banner, in the name of the interests of Spiritism, we enjoin them to avoid everything that might establish a barrier between them and society. While moral progress tends to diminish those that divide peoples, Spiritism must not raise them; it is of its essence to penetrate everywhere; its mission is to improve all that exists. Spiritism would fail if it isolated itself.

— Should beneficence remain individual, and in this case will its action not be more limited than if it were collective? Collective beneficence has incontestable advantages and, far from discouraging it, we encourage it. Nothing is easier than to practice it in groups, gathering by means of regular subscriptions or optional donations the elements of a relief fund. But then, acting within a restricted circle, the control of the true needs is easy; the knowledge that can be had of them permits a more just and more profitable distribution; with a modest sum, well distributed and given on purpose, one can render more real services than with a large sum given without knowledge of the case and, so to speak, at random. It is, then, necessary to take account of certain details if one does not wish to spend one's resources uselessly. Now, it is understood that such care would be impossible if one operated on a vast scale. Here, no administrative complication, no bureaucratic personnel; a few persons of good will, and that is all. Consequently, we can only encourage with all our strength collective beneficence in the Spiritist groups. We know of some in Paris, in the provinces, and abroad, founded, if not exclusively, at least principally with that object, and whose organization leaves nothing to be desired. There, dedicated members go to homes to inquire about the sufferings and to bring what is sometimes worth more than material relief: consolations and encouragements. Honor to them, for they well deserve of Spiritism! If each group acts thus in its sphere of activity, all together will achieve a greater sum of good than would a central fund four times richer.