After he pa.s.sed his majority his interest in the business declined rapidly, and it is impossible to doubt that one of the chief reasons why it did so is to be sought in his changing convictions as to the manner in which business in general should be carried on.
Although in accepting Christ as his master and model he had as yet no belief in Him as more than the most perfect of human beings, yet, even so, Isaac Hecker"s sincerity and simplicity were too great to permit him to follow his leader at a purely conventional distance.
"Do you know," he said long afterwards, "the thought that first loosened me from the life I led? How can I love my fellow-men and yet get rich by the sweat of their brows? I couldn"t do it. You are not a Christian, and can"t call yourself one, I said to myself, if you do that. The heathenish selfishness of business compet.i.tion started me away from the world."
If he had received a Catholic training, Isaac Hecker would soon have recognized that he was being drawn toward the practice of that counsel of perfection which St. Paul embodies to St. Timothy in the words: "Having food and wherewith to be covered, with these we are content."* Could he have sought at this time the advice of one familiar with internal ways, he must have been cautioned against that first error to which those so drawn are liable, of supposing that this call is common and imperative, and can never fail to be heard without some more or less wilful closing of the ears. Though the Hecker brothers were, and ever continued to be, men of the highest business integrity, and though there existed between them a cordial affection, which was intensified to an extraordinary degree in the case of George and Isaac, yet the unfitness of the latter for ordinary trade grew increasingly evident, and to himself painfully so. The truth is, that his ideas of conducting business would have led to the distribution of profits rather than to their acc.u.mulation.
If he could make the bake-house and the shop into a school for the attainment of an ideal that had begun to hover, half-veiled, in the air above him, he saw his way to staying where he was; but not otherwise.
[* I Timothy 6:8.]
In the autumn of 1842 there came upon him certain singular intensifications of this disquiet with himself and his surroundings.
In the journal begun the following spring, he so frequently and so explicitly refers to these occurrences, now speaking of them as "dreams which had a great effect upon my character"; and again, specializing and fully describing one, as something not dreamed, but seen when awake, "which left an indelible impression my mind,"
weaning it at once and for ever from all possibility of natural love and marriage, that the integrity of any narrative of his life would demand some recognition of them. His own comment, in the diary, will not be without interest and value, both as bearing on much that follows, and as containing all that need be said in explanation of the present reference to such experiences:
"April 24, 1843.--. . . How can I doubt these things? Say what may be said, still they have to me a reality, a practical good bearing on my life. They are impressive instructors, whose teachings are given in such a real manner that they influence me whether I would or not.
Real pictures of the future, as actual, nay, more so than my present activity. If I should not follow them I am altogether to blame. I can have no such adviser upon earth; none could impress me so strongly, with such peculiar effect, and at the precise time most needed. Where my natural strength is not enough, I find there comes foreign aid to my a.s.sistance. Is the Lord instructing me for anything? I had, six months ago, three or more dreams which had a very great effect upon my character; they changed it. They were the embodiment of my present in a great degree. Last evening"s was a warning embodiment of a false activity and its consequence, which will preserve me, under G.o.d"s a.s.sistance, from falling. . . . I see by it where I am; it has made me purer."
In addition to these peculiar visitations, and very probably in consequence of them, Isaac"s inward anxieties culminated in prolonged fits of nervous depression, and at last in repeated attacks of illness which baffled the medical skill called to his a.s.sistance.
Towards Christmas he went to Chelsea to visit Brownson, to whom he partially revealed the state of obscurity and distress in which he found himself. Brownson, who had been one of the original promoters of the experiment in practical sociology at West Roxbury, advised a residence at Brook Farm as likely to afford the young man the leisure and opportunities for study which he needed in order to come to a full understanding with himself. He wrote to George Ripley in his behalf and later undertook to reconcile the Hecker household with Isaac"s determination to go thither.
It was during his stay at Chelsea that Isaac first began plainly to acquaint his family with the fact that his departure meant something more important than the moderately prolonged change of scene and circ.u.mstances which they had recognized as essential to his health.
We shall make abundant extracts from the letters which begin at this date, convinced that his own words will not only afford the best evidence of the strength of the interior pressure on him, but will show also its unique and constant bent.
Our purpose is to show, in the most explicit manner possible, first, how irresistibly he was impelled toward the celibate life and the practice of poverty; and second, that in yielding to this impulse, he was also drawn away from his former view of our Saviour, as simply the perfect man, to the full acceptance of the supernatural truth that He is the Incarnate G.o.d.
It is at this period of Father Hecker"s life that we first meet with a positive interference of an extraordinary kind in the plans and purposes of his life. Many men who have outlived them, and settled down into respectable but in nowise notable members of society, have felt vague longings and indefinite aspirations toward a good beyond nature during the "Storm and Stress" period of their youth. The record of their mental struggles gets into literature with comparative frequency, and sometimes becomes famous. It has always a certain value, if merely as contributing to psychological science; but in any particular instance is of pa.s.sing interest only, unless it can be shown to have been instrumental in shaping the subsequent career. The latter was the case with Father Hecker. The extraordinary influences already mentioned continued to dominate his intelligence and his will, sometimes with, oftener without, explicit a.s.signment of any cause. It is plain enough that, up to the time when they began, he had looked forward to such a future of domestic happiness as honest young fellows in his position commonly desire. "He was the life of the family circle," says one who knew the Hecker household intimately; "he loved his people, and was loved by them with great intensity, and his going away must have been most painful to him as well as to them."
On this point the memoranda, so often to be referred to, contain some words of his own to the same purport. They were spoken early in 1882: "You know I had to leave my business--a good business it was getting to be, too. I tell you, it was agony to give everything up--friends, prospects in life and old a.s.sociates; things for which by nature I had a very strong attachment. But I could not help it; I was driven from it. I wanted something more; something I had not been able to find. Yet I did not know what I wanted. I was simply in torment."
The truth is that, while he had always cherished ideals higher than are usual, still they were not such as need set him apart from the common life of men. But now he became suddenly averse from certain pursuits and pleasures, not only good in themselves, but consonant to his previous dispositions. The road to wealth lay open before him, but his feet refused to tread it. He was invincibly drawn to poverty, solitude, sacrifice; modes of life from which he shrank by nature, and which led to no goal that he could see or understand. There is no name so descriptive of such impulses as supernatural.
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CHAPTER IV
LED BY THE SPIRIT
THE earliest of the letters so fortunately preserved by the affection of Isaac Hecker"s kindred is addressed to his mother, from Chelsea, and bears date December 24, 1842. After giving some details of his arrival, and of the kindly manner in which he had been received, he writes:*
[* We have corrected some slight errors of orthography and punctuation in these early letters. They were of the sort to be expected from a self-trained youth, as yet little used to the written expression of his thoughts. They soon disappear almost entirely.]
"But as regards your advice to write my thoughts to you, that is an impossibility which I cannot govern or control. This ought not to be so, but so it is. Am I to blame? I feel not. And what if I could tell? It might be only a deep dissatisfaction which could not be made intelligible, or at least not be felt as it is felt by me. Let us be untroubled about it. A little time, and, I hope, all will pa.s.s away, and I be the same as usual. We all differ a little, at least in our characters; hence there is nothing surprising if our experiences should differ. I feel that a little time will be my best remedy, which I trust we will await without much anxiety. Resignation is taught when we cannot help ourselves. Take nothing I have said discouragingly. Turn fears into hopes and doubts into faith, and we shall be better if not happier. There is no use in allowing our doubts and fears to control us; by fostering them we increase them, and we want all our time for something better and higher."
Two days later he writes more fully, and this letter we shall give almost entire:
"Chelsea, December 26, 1842.--BROTHERS: I want to write to you, but what is the use of scrawling on paper if I write what I do not feel--intend? It is worse than not writing. And yet why I should be backward I don"t know. The change that I have undergone has been so rapid and of such a kind; that may be the reason. I feel that as I now am perhaps you cannot understand me. I am afraid lest your conduct would be such that under present circ.u.mstances I could not stand under it. Do not misunderstand me. If I have ever appreciated anything in my life, it is the favor and indulgent treatment you have shown me in our business. I know that I have never done an equal share in the work which was for us all to do. I have always been conscious of this. I hope you will receive this as it is written, for I am open. Daily am I losing that disposition which was attributed to me of self-approval. . . . There is no reason why I should distrust your dispositions toward me but my own feelings, and it is these that have kept me back, that and the change my mind is undergoing. This is so continuous, and at the same time so firmly fixed, that I am unable to keep back any longer. I had hopes that my former life would return, so that I would be able to go on as usual, although this tendency has always been growing in me. But I find more and more that it is not possible. I would go back if I could, but the impossibility of that I cannot express. To continue as I am now would keep me constantly in an unsettled state of health, especially as my future appears to be opening before me with clearness. I say sincerely that I have lost all but this one thing, and how shall I speak it? My mind has lost all disposition to business; my hopes, life, existence, are all in another direction. No one knows how I tried to exert myself to work, or the cause of my inability. I was conscious of the cause, but as it was supposed to be a physical one, the reason of it was sought for, but to no purpose. In the same circ.u.mstances now I should be worse. When I say my mind cannot be occupied as formerly, do not attribute it to my wishes. This is what I fear; it makes me almost despair, makes me feel that I would rather die than live under such thoughts. I never could be happy if you thought so. My future will be my only evidence. _My experience, which is now my own evidence, I cannot give you._ To keep company with females--you know what I mean--I have no desire. I have no thought of marrying, and I feel an aversion to company for such an end. In my whole life I have never felt less inclined to it. If my disposition ran that way, marrying might lead me back to my old life, but oh! that is impossible. To give up, as I have to do, a life which has often been my highest aim and hope, is done with a sense of responsibility I never imagined before. This, I am conscious, is no light thought. It lies deeper than myself, and I have not the power to control it. I do not write this with ease; it is done in tears, and I have opened my mind as I have not done before. How all this will end I know not, but cannot but trust G.o.d. It is not my will but my destiny, which will not be one of ease and pleasure, but one which I contemplate as a perpetual sacrifice of my past hopes, though of a communion I had never felt.
Can I adopt a course of life to increase and fulfil my present life?
I am unable to give this decision singly. You will, I hope, accept this letter in the spirit I have written it. I speak to you in a sense I never have spoken to you before. In this letter I have opened as far as I could my inmost life. My heart is full and I would say a great deal more. Truly, a new life has opened to me, and to turn backward would be death. Not suddenly has it undergone this change, but it has come to that crisis where my decision must be made; hence am I forced to write this letter. For its answer I shall wait with intense anxiety. Hoping you will write soon, my love to all.--ISAAC."
The next letter, though addressed to his brothers, was apparently intended for the whole family, and begins with more than Isaac"s customary abruptness:
"Chelsea, December 28, 1842.--I will open my mind so that you can have the materials to judge from as well as myself. I feel unable to the task of judging alone correctly. I have given an account of my state of mind in my former letter, but will add that what is there said describes a permanent state, not a momentary excitement. You may think that in a little time this would pa.s.s away, and I would be able to resume my former life; or, at least, you could so adapt things at home that although I should not precisely occupy myself as then, still it might be so arranged as to give me that which I feel necessary in order to live somewhat contented.
"I am sorry to say I can in no way conceive such an arrangement of things at home. Why? I hate to say it, yet we might as well come to an understanding. I have grown out of the life which can be received through the accustomed channels of the circle that was around me. I am subject to thoughts and feelings which the others had no interest in; hence they could not be expressed. There can be no need to tell you this--you all must have seen it. How can I stop my life from flowing on? You must see the case I stand in. Do not think I have less of the feelings of a brother and a son. My heart never was closer, not so close as it is now to yours. . . .
"Do not think this is imagination; in this I have had too much experience. The life that was in me had none to commune with, and I felt it was consuming me. I tried to express this in different ways obscurely, but it appeared singular and no one understood me. This was the cause of my wishing to go away, hoping I would either get clear of it or something might turn up, I knew not what. One course was advised by the doctor, and you all thought as he did--that was to keep company with the intention of getting married. This was not the communion that I wanted or that was congenial to my life. Marrying would not, I am convinced, have had any permanent effect. It was not that which controlled me, then or now. It is altogether different; it is a life in me which requires altogether different circ.u.mstances to live it. This is no dream; or, if it is, then have I never had such reality. . . .
"When I wrote last it struck me I might secure what I need at Brook Farm, but that would depend greatly upon how you answer my letter. If you do as perhaps you may, I will go and see whether I could be satisfied and how it is, and let you know.
"So far had I written when your letter came. . . . You appear to ask this question: What object have you in contemplation? _None further than to live a life agreeable to the mind I have, which I feel under a necessity to do."_
"Chelsea, December 30, 1842.--TO MOTHER: I am sorry to hear that you feel worried. My health is good, I eat and sleep well. That my mind is not settled, or as it used to be, is no reason to be troubled, for I hope it is not changing for the worse, and I look forward to brighter days than we have seen in those that are gone. I was conscious my last letter was not written in a manner to give you ease; but to break those old habits of our accustomed communion was to me a serious task, and done under a sense of duty, to let you know the cause of the disease I was supposed to labor under. That is past now, and I hope we shall understand each other, and that our future will be smooth and easy. The ice has been broken. That caused me some pain but no regret, and instead of feeling sorrow, you will, I hope, be contented that I should continue the path that will make me better."
Concerning Isaac Hecker"s residence at Brook Farm, which was begun about the middle of the following January, we shall have more to say hereafter. At present our concern is chiefly with those explanations of his conduct and motives which the anxieties of his family continually forced him to attempt. There is, however, among the papers belonging to this period one which, although found with the letters, was evidently so included by mistake, and at some later date. It is an outpouring still more intimate than he was able to make for the enlightenment of others, and is the first vestige of a diary which has been found. But it seems plain that his longing for what he continually calls "communion," and the effort to divine the will of Providence in his regard, must frequently have urged him to that introspective self-contemplation so common to natures like his before their time for action has arrived. We make some brief extracts from this doc.u.ment which ill.u.s.trates, still more plainly than any of the letters, the fact that the interior pressure to which he was subjected had for its uniform tendency and result his vivid realization of the Incarnation of G.o.d in Jesus Christ. It is written in a fine, close hand on a sheet of letter-paper, which it entirely covers, and bears date January 10, 1843:
"Could I but reveal myself unto myself! What shall I say? Is life dear to me? No. Are my friends dear to me? I could suffer and die for them, if need were, but yet I have none of the old attachment for them. I would clasp all to my heart, love all for their humanity, but not as relatives or individuals. . . . Lord, if I am to be anything, I am, of all, most unfit for the task. What shall I do? Whom shall I cry to but Him who has given me life and planted this spirit in me?
Unto Thee, then, do I cry from the depths of my soul for light to suffer. If there is anything for me to do, why this darkness all around me? I ask not to be happy. I will forego, as I always had a presentiment I must do, all hopes which young men of my age are p.r.o.ne to picture in their minds. If only I could have a ray of light on my present condition! O Lord! open my eyes to see the path Thou wouldst have me walk in. . . .
"Jan. 11.--True life is one continuous prayer, one unceasing aspiration after the holy. I have no conception of a life insensible to that which is not above itself lofty. I would not take it on myself to say I have been "born again," but I know that I have pa.s.sed from death to life. Things below have no hold upon me further than as they lead to things above. It is not a moral restraint that I have over myself, but it is such a change, a conversion of my whole being, that I have no need of restraint. Temptations still beset me--not sensual, but of a kind which seek to make me untrue to my life. If I am not on my guard I become cold. May I always be humble, meek, prayerful, open to all men. Light, love, and life G.o.d is always giving, but we turn our backs and will not receive. . . .
"Who can measure the depths of Christ"s suffering--alone in the world, having that which would give life everlasting, a heaven, to those who would receive it, and yet despised, spit upon, rejected of men! Oh! how sweet must it have been to His soul when He found even one who would accept a portion of that precious gift which He came to the world to bestow! Well could He say, "Father, forgive them; they know not what they do." He would give them life, but they would not receive. He would save them, but they rejected Him. He loved them, and they despised Him. Alas! who has measured even in a small degree the love of Christ and yet denied His superiority over man! His love, goodness, mercy are unbounded. O Lord! may I daily come into closer communion with Thy Son, Jesus Christ."
On the 22d of February he addresses both of his parents in reply to a letter sent by his brother John, detailing some of their troubles on this head. He writes:
"It is as great a difficulty for me to reconcile my being here with my sense of duty towards you. . . . Since I must speak, let me tell you that I have at present no disposition to return. Neither are the circ.u.mstances that surround me now those which will give me contentment; but I feel that I am here as a temporary place, and that by spring something will turn up which I hope will be for the happiness of us all. What it will be I have not the least idea of now. It is as impossible for me to give you an explanation of that which has led me of late as it would be for a stranger. All before me is dark, even as that is which leads me now and has led me before.
One sentiment I have which I feel I cannot impart to you. It is that I am controlled. Formerly I could act from intention, but now I have no future to design, nothing in prospect, and _my present action is from a present cause, not from any past._ Hence it is that while my action may appear to others as designed, to me it is unlooked-for and unaccountable. I do not expect that others can feel this as I do. I am tossed about in a sea without a rudder. What drives me onward, and where I shall be driven, is to me unknown. My past life seems to me like that of another person, and my present is like a dream. Where am I? I know not. I have no power over my present, I do not even know what it is. Whom can I find like myself, whom can I speak to that will understand me?
"This makes me still, lonely; and I cannot wish myself out of this state. I have no will to do that--not that I have any desire to. All I can say is that I am in it. What would be the effect of necessity on me, I know not, whether it would lead me back or lead me on. My feeling of duty towards you is a continual weight upon me which I cannot throw off--it is best, perhaps, that I cannot. All appears to me as a seeming, not a reality. Nothing touches that life in me which is seeking that which I know not."
TO GEORGE HECKER.--"Brook Farm, March 6, 1843.--What was the reason of my going, or what made me go? The reason I am not able to tell.
But what I felt was a dark, irresistible influence upon me that led me away from home. What it was I know not. What keeps me here I cannot tell. It is only when I struggle against it that a spell comes over me. If I give up to it, nothing is the matter with me. But when I look to my past, my duty toward you all, and consider what this may lead me to, and then attempt to return, I get into a state which I cannot speak of . . .
"By attempt to return I mean an attempt to return to my old life, for so I have to call it--that is, to get clear of this influence. And yet I have no will to will against it. I do not desire it, or its mode of living, and I am opposed to its tendency.
"What bearing this has upon the question of my coming home you will perceive. As soon as I can come, I will. If I should do so now, it would throw me back to the place from which I started. Is this fancy on my part? All I can say is that if so the last nine or ten months of my life have been a fancy which is too deep for me to control."
After paying his family a visit in April, he writes to them on his return:
"Brook Farm, April 14, 1843.--Here I am alone in my room once more.
I feel settled, and begin to live again, separated from everything but my studies and thoughts, and the feeling of grat.i.tude toward you all for treating me so much better than I am aware of ever having treated you. May I ever keep this sense of obligation and indebtedness. My prayer is, that the life I have been led to live these few months back may prove to the advantage of us all in the end. I sometimes feel guilty because I did not attempt again to try and labor with you. But the power that kept me back, its hold upon me, its strength over me, all that I am unable to communicate, makes my situation appear strange to others, and to myself irreconcilable with my former state. Still, I trust that, in a short period, all things will take their peaceful and orderly course."
TO GEORGE HECKER.--"Brook Farm, May 12, 1843.--How much nearer to you I feel on account of your good letter you cannot estimate--nearer than when we slept in the same bed. Nearness of body is no evidence of the distance between souls, for I imagine Christ loved His mother very tenderly when He said, "Woman, what have I to do with thee?""
"I have felt, time and again, that either I would have to give up the life that was struggling in me, or withdraw from business in the way that we pursue it. This I had long felt, before the period came which suddenly threw me involuntarily out of it. Here I am, living in the present, without a why or a wherefore, trusting that something will shape my course intelligibly. I am completely without object. And when occasionally I emerge, if I may so speak, into actual life, I feel that I have dissipated time. A sense of guilt accompanies that of pleasure, and I return inwardly into a deeper, intenser life, breaking those tender roots which held me fast for a short period to the outward. In study only do I enter with wholeness; nothing else appears to take hold of my life." . . . "I am staying here, intentionally, for a short period. When the time arrives" (for leaving) "heaven knows what I may do. I am now perfectly dumb before it. Perhaps I may return and enter into business with more perseverance and industry than before; perhaps I may stay here; it may be that I shall be led elsewhere. But there is no utility in speculating on the future. If we lived as we should, we would feel that we lived in the presence of G.o.d, without past or future, having a full consciousness of existence, living the "eternal life." . . .
"George, do not get too engrossed with outward business. Rather neglect a part of it for that which is immortal in its life, incomparable in its fulness. It is a deep, important truth: "Seek first the kingdom of G.o.d, and then all things will be added." In having nothing we have all."