"Truly, when I think over the great wretchedness of humanity, it seems to me that your doctrines, above all things, O Plato, are guilty of it, and that men may well complain of you more than of Nature. For the latter, in decreeing for us an existence full of unhappiness, has left us the means of escaping from it when we please. Indeed, unhappiness cannot be called extreme, when we have in our hands the power to shorten it at will. Besides, the mere thought of being able to quit life at pleasure, and withdraw from the miseries of the world, is so great an alleviation of our lot, that in itself it suffices to render existence supportable. Consequently, there can be no doubt that our chief unhappiness proceeds from the fear, that in abbreviating our life we might be plunged into a state of greater misery than the present. And not only will our misery be greater in the future, but it will be so full of the refinement of cruelty, that a comparison of these unexperienced tortures with the known sufferings of this life, reduces the latter almost to insignificance. "You have easily, O Plato, raised this question of immortality; but the human species will become extinct before it is settled. Your genius is the most fatal thing that has ever afflicted humanity, and nothing can ever exist more disastrous in its effects." That is what I would say to Plato, had he invented the doctrine we are discussing; but I am well aware he did not originate it. However, enough has been said. Let us drop the subject, if you please. _Plotinus_. Porphyrius, you know how I revere Plato; yet in talking to you on such an occasion as this, I will give you my own opinion, and will disregard his authority. The few words of his that I spoke were rather as an introduction than anything else. Returning to my first argument, I affirm that not only Plato and every other philosopher, but Nature herself, teaches us that it is improper to take away our own life. I will not say much on this point, because if you reflect a little, I am sure you will agree with me that suicide is unnatural. It is indeed an action the most contrary possible to nature. The whole order of things would be subverted if the beings of the world destroyed themselves. And it is repugnant and absurd to suppose that life is given only to be taken away by its possessor, and that beings should exist only to become non-existent. The law of self-preservation is the strictest law of nature. Its maintenance is enjoined in every possible way on man and all creatures of the universe. And, apart from anything else, do we not instinctively fear, hate, and shun death, even in spite of ourselves? Therefore, since suicide is so utterly contrary to our nature, I cannot think that it is permissible.