So there. The old Aaron Sisson was as if painfully transmuted, as the Invisible Man when he underwent his transmutations. Now he was gone, and no longer to be seen. His visibility lost for ever.

And then what? Sitting there as an invisible presence, the preconceived world melted also and was gone. Lady Franks, Sir William, all the guests, they talked and maneuvered with their visible personalities, manipulating the masks of themselves. And underneath there was something invisible and dying—something fading, wilting: the essential plasm of themselves: their invisible being.

Well now, and what next? Having in some curious manner tumbled from the tree of modern knowledge, and cracked and rolled out from the shell of the preconceived idea of himself like some dark, night–lustrous chestnut from the green ostensibility of the burr, he lay as it were exposed but invisible on the floor, knowing, but making no conceptions: knowing, but having no idea. Now that he was finally unmasked and exposed, the accepted idea of himself cracked and rolled aside like a broken chestnut–burr, the mask split and shattered, he was at last quiet and free. He had dreaded exposure: and behold, we cannot be exposed, for we are invisible. We cannot be exposed to the looks of others, for our very being is night–lustrous and unseeable. Like the Invisible Man, we are only revealed through our clothes and our masks.

In his own powerful but subconscious fashion Aaron realized this. He was a musician. And hence even his deepest ideas: were not word– ideas, his his very thoughts were not composed of words and ideal concepts. They too, his thoughts and his ideas, were dark and invisible, as electric vibrations are invisible no matter how many words they may purport. If I, as a word–user, must translate his deep conscious vibrations into finite words, that is my own business. I do but make a translation of the man. He would speak in music. I speak with words.

The inaudible music of his conscious soul conveyed his meaning in him quite as clearly as I convey it in words: probably much more clearly. But in his own mode only: and it was in his own mode only he realised what I must put into words. These words are my own affair. His mind was music.

Don’t grumble at me then, gentle reader, and swear at me that this damned fellow wasn’t half clever enough to think all these smart things, and realise all these fine–drawn–out subtleties. You are quite right, he wasn’t, yet it all resolved itself in him as I say, and it is for you to prove that it didn’t.

In his now silent, maskless state of wordless comprehension, he knew that he had never wanted to surrender himself utterly to Lottie: nor to his mother: nor to anybody. The last extreme of self–abandon in love was for him an act of false behaviour. His own nature inside him fated him not to take this last false step, over the edge of the abyss of selflessness. Even if he wanted to, he could not. He might struggle on the edge of the precipice like an assassin struggling with his own soul, but he could not conquer. For, according to all the current prejudice and impulse in one direction, he too had believed that the final achievement, the consummation of human life, was this flinging oneself over the precipice, down the bottomless pit of love. Now he realised that love, even in its intensest, was only an attribute of the human soul: one of its incomprehensible gestures. And to fling down the whole soul in one gesture of finality in love was as much a criminal suicide as to jump off a church–tower or a mountain–peak. Let a man give himself as much as he liked in love, to seven thousand extremities, he must never give himself away. The more generous and the more passionate a soul, the more it gives itself. But the more absolute remains the law, that it shall never give itself away. Give thyself, but give thyself not away. That is the lesson written at the end of the long strange lane of love.

“You reasoned it out beautifully,” I exclaimed in unfeigned admiration “It is so long a chain, and yet every link rings true.”

“It saved me from ennui,” he answered, yawning. “Alas! I already feel it closing in upon me. My life is spent in one long effort to escape from the commonplaces of existence. These little problems help me to do so.”

“And you are a benefactor of the race,” said I.

He shrugged his shoulders. “Well, perhaps, after all, it is of some little use,” he remarked. “‘L’homme c’est rien — l’oeuvre c’est tout,’ as Gustave Flaubert wrote to George Sand.”

“My dear fellow.” said Sherlock Holmes as we sat on either side of the fire in his lodgings at Baker Street, “life is infinitely stranger than anything which the mind of man could invent. We would not dare to conceive the things which are really mere commonplaces of existence. If we could fly out of that window hand in hand, hover over this great city, gently remove the roofs, and peep in at the queer things which are going on, the strange coincidences, the plannings, the cross-purposes, the wonderful chains of events, working through generation, and leading to the most outre results, it would make all fiction with its conventionalities and foreseen conclusions most stale and unprofitable. “

“And yet I am not convinced of it,” I answered. “The cases which come to light in the papers are, as a rule, bald enough, and vulgar enough. We have in our police reports realism pushed to its extreme limits, and yet the result is, it must be confessed, neither fascinating nor artistic.”

“A certain selection and discretion must be used in producing a realistic effect,” remarked Holmes. “This is wanting in the police report, where more stress is laid, perhaps, upon the platitudes of the magistrate than upon the details, which to an observer contain the vital essence of the whole matter. Depend upon it, there is nothing so unnatural as the commonplace.”

I smiled and shook my head. “I can quite understand your thinking so.” I said. “Of course, in your position of unofficial adviser and helper to everybody who is absolutely puzzled, throughout three continents, you are brought in contact with all that is strange and bizarre. But here” — I picked up the morning paper from the ground — “let us put it to a practical test. Here is the first heading upon which I come. ‘A husband’s cruelty to his wife.’ There is half a column of print, but I know without reading it that it is all perfectly familiar to me. There is, of course, the other woman, the drink, the push, the blow, the bruise, the sympathetic sister or landlady. The crudest of writers could invent nothing more crude.”

“Indeed, your example is an unfortunate one for your argument,” said Holmes, taking the paper and glancing his eye down it. “This is the Dundas separation case, and, as it happens, I was engaged in clearing up some small points in connection with it. The husband was a teetotaler, there was no other woman, and the conduct complained of was that he had drifted into the habit of winding up every meal by taking out his false teeth and hurling them at his wife, which, you will allow, is not an action likely to occur to the imagination of the average story-teller. Take a pinch of snuff, Doctor, and acknowledge that I have scored over you in your example.”