... I had a horrible day yesterday, from which I am not yet recovered this morning. It wound up by the shock of hearing of Liston's death. There was something in my last intercourse with him that made this unexpected intelligence very painful; and then his wonderful strength, his great, noble frame, that seemed to promise so long and vigorous a hold on life, made his sudden death very shocking. When I met him last in the park, he told me he was very ill, and had been spitting up a quart of blood after walking twenty-five miles, and that there was something all wrong with his throat; in spite of which, I was greatly shaken by the news of his death, which was occasioned by aneurism in the throat.
I am marking "Wilhelm Meister" for you; it is a book that interests me almost more than any other I could name; it is very painful, and I know nothing comparable to the conception and execution of Mignon. The whole book is so wise, so life-like, so true, and so merciless in its truth, that it is like life itself, endured by a stoic, an illustration of what existence would be to a thoughtful mind without faith in God—that faith which alone can bear us undespairing over the earth, where the mere doom of inevitable change would be enough to fill the human soul with amazement and anguish.
Goethe's books always make me lay a terrified and aching hold on my religious faith; they show me, even as life itself does, the need of steadfast belief in something better, if one would not lie down and die from the mere sense of what has been endured, what is endured, and what must be endured.
I forgot to tell you that I have had proposals again from the Norwich manager, and from Bath and Bristol; and yesterday the Princess's Theatre potentate called upon me; but upon my telling him that I should prefer transacting my arrangements with him in writing rather than vivâ voce, he took himself off....
God bless you, dear. Give my dear love to Dorothy.
Yours ever,
Fanny.
18, Orchard Street, December 11th, 1847.
My dear Hal,
IMMORTALITY AND PARTIAL IMMORTALITY. I do not feel sure, from the tenor of your letter, that you do not wish to have my dog Hero boarded at Jenny Wade's; if you do, he shall go there. You are a far better judge than I am of the propriety of keeping a well-fed dog among your starving people. That they themselves would do so, I can believe; for they are impulsive and improvident, and more alive to sentiments of kindliness and generosity than to the dictates of common sense and prudence, or of principles of justice. Hero has been used to luxury, both in his lodging and board; but human hearts have to do without their food, and shall not his dog's body? I am fond of him, poor fellow, and would fain have him kindly cared for.... I do not consider your parallel a just one—between the bestowing of existence upon flies and the withholding immortality from a portion of the human race, except, indeed, that both may be exercises of arbitrary will and power. It is perfectly true that the clay has no right to say to the Potter, "Wherefore hast Thou fashioned me thus?" or "Why am I a man, and not a beast?" But as regards the Creator's dealings with the human race, inscrutable as His designs are to mortal intelligence, the moral nature of man demands certain conditions in the conditions of his Maker, higher and better than his own; and the idea of a partial immortality seems to me repugnant to the highest human conception (and we have none other) of God's mercy and justice, and that simply because all men, no matter how little advanced in the scale, appear to have some notion of a Divinity and a Deity of some sort, to possess a germ of spiritual progress capable of development beyond the term and opportunities afforded by this existence; and if, as I believe, the progressive nature belong to all, then it seems to me a moral inconsistency to allow its accomplishment only to a few. If you say that whole nations and races formerly and now, and innumerable individuals in our own Christian communities, hardly achieve a single step in this onward career of moral development, I should reply that the progress of the most advanced is but comparative, and far from great, and that chiefly on this account the belief in a future existence appears rational, indeed the only rational mode of accounting for our achieving so much and so little—our advancing so far and no further here. The boon of mere physical existence is great, but if there were none greater, we should not surely possess faculties which suggest that to make some of His moral and rational children immortal, and others not, was not in accordance with the perfect goodness and justice of our Father. This life, good as He pronounced it to be, and as it surely is, would not be worth enjoying but for those nobler faculties that reach beyond it, and even here lay hold of the infinite conception of another after death. To have given these capabilities partially, or rather their fulfilment unequally, seems to me a discord in the divine harmony of that supreme Government, the inscrutability of which does not prevent one seeing and believing, beyond sight, that it is perfectly good. To have bestowed the idea of immortality upon some and not others of his children, seems to me impossible in our Father; and since (no matter how faint in degree or unworthy in kind) this idea appears to be recognized as universal among men, the fulfilment of it only to some favored few seems still more incredible, since 'tis a yearning towards Him felt by all His human creatures—a capacity, no matter how little or erroneously developed, possessed by all.