Whence the infinite harmony and variety of sound, the copious flows of eloquence, the bolder graces and more inspired elevations of poetry, but from a mind, an immaterial being, the reflected image of her all-perfect Creator, in whom eternally dwells all beauty and excellence. Were man only endowed with a principle of vegetation, fixed to one peculiar spot, and insensible of all that passed around him; we might, then, with some colour, suppose that energy, if it may be so called, perishable. Were, he like animals possessed of mere vitality, and qualified only to move and feel, still we might have some reason to fear that, in some future period of duration, our Creator might resume his gift of existence. but can any one, who pretends to the least reflection, imagine that such a being as the human soul, adorned with such extensive intellectual powers, will ever cease to be the object of that love and care which eternally holds the universe in its embrace? Did she obtain such a boundless understanding merely to taste the pleasure of exercising it? to catch a transient glance of its objects, and perish?
Formed, as she is, to operate on herself, and all things round her, must she cease from action, while yet the mighty task is scarce begun? must she lose those faculties, by which she retains the past, comprehends the presents and presages the future? must she contemplate no more those bright impressions of divinity, which are discovered in the material world; nor those stronger, and more animated features of the same eternal beauty which shine in her own god-like form? And must she be absorbed forever in the womb of unessential nothing? Strange, that in the view, and even in the arms of infinite power and goodness, a dawn so fair and promising, should at one be clouded with all the horrors of eternal night? Such a supposition would be contrary the whole conduct and laws of nature.
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The following Letters on SUICIDE are extracted from ROSSEAU's ELOISA. LETTER CXIV. To Lord B-------.
YES, my Lord, I confess it; the weight of life is too heavy for my soul. I have long endured it as a burden; Ihave lost every thing which could make it dear to me, and nothing remains but irksomeness and vexation. I am told, however, that I am not at liberty to dispose of my life, without the permission of that Being from whom I received it. Iam sensible likewise that you have a right over it by more titles than one. Your care has twice preserved it, and your goodness is its constant security. I will never dispose of it, till I am certain that I may do it without a crime, and till I have not the least hope of employing it for your service.
You told me that I should be of use to you; why did you deceive me? Since we have been in London, so far from thinking of employing me in your concerns, you have been kind enough to make me your only concern. How superfluous is your obliging solicitude! My lord, you know I abhor a crime, even worse than I detest life; I adore the supreme Being -- I owe every thing to you; I have an affection for you; you are the only person on earth to whom Iam attached. Friendship and duty may chain a wretch to this earth: sophistry and vain pretences will never detain him. Enlighten my understanding, speak to my heart; I am ready to hear you, but remember, that despair is not to be imposed upon.
You would have me apply to the test of reason:
I will; let us reason. You desire me to deliberate in proportion to the importance of the question in debate; I agree to it. Let us investigate truth with temper and moderation;let us discuss this general proposition with the same indifference we should treat any other. Roebeck wrote an apology for suicide before he put an end to his life. I will not, after his example, write a book on the subject, neither am I well satisfied with that which he has penned, but I hope in this discussion at least to imitate his moderation.
I have for a long time meditated on this awful subject. You must be sensible that I have, for you know my destiny, and yet I am alive. The more I reflect, the more I am convinced that the question may be reduced to this fundamental proposition. Every man has a right by nature to pursue what he thinks good, and avoid what he thinks evil, in all respects which are not injurious to others. When our life therefore becomes a misery to ourselves, and is of advantage to no one, we are at liberty to put an end to our being.
If there is any such thing as a clear and self-evident principle, certainly this is one, and if this be subverted, there is scarce an action in life which may not be made criminal.
Let us hear what the philosophers say on this subject. First, they consider life as something which is not our own, because we hold it as a gift; but because it has been given to us, is it for that reason our own? Has not God given these sophists two arms? nevertheless, when they are under apprehensions of a mortification, they do not scruple to amputate one, or both if there be occasion. By a parity of reasoning, we may convince those who believe in the immortality of the soul; for if I sacrifice my arm to the preservation of something more precious, which is my body, I have the same right to sacrifice my body to the preservation of something more valuable, which is, the happiness of my existence. If all the gifts which heaven has bestowed are naturally designed for our good, they are certainly too apt to change their nature; and Providence has endowed us with reason, that we may discern the difference. If this rule did not authorize us to chuse the one, and reject the other, to what use would it serve among mankind?
