££ 1 Encyclopaedia Britannica. Suicide. i Suicide among the Jews. Among the Greeks. 3 The 13 ra- mins and Oentoos. S U I SUICIDE, the crime of felf-murder, or the petfon who commits it. We have often wiflied to fee a hiftory of crimes drawn up by a man of ability and refeaxch. In this hiftory we would propofe that the author ftiould delcribe the crimes peculiar to different nations in the different ifages of lo- ciety, and the changes which they undergo in the pro- grefs of civilization. After having arranged the hifto- rical faffs, he might, by comparing them with the re¬ ligion and the knowledge of the people, deduce fome im¬ portant general conclulions, which would lead to a difcovery of the caufe of crimes, ana of the remedy molt proper to be applied. Some crimes are peculiar to certain ftages of fociety, fome to certain nations, &tc. Suicide is one of thofe crimes which we are led to be¬ lieve not common among favage nations. 1 he firft in- ftances of it recorded in the Jewilh hiftory are thofe of Saul and Ahitophel j for we do not think the death of Samfon a proper example. We have no reafon to fup- pofe that it became common among the Jews till their wars with the Romans, when multitudes flaughtered themfelves that they might not fall alive into the hands of their enemies. But at this period the Jews were a moft defperate and abandoned race of men, had corrupt¬ ed the religion of |their fathers, and rejected that pure fyftem which their promifed Mefliah came to Jerufalem to announce. When it became remafkable among the Greeks, we have not been able to difcover j but it was forbidden by Pythagoras, as we learn from Athenaeus, by Socrates and Ariftotle, and by the Theban and Athenian laws. In the eavlieft ages of the Roman republic it was feldom committed -, but when luxury and the Epicurean and Stoical philofophy had corrupted the fimplicity and vir¬ tue of the Roman charafler •, then they began to feek Ihelter in fuicide from their misfortunes or the effefts of their own vices. The religious principles of the bramins of India led them to admire fuicide on particular occafions as honour¬ able. Accuftomed to abftinence, mortification, and the contempt of death, they confidered it as a mark of •weaknefs of mind to fubmit to the infirmities of old age. We are informed that the modern Gentoos, who ftill in moft things conform to the cuftoms of their anceftors, when old and infirm, are frequently brought to the banks of rivers, particularly to thofe of the Ganges, that they may die in its facred ftreams, which they believe Vol. XX. P.r. I. S U I can wafh away the guilt of their fins. But the maxims Suicule. of the bramins, which have encouraged this praftice, we are allured by Mr Holwell, are a corruption of the ^TTbap. doftrines of the Shaftah, which pofitively forbid fuicide vol. ii. under the fevereft puniihment. The pradlice which HUwelVs religion or affedion has eftablilhed among the Gentoos, for women at the death of their hufbafids to burn them- ^ felves alive on the funeral pile, we do not think ought to be confidered as filicide, as we are not anxious to ex¬ tend the meaning of the word ; for were we to extend it thus far, it would be as proper to apply it to thofe who choofe rather to die in battle than make their e- fcape at the expefice of their honour. Thus we fhould condemn as filicides the brave Spartans who died at Thermopylae in defence of their country ; we fhould al- fo be obliged to apply the fame difgraceful epithet to all thofe well-meaning but weak-minded Chriftians in this ifland, who in the laft century chofe rather to die as mar¬ tyrs than comply with commands which were not mo¬ rally wrong. According to the Gentoo laws, “ it is proper for a woman after her hulband’s death to burn herfelf in the fire with his corpfe. Every woman who thus burns ftrall remain in paradife with her hufband three crore and fifty lacks of years. If ftre cannot, flic muft in that cafe preferve an inviolable chaftity. If ftie remain chafte, (he goes to paradife *, and if Ihe do not preferve her chaftity, ftie goes to hell.” A cuftom fimilar to this prevailed among many na-Am(*g ^ tions on the continent of America. Whefi a chief died, Americans, a certain number of his wives, of his favourites, and of riobertfon's his Haves, were put to death, and interred together with America- him, that he might appe:* with the fame digaity in his future ftation, and be waited upon by the fame atten¬ dants. This perfuafion is fo deeply rooted, that many of their retainers offer themfelves as vidlims ; and the fame cuftom prevails in many of the negro nations in Africa. 5 If we can believe the hiftorians of Japan, voluntary the Japai death is common in that empire. The devotees of thetltle> and idol Amida drown themfelves in his prefence, attended by their relations and friends, and feveral of the priefls, who all confider the devoted perfon as a faint who is ftay1iaps gone to everlafting happinefs. Such being the fuppofed nyi, 0fthe honours appropriated to a voluntary death, it is not fur- Buijt and prifing that the Japanefe anxioully cheriflr a contempt oi^eji In- ^ life. Accordingly it is a part of the education of their voi’ '* children “ to repeat poems in which the virtues of their A anceftors Suicide. J /? and Scan¬ dinavians, It prevail¬ ed much in the decline of the Ro¬ man em- pixe.- ■Too com- mon in mo dern times, but not more fo in England than in o- ther coun¬ tries, S U I [2 anceflors are celebrated, an utter contempt of life is inculcated, and filicide is fet up as the molt heroic of actions.” A notion feems alfo to have prevailed among the an¬ cient Scythian tribes, that it was pufillanimous and ig¬ noble for a man whofe ftrength was wafted with difeafe or infirmity, fo as to be ulelefs to the community, to continue to live. It was reckoned an heroic aftion vo- 'luntaiily to feek that death which he had not the good fortune to meet in the Held cf battle. Perverfion of moral, feeling does not fpring up, we hope, fpontane- oully in any nation, but is produced by fome peculiari¬ ties of fituation. A w’andering people like the Scythi¬ ans, who roamed about from place to place, might of¬ ten find it impoflible to attend the fick, or to fupply from their precarious ftore the wants of the aged and infirm. The aged and infirm themfelves, no longer able to fup- port the chara&er of warriors, would find themfelves unhappy. In this way the praftice of putting to death fuch perfons as were ufelefs to the community might originate, and afterwards be inculcated as honourable ; but he who put an end to his infirmities by his own hand, obtained a chara&er ftill more illuflrious. The tribes of Scandinavia, which vvorlhipped Odin the “ father of {laughter,” were taught, that dying in the field of battle was the moft glorious event that could befal them. This was a maxim fuited to a warlike na¬ tion. In order to eftablilh it more firmly in the mind, all were excluded from Odin’s feaft of heroes who died a natural death. In Afgardia flood the hall of Odin ; where, feated on a throne, he received the fouls of his departed heroes. This place was called Valhalla, fig- nifying “ the hall of thofe who died by violence.” Na¬ tural death being thus deemed inglorious, and puniihed with exclufion from Valhalla the paradife of Odin, he who could not enjoy death in the field of battle was led to feek it by his own hands when ficknefs or old age be¬ gan to affail him. In fuch a nation fuicide muft have been very common. As fuicide prevailed much in the decline of the Ro¬ man empire, when luxury, licentioufnefs, profligacy, and falfe philofophy, pervaded the world, fo it conti¬ nued to prevail even after Chriftianity was eftabliihed. The Romans, when they became converts to Chriftiani¬ ty,. did not renounce their ancient prejudices and falfe opinions, but blended them with the new religion which they embraced. The Gothic nations alfo, who fubvert- ed the Roman empire, while they received the Chrif- tian religion, adhered to many of their former opinions and manners. Among other criminal practices which were retained by the Romans and their conquerors, that of fuicide was one 5 but the principles from which it proceeded w*ere explained, fo as to appear more agree¬ able to the new fyftem which they had efpoufed. If was committed, either to fecure from the danger of apoftacy, to procure the. honour of martyrdom, or to preferve the crown of virginity. When we defeend to modern times, we lament to find fo. many inftances of fuicide among the moft polifti- td nations, who have the beft opportunities of knoivino- the atrocity of that unnatural crime. The Englifh have long been reproached by foreigners for the frequent commiffion of it; and the “ gloomy month of Novem¬ ber” has been ftigmatized as the feafon when it is moft eornmon. But this difgraceful imputation, we think, 1 S U I may be juftly attributed, not to the greater frequency Sulcidei of the crime in England than in other places, but to the u-—v——^ cuftom of publilhing in the neivfpapcrs every inftance or fuicide which is known. Mr Moore, who lately publilhed a full inquiry into this fubject, was at great pains to obtain accurate information concerning the per¬ petration of this crime in different countries. Mercier, 'r who wrote in .1782, fays, that the annual number filicides in Paris was then about 150. He does not tell 10 us how he came by the information ; but we have the The num- authority of the Abbe Fontana for afferting, that more b.er fui- perfons put an end to their lives in Paris than in Lon-Pa" don. I he Abbe had this information from the lieute-don, Ge- nant of the .ponce. Mr Moore was informed by oneneva) &c. of the principal magiftrates of Geneva, that in that ci- accorchng ty, which contains about 25,000 inhabitants, the ave-!° the beft rage number of fuicides is about eight. The average accounts‘ number of fuicides, from what caufe foever, for the laft 28 years, has been 32 each year for London, South¬ wark, and Weftminfterr In Edinburgh, which con¬ tains 80,000 inhabitants, we are convinced the average number of fuicides does not exceed four. Mr Moore found, from the accounts with which he was favoured by the feveral coroners of the county of Kent, that for the laft 18 years the number has been upwards of 32 each year. Kent is fuppofed to contain 200,000 inha¬ bitants, and London 800,000. It is eafy therefore to fee, that in the metropolis many inftances of fuicide muft occur which are never the fubjeft of legal inquiry, and confequently never made known to the world. Whereas-in the country towns and villages of Kent it h fcarcely poflible to conceal fuch an adlion as felf-murder from the knowledge of the whole neighbourhood. The calculation therefore refpeefting Kent we may receive as true, while we muft increafe the average number in London very confiderably. Mr Moore computes the average number of fuicides in England every year at a thoufand ; but the principles on which he founds this opinion are fo imperfeft and vague, that we do not tnink it can be depended on as coming near the truth. It might lead to fome interefting conclufions to com-jn wj*t pare together, not only the number of fuicides in differ-rank and ent countries, but alfo the rank and principles, the fex fituation and age, of thofe unhappy perfons by whom it has been fukkL i* committed. Mercier fays, that at Paris it was the lower moftcoflv* ranks who were moft commonly guilty of it; that it was*" ^ moftly committed in garrets or hired lodgings ; and that it proceeded from poverty and oppreflion. A great ma- ny, he fays, wrote letters to the magiftrates before their Moore'? death. Mr Moore’s correfpondent from Geneva inform- ^ul1 Ing ed him, that from the year 1777 to 1787 more than \ooq7!incvltf fuicides were committed in Geneva 5 that two-thirds of ofSuUidt. thefe unfortunate perfons were men •, that few of the cle¬ rical order have been known to commit it \ and that it is not fo much the end of an immoral, irreligious, diffi- pated life, as the effedl of melancholy and poverty. By the information obtained from the coroners of Kent, it appears, that of the 32, three-fourths have deflroyed themfelves by hanging ; that the proportion of males to females has been about two-thirds of the former; that no. one feafon of the year is more d’ftinguifhed for this crime than another ; and that fuicide is upon the in- creafe. Our accounts refpefling the city of London are very imperfeft; but we think ourfelves intitled to con¬ clude, that fuicide is more common among the great and wealthy UniciJs. Phyfical cauusto whi^h it has been afcribed in Britain. 13 , And moral itaufes. 14 . Not owing always to ' kdariity; S U I [ wealthy than among the lower ranks, and that It is ufu- ally the effedl of gaming and diffipation. Thofe who have inquired into the caufes of fuicide In Britain have enumerated many phylical as well as moral caufes. They have afcribed it to the variablenefs of our climate, to the great ufe of animal food, to ifrong fpiri- tuous liquors, to tea, and to the fulphureous exhalations of the pit coal ufed as fuel, which are faid to produce a depreiTion of fpirits and nervous affections. Ol our cli- mrte, we have no caufe to complain, nor have we any reafon to impute any of our vices to its influence. There are many climates much more unfavourable where fui¬ cide is fcarcely known. That an exceffive quantity of gr>. is animal food, or of ftrong liquors, or of tea, will powerfully affect the human conititution, we will not deuv ; but betore we coniider theie as caules, it muii fiirt be determined, whether thofe who are guilty of {'elf-mur¬ der be much addicted to them ; and if they are, whether there be not other caufes much more violent in their na¬ ture which have operated on their mind j for we ought not raflily to attribute vicious effeCts to any of thofe things which feem to have been created on purpofe for the comfort or convenience of man. We are rather lur- prifed to find that coal is mentioned even as a diilant caufe of fuicide ; for it is one of the bleflmgs of our iiland ) and a good coal fire w-e have always found ra¬ ther conducive to good ipirits than injurious to them. Among the moral caufes which are fuppoied to co operate in producing fuicide in Britain, the freedom of our conftitui ion and laws is reckoned one. 1 hat rational liberty ihould have any tendency to encourage crimes of any kind, a Chriftian philofopher can never allow ; for fuch an opinion is totally difcountenanced by enlighten¬ ed views of nature. Mercier has afcribed the frequency of fuicide in Paris to the oppreflion of the late govern¬ ment. Now it appears fomewhat extraordinary, that fuicide in one country fhould be occafioned by liberty, and in another by the want of it. One of thefe opi¬ nions muff be falie, and it is furely not difficult todiftin- guiih which. Humanity would in moft cafes difpofe us to conclude, that fuicide is the effett of infanity, were there not fo many infiances of cool deliberate felf murder. I hat fui¬ cide is an unnatural crime, which none but a madman 3 3 S tJ i would commit, compaffion indeed may fuppofe *, but the _ Suicide. ^ murder of a wife, a father, or a child, are alfo unnatti- '‘"•“’V—^ ral •, yet compaffion does not teach us in all cafes to a- feribe fuch a crime to madnefs. Paffion may often arife to fuch a height of outrage as to be fcarcely diftinguilh- able from madnefs in its fymptoms and its effefts; yet we always make a diliin&ion between that madnefs which arifes from difeaie and that which is owing to a violent peturballon of mind. If a perfon be capable of managing his wordly affairs, of making a will, and of dhpofing of his property, immediately before his death, or after he formed the refolution of dying by his owm hands, fuch a man is not to be confidered as infane. . I5 But though a regard for truth prevents us from aferib-tut ofteft ing fuicide in all cafes to infanity, we mufi: aferibe it ei- alfo to ther to infanity or to vicious paffion. Thefe two divi-^ous Pa*" fions, we imagine, will comprehend every fpecies of it, ‘ whether arifing from melancholy, teedium vitce or ennm\ difappointment in fchemes of ambition or love, pride, gaming, or a defire to avoid the ihame of a public exe¬ cution ; paffions which are often increafed by falfe views of God, of man, and of a future Hate, arifing from deifm and infidelity. If tbefe be the caufes of fuicide in mo¬ dern time, what a difgraceful contrail do they form to thofe principles which adluated many of the ancient phi- lofophers, the Gentoos, the Japanefe, and the worihip- pers of Odin ? When they committed fuicide, they com¬ mitted it from principle, from a belief of its lawfulnefs, and the hope of being rewarded for what they judged an honourable facrifice. But in modern times, we are forry to fay, when it is not the eff.dl of madnefs, it is the effedl of vice : and when it is the effedl of vice, it proves that the vicious paffions are then indulged to the bigheft degree •, for there is no crime which a man can commit that is fo ftrong a fymptom of the violence of particular paffions. It is from not attending to this cir- cumftance, that it has been found fo difficult to refute the arguments in favour of fuicide. If the criminality of fuicide be confined merely to the violent action, many apologies may be made for it; but if it be confidered folely as the effedl of vice, as the ftrongeft fymptom of ungoverned paffien, he who undertakes its defence muft undertake the defence of what all men will loudly con¬ demn (a). A 2 It (a) Several of the heathens entertained a very juft fenfe of the atrocity of fuicide. Quintus Curtius introduces Darius with the following fpeech, when he had loft hi;, empire : “ I wait (fays the unfortunate monarch) the iffue of my fate : you wonder, perhaps, that I do not terminate my own life ; but I choofe rather to die by the crime of another than by my orvn. We cannot refufe ourfelves the pleafure of prefenting to our readers the following beautiful paffage upon this fubjedl from Titzoiborne’s letters * : I am perfuaded (fays this elegant wuiter) this difguft of life is frequently in- * Letter dulged out of a principle of mere vanity. It is efteemed as a mark of uncommon refinement, and as placing a man is* above the ordinary level of his fpecies, to feem fuperior to the vulgar feelings of happinefs. I rue good fenfe, how¬ ever, moft certainly confiils not in defpifing, but in managing our ftock of life to the beft advantage, as a cheerful acquiefcence in the meafures of Providence is one of the ftrongeft fymptoms of a wTell conftituted mind. Self-sveari- nefs is a circumiiance that ever attends folly ; and to condemn our being is the greateft, and indeed the peculiar in¬ firmity, of human nature. It is a noble fentiment which Tully puts into the mouth of Cato, in his '1 reatife upon old Age \ 'Non lubet mihi (fays that venerable Roman) dcplorare vitam, quod multi, et 11 doSh,fcepe fecerunt ; tie- q te me vixijfe pcenitet : quoviam ita vixi, ut non frujlra me natum ex'Jhmcm. “ It is in the oow’er, indeed, of but a very fmall portion of mankind to aft the fame glorious part that afforded fuch high fatisfaflion to this diftinguiihed patriot; but the number is yet far more inconfiderable of thofe who cannot, in any ftation, fecure themfelves a fufficient fund of complacency to render life juftly valuable. Who is it that is .glaced out of the reach of the higheft of all gratifications, thofe of the generous affe&ions, and that cannot provide J for Suicide, e* cafuifts ^pon this lubjedt. S U I [ . It is unnecefTary then to enter particularly into the arguments of thofe cafuifts who have undertaken the de- Unnecef- ipicable office of advocates for the crime of filicide, fary to en- rheir talents might furely have been employed more ter mto the ufefully to the world, and more honourably to them- •^ves’. t^an 'n pleading for a crime, which, if it were committed by every man to whom their principles would make it lawful, would totally deftroy fomc of the nobleff: virtues, fortitude, patience, and refignation ; nay, would deffroy fociety itfelf, and teach us to defpife the opinion that this world is a ftate of preparation for another. “ I came into life without my own confent, and may I not quit it at pleafure ?” (fay the advocates for fuicide). If, becaufe we came into life without our own confent, we might quit it at pleafure, why may we not fpend our life alfo as we pleafe ? Why may we not rob and murder, and commit every kind of crime, if mere inclination is to be the rule of aftion ! Thus upon the principles of fuicide the highwayman and murderer may reafon, and every man may find a fufficient apology for any crime which he is tempted to commit. Or this abfurdity may be otherwife anfwered: As we came into life without our own confent, we muff: have come with the confent of fome other being ; and logic fays, that with the con¬ fent of that Being only can we lawfully quit it. s It is fufficient fhortly to fay, that fuicide is contrary criminality to the ftrongeft principle of the human conftitution, felf- and impru- prefervation j that it is rebellion againft God ; that it is denm cruelty to the feelings and reputation, and often takes away the fubfiffence of a wife, a child, or a father ; that it proves a want of fortitude to brave misfortunes ; that it delivers only from imagined to plunge into real evils. We may add, that almoft every inftance of fuicide of which we have heard was ralh, imprudent, and prema¬ ture, interrupted a ufeful life, or prevented a more ho¬ nourable death. Had Cato’s pride permitted him to yield himfelf to the generofity of Caefar, his chara&er and his influence might have contributed to retard the flavery of his country, which his death tended to haften. Had Brutus and Caffius not executed the fatal refolu- tion which they had formed, of dying by their own hands in cafe of misfortune, the battle of Philippi might have had a very different iffue. Had Hannibal furren- dered himfelf to the Romans, inffead of fwallowing poi- fon, he would have gained more glory in braving their tortures than he won in the battle of Cannae ; for to die innocently and heroically is the greateft exertion of hu¬ man fortitude. As fuicide was deemed a crime by the moft illuftri- r *7 Its great 4 1 S U r ous and virtuous of the Greek and Roman ph!lofopW§, Smcide. it was confidered as a crime by the laws, and treated L"“—v^"-/ with ignominy. By the law of Thebes filicides were t0p0,vlS<>u have no honours paid to their memory The Athe-nlfhltfby nian law ordained the hand which committed the deed the Greeks* to be cut off, and burned apart from the reff of the Ceans, &tc. body. The body was not buried with the ufual folem-!! i>etlte nities, but was ignominioufly thrown into fome pit. In in^Lc^es Cea and Maffilia (the ancient Marfeilles), it was confi- At tic ast dered as a crime againft the ftate 5 and it was therefore P> 5W neceffary for thole who wilhed to deftroy themfelves to obtain permiffion from the magiftrates. f Plutarch ac- f Plutarch quaints us, that an unaccountable paflion for fuicide feiz- on the Fir¬ ed the Milefian virgins; from indulging which they couldtues °f not be prevented by the tears and entreaties of parents'^' and friends : but what perfuafion and entreaty could not effedl was accomplilhed by very different means. A de¬ cree was iffued, “ that the body of every young woman who hanged herfelf ftiould be dragged naked through the ftreets by the fame rope with which (he had commit¬ ted the deed.” This wife edi