It turns out that the manikin had life after all--a good deal of it; with the effect that as you go on you become more concerned with the manikin than with the clothes, and at last find yourself wholly absorbed with an ego more subtle and complex, at times more exasperating, yet upon the whole more engaging, and above all more pervasive, than you are likely to come upon in any autobiography of modern times. It is really wonderful how the clothes fall away from the manikin, how with the best effort at draping they in fact refuse to be put on at all. The reason is simple; for the constant refrain of the study is that no clothes were ever found. The manikin is therefore always in evidence for lack of covering, and ends by having to apologize for its very existence. "To the tired student, the idea that he must give it up [the search for philosophy-clothes] seemed sheer senility. As long as he could whisper, he would go on as he had begun, bluntly refusing to meet his creator with the admission that the creation had taught him nothing except that the square of the hypothenuse of a right-angled triangle might for convenience be taken as equal to something else." On his own premises, the assumption that the manikin would ever meet his creator (if he indeed had one), or that his creator would be concerned with his opinion of the creation, is gratuitous. On his own premises, there is something too much of the ego here. The Education of Henry Adams, conceived as a study in the philosophy of history, turns out in fact to be an Apologia pro vitâ suâ, one of the most self-centered and self-revealing books in the language.
The revelation is not indeed of the direct sort that springs from frank and insouciant spontaneity. Since the revelation was not intended, the process is tortuous in the extreme. It is a revelation that comes by the way, made manifest in the effort to conceal it, overlaid by all sorts of cryptic sentences and self-deprecatory phrases, half hidden by the protective coloring taken on by a sensitive mind commonly employing paradox and delighting in perverse and teasing mystification. One can never be sure what the book means; but taken at its face value the Education seems to be the story of a man who regarded life from the outside, as a spectator at the play, a play in which his own part as spectator was taken by a minor character. The play was amusing in its absurdity, but it touched not the spectator, Henry Adams, who was content to sit in his protected stall and laugh in his sleeve at the play and the players--and most of all at himself for laughing. Such is the implication; but I think it was not so. In the Mont-Saint-Michel[17] Adams speaks of those young people who rarely like the Romanesque. "They prefer the Gothic.... No doubt, they are right, since they are young: but men and women who have lived long and are tired--who want rest--who have done with aspirations and ambitions--whose life has been a broken arch--feel this repose and self-restraint as they feel nothing else." The Education is in fact the record, tragic and pathetic underneath its genial irony, of the defeat of fine aspirations and laudable ambitions. It is the story of a life which the man himself, in his old age, looked back upon as a broken arch.
One is not surprised that a man of Henry Adams's antecedents should take life seriously; but no sane man, looking upon his career from the outside, would call it a failure. Born into a family whose traditions were in themselves a liberal education, Henry Adams enjoyed advantages in youth such as few boys have. It was at least an unusual experience to be able, as a lad, to sit every Sunday "behind a President grandfather, and to read over his head the tablet in memory of a President great-grandfather, who had 'pledged his life, his fortune, and his sacred honor' to secure the independence of his country." This to be sure might not have been an advantage if it led the lad to regard the presidency as a heritable office in the family; but it was certainly a great deal to be able to listen daily, at his father's table, to talk as good as he was "ever likely to hear again." This was doubtless one of the reasons why he got (or was it only that it seemed so to him in his old age?) so little from Harvard College; but at any rate he graduated with honors, and afterwards enjoyed the blessed boon of two care-free years of idling and study in Germany and Italy. For six years, as private secretary to his father on one of the most difficult and successful diplomatic missions in the history of his country, he watched history in the making, and gained an inside knowledge of English politics and society such as comes to one young man in ten thousand. Returning to America, he served for a time as editor of the North American, and was for seven years a professor of history in Harvard College. During the last thirty-five years of his life, he lived alternately in Washington and Paris. Relieved of official or other responsibility, he travelled all over the world, met the most interesting people of his generation, devoted himself at leisure to the study of art and literature, philosophy and science, and wrote, as an incident in a long life of serious endeavor, twelve or fifteen volumes of history which by common consent rank with the best work done in that field by American scholars.
By no common standard does such a record measure failure. Most men would have been satisfied with the life he lived apart from the books he wrote, or with the books he wrote apart from the life he lived. Henry Adams is commonly counted with the historians; but he scarcely thought of himself as one, except in so far as he sought and failed to find a philosophy of history. It is characteristic that in the Education he barely mentions the History of the United States. The enterprise, which he undertook for lack of something better, he always regarded as negligible--an episode in his life to be chronicled like any other. But it is safe to say that most of us who call ourselves historians, with far less justification, would be well content if we could count, as the result of a lifetime of effort, such a shelfful of volumes to our credit. The average professor of history might well expect, on less showing, to be chosen president of the Historical Association; in which case the prospect of having to deliver a presidential address might lead him to speculate idly in idle moments upon the meaning of history; but the riddle of existence would not greatly trouble his sleep, nor could it be said of him, as Henry Adams said of himself, that "a historical formula that should satisfy the conditions of the stellar universe weighed heavily upon his mind." He would live out the remnant of his days, an admired and a fÍted leader in the scholar's world, wholly unaware that his life had been a cosmic failure.
It is not likely that many readers will see the tragedy of a failure that looks like success, or miss the philosophy-clothes that were never found. And indeed we may all be well content with the doings of this manikin that turns out to be so lively an ego. Henry Adams was worth a wilderness of philosophies. Perhaps we should have liked the book better if he could have taken himself more frankly, as a matter of course, for what he was--a man of wide experience, of altogether uncommon attainments, of extraordinarily incisive mental power; and if, resting on this assumption, he had told us more directly, as something we should like to know, what he had done, what people he had met and known, what events he had shared in or observed, and what he thought about it all. This he does do of course, in his own enigmatic way, in the process of explaining where and how he sought education and failed to find it; and fortunately, in the course of the leisurely journey, he takes us into many by-paths and shows us, by the easy play of his illuminating intelligence, much strange country, and many people whom we have never known, or have never known so intimately. When this happens, when the manikin forgets itself and its education-clothes, and merely describes people or types of mind or social customs, the result is wholly admirable. There are inimitable passages, and the number is large, which one cannot forget. One will not soon forget the young men of the Harvard class of '58, who were "negative to a degree that in the end became positive and triumphant"; or the exquisitely drawn portrait of "Madame President," all things considered the finest passage in the book; or the picture of old John Quincy Adams coming slowly down-stairs one hot summer morning and with massive and silent solemnity leading the rebellious little Henry to school against his will; or yet the reflections of the little Henry himself (or was it the reflection of an older Henry?), who recognized on this occasion "that the President, though a tool of tyranny, had done his disreputable work with a certain intelligence. He had shown no temper, no irritation, no personal feeling, and had made no display of force. Above all, he had held his tongue."...
The number of passages one would wish to quote is legion; but one must be content to say that the book is fascinating throughout--particularly perhaps in those parts which are not concerned with the education of Henry Adams. Where this recondite and cosmic problem is touched upon, there are often qualifications to be made. The perpetual profession of ignorance and incapacity seems at times a bit disingenuous; and we have to do for the most part, not with the way things struck Adams at the time, but with the way it seemed to him, as an old man looking back upon the "broken arch," they should have struck him. Besides, in the later chapters, in which he deals with the dynamic theory of history, the problem was so vague, even to himself, that we too often do not know what he wishes to convey. Apropos of the Chicago Fair, which like everything else in his later years linked itself to the business of the dynamo and the Virgin, he says: "Did he himself quite know what he meant? Certainly not! If he had known enough to state his problem, his education would have been completed at once." Is this the statement of a fact, or only the reflection of a perversity? We do not know. Most readers, at all events, having reached page 343, will not be inclined to dispute the assertion. Yet we must after all be grateful for this meaningless philosophy of history (the more so perhaps since it is meaningless); for without it we should never have had either the Mont-Saint-Michel or The Education of Henry Adams--"books which no gentleman's library" need contain, but which will long be read by the curious inquirer into the nature of the human heart.
Henry Adams lies buried in Rock Creek Cemetery, in Washington. The casual visitor might perhaps notice, on a slight elevation, a group of shrubs and small trees making a circular enclosure. If he should step up into this concealed spot, he would see on the opposite side a polished marble seat; and placing himself there he would find himself facing a seated figure, done in bronze, loosely wrapped in a mantle which, covering the body and the head, throws into strong relief a face of singular fascination. Whether man or woman, it would puzzle the observer to say. The eyes are half closed, in reverie rather than in sleep. The figure seems not to convey the sense either of life or death, of joy or sorrow, of hope or despair. It has lived, but life is done; it has experienced all things, but is now oblivious of all; it has questioned, but questions no more. The casual visitor will perhaps approach the figure, looking for a symbol, a name, a date--some revelation. There is none. The level ground, carpeted with dead leaves, gives no indication of a grave beneath. It may be that the puzzled visitor will step outside, walk around the enclosure, examine the marble shaft against which the figure is placed; and, finding nothing there, return to the seat and look long at the strange face. What does he make of it--this level spot, these shrubs, this figure that speaks and yet is silent? Nothing--or what he will. Such was life to Henry Adams, who lived long, and questioned seriously, and would not be content with the dishonest or the facile answer.