o
meaning, nothing he said had any meaning. Yet, people took him
seriously! And at least one poor wretch was willing to test the truth
of the assertion and run his chances.

Some people, less speculative, contend that the fact of suicide is
sufficient evidence of irresponsibility, as no man in his right senses
would take his own life. This position is both charitable and
consoling; unfortunately, certain facts of premeditation and clear
mindedness militate so strongly against such a general theory that one
can easily afford to doubt its soundness. That this is true in many
cases, perhaps in the majority of cases, all will admit; in all cases,
few will admit it. However, the question here is one of principle, and
not of fact.

The prime evil at the bottom of all killing is that of injustice; but
in self-destruction where the culprit and the victim are one and the
same person, there can be no question of injustice. Akin to, and a
substitute for, the law of justice is that of charity, by which we are
bound to love ourselves and do ourselves no harm or injury. The saying
"charity begins at home" means that we ourselves are the first objects
of our charity. If therefore we must respect the life of our neighbor,
the obligation is still greater to respect our own.

Then there is the supreme law of justice that reposes in God. We should
remember that God is the supreme and sole Master of life. Man has a
lease of life, but it does not belong to him to destroy at his own
will. He did not give it to himself; and he cannot take it away.
Destruction supposes an authority and dominion that does not belong to
any man where life is concerned. And he who assumes such a prerogative
commits an act of unquestionable injustice against Him whose authority
is usurped.

By indirect killing we mean the placing of an act, good or at least
morally indifferent, from which may result a benefit that is intended,
but also an evil--death--which is not intended but simply suffered to
occur. In this event there is no sin, provided there be sufficient
reason for permitting said evil effect. The act may be an operation,
the benefit intended, a cure; the evil risked, death. The misery of ill
health is a sufficient reason for risking the evil of death in the hope
of regaining strength and health. To escape sure death, to escape from
grave danger or ills, to preserve one's virtue, to save another's life,
to assure a great public benefit, etc., these are