establish, though he only attained success on the male side.  We cannot deny that this diary, surprising to us in many ways, was most so in this particular, although in this particular we found the explanation of many words spoken by Father Hecker in his maturity and old age, words the most sober and the most decided we ever heard from him.  He never for an hour left out of view the need of women for any great work of religion, though he doubtless made very sure of his auditor before unveiling his whole thought.  He never made so much as a serious attempt to incorporate women with his work, but he never ceased to look around and to plan with a view to doing so.  Among the personal memoranda already mentioned are found evidences of this so direct, and corroborated by such recent facts, that they cannot be used until the lapse of time shall have made an extension of this life as well possible as necessary.

“June 1.—­One cannot live a spiritual life in the world because it requires so much labor to supply food and clothing that what is inward and eternal has to be given up for the material and life in time.  If one has to sustain himself at Brook Farm without other means to aid him, he must employ his strength to that degree that he has no time for the culture of the spiritual.  I cannot remain and support myself without becoming subject to the same conditions as existed at home.  I cannot expect them to be willing to lessen their present expenses much for the sake of gaining time for spiritual culture; nor do I see how I can at home live with my relatives and have the time which I require.  I see no way but to give up the taste for fine clothing and variety in food.  I would prefer the life of the monastery to that of the external world.  The advantages for my being are greater.  The harmony of the two is the full and perfect existence; but the spiritual should always be preserved at the expense of the other, which is contrary to the tendency of the world, and perhaps even to that of this place.  I would prefer going hungry in body than in soul.  I am speaking against neither, for I believe in the fulness of life, in amply supplying all its wants; but the kingdom of God is more to me than this world.  I would be Plato in love, Zeno in self-strength, and Epicurus in aesthetics; but if I have to sacrifice either, let Epicurus go.”

“June 12.—­At times I have an impulse to cry out, ’What wouldst Thou have me to do?’ I would shout up into the empty vault of heaven:  ’Ah, why plaguest Thou me so?  What shall I do?  Give me an answer unless Thou wilt have me consumed by inward fre, drying up the living liquid of life.  Wouldst Thou have me to give up all?  I have.  I have no dreams to realize.  I want nothing, have nothing, and am willing to die in any way.  What ties I have are few, and can be cut with a groan.’”

“Monday, June 26.—­Solomon said, after he had tasted all the joys of the world, ‘Vanity of vanities, all is vanity.’  I, my friend, who have scarcely tasted any of the pleasures of the world, would say with Solomon, ‘all is vanity.’  I see nothing in which I can work.  All are vanities, shadows; beneath all there is nothing.  Great God! what is all this for?  Why torment and pain me so?  Why is all this action a profanity to me?  And even holiness, what is it?