An hour later. Sold again, by all that’s wonderful—I had almost said by all that’s damnable, though it isn’t exactly that. My brother Dick has just walked in with a telegram from Temple: “I shall be back in December—don’t send M.” A tremendous revulsion of feeling and a general sigh of relief have taken place on this announcement, and it’s all right, I’m sure, though when I wrote you an hour ago I thought the same of the other prospect.
One catches one’s breath a little, frankly, at what was to follow the above within a few days—implying as it does that she had drawn upon herself some fairly direct statement of her correspondent’s reserves of view as to her human or “intellectual” composition. To have had such reserves at such an hour, and to have responded to the invitation to express them—for invitation there had been—is something that our actual larger light quite helps us to flatter ourselves we shouldn’t have been capable of. But what was of the essence between these admirable persons was exactly the tone of truth; the larger light was all to wait for, and the real bearings of the hour were as unapparent as the interlocutors themselves were at home in clearness, so far as they might bring that ideal about. And whatever turn their conversation took is to the honour always of the generous girl’s passion for truth. As this long letter admirably illustrates that, I withdraw from it almost nothing. The record of the rare commerce would be incomplete without it; all the more perhaps for the wonder and pain of our seeing the noble and pathetic young creature have, of all things, in her predicament, to plead for extenuations, to excuse and justify herself.
I understood your letter perfectly well—it was better than I feared it might be, but bad enough. Better because I knew already all it told me, and had been afraid there might be some new and horrible development in store for me which I hadn’t myself felt; but bad enough because I find it in itself, new or old, such a disgusting fact that I am intellectually so unsympathetic. It is a fault I feel profoundly conscious of, but one that, strange to say, I have only of late been conscious of as a fault. I dare say I have always known, in a general way, that I am very unobservant about things and take very little interest in subjects upon which my mind doesn’t naturally dwell; but it had never occurred to me before that it is a fault that ought to be corrected. Whether because I have never been given to studying myself much, but have just let myself go the way my mind was most inclined to, more interested in the subject itself than in the fact that it interested me; or whether because one is averse to set oneself down as indolent and egotistic I don’t know; at all events I have of late seen the thing in all its unattractiveness, and I wish I could get over it. Do you think that, now I am fully roused to the fact, my case is hopeless? Or that if I should try hard for the next twenty-five years I might succeed in modifying it? I am speaking now of a want of interest in all the rest of the world; of not having the desire to investigate subjects, naturally uninteresting to me, just because they are interesting to some other human being whom I don’t particularly owe anything to except that he is a human being, and so his thoughts and feelings ought to be respected by me and sympathised with. Not to do this is, I know, unphilosophic and selfish, conceited and altogether inhuman. To be unselfish, to live for other people, to mould our lives as much as possible on the model of Christ’s all-embracing humanity, seems most clearly to my mind the one thing worth living for; and yet it is still the hardest thing for me to do, and I think I do it less than anybody else who feels the necessity of it strongly at all.
I am glad you still go to an occasional ball—I should rather like to meet you at one myself; it’s a phase of life we have seen so little of together. I have been feeling so well lately that I don’t know what to make of it. I don’t remember ever in my life being in such good spirits. Not that they are not in general pretty natural to me when there is the slightest excuse for them, but now everything seems bright and happy, my life so full of interest, my time so thoroughly filled and such a delicious calm to have settled down on my usually restless spirit. Such an enjoyment of the present, such a grateful contentment, is in each new day as I see it dawn in the east, that I can only be thankful and say to myself: “Make a note of this—you are happy; don’t forget it, nor to be thankful for this beautiful gift of life.” This is Sunday morning, and I wonder whether you are listening to Phillips Brooks. I understand how you feel about his preaching—that it is all feeling and no reason; I found it so myself last winter in Philadelphia: he was good for those within the pale, but not good to convince outsiders that they should come in. I am glad, however, that he preaches in this way—I think his power lies in it; for it seems to me, after all, that what comfort we get from religion, and what light we have upon it, come to us through feeling, that is through trusting our instinct as the voice of God, the Holy Ghost, though it may at the same time appear to us directly against what our intellect teaches us. I don’t mean by this that we should deny the conclusions arrived at by our intellect—which on the contrary I believe we should trust and stand by to the bitter end, whenever this may be. But let us fearlessly trust our whole nature, showing our faith in God by being true to ourselves all through, and not dishonouring Him by ignoring what our heart says because it is not carried out by our intellect, or by wilfully blunting our intellectual perception because it happens to run against some cherished wish of our heart.
“But,” you will say, “how can a man live torn to pieces this way by these contrary currents?” Well, I know it is hard to keep our faith sure of a standpoint where these apparent inconsistencies are all reconciled and the jangle and discord sound the sweetest harmony; but I do believe there is one, in God, and that we must only try to have that faith and never mind how great the inconsistency may seem, nor how perplexing the maze it leads us through. Let us never give up one element of the problem for the sake of coming to a comfortable solution of it in this world. I don’t blame those eager minds that are always worrying, studying, investigating, to find the solution here below; it is a noble work, and let them follow it out (and without a bit of compromise) to whom God has given the work. But whether we find it or not I would have them and all of us feel that it is to be found, if God wills—and through no other means surely than by our being true. Blessed are they who have not seen and who have yet believed. But I am going out now for a walk! We have had the most delightful weather this whole week, and capital sleighing, and I have spent most of my time driving myself about with that same dear little pony. I went to town yesterday to a matinée of William Tell; it was delightful and I slept all night after it too. I am reading German a little every day, and it’s beginning to go pretty well. Good-bye. Don’t tire yourself out between work and dissipation.
I find myself quite sit up to her, as we have it to-day, while she sits there without inconvenience, after all that has happened, under the dead weight of William Tell; the relief of seeing her sublimely capable of which, with the reprieve from her formidable flight to the Pacific doubtless not a little contributing, helps to draw down again the vision, or more exactly the sound, of the old New York and Boston Opera as our young generation knew and artlessly admired it; admired it, by my quite broken memories of the early time, in Brignoli the sweet and vague, in Susini the deep and rich, in Miss Kellogg the native and charming, in Adelaide Phillipps the universal, to say nothing of other acclaimed warblers (they appear to me to have warbled then so much more than since) whom I am afraid of not placing in the right perspective. They warbled Faust a dozen times, it comes back to me, for once of anything else; Miss Kellogg and Brignoli heaped up the measure of that success, and I well remember the great yearning with which I heard my cousin describe her first enchanted sense of it. The next in date of the letters before me, of the last day but one of December ’69, is mainly an interesting expression of the part that music plays in her mental economy—though but tentatively offered to her correspondent, who, she fears, may not be musical enough to understand her, understand how much “spiritual truth has been ‘borne in’ upon me
by means of harmony: the relation of the part to the whole, the absolute value of the individual, the absolute necessity of uncompromising and unfaltering truth, the different ways in which we like our likes and our unlikes,” things all that have been so made clearer to her. Of a singular grace in movement and attitude, a grace of free mobility and activity, as original and “unconventional” as it was carelessly natural, she never looked more possessed of her best resources than at the piano in which she delighted, at which she had ardently worked, and where, slim and straight, her shoulders and head constantly, sympathetically swaying, she discoursed with an admirable touch and a long surrender that was like a profession of the safest relation she could know. Comparatively safe though it might have been, however, in the better time, she was allowed now, I gather, but little playing, and she is deep again toward the end of January ’70 in a quite other exposure, the old familiar exposure to the “demon,” as she calls it, “of the Why, Whence, Whither?” Long as the letter is I feel it a case again for presentation whole; the last thoughts of her life, as they appear, breathe in it with such elevation. They seem to give us her last words and impulses, and, with what follows of the middle of February, constitute the moving climax of her rich short story.
There have been times (and they will come again no doubt) when I could write to you about ordinary things in a way at least not depressing; but for a good while now I have felt so tired out, bodily and mentally, that I couldn’t conscientiously ask you to share my mood. The life I live here in the country, and so very much alone, is capable of being the happiest or the unhappiest of existences, as it all depends so on oneself and is so very little interfered with by outside influences. Perhaps I am more than usually subject to extremes of happiness and of depression, yet I suppose everyone must have moments, even in the most varied and distracting life, when the old questioning spirit, the demon of the Why, Whence, Whither? stalks in like the skeleton at the feast and takes a seat beside him. I say everyone, but I must except those rare and happy souls who really believe in Christianity, who no longer strive after even goodness as it comes from one’s own effort, but take refuge in the mysterious sacrifice of Christ, his merit sufficing, and in short throw themselves in the orthodox way on the consoling truth of the Atonement—to me hitherto neither comprehensible nor desirable. These people, having completely surrendered self, having lost their lives, as it were in Christ, must truly have found them, must know the rest that comes from literally casting their care of doubt and strife and thought upon the Lord.
I say hitherto the doctrine of the vicarious suffering of Christ has been to me not only incomprehensible but also unconsoling; I didn’t want it and didn’t understand even intellectually the feeling of people who do. I don’t mean to say that the life and death of Christ and the example they set for us have not been to me always the brightest spot in history—for they have; but they have stood rather as an example that we must try to follow, that we must by constant and ceaseless effort bring our lives nearer to—but always, to some extent at least, through ourselves, that is through ourselves with God’s help, got by asking Him for it and by His giving it to us straight and with no mediation. When I have seen as time went by my own shortcomings all the more instead of the less frequent, I have thought: “Well, you don’t try hard enough; you are not really in earnest in thinking that you believe in the Christian life as the only true one.” The more I tried, nevertheless, the less it seemed like the model life; the best things I did continued to be the more spontaneous ones; the greatest efforts had the least success; until finally I couldn’t but see that if this was Christianity it was not the “rest” that Christ had promised his disciples—it was nothing more than a pagan life with a high ideal, only an ideal so high that nothing but failure and unhappiness came from trying to follow it. And one night when I was awake through all the hours it occurred to me: What if this were the need that Christianity came to fill up in our hearts? What if, after all, that old meaningless form of words that had been sounded in my unheeding ears all my days were suddenly to become invested with spirit and truth? What if this were the good tidings that have made so many hearts secure and happy in the most trying situations? For if morality and virtue were the test of a Christian, certainly Christ would never have likened the kingdom of heaven to a little child, in whose heart is no struggle, no conscious battle between right and wrong, but only unthinking love and trust.
However it may turn out, whether it shall seem true or untrue to me finally, I am at least glad to be able to put myself intellectually into the place of the long line of Christians who have felt the need and the comfort of this belief. It throws a light upon Uncle Henry’s talk, which has seemed to me hitherto neither reasonable nor consoling. When I was with him it so far disgusted me that I fear I showed him plainly that I found it not only highly unpractical, but ignoble and shirking. I knew all the while that he disliked what he called my pride and conceit, but felt all the same that his views didn’t touch my case a bit, didn’t give me the least comfort or practical help, and seemed to me wanting in earnestness and strength. Now I say to myself: What if the good gentleman had all along really got hold of the higher truth, the purer spirituality? Verily there are two sides to everything in this world, and one becomes more charitable the older one grows. However, if I write at this length it is because I am feeling to-day too seedy for anything else. I had a hemorrhage a week ago, which rather took the life out of me; but as it was the only one I feel I should by this time be coming round again—and probably might if I hadn’t got into a sleepless state which completely knocks me up. The old consolatory remark, “Patience, neighbour, and shuffle the cards,” ought to impart a little hope to me, I suppose; but it’s a long time since I’ve had any trumps in my hand, and you know that with the best luck the game always tired me. Willy James sometimes tells me to behave like a man and a gentleman if I wish to outwit fate. What a real person he is! He is to me in nearly all respects a head and shoulders above other people. How is Wendell Holmes? Elly is having the gayest winter in Washington and wants me to go to them there, which I had meant to do before the return of my last winter’s illness. But it’s not for me now.
Later.—I have kept my letter a day or two, thinking I might feel in tune for writing you a better one and not sending this at all. But alas I shall have to wait some time before I am like my old self again, so I may as well let this go. You see I’m not in a condition, mentally or physically, to take bright and healthy views of life. But if you really care you may as well see this mood as another, for heaven only knows when I shall get out of it. Can you understand the utter weariness of thinking about one thing all the time, so that when you wake up in the morning consciousness comes back with a sigh of “Oh yes, here it is again; another day of doubting and worrying, hoping and fearing has begun.” If I don’t get any sleep at all, which is too frequently the case, the strain is a “leetle” bit too hard, and I am sometimes tempted to take a drop of “pison” to put me to sleep in earnest. That momentary vision of redemption from thinking and striving, of a happy rest this side of eternity, has vanished away again. I can’t help it; peaceful, desirable as it may be, the truth is that practically I don’t believe it. It was such a sudden thing, such an entire change from anything that had ever come to me before, that it seemed almost like an inspiration, and I waited, almost expecting it to continue, to be permanent. But it doesn’t stay, and so back swings the universe to the old place—paganism, naturalism, or whatever you call the belief whose watchword is “God and our own soul.” And who shall say there is not comfort in it? One at least feels that here one breathes one’s native air, welcoming back the old human feeling, with its beautiful pride and its striving, its despair, its mystery and its faith. Write to me and tell me whether, as one goes on, one must still be tossed about more and more by these conflicting feelings, or whether they finally settle themselves quietly one way or the other and take only their proper share at least of one’s life. This day is l
ike summer, but I should enjoy it more if last night hadn’t been quite the most unpleasant I ever spent. I got so thoroughly tired about two in the morning that I made up my mind in despair to give the morphine another trial, and as one dose had no effect took two; the consequence of which is that I feel as ill to-day as one could desire. I can tell you, sir, you had better prize the gift of sleep as it deserves while you have it. If I don’t never write to you no more you’ll know it’s because I really wish to treat you kindly. But one of these days you’ll get another kind of letter, brim-full perhaps with health and happiness and thoroughly ashamed of my present self. I had a long letter yesterday from Harry James at Florence—enjoying Italy but homesick. Did you see those verses in the North American translated from the Persian? Good-bye.
The last of all is full both of realities and illusions, the latter insistently living through all the distress of the former. And I should like to say, or to believe, that they remained with her to the end, which was near.
Don’t be alarmed at my pencil—I am not in bed but only bundled-up on the piazza by order of the doctor. . . . I started for New York feeling a good deal knocked up, but hoping to get better from the change; I was to stay there over Sunday and see Dr. Metcalfe, who has a high reputation and was a friend of my father’s. I left a request at his office that he would come to me on Sunday P.M.; but in the meantime my cousin Mrs. Minturn Post, with whom I was staying, urged upon me her physician, Dr. Taylor, who came on Saturday night, just as I was going to bed, and, after sounding my lungs, told me very dreadful things about them. As his verdict was worse than Metcalfe’s proved I will tell you what he said first. He began very solemnly: “My dear young lady, your right lung is diseased; all your hemorrhages have come from there. It must have been bad for at least a year before they began. You must go to Europe as soon as possible.” This was not cheerful, as I had been idiot enough to believe some time ago such a different explanation. But of course I wanted to learn what he absolutely thought, and told him I wasn’t a bit afraid. If there weren’t tubercles was I curable and if there were was I hopeless? I asked him for the very worst view he had conscientiously to take, but didn’t mean definitely to ask how long I should live, and so was rather unprepared for his reply of “Two or three years.” I didn’t however wish to make him regret his frankness, so I said, “Well, Doctor, even if my right lung were all gone I should make a stand with my left,” and then, by way of showing how valiant the stand would be, fainted away. This, I should say, was owing a good deal to my previous used-up condition from want of sleep. It made him at any rate hasten to assure me that there was every possibility of my case being not after all so bad—with which he took his departure; to my great relief as I didn’t think him at all nice. His grammar was bad, and he made himself generally objectionable.