This reasoning will throw some light upon the long disputed case of suicide. "Have I a right to destroy myself in order to escape from pain or distress?" Circumstances that should justify such an action, can rarely occur. There are few situations that can exclude the possibility of future life, vigour, and usefulness. It will frequently happen that the man, who once saw nothing before him but despair, shall afterwards enjoy a long period of happiness and honour. In the meantime the power of terminating our own lives, is one of the faculties with which we are endowed; and therefore, like every other faculty, is a subject of moral discipline. In common with every branch of morality, it is a topic of calculation, as to the balance of good and evil to result from its employment in any individual instance.
We should however be scrupulously upon our guard against the deceptions that melancholy and impatience are so well calculated to impose. We should consider that, though the pain to be suffered by ourselves is by no means to be overlooked, we are but one, and the persons nearly or remotely interested in our possible usefulness innumerable. Each man is but the part of a great system, and all that he has is so much wealth to be put to the account of the general stock.
There is another case of suicide of more difficult estimation. What shall we think of the reasoning of Lycurgus, who, when he determined upon a voluntary death, remarked "that all the faculties a rational being possessed were capable of being benevolently employed, and that, after having spent his life in the service of his country, a man ought, if possible, to render his death a source of additional benefit?" This was the motive of the suicide of Codrus, Leonidas and Decius. If the same motive prevailed in the much admired suicide of Cato, and he were instigated by reasons purely benevolent, it is impossible not to applaud his intention, even if he were mistaken in the application. The difficulty is to decide whether in any instance the recourse to a voluntary death can overbalance the usefulness to be displayed, in twenty years of additional life.
Additional importance will be reflected upon this disquisition if we remember that martyrs (martures) are suicides by the very signification of the term. They die for a testimony (martution). But that would be impossible if their death were not to a certain degree a voluntary action. We must assume that it was possible for them to avoid this fate, before we can draw any conclusion from it in favour of the cause they espoused. They were determined to die, rather than reflect dishonour on that cause.
It may be proper in this place to bestow a moment's consideration upon the trite but very important case of duelling. A short reflection will suffice to set it in its true light.
This despicable practice was originally invented by barbarians for the gratification of revenge. It was probably at that time thought a very happy project, for reconciling the odiousness of malignity with the gallantry of courage.
But in this light it is now generally given up. Men of the best understanding who lend it their sanction are unwillingly induced to do so, and engage in single combat merely that their reputation may sustain no slander.
In examining this subject we must proceed upon one of two suppositions.
