The Anatomy of Suicide

by Forbes Winslow

When the throne of Sardanapalus was endangered, he conceived a magnificent and truly luxurious mode of committing suicide, quite in character with the extravagance and dissoluteness of his former life. He erected a funeral pile of great height in his palace, and adorned it with the most sumptuous and costly ornaments. In the middle of this building was a chamber of one hundred feet in length, built of wood, in which a number of golden couches and tables were spread. On one of these he reclined with his wife, his numerous concubines occupying the rest. The building was encompassed round at some distance with large beams and thick wood, to prevent all egress from the place. Much combustible matter, and an immense pile of wood were also placed within, together with an infinite quantity of gold and silver, royal vestments, costly apparel, rich furniture, curious ornaments, and all the apparatus of luxury and magnificence. All being arranged, this splendid funeral pile was set on fire, and continued burning until the fifteenth day; during which time Sardanapalus revelled in all kinds of sensualities. The multitude without were in astonishment at the tremendous scene, and at the immense clouds of incense and smoke which issued with the flames. It was stated that the king was engaged in offering some extraordinary sacrifices; while the attendants within alone knew that this dissolute prince was putting such a splendid end to his effeminate life.[5]

There has been some dispute as to the death of Marcus Curtius. Plutarch attributes his death to accident, but Procillius considers that it was voluntary. He says, the earth having opened at a particular time, the Aruspices declared it necessary, for the safety of the republic, that the bravest man in the city should throw himself into the gulf; whereupon Curtius, mounting his horse, leaped armed into it, and the gulf immediately closed. But Livy and Dionysius relate the circumstance in a different manner. They say that Curtius was a Sabine, who, having at first repulsed the Romans, but being in his turn overpowered by Romulus, and endeavouring to make good his retreat, fell into the lake, which from that time bore his name. The lake was situated almost in the centre of the Roman forum. Some writers consider the name was derived from Curtius the Consul, because he caused it to be walled in after it had been struck with lightning.[6]

The death of the celebrated philosopher and poet, Empedocles, of Sicily, was remarkable. Wishing to be believed a god, and that his death might be unknown, he threw himself into the crater of Mount Ætna, and perished in the flames. The mode of his death was not discovered until some time afterwards, when one of his sandals was thrown up from the volcano.

Ancient history affords us many noble examples of individuals who preferred voluntary death to dishonour and loss of character. If ever self-murder could be considered as in the slightest degree justifiable, it would be under such circumstances. Who cannot but honour the conduct of the noble virgins of Macedon, who threw themselves into the wells, and courted death, sooner than submit to the dishonourable proposals of the Roman governor! When Theoxena was pursued by the emissaries of Philip, king of Macedon, who had been guilty of murdering her first husband, she produced a dagger and a box of poison, and placing them before the crew of the ship in which she was endeavouring to make her escape, she said, “Death is now our only remedy and means of vengeance; let each take the method that best pleases himself of avoiding the tyrant’s pride, cruelty, and lust. Come on, my brave companions and family, seize the sword or drink of the cup, as you prefer an instantaneous or gradual death.” Some fell on the sword, others drank the poison until death was effected. After Theoxena had accomplished her designs, she threw herself into the arms of her husband, and they both plunged into the sea.

The resistance which Josephus made to the importunities of his soldiers to fall by his own hand sooner than surrender to the enemy, is perhaps the most noble instance of the kind on record. After the success of the Romans in Judæa, Josephus, who commanded the Jewish army, wished to deliver himself up to his conquerors; he was encouraged to this by certain dreams and visions. When Josephus’s intention was known, the soldiers flocked round him, and expressed their indignation at his intention. They urged him to fall by his own sword, and to let them follow his example, sooner than abandon the field. To this appeal Josephus replies, “Oh, my friends, why are you so earnest to kill yourselves? why do you set your soul and body, which are such dear companions, at such variance? It is a brave thing to die in war, but it should be by the hands of the enemy. It is a foolish thing to do that for ourselves, which we quarrel with them for doing to us. It is a brave thing to die for liberty; but still it should be in battle, and by those who would take that liberty from us. He is equally a coward who will not die when he is obliged to die. What are we afraid of, when we will not go up and meet the Romans? Is it death? Why then inflict it on ourselves? You say, We must be slaves. Are we then in a clear state of liberty at present? Self-murder is a crime most remote from the common nature of all animals, and an instance of impiety against God our Creator.”

Josephus, in the spirit of a true philosopher, urged his soldiers to abandon the notion of suicide; but instead of being calmed by his discourse, they became enraged, and rushed on him. Fearing that the case was hopeless, Josephus prevailed upon them to listen to the following proposal. He persuaded them to draw lots; the man on whom the first lot fell was to be killed by him who had the second, and the second by the third, and so on. In this way no soldier would perish by his own hand, except the last man. Lots were accordingly drawn; Josephus drew his with the rest. He who had the first lot willingly submitted his neck to him who had the second. It happened that Josephus and a soldier were left to draw lots; and as the general was desirous neither to imbrue his own hand in the blood of his countryman, nor to be condemned by lot himself, he persuaded the soldier to trust his fidelity, and to live as well as himself. Thus ended this tragical scene, and Josephus immediately surrendered himself up to Vespasian.

The first instance of suicide recorded in Scripture is that of Samson. After suffering many indignities from the hands of the Philistines, his anger was roused to the highest pitch, and, resting against the pillars that supported the building in which the lords of the Philistines and an infinite number of others were assembled, he offered up the following prayer: “O Lord God, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may at once be avenged of the Philistines for my two eyes;” and taking hold of the pillars, he said, “Let me die with the Philistines: and he bowed himself with all his might, and the house fell upon the lords and all that were therein; so that the dead which he slew at his death were more than they which he slew in his life.”

In Samson’s case, there is nothing said in Scripture either to condemn or justify the act; but it appears evident from the whole history of the last events of his life, that he was but an instrument in the hands of God for the accomplishment of his wise purposes. The glory of God had been violated in the person of Samson; he had been subjected by the Philistines to great indignities; and it was to demonstrate the power of God in the destruction of his enemies that Samson’s life was sacrificed. Samson is, then, to be considered as a martyr to his religion and his God.

The case of Saul has also been cited. It is thus referred to in Scripture:—“And the battle went sore against Saul, and the archers hit him, and he was sore wounded of the archers. Then said Saul unto his armourbearer, Draw thy sword, and thrust me through therewith, lest these uncircumcised come and thrust me through, and abuse me. But his armourbearer would not, for he was sore afraid; therefore Saul took a sword and fell upon it. And when his armourbearer saw that Saul was dead, he fell likewise upon his sword and died with him.”[7]

It must be recollected that the Jews considered that a man was justified in committing suicide to prevent his falling into the enemy’s hand, and on this account Saul was commended for killing himself. But there was nothing glorious in Saul’s death. His army was defeated by the Philistines, and Saul sounded a retreat; and as he was making his ignominious flight, an arrow from the ranks of the enemy hit him, and it was then that he implored his armourbearer to dispatch him.