It is upon this spirit that knaves and charlatans play and prey in establishing great charitable agencies, of which they are managers, and, in the vivid French phrase, touch the funds. There are thousands of kind-hearted people in every city who devote a share of their income to charity. They know that there is immense suffering, and they would gladly do their share in relieving it. But they do not know how to do it. They are conscious that there is deception upon all sides, and they cannot spare the time to ascertain for themselves who, of the host of the poor, are proper objects of charity. But it is only less difficult to decide upon a trusty agency. Here is the chance of the ingenious and plausible rascal. If he can only obtain the co-operation of those whose names make societies respectable, and who will permit him to be the society, and especially to disburse the moneys, he will be as satisfied as Ferdinand Count Fathom with any of his "little games." It is not always difficult for such a rascal to secure the conditions of his success. The consequences are both lamentable and ludicrous. For under this solemn form of a Christian charitable foundation the most selfish purposes are served, and when the mischief is exposed it is denounced as one of the abuses to which delegated or "machine" charity is inevitably liable. To perfect the comedy, this criticism is usually made by those whose own alms are generally transferred from their pockets directly to the till of the dram-shop. It is evident from the letters that have been written to the newspapers during the winter that there are those who sincerely think that careful inquiry regarding poverty, and regulations of relief based upon it, must somehow deaden human sympathy and deepen the suffering of the poor. This is so ingeniously incorrect a theory that it would be exceedingly amusing if it were not so sincere and even general. The very first thing that careful investigation accomplishes is to acquaint the comfortable class with the real condition of the suffering, and to show the latter that they are not forsaken or turned off with uninquiring alms. They are conscious of an intelligent sympathy with which falsehood will be of no avail. They are taught self-respect by the perception that they are not forsaken, and self-respect is the main-spring of successful exertion. When the street-beggar understands that his tale will be tested, that if he needs succor he will receive it, and that if his plea is but asking for a dram he will not receive it, the number of street-beggars will sensibly decrease. And the sturdy tramp and professional pauper, when they know that they must go to the work-house or starve, will often conclude that even work is better than the poor-house, and they too will cease to be a nuisance and a terror.