It was true, he had the highest respect for a man who did not hesitate to cast life from him when his whole mind and thought led him to the conviction that death was preferable to life; and unprincipled as suicide might be from an objective point of view, subjectively considered, there surely was an ideal fitness in making one's actions agree to the uttermost point with one's opinions?
Nevertheless, he himself did not approve of Dorfling's deed, and would certainly never imitate it, for one could never know what intentions the unknown powers might not have with regard to the individual; by committing suicide he maybe threw up some possible mission, or by his premature departure disturbed the action of the great machine in which he--as some small screw or wheel--doubtless had his modest place and function.
As if to prove to Schrotter that he was no disciple of the "Philosophy of Deliverance," he turned his attention, more than he had ever done before, to the realities of life.

Dorfling left a remarkable will.

He bequeathed his fortune--most advantageously invested in a house in Dusseldorf and in public funds--yielding a yearly income of about thirty-five thousand marks, to his two friends, Dr Schrotter and Dr Eynhardt, with the sole charge that out of it they should provide a sufficient competency for his old servant, dating from his father's time, who had attended him literally from the cradle to the grave.

The fortune was to be theirs conjointly and indivisibly, and should one of them die, to devolve to the survivor, who in his turn was to make such arrangements as he thought best to insure its being applied, after his death, in accordance with the testator's views.

He expressed the hope that his two heirs would use the income derived from the property in alleviating the misery inseparable from human existence, of which throughout life they must be witnesses.