A CONSIDERATION OF SUICIDE. 803 



first ; and between all, filling up any imaginable gaps, are numberless 

 otlier cases which belong to the same family. All these are cases of 

 altruistic suicide. Who shall point out the place where suicide ceases 

 to be honorable and becomes dishonorable ? Who shall draw the line 

 and say, " Thus far and no farther " V The later Stoics attempted it, 

 and the distinction which they made was not unlike that of orthodoxy. 

 " If you have no further need for me in prison," says Epictetus, " I 

 will come out ; if you want me again, I will return." " For how 

 long ? " " Just so long as reason requires that I should continue in this 

 body ; when that is over, take it, and fare ye well. Only let us not 

 act inconsiderately, nor from cowardice, nor on slight grounds, since 

 that w^ould be contrary to the will of God, for he hath need of such a 

 world and such beings to live on earth. But if he sounds a retreat, as 

 he did to Socrates, we are to obey him when he sounds it, as our 

 General." Here likewise the decision concerning what constitutes a 

 summons from God rests with the individual. Each person determines 

 for himself the propriety of terminating life. 



Condemnation of even egoistic suicide should be indulged in cau- 

 tiously. Epictetus, indeed, thought that it might sometimes be allow- 

 able. " But remember the principal thing," he says, " that the door 

 is open. Do not be more fearful than children ; but as they, when 

 the play does not please them, say, ' I will play no longer,' so do you; 

 in the same case, say, ' I will play no longer,' and go ; but, if you 

 stay, do not complain." The doctrine was this : A man is directed to 

 play the game of life. God deals the cards. The man may receive 

 hands Avith which it is impossible for him to win ; yet he must play 

 the game to the best of his ability. But suppose he detects his ad- 

 versaries cheating. He may then throw do^vn the cards and leave the 

 table. It is not always safe to pronounce suicide unjustifiable, even 

 where the motive is a wish to avoid self-suffering. I do not find it 

 easy to regard Ridley and Latimer as criminals instead of martyrs. I 

 do not consider myself competent to declare that he who receives 

 harsh treatment at the inn of life is not warranted in curtailing his 

 visit and returning home. 



But, granting that egoistic suicide is blameworthy, who shall pass 

 judgment upon the character of that suicide which has for its motive 

 a desire for the welfare of others ? Surely not man. He has no moral 

 balance so absolutely true that he can safely weigh the motives which 

 lead to suicidal self-abnegation, and pronounce some suificient and 

 others insufficient. Let the decision be left where it belongs — with 

 Omniscience. 



