know the total amount of food thus distributed and the number of
mouths that claim a share.

3. Of course in the case of any rise in the price of grains, the
position of the beggar is specially painful, as it is upon him that
the weight of the scarcity first falls.

4. Again the present system is a distinct encouragement to fraud. It
is impossible for the givers of charity to know anything about the
characters of those to whom they give. Thus much of their generosity
is misapplied, and the most pitiable cases escape notice, either
because they have not so plausible a tale, or because they have not
the requisite "_cheek_" for pushing their claims.

5. While the generous are severely taxed, the less liberal get off
scot free. They cannot give to all and therefore they will give to
nobody. Some beggars are frauds, therefore they will help none. They
have been taken in once, therefore they do not mean to be taken in
again.

6. Finally the Indian army of beggars is continually increasing, and
will sooner or later have to be dealt with. Private charity will
soon be unable to cope with its demands, and humanity forbids that
we should leave them to starve.

I return therefore to the question, can we not seize this opportunity,
in the common interests of both beggars and be-begged, for dealing
vigorously with the difficulty, and for mitigating it, if we cannot at
one stroke entirely remove it?