Caton, d’une ame plus égale,
Sous l’heureux vainqueur de Pharsale,
E?t souffert que Rome pliat;
Mais, incapable3 de se rendre,
Il n’eut pas la force d’attendre
Un pardon qui l’humiliat.
Stern Cato, with more equal soul,
Had bowed to C?sar’s wide control —
With Rome had to the conqueror4 bowed —
But that his spirit, rough and proud,
Had not the courage to await
A pardoned foe5’s too humbling6 fate.
It was, I believe, because Cato’s soul was always equal, and retained to the last its love for his country and her laws that he chose rather to perish with her than to crouch7 to the tyrant8. He died as he had lived. Incapable of surrendering! And to whom? To the enemy of Rome — to the man who had forcibly robbed the public treasury9 in order to make war upon his fellow-citizens and enslave them by means of their own money. A pardoned foe! It seems as if La Motte-Houdart were speaking of some revolted subject who might have obtained his majesty’s pardon by letters in chancery.
It seems rather absurd to say that Cato slew10 himself through weakness. None but a strong mind can thus surmount11 the most powerful instinct of nature. This strength is sometimes that of frenzy12, but a frantic13 man is not weak.
Suicide is forbidden amongst us by the canon law. But the decretals, which form the jurisprudence of a part of Europe, were unknown to Cato, to Brutus, to Cassius, to the sublime14 Arria, to the Emperor Otho, to Mark Antony, and the rest of the heroes of true Rome, who preferred a voluntary death to a life which they believed to be ignominious15.
We, too, kill ourselves, but it is when we have lost our money, or in the very rare excess of foolish passion for an unworthy object. I have known women kill themselves for the most stupid men imaginable. And sometimes we kill ourselves when we are in bad health, which action is a real weakness.
Disgust with our own existence, weariness of ourselves is a malady16 which is likewise a cause of suicide. The remedy is a little exercise, music, hunting, the play, or an agreeable woman. The man who, in a fit of melancholy17, kills himself to-day, would have wished to live had he waited a week.
I was almost an eye-witness of a suicide which deserves the attention of all cultivators of physical science. A man of a serious profession, of mature age, of regular conduct, without passions, and above indigence18, killed himself on Oct. 17, 1769, and left to the town council of the place where he was born, a written apology for his voluntary death, which it was thought proper not to publish lest it should encourage men to quit a life of which so much ill is said. Thus far there is nothing extraordinary; such instances are almost every day to be met with. The astonishing part of the story is this:
His brother and his father had each killed himself at the same age. What secret disposition19 of organs, what sympathy, what concurrence20 of physical laws, occasions a father and his two sons to perish by their own hands, and by the same kind of death, precisely21 when they have attained22 such a year? Is it a disease which unfolds itself successively in the different members of a family — as we often see fathers and children die of smallpox23, consumption, or any other complaint? Three or four generations have become deaf or blind, gouty or scorbutic, at a predetermined period.
Physical organization, of which moral is the offspring, transmits the same character from father to son through a succession of ages. The Appii were always haughty24 and inflexible25, the Catos always severe. The whole line of the Guises26 were bold, rash, factious28; compounded of the most insolent29 pride, and the most seductive politeness. From Francis de Guise27 to him who alone and in silence went and put himself at the head of the people of Naples, they were all, in figure, in courage, and in turn of mind, above ordinary men. I have seen whole length portraits of Francis de Guise, of the Balafré, and of his son: they are all six feet high, with the same features, the same courage and boldness in the forehead, the eye, and the attitude.
This continuity, this series of beings alike is still more observable in animals, and if as much care were taken to perpetuate30 fine races of men as some nations still take to prevent the mixing of the breeds of their horses and hounds the genealogy31 would be written in the countenance32 and displayed in the manners. There have been races of crooked33 and of six-fingered people, as we see red-haired, thick-lipped, long-nosed, and flat-nosed races.
But that nature should so dispose the organs of a whole race that at a certain age each individual of that family will have a passion for self-destruction — this is a problem which all the sagacity of the most attentive34 anatomists cannot resolve. The effect is certainly all physical, but it belongs to occult physics. Indeed, what principle is not occult?
We are not informed, nor is it likely that in the time of C?sar and the emperors the inhabitants of Great Britain killed themselves as deliberately35 as they now do, when they have the vapors36 which they denominate the spleen.
On the other hand, the Romans, who never had the spleen, did not hesitate to put themselves to death. They reasoned, they were philosophers, and the people of the island of Britain were not so. Now, English citizens are philosophers and Roman citizens are nothing. The Englishman quits this life proudly and disdainfully when the whim37 takes him, but the Roman must have an indulgentia in articulo mortis; he can neither live nor die.
Sir William Temple says that a man should depart when he has no longer any pleasure in remaining. So died Atticus. Young women who hang and drown themselves for love should then listen to the voice of hope, for changes are as frequent in love as in other affairs.
An almost infallible means of saving yourself from the desire of self-destruction is always to have something to do. Creech, the commentator38 on Lucretius, marked upon his manuscripts: “N. B. Must hang myself when I have finished.” He kept his word with himself that he might have the pleasure of ending like his author. If he had undertaken a commentary upon Ovid he would have lived longer.
Why have we fewer suicides in the country than in the towns? Because in the fields only the body suffers; in the town it is the mind. The laborer39 has not time to be melancholy; none kill themselves but the idle — they who, in the eyes of the multitude, are so happy.
I shall here relate some suicides that have happened in my own time, several of which have already been published in other works. The dead may be made useful to the living:
A Brief Account of Some Singular Suicides.
Philip Mordaunt, cousin-german to the celebrated40 earl of Peterborough — so well known in all the European courts, and who boasted of having seen more postillions and kings than any other man — was a young man of twenty-seven, handsome, well made, rich, of noble blood, with the highest pretensions41, and, which was more than all, adored by his mistress, yet Mordaunt was seized with a disgust for life. He paid his debts, wrote to his friends, and even made some verses on the occasion. He dispatched himself with a pistol without having given any other reason than that his soul was tired of his body and that when we are dissatisfied with our abode42 we ought to quit it. It seemed that he wished to die because he was disgusted with his good fortune.
In 1726 Richard Smith exhibited a strange spectacle to the world from a very different cause. Richard Smith was disgusted with real misfortune. He had been rich, and he was poor; he had been in health, and he was infirm; he had a wife with whom he had naught43 but his misery44 to share; their only remaining property was a child in the cradle. Richard Smith and Bridget Smith, with common consent, having embraced each other tenderly and given their infant the last kiss began with killing45 the poor child, after which they hanged themselves to the posts of their bed.
I do not know any other act of cold-blooded horror so striking as this. But the letter which these unfortunate persons wrote to their cousin, Mr. Brindley, before their death, is as singular as their death itself. “We believe,” say they, “that God will forgive us. . . . . We quit this life because we are miserable46 — without resource, and we have done our only son the service of killing him, lest he should become as unfortunate as ourselves. . . . .” It must be observed that these people, after killing their son through parental47 tenderness, wrote to recommend their dog and cat to the care of a friend. It seems they thought it easier to make a cat and dog happy in this life than a child, and they would not be a burden to their friends.
Lord Scarborough quitted this life in 1727, with the same coolness as he had quitted his office of Master of the Horse. He was reproached, in the House of Peers, with taking the king’s part because he had a good place at court. “My lords,” said he, “to prove to you that my opinion is independent of my place, I resign it this moment.” He afterwards found himself in a perplexing dilemma48 between a mistress whom he loved, but to whom he had promised nothing, and a woman whom he esteemed49, and to whom he had promised marriage. He killed himself to escape from his embarrassment50.
These tragical51 stories which swarm52 in the English newspapers, have made the rest of Europe think that, in England, men kill themselves more willingly than elsewhere. However, I know not but there are as many madmen or heroes to be found in Paris as in London. Perhaps, if our newspapers kept an exact list of all who had been so infatuated as to seek their own destruction, and so lamentably53 courageous54 as to effect it, we should, in this particular, have the misfortune to rival the English. But our journals are more discreet55. In such of them as are acknowledged by the government private occurrences are never exposed to public slander56.
All I can venture to say with assurance is that there is no reason to apprehend57 that this rage for self-murder will ever become an epidemical disorder58. Against this, nature has too well provided. Hope and fear are the powerful agents which she often employs to stay the hand of the unhappy individual about to strike at his own breast. Cardinal59 Dubois was once heard to say to himself: “Kill thyself! Coward, thou darest not!”
It is said that there have been countries in which a council was established to grant the citizens permission to kill themselves when they had good and sufficient reasons. I answer either that it was not so or that those magistrates60 had not much to do.
It might, indeed, astonish us, and does, I think, merit a serious examination, that almost all the ancient Roman heroes killed themselves when they had lost a battle in the civil wars. But I do not find, neither in the time of the League, nor in that of the Fronde, nor in the troubles of Italy, nor in those of England, that any chief thought proper to die by his own hand. These chiefs, it is true, were Christians61, and there is a great difference between the principles of a Christian62 warrior63 and those of a Pagan hero. But why were these men whom Christianity restrained when they would have put themselves to death, restrained by nothing when they chose to poison, assassinate64, and bring their conquered enemies to the scaffold? Does not the Christian religion forbid these murders much more than self-murder, of which the New Testament65 makes no mention?
The apostles of suicide tell us that it is quite allowable to quit one’s house when one is tired of it. Agreed, but most men would prefer sleeping in a mean house to lying in the open air.
I once received a circular letter from an Englishman, in which he offered a prize to any one who should most satisfactorily prove that there are occasions on which a man might kill himself. I made no answer: I had nothing to prove to him. He had only to examine whether he liked better to die than to live.
Another Englishman came to me at Paris in 1724; he was ill, and promised me that he would kill himself if he was not cured by July 20. He accordingly gave me his epitaph in these words: “Valete cura!” “Farewell care!” and gave me twenty-five louis to get a small monument erected66 to him at the end of the Faubourg St. Martin. I returned him his money on July 20, and kept his epitaph.
In my own time the last prince of the house of Courtenai, when very old, and the last branch of Lorraine-Harcourt, when very young, destroyed themselves almost without its being heard of. These occurrences cause a terrible uproar67 the first day, but when the property of the deceased has been divided they are no longer talked of.
The following most remarkable68 of all suicides has just occurred at Lyons, in June, 1770: A young man well known, who was handsome, well made, clever, and amiable69, fell in love with a young woman whom her parents would not give to him. So far we have nothing more than the opening scene of a comedy, the astonishing tragedy is to follow.
The lover broke a blood-vessel and the surgeons informed him there was no remedy. His mistress engaged to meet him, with two pistols and two daggers70 in order that, if the pistols missed the daggers might the next moment pierce their hearts. They embraced each other for the last time: rose-colored ribbons were tied to the triggers of the pistols; the lover holding the ribbon of his mistress’s pistol, while she held the ribbon of his. Both fired at a signal given, and both fell at the same instant.
Of this fact the whole city of Lyons is witness. P?tus and Arria, you set the example, but you were condemned71 by a tyrant, while love alone immolated73 these two victims.
Laws Against Suicide.
Has any law, civil or religious, ever forbidden a man to kill himself, on pain of being hanged after death, or on pain of being damned? It is true that Virgil has said:
Proxima deinde tenent m?sti loca, qui sibi lethum
Insontes peperere manu, lucemque perosi
Projecere animas. Quam vellent ?there in alto
Nunc et pauperiem et duros perferre labores!
Fata obstant, tristique palus inamabilis unda
Alligat, et novies Styx interfusa coercet.
— ?neis, lib. vi. v. 434 et seq.
The next in place, and punishment, are they
Who prodigally74 throw their souls away —
Fools, who repining at their wretched state,
And loathing75 anxious life, suborn their fate;
With late repentance76 now they would retrieve77
The bodies they forsook78, and wish to live;
Their pains and poverty desire to bear,
To view the light of heaven and breathe the vital air; —
But fate forbids, the Stygian floods oppose,
And, with nine circling streams, the captive souls inclose.
— Dryden.
Such was the religion of some of the pagans, yet, notwithstanding the weariness which awaited them in the next world it was an honor to quit this by killing themselves — so contradictory79 are the ways of men. And among us is not duelling unfortunately still honorable, though forbidden by reason, by religion, and by every law? If Cato and C?sar, Antony and Augustus, were not duellists it was not that they were less brave than our Frenchmen. If the duke of Montmorency, Marshal de Marillac, de Thou, Cinq-Mars, and so many others, chose rather to be dragged to execution in a wagon80, like highwaymen, than to kill themselves like Cato and Brutus, it was not that they had less courage than those Romans, nor less of what is called honor. The true reason is that at Paris self-murder in such cases was not then the fashion; but it was the fashion at Rome.
The women of the Malabar coast throw themselves, living, on the funeral piles of their husbands. Have they, then, more courage than Cornelia? No; but in that country it is the custom for the wives to burn themselves.
In Japan it is the custom for a man of honor, when he has been insulted by another man of honor, to rip open his belly81 in the presence of his enemy and say to him: “Do you likewise if thou hast the heart.” The aggressor is dishonored for ever if he does not immediately plunge82 a great knife into his belly.
The only religion in which suicide is forbidden by a clear and positive law is Mahometanism. In the fourth sura it is said: “Do not kill yourself, for God is merciful unto you, and whosoever killeth himself through malice83 and wickedness shall assuredly be burned in hell fire.”
This is a literal translation. The text, like many other texts, appears to want common sense. What is meant by “Do not kill yourself for God is merciful”? Perhaps we are to understand — Do not sink under your misfortunes, which God may alleviate84: do not be so foolish as to kill yourself to-day since you may be happy to-morrow.
“And whosoever killeth himself through malice and wickedness.” This is yet more difficult to explain. Perhaps, in all antiquity85, this never happened to any one but the Phr?dra of Euripides, who hanged herself on purpose to make Theseus believe that she had been forcibly violated by Hippolytus. In our own times a man shot himself in the head, after arranging all things to make another man suspected of the act.
In the play of George Dandin, his jade86 of a wife threatens him with killing herself to have him hanged. Such cases are rare. If Mahomet foresaw them he may be said to have seen a great way. The famous Duverger de Haurane, abbot of St. Cyran, regarded as the founder87 of Port Royal, wrote, about the year 1608, a treatise88 on “Suicide,” which has become one of the scarcest books in Europe.
“The Decalogue,” says he, “forbids us to kill. In this precept89 self-murder seems no less to be comprised than murder of our neighbor. But if there are cases in which it is allowable to kill our neighbor there likewise are cases in which it is allowable to kill ourselves.
“We must not make an attempt upon our lives until we have consulted reason. The public authority, which holds the place of God, may dispose of our lives. The reason of man may likewise hold the place of the reason of God: it is a ray of the eternal light.”
St. Cyran extends this argument, which may be considered as a mere90 sophism91, to great length, but when he comes to the explanation and the details it is more difficult to answer him. He says: “A man may kill himself for the good of his prince, for that of his country, or for that of his relations.”
We do not, indeed, see how Codrus or Curtius could be condemned. No sovereign would dare to punish the family of a man who had devoted92 himself to death for him; nay93, there is not one who would dare neglect to recompense it. St. Thomas, before St. Cyran, had said the same thing. But we need neither St. Thomas, nor Cardinal Bonaventura, nor Duverger de Haurane to tell us that a man who dies for his country is deserving of praise.
The abbot of St. Cyran concludes that it is allowable to do for ourselves what it is noble to do for others. All that is advanced by Plutarch, by Seneca, by Montaigne, and by fifty other philosophers, in favor of suicide is sufficiently94 known; it is a hackneyed topic — a wornout commonplace. I seek not to apologize for an act which the laws condemn72, but neither the Old Testament, nor the New has ever forbidden man to depart this life when it has become insupportable to him. No Roman law condemned self-murder; on the contrary, the following was the law of the Emperor Antoine, which was never revoked95:
“If your father or your brother not being accused of any crime kill himself, either to escape from grief, or through weariness of life, or through despair, or through mental derangement96, his will shall be valid97, or, if he die intestate his heirs shall succeed.”
Notwithstanding this humane98 law of our masters we still drag on a sledge99 and drive a stake through the body of a man who has died a voluntary death; we do all we can to make his memory infamous100; we dishonor his family as far as we are able; we punish the son for having lost his father, and the widow for being deprived of her husband.
We even confiscate101 the property of the deceased, which is robbing the living of the patrimony102 which of right belongs to them. This custom is derived103 from our canon law, which deprives of Christian burial such as die a voluntary death. Hence it is concluded that we cannot inherit from a man who is judged to have no inheritance in heaven. The canon law, under the head “De P?nitentia,” assures us that Judas committed a greater crime in strangling himself than in selling our Lord Jesus Christ.
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1
philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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2
poetical
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| adj.似诗人的；诗一般的；韵文的；富有诗意的 | |
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incapable
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| adj.无能力的，不能做某事的 | |
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conqueror
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| n.征服者，胜利者 | |
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5
foe
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| n.敌人，仇敌 | |
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6
humbling
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| adj.令人羞辱的v.使谦恭( humble的现在分词 )；轻松打败（尤指强大的对手）；低声下气 | |
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crouch
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| v.蹲伏，蜷缩，低头弯腰；n.蹲伏 | |
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8
tyrant
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| n.暴君，专制的君主，残暴的人 | |
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treasury
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| n.宝库；国库，金库；文库 | |
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10
slew
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| v.（使）旋转；n.大量，许多 | |
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surmount
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| vt.克服；置于…顶上 | |
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frenzy
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| n.疯狂，狂热，极度的激动 | |
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frantic
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| adj.狂乱的，错乱的，激昂的 | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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ignominious
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| adj.可鄙的，不光彩的，耻辱的 | |
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malady
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| n.病，疾病(通常做比喻) | |
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17
melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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18
indigence
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| n.贫穷 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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concurrence
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| n.同意；并发 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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smallpox
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| n.天花 | |
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haughty
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| adj.傲慢的，高傲的 | |
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inflexible
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| adj.不可改变的，不受影响的，不屈服的 | |
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26
guises
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| n.外观，伪装( guise的名词复数 )v.外观，伪装( guise的第三人称单数 ) | |
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guise
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| n.外表，伪装的姿态 | |
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factious
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| adj.好搞宗派活动的，派系的，好争论的 | |
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insolent
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| adj.傲慢的，无理的 | |
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perpetuate
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| v.使永存，使永记不忘 | |
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genealogy
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| n.家系，宗谱 | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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crooked
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| adj.弯曲的；不诚实的，狡猾的，不正当的 | |
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attentive
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| adj.注意的，专心的；关心(别人)的，殷勤的 | |
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35
deliberately
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| adv.审慎地；蓄意地；故意地 | |
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vapors
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| n.水汽，水蒸气，无实质之物( vapor的名词复数 )；自夸者；幻想 [药]吸入剂 [古]忧郁（症）v.自夸，（使）蒸发( vapor的第三人称单数 ) | |
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whim
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| n.一时的兴致，突然的念头；奇想，幻想 | |
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commentator
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| n.注释者，解说者；实况广播评论员 | |
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laborer
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| n.劳动者，劳工 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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pretensions
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| 自称( pretension的名词复数 )； 自命不凡； 要求； 权力 | |
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abode
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| n.住处，住所 | |
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naught
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| n.无，零 [=nought] | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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killing
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| n.巨额利润；突然赚大钱，发大财 | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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parental
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| adj.父母的；父的；母的 | |
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dilemma
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| n.困境，进退两难的局面 | |
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esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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embarrassment
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| n.尴尬；使人为难的人(事物)；障碍；窘迫 | |
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tragical
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| adj. 悲剧的, 悲剧性的 | |
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52
swarm
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| n.(昆虫)等一大群；vi.成群飞舞；蜂拥而入 | |
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53
lamentably
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| adv.哀伤地，拙劣地 | |
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courageous
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| adj.勇敢的，有胆量的 | |
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discreet
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| adj.(言行)谨慎的；慎重的；有判断力的 | |
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slander
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| n./v.诽谤，污蔑 | |
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apprehend
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| vt.理解，领悟，逮捕，拘捕，忧虑 | |
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disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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magistrates
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| 地方法官，治安官( magistrate的名词复数 ) | |
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61
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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warrior
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| n.勇士，武士，斗士 | |
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assassinate
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| vt.暗杀，行刺，中伤 | |
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testament
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| n.遗嘱；证明 | |
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ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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uproar
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| n.骚动，喧嚣，鼎沸 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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amiable
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| adj.和蔼可亲的，友善的，亲切的 | |
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daggers
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| 匕首，短剑( dagger的名词复数 ) | |
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condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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72
condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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immolated
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| v.宰杀…作祭品( immolate的过去式和过去分词 ) | |
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prodigally
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| adv.浪费地，丰饶地 | |
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loathing
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| n.厌恶，憎恨v.憎恨，厌恶( loathe的现在分词)；极不喜欢 | |
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repentance
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| n.懊悔 | |
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retrieve
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| vt.重新得到，收回；挽回，补救；检索 | |
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forsook
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| forsake的过去式 | |
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contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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wagon
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| n.四轮马车，手推车，面包车；无盖运货列车 | |
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belly
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| n.肚子，腹部；(像肚子一样)鼓起的部分，膛 | |
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plunge
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| v.跳入，(使)投入，(使)陷入；猛冲 | |
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malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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84
alleviate
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| v.减轻，缓和，缓解(痛苦等) | |
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85
antiquity
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| n.古老；高龄；古物，古迹 | |
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jade
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| n.玉石；碧玉；翡翠 | |
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Founder
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| n.创始者，缔造者 | |
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treatise
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| n.专著；(专题)论文 | |
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precept
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| n.戒律；格言 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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sophism
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| n.诡辩 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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sufficiently
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| adv.足够地，充分地 | |
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revoked
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| adj.[法]取消的v.撤销，取消，废除( revoke的过去式和过去分词 ) | |
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derangement
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| n.精神错乱 | |
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valid
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| adj.有确实根据的；有效的；正当的，合法的 | |
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humane
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| adj.人道的，富有同情心的 | |
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99
sledge
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| n.雪橇，大锤；v.用雪橇搬运，坐雪橇往 | |
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100
infamous
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| adj.声名狼藉的，臭名昭著的，邪恶的 | |
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101
confiscate
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| v.没收(私人财产)，把…充公 | |
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102
patrimony
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| n.世袭财产，继承物 | |
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103
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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