Besides the illnesses which threaten the lives of men, there are dangers more sudden, more violent, more terrible, which arise from the invasion of the forces of nature: fire and water are the most terrible; conflagrations, inundations, shipwrecks, catastrophes of all kinds imperil the lives of men.
Here the question is no longer one of slow and leisurely attentions. To save a life which a minute later will be extinguished, there is wanted a sudden resolution, a well-tested courage, and the will to risk one's life for that of another. In these terrible circumstances there are some men who seem to be more naturally called than others to sacrifice themselves; for example, firemen and sailors. It is certain that it is those who are the more familiar with the element it is necessary to combat, that are most called to do so, and for whom self-devotion becomes a greater duty. But it is not always possible to have them immediately at hand; in a sudden catastrophe, all must take their share of the peril; all must be ready to give their life for others if they can do so with some utility.
_Devotion towards the wretched._--Next to health and life, what men most esteem are material goods and that which is called fortune. Certainly, we should not encourage this estimation men have for material goods; one should as much as possible teach them to do without them; and the saying that happiness resides rather in a small competence than in riches, is most true. But it is not less true that the material things are absolutely necessary to life, and that the absence of these things is in every respect prejudicial to man, since health, life, and even the interests of the soul and mind, depend on these material goods. How can we educate ourselves without eating? How can we improve the heart and soul when want impels us to all sorts of temptations? Finally, suffering itself, though morality commands us to bear it with courage, is a legitimate object of sympathy. From all these considerations arises, for those who possess anything, the obligation to come to the assistance of those who have nothing: this is what is called _gift_. This obligation can be satisfied in many ways, but the mode should certainly consist with the dignity and responsibility of those who are the object of the gift. Experience has shown that an ill-understood charity encourages idleness and often rewards and perpetuates vice. It is therefore work which should above all be furnished to the poor: the loan should generally be preferred to the gift; but finally, whatever precautions one may take, and whatever be the causes of the misery, there comes always a moment when, in presence of hunger, illness, supreme want, one must give; must deprive himself for others. As to the particular rules which govern benevolence, we have given them above in speaking of benefactions.