XXX

THE RATIONALE OF SUICIDE

“And he cast down the pieces of silver in the temple, and went and hanged himself.”—Matthew xxvii. 5.

“He drew out his sword, and would have killed himself, supposing that the prisoners had been fled.”—Acts xvi. 27.

The Devil was a murderer from the beginning of human history; his first bloodshed was fratricide—growing out of religious jealousy. He is the father of murder and murderers. This crime, provoked or unprovoked, is monstrous; the passions that incite it were born in the pit. Then what may be said of self-murder: suicide? It is the most fearful, unnatural, abnormal of all forms of demise. Every impulse of reason and judgment revolts at the thought. The Master Himself drew back from death; the Book says death is an enemy.

Various and satisfactory explanations always follow the news of suicide, “financial reverses,” “ill health,” “public exposure,” “domestic troubles,” “melancholia,” etc., etc. These explanations will not stand under the light of close scrutiny; reverses and misfortunes are generally contributing causes, but not sufficient to answer fully the horrors of suicide.

We hesitate to discuss this gruesome subject, but the character study of these pages would not be complete without it. We speak not with any degree of dogmatism or claim of superior insight to hidden truth, but in the fear of God we are persuaded that not a single case of suicide, since the race took up its painful march, came about from natural causes. Satan, the embodiment of monstrosities, is responsible.

Suicide is numbered among our vexing problems; reckoned on the basis of population, suicide has increased one hundred and fifty per cent. in two decades. Scientists are tremendously interested; thoughtful people are alarmed. Psychological and sociological authorities tell us that poverty, disappointed affection, and dissipation are the chief causes. The problem can never be solved by social and scientific speculation. We must cross over the borderland into the supernatural before all the angles of the problem are met and satisfied.

There is some strange history connected with suicide. Greek philosophers wrote about it; whether among heathen or civilized peoples, it was considered a disgrace. The Greeks buried them at night—on the public highways, and without religious ceremonies; and their goods were confiscated for the Crown.

We wish to emphasize a former statement: suicide is unnatural; it sets aside her first law. The law of self-preservation holds good in every walk of life; when we cease to love life, the deepest principle of our being is out of balance. The body is holy, and when it is destroyed, the highest felo de se is committed; not only so, it is assuming the prerogative which belongs alone to God. “It is appointed unto man once to die.” Life is a sacred gift.

There are two kinds of suicide: the responsible and irresponsible. The first often appears to have been deliberately planned, the act of a sane, rational mind. However, the best alienists say some phase of insanity always accompanies this rash act. The second are mentally deranged, for which there are many causes. Two classes, also, as to character are found among the unfortunates: the religious and irreligious. What then may we conclude from the most mysterious tragedy on earth?

Satan always scores a victory when a neighbourhood is shocked by the news of a suicide; the victory is direct and indirect. If the victim is prepared or unprepared, sane or insane, the crime can somehow never be forgiven. A strange demoralizing influence is always felt; a feeling of horror and depression. If the victim is pious, and many, many are the most devout in the church, do they forfeit their salvation by the felo de se? Not necessarily. Now we wish to say here, with every word underscored: no sane, devout person will destroy themselves. Where, then, is the motive and victory of Satan? Much, every way. The whole church or community will be religiously paralyzed. It is generally believed that no self-murderer can be saved. But behold a sainted mother in Israel found hanging in the barn: we have in mind just such an incident, and remember also the gloom, the depression, the silent whispers, the downcast look on the faces of all who knew her. Satan may know that he has nothing directly to gain, but, indirectly, doubt and discouragement prevail. Anything to get the world to doubt God.

A very devout man, writing of a personal experience, says: “There seemed to be some designing spirit near me for days that constantly whispered in my ear, and sometimes it seemed almost audible, “Go kill thyself; you have disgraced your Redeemer and you are not fit to live.” Scores of such testimonies are on record.

Think of the logical traps used by the Designer to incite the deed: if poverty, “My family will be cared for better than I can.” If a suffering body, “This will cure me of my pain.” If fear of exposure, “That will end it—charity will forgive me then.” If hopeless over some sin, “Better die than face the disgrace. It will solve all the problems,” says the Tempter. It is often remarked concerning some one: “How cowardly;” but it is not cowardice; it is inability to answer the Devil’s logic to commit suicide.

Again, gruesome as it is, and here is more strange evidence in favour of the satanic explanation: It is fearfully contagious. Professor Bailey, of Yale, said that the report of a suicide by any special method will be followed by others in the same manner. Morbid, despondent people hear of it and follow the example. That which should be revolting in the extreme possesses a strange charm. Ingersol toured the country at one time advocating suicide as the best way out of life’s difficulties. Many took his advice and a fearful epidemic followed. One young man in a rural community of Illinois committed suicide; three others, all associates, followed in a few weeks. No special motive could be given for either. We are forced to place the blame where it belongs, and sympathize with the victims.