able to drive away the glamour of the delusion that clung to him.
I, who write this, know full well that I shall find readers, and encounter critics who will pronounce the case of Captain Saltren impossible; because in the London clubs and in country houses no such delusions are found. What! are we not all engaged in blowing soap-bubbles, in painting mirages, in spinning cobwebs? But then our soap-bubbles, our mirages, our cobwebs, in which we, unlike spiders, entangle ourselves, are not theological, but social and political. Do we not weave out of our own bowels vast webs, and hang them up in the sight of all as substantial realities? And are we not surprised with paralysing amazement when we discover that the bubbles we have blown are not new created worlds, and our cobwebs are dissolved by a touch? I have seen in Innsbruck pictures painted on cobwebs of close texture, with infinite dexterity and patient toil. We not only spin our cobwebs, but paint on them, though I allow we do not picture on them sacred images. Why, my own path is strewn with these gossamer webs of my own weaving that never caught any other midge than my own insignificant self; me they entangled, they choked my windpipe, they filled my eyes, they clogged my ears. Look back, critical reader, at your own course, and see if it be not encumbered with such torn and trampled cobwebs. There is a great German book of nine volumes, each of over a thousand pages, and it is entitled "The History of Human Folly." Alas, it is not complete! It gives but the record of the inconceivable follies of a few most salient characters. But in our own towns, in our villages, in our immediate families, what histories of human folly there are unwritten, but well known, I go closer home—in our own lives there is a volume for every year recording our delusions and our inconsequences.
In our Latin grammars we learned "Nemo omnibus
