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 vita sua_, one of the most self-centered and self-revealing books in the language.