in this way and that more injury may be done to the living than to the victim himself.1 There is a singular theory in Chinese official circles that self-destruction on the part of a ruler in times of public danger is a matter of high merit. "The perfect man," according to Confucius, "is one who in the view of danger is prepared to give up his life."2 The act is sometimes resorted to by military leaders in time of defeat, either for the above reason, from a sense of shame, or to escape punishment at the hands of the Government. The causes which lead to it in most cases are trivial, such as a shortage in accounts, a family quarrel, jealousy, or marital infelicity arising from the practice of polygamy. Even children of tender years resort to it when disciplined by teachers or parents.3 It is especially prevalent among women, on account of domestic unhappiness or from the desire to punish an incorrigible husband. It is considered an act of merit for a widow to follow her husband to the grave.4 Dread of the matrimonial alliance sometimes leads to self-destruction by young girls. The wives of native converts to Christianity have been known to adopt this vigorous method of protest to their husbands' change of faith. The doctrine of transmigration no doubt renders suicide easier, since the victim expects to continue his existence in a state possibly better than the one he now occupies.5

The most popular methods of accomplishing the act are by opium, by drowning, or by eating matches, as none of these instrumentalities mutilates the person, which passes intact into another life, the popular opinion being that any mutilation of the body in death must be continued in the existence beyond. The use of opium has had a tendency greatly to facilitate and multiply suicides. The Chinese New Year is a favorite time for accomplishing the act. A missionary physician. reports having been called to ten cases in a single month, and to nearly as many in the month following.7

In Japan suicide has occupied a position of historic honor which has characterized it nowhere else in the world. It has been even canonized

1 Du Bose, "The Dragon Image and Demon," p. 453; Norman, "The Peoples and Politics of the Far East," p. 278.

2 Moule, "New China and Old," p. 50.

3 The Mission Field, London, March, 1894, p. 89; The Messenger, Shanghai, May, 1895, p. 74.

4 Ball," Things Chinese,” p. 434; Medhurst, “The Foreigner in Far Cathay," p. 105.

5 Ball," Things Chinese," p. 435.

6 The Missionary Herald, Boston, February, 1895, p. 57.

The Missionary Record, March, 1895, p. 88.

(In fulfilment of a vow to raise a certain sum of money, he has pierced his cheek with. a skewer, hoping thereby to excite sympathy and hasten the collection of the amount desired. The beating of the gong announces his approach.)

and admired as an object of heroism and a sign of distinction.1 Japanese history and fiction mention with pride the various heroes and heroines, sometimes by the thousands, who have distinguished themselves by committing hara-kiri, the theory of which is that it is an exhibition of supreme loyalty to conviction, of patriotic sacrifice in the interests of family pride, or for the honor of one's country.2 The vanquished samurai in the old feudal days preferred death at his own hand to falling into the power of his conqueror.3 Later the practice came to be regarded as a privileged way of dying in the execution of a judicial sentence rather than having the punishment inflicted by other hands. The modus operandi of hara-kiri, or rather seppuku, as it is called in more classical dialect, was that the victim himself with his own hand plunged a dirk into the abdomen until death ensued. An improvement has been introduced in modern times by enlisting the services of a friend upon the occasion, who is expected, as soon as the dirk has been used by the victim, to complete the act by immediately beheading the would-be suicide.5 This formal and privileged method of suicide is not, however, common in Japan at present, although, as a great favor, capital sentences may be executed in this manner. Other methods, however, are in vogue, such as poisoning or hanging. The act is more common on the part of women than of men, and that for trivial causes. The favorite method is by drowning. The number of suicides officially reported in 1891 was 7479, and in 1892 it was 7240.

In India in a majority of instances suicide is the result of unhappy marriages or as a release from domestic cruelty. According to the statement of a native journal, suicide is common among married women, amounting to eighty-one per cent. of the total. A native Brahman, writing on the present social condition of the Hindus, states that in connection with domestic trouble "suicides are not uncommon." Deserted wives are apt to seek their own destruction.

In the East Indies, and still more so in New Guinea, "suicide is very common, on account of the notoriety it confers." In Africa, although not as frequent as might be expected, it is often resorted to.

1 Griffis, "The Religions of Japan," p. 112.

2 Hearn, "Glimpses of Unfamiliar Japan," vol. ii., p. 390.

3 Griffis, "The Mikado's Empire," p. 221.

Literally, "belly-cutting."

5 Chamberlain, "Things Japanese," p. 200; Mitford, "Tales of Old Japan," Appendix A. 6 Griffis, "The Mikado's Empire," p. 473.

7 Mrs. Bishop, "Unbeaten Tracks in Japan," vol. i., p. 188.

8 India's Women, June, 1895, p. 245.

9 Chalmers, "Work and Adventure in New Guinea," p. 330.

The evils of sloth and improvidence.

7. IDLENESS AND IMPROVIDENCE.-Idle and shiftless habits in the individual rob society of the personal increment of labor and thrift which he might contribute, and make him rather a burden to others as well as a hindrance to progress. A diligent and thrifty spirit, on the other hand, is a positive factor in social prosperity. Idleness results not alone from indolence, but among African savages it is the fruit of pride. Labor is a disgrace in the estimation of millions of lusty barbarians, whose ideal of dignity is luxurious laziness. The heavier as well as the lighter toils of life are left for the women to assume, who are in most African communities doomed to drudgery and severe servitude. The result is an undisciplined, flabby, and shiftless character, living in such careless, happy-go-lucky ways that the native African as a rule is socially a worthless drone, except when it suits his barbarous fancy to play the equally objectionable rôle of a professional warrior and plunderer. The Mashonas are said to be "born tired," so incorrigible is their aversion to work. On the West Coast labor is regarded with both contempt and dread.

In the Pacific Islands the same spirit of sloth prevails among the primitive races. "The conduct of the men of Aniwa is to stand by or sit and look on while their women do the work," was the unctuous reply of a group of New Hebrides worthies to the appeal of Dr. Paton that they should engage in some useful occupation. Among the Negro and Indian races of the world, wherever the blight of barbarism prevails, industrious habits are practically unknown. Life is given over to shiftlessness and vice, while the storehouses stand empty and the fields lie barren and neglected.

Idleness in the more advanced nations, such as China, Korea, and India, is productive of a vast system of vagrancy, and is responsible for much pitiable poverty. There are Beggars' Guilds in most of the large cities of China, so organized that what amounts to a regular tax of blackmail is exacted from society. If the expected contribution is not forthcoming, it is enforced by formidable raids or persecuting appeals, which are generally effective.2 Korea is "full of Micawbers." They play the rôle of parasites, blackmailers, and uninvited guests, forming themselves into a sort of syndicate of social harpies, from whose impertinence and tyranny the government is often called upon to protect the well-to-do classes.3 Official plunderers, however, are just as bad in their way, 1 Rowley, "Twenty Years in Central Africa," p. 169; Central Africa, April, 1894, p. 61. 2 Talmage, "Forty Years in South China," p. 85. 3 Griffis, "Corea," p. 289; The Gospel in all Lands, September, 1894, p. 411.