E25010

     In whatever age, it is common knowledge that there is no end to suicide, but in recent times particularly suicide seems to be more frequent. We learn from this fact that suicide has nothing to do with the progress of culture. And I do believe that as regards to motive, suicide in Japan differs greatly from foreign nations. To begin, from where we observe, it appears that the cause for many of those who commit suicide in foreign countries is emotional or mental turmoil while that in Japan is different. That is because in the feudal period, there were many times when suicide was meant as a noble gesture of demonstrating one’s feelings, as a sign of apology, or as a way to assert one’s innocence, acts for which a sort of respect was shown to the suicide. Everyone knows of the suicide of General Nogi and his subsequent enshrinement as a god.
     Recently, however, it is fair to say that there are hardly any instances of suicide for these reasons. As with the recent example of the young student named Yamasaki who had borrowed money at usurious rates, those who are successful and highly regarded at one point, come to be in a tight fix before they realize it, do not know which way to turn, and in order to evade their predicament, although there may be a sentiment to apologize as well, reach the stage where suicide is inevitable. But when this situation is given considered thought, it must be stated that such action is indeed the height of irresponsibility. It is fair to call such actions disgraceful since suicides cause extreme distress and disruption to those around them, and without any sign of making amends, escape to the other world. What they should try to do is stake their lives on living as long as possible and even if only by a little, make amends, otherwise they can only be called cowards.
     In addition, neither can the recent spate of suicides by figures in the literary world escape reproach. Probably one aspect of these suicides is as a settlement of the suffering caused by their immorality, but their deaths bring much disruption and inconvenience to their relatives and to those around them. What I particularly want to say is that there is one part of society that looks with adoration on this type of suicide, but actually it could be said that these types create one form of crime or sin. As evidence for this assertion, we can see that suicides, like that of the recent case of Mr. Hidemitsu Tanaka who committed suicide in front of the grave of Osamu Dazai, were done because they admired literary figures who committed suicide. Not just this one case. Words fail us in exasperation when we see that in the years since Dazai threw himself into the Tamagawa Canal, dozens of people have followed him into the canal at the same place. Also illustrative of this trend are those that still imitate the example of Mr. Misao Fujimura in jumping off the Kegon Falls in Nikko several decades after his suicide there.
     In recent years, narcotic poisoning by the drugs known in Japan as Philopon [methamphetamine] and Adorumu [cyclobarbitol] is the cause of many suicides, and the use of these drugs greatly deserve re-examination as well. People must be thoroughly informed that even in the beginning just one dose can lead to loss of life. That the authorities have recently become aware of this problem and have taken steps to ban the substances can only be said to be rather late.
     The act of suicide is the height of irresponsibility. I particularly want to caution journalists that they should emphasize that suicides are cowards and not express any hint of admiration or approval. In religious terms, the dead should not be beaten, but in the sense of forestalling potential suicides, I dare to warn the public about the pitfalls of suicide because I also hope that the souls of suicides will be consoled.

“Jisatsusha no Musekinin” originally appeared on the front page of Hikari, Issue 45, January 14, 1950, and shortly after Meishu-sama’s Ascension was reprinted in the essays anthology for ministers Sekai Meshiya Kyō Seiten: Geijutsuhen, Shakaihen (Sacred Texts of Sekai Meshiya Kyo, Volume on Art, Volume on Society), page 257, September 1, 1955. “Jisatsusha no Musekinin” was also reprinted in the anthology Igaku Kankei Goronbun Shū (Collected Essays on Medical Science) that did enjoy a limited circulation. Igaku Kankei Goronbun Shū contains no publication data, but internal evidence suggests that its editing stopped several months preceding Meishu-sama’s Ascension. Furthermore, since the book lacks publication data, whether the volume had Meishu-sama’s imprimatur or not is unknown, so details concerning this volume are probably impossible to research. “Jisatsusha no Musekinin” has previously appeared in translation. Citation is given below for reference.