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 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.