tizens, so to refuse office, when
there is an evident opportunity of doing good service to the community,
betrays pride or indolence, coupled with an indifference to the public
welfare. In democratic communities, there is always a tendency on the
part of what may be called superfine persons to hold aloof from public,
and especially municipal, life. If this sentiment of fastidiousness or
indifference were to spread widely, and a fashion which begins in one
social stratum quickly permeates to those immediately below it, there
would be great danger, as there seems to be in America, of the public
administration becoming seriously and permanently deteriorated. To
prevent this evil, it is desirable to create, in every community, a
strong sentiment against the practice of persons, who have the requisite
means, leisure, and ability, withholding themselves from public life,
when invited by their fellow-citizens to take their part in it. There
may, of course, be paramount claims of another kind, such as those of
science, or art, or literature, or education, but the superior
importance of these claims on the individuals themselves, where they
obviously exist, and where the claims of the public service are not
urgent, would readily be allowed.

It seems to be a rapid transition from cases of this kind to suicide,
but, amongst the many reasons, moral and religious, which may be urged
against suicide, there is one which connects itself closely with the
considerations which have just been under our notice. As pointed out
long ago by Aristotle, the suicide wrongs the state rather than himself.
Where a man is still able to do any service to the state, in either a
private or a public capacity, he is under a social, and, therefore, a
moral obligation to perform that service, and, consequently, to withdraw
from it by a voluntary death is to desert the post of duty. This
consideration, of course, holds only where a man's life is still of
value to society, but it should be pointed out that, where this ceases
to be the case, many other considerations often, and some always do,
intervene. There are few men who have not relatives, friends, or
neighbours, who will be pained, even if they are not injured materially,
by an act of suicide, and, wherever the injury is a material one, as in
the case of leaving helpless relatives unprovided for, it becomes an act
of cruelty. Then, under all circumstances, there remain the evil example
of cowardice and