POLITICS, diplomacy, law, art, and history had opened no outlet for future energy or effort, but a man must do something, even in Portland Place, when winter is dark and winter evenings are exceedingly long. At that moment Darwin was convulsing society. The geological champion of Darwin was Sir Charles Lyell, and the Lyells were intimate at the Legation. Sir Charles constantly said of Darwin, what Palgrave said of Tennyson, that the first time he came to town, Adams should be asked to meet him, but neither of them ever came to town, or ever cared to meet a young American, and one could not go to them because they were known to dislike intrusion.
The only Americans who were not allowed to intrude were the half-dozen in the Legation. Adams was content to read Darwin, especially his "Origin of Species" and his "Voyage of the Beagle." He was a Darwinist before the letter; a predestined follower of the tide; but he was hardly trained to follow Darwin's evidences. Fragmentary the British mind might be, but in those days it was doing a great deal of work in a very un-English way, building up so many and such vast theories on such narrow foundations as to shock the conservative, and delight the frivolous. The atomic theory; the correlation and conservation of energy; the mechanical theory of the universe; the kinetic theory of gases, and Darwin's Law of Natural Selection, were examples of what a young man had to take on trust. Neither he nor any one else knew enough to verify them; in his ignorance of mathematics, he was particularly helpless; but this never stood in his way. The ideas were new and seemed to lead somewhere -- to some great generalization which would finish one's clamor to be educated. That a beginner should understand them all, or believe them all, no one could expect, still less exact. Henry Adams was Darwinist because it was easier than not, for his ignorance exceeded belief, and one must know something in order to contradict even such triflers as Tyndall and Huxley.
By rights, he should have been also a Marxist but some narrow trait of the New England nature seemed to blight socialism, and he tried in vain to make himself a convert. He did the next best thing; he became a Comteist, within the limits of evolution. He was ready to become anything but quiet.
As though the world had not been enough upset in his time, he was eager to see it upset more. He had his wish, but he lost his hold on the results by trying to understand them.
He never tried to understand Darwin; but he still fancied he might get the best part of Darwinism from the easier study of geology; a science which suited idle minds as well as though it were history. Every curate in England dabbled in geology and hunted for vestiges of Creation. Darwin hunted only for vestiges of Natural Selection, and Adams followed him, although he cared nothing about Selection, unless perhaps for the indirect amusement of upsetting curates. He felt, like nine men in ten, an instinctive belief in Evolution, but he felt no more concern in Natural than in unnatural Selection, though he seized with greediness the new volume on the "Antiquity of Man" which Sir Charles Lyell published in 1863 in order to support Darwin by wrecking the Garden of Eden. Sir Charles next brought out, in 1866, a new edition of his "Principles," then the highest text-book of geology; but here the Darwinian doctrine grew in stature. Natural Selection led back to Natural Evolution, and at last to Natural Uniformity. This was a vast stride. Unbroken Evolution under uniform conditions pleased every one -- except curates and bishops; it was the very best substitute for religion; a safe, conservative practical, thoroughly Common-Law deity.
Such a working system for the universe suited a young man who had just helped to waste five or ten thousand million dollars and a million lives, more or less, to enforce unity and uniformity on people who objected to it; the idea was only too seductive in its perfection; it had the charm of art. Unity and Uniformity were the whole motive of philosophy, and if Darwin, like a true Englishman, preferred to back into it -- to reach God a posteriori -- rather than start from it, like Spinoza, the difference of method taught only the moral that the best way of reaching unity was to unite. Any road was good that arrived.
Life depended on it. One had been, from the first, dragged hither and thither like a French poodle on a string, following always the strongest pull, between one form of unity or centralization and another. The proof that one had acted wisely because of obeying the primordial habit of nature flattered one's self-esteem. Steady, uniform, unbroken evolution from lower to higher seemed easy. So, one day when Sir Charles came to the Legation to inquire about getting his "Principles" properly noticed in America, young Adams found nothing ******r than to suggest that he could do it himself if Sir Charles would tell him what to say. Youth risks such encounters with the universe before one succumbs to it, yet even he was surprised at Sir Charles's ready assent, and still more so at finding himself, after half an hour's conversation, sitting down to clear the minds of American geologists about the principles of their profession. This was getting on fast; Arthur Pendennis had never gone so far.
The geologists were a hardy class, not likely to be much hurt by Adams's learning, nor did he throw away much concern on their account. He undertook the task chiefly to educate, not them, but himself, and if Sir Isaac Newton had, like Sir Charles Lyell, asked him to explain for Americans his last edition of the "Principia," Adams would have jumped at the chance. Unfortunately the mere reading such works for amusement is quite a different matter from studying them for criticism. Ignorance must always begin at the beginning.
