Modern American Memoirs (53 page)

Dyersville, the thought flashed through my mind, making the connection now for the first time: the dire place. I recognized at once the two sisters at the edge of the photograph, the younger clinging reluctantly to the older. Six years old, I thought, turning momentarily away from the younger child's face. Here it began, her pain and mine. The eyes in the photograph were already remote and shadowed by some inner turmoil. The poise of the body was already that of one miserably departing the peripheries of the human estate. The gaze was mutely clairvoyant and lonely. It was the gaze of a child who knew unbearable difference and impending isolation.

I dropped the notes and pictures once more into the bag. The last message had come from Dyersville: “my son.” The child in the photograph had survived to be an ill-taught prairie artist. She had been deaf. All her life she had walked the precipice of mental breakdown. Here on this faded porch it had begun—the long crucifixion of life. I slipped downstairs and out of the house. I walked for miles through the streets.

Now at Costabel I put on the sunglasses once more, but the face from the torn photograph persisted behind them. It was as though I, as man, was being asked to confront, in all its overbearing weight,
the universe itself. “Love not the world,” the Biblical injunction runs, “neither the things that are in the world.” The revolving beam in my mind had stopped, and the insect whisperings of the intellect. There was, at last, an utter stillness, a waiting as though for a cosmic judgment. The eye, the torn eye, considered me.

“But I
do
love the world,” I whispered to a waiting presence in the empty room. “I love its small ones, the things beaten in the strangling surf, the bird, singing, which flies and falls and is not seen again.” I choked and said, with the torn eye still upon me, “I love the lost ones, the failures of the world.” It was like the renunciation of my scientific heritage. The torn eye surveyed me sadly and was gone. I had come full upon one of the last great rifts in nature, and the merciless beam no longer was in traverse around my skull.

But no, it was not a rift but a joining: the expression of love projected beyond the species boundary by a creature born of Darwinian struggle, in the silent war under the tangled bank. “There is no boon in nature,” one of the new philosophers had written harshly in the first years of the industrial cities. Nevertheless, through war and famine and death, a sparse mercy had persisted, like a mutation whose time had not yet come. I had seen the star thrower cross that rift and, in so doing, he had reasserted the human right to define his own frontier. He had moved to the utmost edge of natural being, if not across its boundaries. It was as though at some point the supernatural had touched hesitantly, for an instant, upon the natural.

Out of the depths of a seemingly empty universe had grown an eye, like the eye in my room, but an eye on a vastly larger scale. It looked out upon what I can only call itself. It searched the skies and it searched the depths of being. In the shape of man it had ascended like a vaporous emanation from the depths of night. The nothing had miraculously gazed upon the nothing and was not content. It was an intrusion into, or a projection out of, nature for which no precedent existed. The act was, in short, an assertion of value arisen from the domain of absolute zero. A little whirlwind of commingling molecules had succeeded in confronting its own universe.

Here, at last, was the rift that lay beyond Darwin's tangled bank. For a creature, arisen from that bank and born of its contentions, had stretched out its hand in pity. Some ancient, inexhaustible, and patient intelligence, lying dispersed in the planetary fields of force
or amidst the inconceivable cold of interstellar space, had chosen to endow its desolation with an apparition as mysterious as itself. The fate of man is to be the ever-recurrent, reproachful Eye floating upon night and solitude. The world cannot be said to exist save by the interposition of that inward eye—an eye various and not under the restraints to be apprehended from what is vulgarly called the natural.

I had been unbelieving. I had walked away from the star thrower in the hardened indifference of maturity. But thought mediated by the eye is one of nature's infinite disguises. Belatedly, I arose with a solitary mission. I set forth in an effort to find the star thrower.

IV

Man is himself, like the universe he inhabits, like the demoniacal stirrings of the ooze from which he sprang, a tale of desolations. He walks in his mind from birth to death the long resounding shores of endless disillusionment. Finally, the commitment to life departs or turns to bitterness. But out of such desolation emerges the awesome freedom to choose—to choose beyond the narrowly circumscribed circle that delimits the animal being. In that widening ring of human choice, chaos and order renew their symbolic struggle in the role of titans. They contend for the destiny of a world.

Somewhere far up the coast wandered the star thrower beneath his rainbow. Our exchange had been brief because upon that coast I had learned that men who ventured out at dawn resented others in the greediness of their compulsive collecting. I had also been abrupt because I had, in the terms of my profession and experience, nothing to say. The star thrower was mad, and his particular acts were a folly with which I had not chosen to associate myself. I was an observer and a scientist. Nevertheless, I had seen the rainbow attempting to attach itself to earth.

On a point of land, as though projecting into a domain beyond us, I found the star thrower. In the sweet rain-swept morning, that great many-hued rainbow still lurked and wavered tentatively beyond him. Silently I sought and picked up a still-living star, spinning it far out into the waves. I spoke once briefly. “I understand,” I said. “Call me another thrower.” Only then I allowed myself to think, He is not alone any longer. After us there will be others.

We were part of the rainbow—an unexplained projection into the natural. As I went down the beach I could feel the drawing of a circle in men's minds, like that lowering, shifting realm of color in which the thrower labored. It was a visible model of something toward which man's mind had striven, the circle of perfection.

I picked and flung another star. Perhaps far outward on the rim of space a genuine star was similarly seized and flung. I could feel the movement in my body. It was like a sowing—the sowing of life on an infinitely gigantic scale. I looked back across my shoulder. Small and dark against the receding rainbow, the star thrower stooped and flung once more. I never looked again. The task we had assumed was too immense for gazing. I flung and flung again while all about us roared the insatiable waters of death.

But we, pale and alone and small in that immensity, hurled back the living stars. Somewhere far off, across bottomless abysses, I felt as though another world was flung more joyfully. I could have thrown in a frenzy of joy, but I set my shoulders and cast, as the thrower in the rainbow cast, slowly, deliberately, and well. The task was not to be assumed lightly, for it was men as well as starfish that we sought to save. For a moment, we cast on an infinite beach together beside an unknown hurler of suns. It was, unsought, the destiny of my kind since the rituals of the Ice Age hunters, when life in the Northern Hemisphere had come close to vanishing. We had lost our way, I thought, but we had kept, some of us, the memory of the perfect circle of compassion from life to death and back again to life—the completion of the rainbow of existence. Even the hunters in the snow, making obeisance to the souls of the hunted, had known the cycle. The legend had come down and lingered that he who gained the gratitude of animals gained help in need from the dark wood.

I cast again with an increasingly remembered sowing motion and went my lone way up the beaches. Somewhere, I felt, in a great atavistic surge of feeling, somewhere the Thrower knew. Perhaps he smiled and cast once more into the boundless pit of darkness. Perhaps he, too, was lonely, and the end toward which he labored remained hidden—even as with ourselves.

I picked up a star whose tube feet ventured timidly among my fingers while, like a true star, it cried soundlessly for life. I saw it
with an unaccustomed clarity and cast far out. With it, I flung myself as forfeit, for the first time, into some unknown dimension of existence. From Darwin's tangled bank of unceasing struggle, selfishness, and death, had arisen, incomprehensibly, the thrower who loved not man, but life. It was the subtle cleft in nature before which biological thinking had faltered. We had reached the last shore of an invisible island—yet, strangely, also a shore that the primitives had always known. They had sensed intuitively that man cannot exist spiritually without life, his brother, even if he slays. Somewhere, my thought persisted, there is a hurler of stars, and he walks, because he chooses, always in desolation, but not in defeat.

In the night the gas flames under the shelling kettles would continue to glow. I set my clock accordingly. Tomorrow I would walk in the storm. I would walk against the shell collectors and the flames. I would walk remembering Bacon's forgotten words “for the uses of life.” I would walk with the knowledge of the discontinuities of the unexpected universe. I would walk knowing of the rift revealed by the thrower, a hint that there looms, inexplicably, in nature something above the role men give her. I knew it from the man at the foot of the rainbow, the starfish thrower on the beaches of Costabel.

Henry Adams wrote
The Education of Henry Adams
in 1905 as a companion volume to his
Mont-Saint-Michel and Chartres,
which in his own mind he subtitled “A Study of Thirteenth-Century Unity.”
The Education,
in turn, was “A Study of Twentieth-Century Multiplicity.” Its subject is his tongue-in-cheek search for an education in a world increasingly complex. The more this intellectual historian and student of science learns, the more puzzled he gets. By the beginning of the twentieth century, he is puzzled indeed. On this one simple joke, Adams builds a magnificent book.

Unsatisfied with the last chapters, Adams never published the book, and he hoped it would disappear. Instead, it persists. Its analyses please; its ironies bring joy. “Peevish,” one critic called it, with approval.

This chapter describes Adams in 1901. He was sixty-three years old then, just back from the 1900 Great Exposition in Paris, which inspired the famous “Virgin and the Dynamo” chapter. He was at home in Washington, D.C. Throughout his adult life he was one of a trio of friends; the others were Clarence King, an energetic Western geologist, and John Hay, who became secretary of state in 1898. By 1901, all of these men were in their twilight years.

Throughout
The Education,
Adams refers to himself in the third person, as “Adams” or “the historian.” Here he has been describing the resistance that John Hay's State Department met as it urged the Senate to respond to disturbances in China and Europe.

 

from T
HE
E
DUCATION OF
H
ENRY
A
DAMS

T
o one who, at past sixty years old, is still passionately seeking education, these small, or large, annoyances had no great value except as measures of mass and motion. For him the practical interest and the practical man were such as looked forward to the next election, or perhaps, in corporations, five or ten years. Scarcely half-
a-dozen men in America could be named who were known to have looked a dozen years ahead; while any historian who means to keep his alignment with past and future must cover a horizon of two generations at least. If he seeks to align himself with the future, he must assume a condition of some sort for a world fifty years beyond his own. Every historian—sometimes unconsciously, but always inevitably—must have put to himself the question: How long could such-or-such an outworn system last? He can never give himself less than one generation to show the full effects of a changed condition. His object is to triangulate from the widest possible base to the furthest point he thinks he can see, which is always far beyond the curvature of the horizon.

To the practical man, such an attempt is idiotic, and probably the practical man is in the right to-day; but, whichever is right—if the question of right or wrong enters at all into the matter—the historian has no choice but to go on alone. Even in his own profession few companions offer help, and his walk soon becomes solitary, leading further and further into a wilderness where twilight is short and the shadows are dense. Already Hay literally staggered in his tracks for weariness. More worn than he, Clarence King dropped. One day in the spring he stopped an hour in Washington to bid good-bye, cheerily and simply telling how his doctors had condemned him to Arizona for his lungs. All three friends knew that they were nearing the end, and that if it were not the one it would be the other; but the affectation of readiness for death is a stage rôle, and stoicism is a stupid resource, though the only one.
Non dolet, Paete!
One is ashamed of it even in the acting.

The sunshine of life had not been so dazzling of late but that a share of it flickered out for Adams and Hay when King disappeared from their lives; but Hay had still his family and ambition, while Adams could only blunder back alone, helplessly, wearily, his eyes rather dim with tears, to his vague trail across the darkening prairie of education, without a motive, big or small, except curiosity to reach, before he too should drop, some point that would give him a far look ahead. He was morbidly curious to see some light at the end of the passage, as though thirty years were a shadow, and he were again to fall into King's arms at the door of the last and only log cabin left in life. Time had become terribly short, and the
sense of knowing so little when others knew so much, crushed out hope.

He knew not in what new direction to turn, and sat at his desk, idly pulling threads out of the tangled skein of science, to see whether or why they aligned themselves. The commonest and oldest toy he knew was the child's magnet, with which he had played since babyhood, the most familiar of puzzles. He covered his desk with magnets, and mapped out their lines of force by compass. Then he read all the books he could find, and tried in vain to make his lines of force agree with theirs. The books confounded him. He could not credit his own understanding. Here was literally the most concrete fact in nature, next to gravitation which it defied; a force which must have radiated lines of energy without stop, since time began, if not longer, and which might probably go on radiating after the sun should fall into the earth, since no one knew why—or how—or what it radiated—or even whether it radiated at all. Perhaps the earliest known of all natural forces after the solar energies, it seemed to have suggested no idea to any one until some mariner bethought himself that it might serve for a pointer. Another thousand years passed when it taught some other intelligent man to use it as a pump, supply-pipe, sieve, or reservoir for collecting electricity, still without knowing how it worked or what it was. For a historian, the story of Faraday's experiments and the invention of the dynamo passed belief; it revealed a condition of human ignorance and helplessness before the commonest forces, such as his mind refused to credit. He could not conceive but that some one, somewhere, could tell him all about the magnet, if one could but find the book—although he had been forced to admit the same helplessness in the face of gravitation, phosphorescence, and odors; and he could imagine no reason why society should treat radium as revolutionary in science when every infant, for ages past, had seen the magnet doing what radium did; for surely the kind of radiation mattered nothing compared with the energy that radiated and the matter supplied for radiation. He dared not venture into the complexities of chemistry, or microbes, so long as this child's toy offered complexities that befogged his mind beyond X-rays, and turned the atom into an endless variety of pumps endlessly pumping an endless variety of ethers. He wanted to ask Mme. Curie to invent a motor attachable
to her salt of radium, and pump its forces through it, as Faraday did with a magnet. He figured the human mind itself as another radiating matter through which man had always pumped a subtler fluid.

In all this futility, it was not the magnet or the rays or the microbes that troubled him, or even his helplessness before the forces. To that he was used from childhood. The magnet in its new relation staggered his new education by its evidence of growing complexity, and multiplicity, and even contradiction, in life. He could not escape it; politics or science, the lesson was the same, and at every step it blocked his path whichever way he turned. He found it in politics; he ran against it in science; he struck it in everyday life, as though he were still Adam in the Garden of Eden between God who was unity, and Satan who was complexity, with no means of deciding which was truth. The problem was the same for McKinley as for Adam, and for the Senate as for Satan. Hay was going to wreck on it, like King and Adams.

All one's life, one had struggled for unity, and unity had always won. The National Government and the national unity had overcome every resistance, and the Darwinian evolutionists were triumphant over all the curates; yet the greater the unity and the momentum, the worse became the complexity and the friction. One had in vain bowed one's neck to railways, banks, corporations, trusts, and even to the popular will as far as one could understand it—or even further; the multiplicity of unity had steadily increased, was increasing, and threatened to increase beyond reason. He had surrendered all his favorite prejudices, and foresworn even the forms of criticism—except for his pet amusement, the Senate, which was a tonic or stimulant necessary to healthy life; he had accepted uniformity and
Pteraspis
and ice age and tramways and telephones; and now—just when he was ready to hang the crowning garland on the brow of a completed education—science itself warned him to begin it again from the beginning.

Maundering among the magnets he bethought himself that once, a full generation earlier, he had begun active life by writing a confession of geological faith at the bidding of Sir Charles Lyell, and that it might be worth looking at if only to steady his vision. He read it again, and thought it better than he could do at sixty-three; but elderly minds always work loose. He saw his doubts grown
larger, and became curious to know what had been said about them since 1870. The Geological Survey supplied stacks of volumes, and reading for steady months; while, the longer he read, the more he wondered, pondered, doubted what his delightful old friend Sir Charles Lyell would have said about it.

Truly the animal that is to be trained to unity must be caught young. Unity is vision; it must have been part of the process of learning to see. The older the mind, the older its complexities, and the further it looks, the more it sees, until even the stars resolve themselves into multiples; yet the child will always see but one. Adams asked whether geology since 1867 had drifted towards unity or multiplicity, and he felt that the drift would depend on the age of the man who drifted.

Seeking some impersonal point for measure, he turned to see what had happened to his oldest friend and cousin the ganoid fish, the
Pteraspis
of Ludlow and Wenlock, with whom he had sported when geological life was young; as though they had all remained together in time to act the Mask of Comus at Ludlow Castle, and repeat “how charming is divine philosophy!” He felt almost aggrieved to find Walcott so vigorously acting the part of Comus as to have flung the ganoid all the way off to Colorado and far back into the Lower Trenton limestone, making the
Pteraspis
as modern as a Mississippi gar-pike by spawning an ancestry for him, indefinitely more remote, in the dawn of known organic life. A few thousand feet, more or less, of limestone were the liveliest amusement to the ganoid, but they buried the uniformitarian alive, under the weight of his own uniformity. Not for all the ganoid fish that ever swam, would a discreet historian dare to hazard even in secret an opinion about the value of Natural Selection by Minute Changes under Uniform Conditions, for he could know no more about it than most of his neighbors who knew nothing; but natural selection that did not select—evolution finished before it began—minute changes that refused to change anything during the whole geological record—survival of the highest order in a fauna which had no origin—uniformity under conditions which had disturbed everything else in creation—to an honest-meaning though ignorant student who needed to prove Natural Selection and not assume it, such sequence brought no peace. He wished to be shown that changes in
form caused evolution in force; that chemical or mechanical energy had by natural selection and minute changes, under uniform conditions, converted itself into thought. The ganoid fish seemed to prove—to him—that it had selected neither new form nor new force, but that the curates were right in thinking that force could be increased in volume or raised in intensity only by help of outside force. To him, the ganoid was a huge perplexity, none the less because neither he nor the ganoid troubled Darwinians, but the more because it helped to reveal that Darwinism seemed to survive only in England. In vain he asked what sort of evolution had taken its place. Almost any doctrine seemed orthodox. Even sudden conversions due to mere vital force acting on its own lines quite beyond mechanical explanation, had cropped up again. A little more, and he would be driven back on the old independence of species.

What the ontologist thought about it was his own affair, like the theologist's view on theology, for complexity was nothing to them; but to the historian who sought only the direction of thought and had begun as the confident child of Darwin and Lyell in 1867, the matter of direction seemed vital. Then he had entered gaily the door of the glacial epoch, and had surveyed a universe of unities and uniformities. In 1900 he entered a far vaster universe, where all the old roads ran about in every direction, overrunning, dividing, subdividing, stopping abruptly, vanishing slowly, with side-paths that led nowhere, and sequences that could not be proved. The active geologists had mostly become specialists dealing with complexities far too technical for an amateur, but the old formulas still seemed to serve for beginners, as they had served when new.

So the cause of the glacial epoch remained at the mercy of Lyell and Croll, although Geikie had split up the period into half-a-dozen intermittent chills in recent geology and in the northern hemisphere alone, while no geologist had ventured to assert that the glaciation of the southern hemisphere could possibly be referred to a horizon more remote. Continents still rose wildly and wildly sank, though Professor Suess of Vienna had written an epoch-making work, showing that continents were anchored like crystals, and only oceans rose and sank. Lyell's genial uniformity seemed genial still, for nothing had taken its place, though, in the interval, granite had grown young, nothing had been explained, and a bewildering sys
tem of huge overthrusts had upset geological mechanics. The textbooks refused even to discuss theories, frankly throwing up their hands and avowing that progress depended on studying each rock as a law to itself.

Adams had no more to do with the correctness of the science than the gar-pike or the Port Jackson shark, for its correctness in no way concerned him, and only impertinence could lead him to dispute or discuss the principles of any science; but the history of the mind concerned the historian alone, and the historian had no vital concern in anything else, for he found no change to record in the body. In thought the Schools, like the Church, raised ignorance to a faith and degraded dogma to heresy. Evolution survived like the trilobites without evolving, and yet the evolutionists held the whole field, and had even plucked up courage to rebel against the Cossack ukase of Lord Kelvin forbidding them to ask more than twenty million years for their experiments. No doubt the geologists had always submitted sadly to this last and utmost violence inflicted on them by the Pontiff of Physical Religion in the effort to force unification of the universe; they had protested with mild conviction that they could not state the geological record in terms of time; they had murmured
Ignoramus
under their breath; but they had never dared to assert the
Ignorabimus
that lay on the tips of their tongues.