Suicide is a bit of a process.

The Second Book of the Maccabees records the death of Razis:

When the troops were about to capture the tower and were forcing the door of the courtyard, they ordered that fire be brought and the doors burned. Being surrounded, Razis fell upon his own sword, preferring to die nobly rather than to fall into the hands of sinners and suffer outrages unworthy of his noble birth. But in the heat of the struggle he did not hit exactly, and the crowd was now rushing in through the doors. He bravely ran up on the wall, and manfully threw himself down into the crowd. But as they quickly drew back, a space opened and he fell in the middle of the empty space. Still alive and aflame with anger, he rose, and though his blood gushed forth and his wounds were severe he ran through the crowd; and standing upon a steep rock, with his blood now completely drained from him, he tore out his entrails, took them with both hands and hurled them at the crowd, calling upon the Lord of life and spirit to give them back to him again. This was the manner of his death.

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2 Macc. 14:41-46.

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Still none of this is really the point except for what, in both high and falutin terms, might be called the grand story of suicide according to the grandest story of rectifying the human condition toward a better tomorrow, as, of course, the real story of the clash of versions of the grand story on how to improve the human condition resulting in human conflict as human suffering, requiring new and better stories on rectifying the human condition.