Essays on Suicide and Immortality

Essays on Suicide and Immortality
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第16章

But admitting it, in general, a benefit to mankind to crawl upon the earth with gloomy sadness, I do not mean to intimate that the human race ought with one common consent to destroy themselves, and make the world one immense grave. But there are miserable beings, who are too much exalted to be governed by vulgar opinion; to them despair and grievous torments are the passports of nature. It would be as ridiculous to suppose that life can be a blessing to such men, as it was absurd in the sophister Possidonius to deny that is was an evil, at the same time that he endured all the torments of the gout. While life is agreeable to us, we earnestly wish to prolong it, and nothing but a sense of extreme misery can extinguish the desire of existence; for we naturally conceive a violent dread of death, and this dread conceals the miseries of human nature from our sight. We drag a painful and melancholy life, for a long time before we can resolve to quit it;but when once life becomes so insupportable as to overcome the horror of death, then existence is evidently a great evil, and we cannot disengage ourselves from it too soon. Therefore, though we cannot exactly ascertain the point at which it ceases to be a blessing, yet at least we are certain in that it is an evil long before it appears to be such, and with every sensible man the right of quitting life is, by a great deal, precedent to the temptation.

This is not all. After they have denied that life can be an evil, in order to bar our right of making away with ourselves; they confess immediately afterwards that it is an evil, by reproaching us with want of courage to support it. According to them, it is cowardice to withdraw ourselves from pain and trouble, and there are none but dastards who destroy themselves. O Rome, thou victrix of the world, what a race of cowards did thy empire produce!

Let Arria, Eponina, Lucretia, be of the number; they were women. But Brutus, Cassius, and thou great and divine Cato, who didst share with the gods the adoration of an astonished world, thou whose sacred and august presence animated the Romans with holy zeal, and made tyrants tremble, little did thy proud admirers imagine that paltry rhetoricians, immured in the dusty corner of a college, would ever attempt to prove that thou wert a coward, for having preferred death to a shameful existence.

O the dignity and energy of your modern writers!

How sublime, how intrepid are you with your pens? but tell me, thou great and valiant hero, who dost so courageously decline the battle, in order to endure the pain of living somewhat longer; when spark of fire lights upon your hand, why do you withdraw it in such haste? how? are you such a coward that you dare not bear the scorching of fire? nothing, you say, can oblige you to endure the burning spark; and what obliges me to endure life? was the creation of a man of more difficulty to Providence, than that of a straw? and is not both one and the other equally the work of his hands?

Without doubt, it is an evidence of great fortitude to bear with firmness the misery which we cannot shun; none but a fool, however, will voluntarily endure evils which he can avoid without a crime; and it is very often a great crime to suffer pain unnecessarily. He who has not resolution to deliver himself from a miserable being by a speedy death, is like one who would rather suffer a wound to mortify, than trust to a surgeon's knife for his cure. Come, thou worthy -- cut off this leg, which endangers my life. I will see it done without shrinking, and will give that hero leave to call me coward, who suffers his leg to mortify, because he dares not undergo the same operation. {80}

I acknowledge that there are duties owing to others, the nature of which will not allow every man to dispose of his life; but, in return, how many are there which give him a right to dispose of it? let a magistrate on whom the welfare of a nation depends, let a father of a family who is bound to procure subsistence for his children, let a debtor who might ruin his creditors, let these at all events discharge their duty; admitting a thousand other civil and domestic relations to oblige an honest and unfortunate man to support the misery of life, to avoid the greater evil of doing injustice; is it, therefore, under circumstances totally different, incumbent on us to preserve a life oppressed with a swarm of miseries, when it can be of no service but to him who has not courage to die? "Kill me, my child,"says the decrepid savage to his son, who carries him on his shoulders, and bends under his weight; the "enemy is at hand; go to battle with thy brethren; go and preserve thy children, and do not suffer thy helpless father to fall alive into the hands of those whose relations he has mangled." Though hunger, sickness, and poverty, those domestic plagues, more dreadful than savage enemies, may allow a wretched cripple to consume, in a sick bed, the provisions of a family which can scarce subsist itself, yet he who has no connections, whom heaven has reduced to the necessity of living alone, whose wretched existence can produce no good, why should not he, at least, have the right of quitting a station, where his complaints are troublesome, and his sufferings of no benefit?

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