A long time ago, society began to distinguish between the powerful and the miserable. The power of weapons imposed rules to clearly differentiate them. The beggars survived on the crumbs of others. The evolution of the settlements separated the desperate from the ability to survive, which resulted in premature death, relentless persecution or surrender to the one who held strength.
The centuries were developing cities; revolutions have distributed justice or terror to establish their social parameters, which in some cases have been considered morally correct. In the Middle Ages, those who could have any chance of prospering or prospering appeared defined. The mendicant orders only asked for help.
The Spanish picaresque captured in written or spoken words what those who were not chosen by luck suffered. Lazarillo de Tormes soon learned that the poor way of life was to serve, so he turned to the favors of the clergy. Among the poorest, at the cost of bulls and other services to save souls, these pious men ate and moved quickly.
Eating almonds, pistachios or animal intestines sometimes meant delicacies reserved for a few, because we ate everything. The rising middle classes, who worked for the powerful, became potential victims of those who saw no choice but to take possession of their possessions. Rinconete and Cortadillo, as Cervantes writes, constitute the thief’s paradigm for a powerful and prosperous Seville, a model for a way of telling.
Despite the progress of all conditions, the miserable, those marginal beings who have no choice but to live by the charity of others or by stripping their peers with cunning, skill or violence, have evolved seeing the prosperity of a working middle class or those who have devote themselves to developing talent, ingenuity, sacrifice and effort to improve and live better.
The beggars, as then, keep reminding us that social justice was half done, even if, moreover, part of them did nothing but behave like parasites by opening their hands to receive any private or public help without the purpose of working. . .
Among so many modern beggars, who have given up their jobs, we should discriminate against them and try to introduce them through the circle of activity.
It does not seem fair to give away money so that the unemployment concerned becomes a future profession. There is a lack of work and there are many homeless bums. Nonetheless, a disadvantaged population, for many and varied reasons, continues to need to subsist thanks to private or official begging.
The lines to ask for food remind us that there is a lot to do, especially from this new social class, which is dedicated to the business of unproductive political activity, forming a leech that holds back initiatives, which could do a lot and good.
And between those who have more or less and those who lack everything, there are exceptional beings, authentic saints and benefactors, determined to act as intermediaries to bring to some what others give.
It is every day to see a display of piggy banks or ties in search of generous cuffs that donate money for others. As there are many people who push private initiative to cover this series of shortcomings, which public administrations have left as authentic chasms of lack of solidarity.
There are non-profit associations that devote time, effort and money to carry out initiatives of all kinds, in many cases so that their company, of which they are part, can receive decent help and services for many people who care about them. ‘essential. .
Social adventures of all kinds, far from selfish interests, should be praised and generously supported by public authorities.
There are many indisputable wills seeking beneficial goals that should be supported, as they ennoble societies that need encouragement. We must commend and acknowledge the incalculable merits of these modern signatories.
