I have often had a fancy for writing a romance about an English yachtsman who slightly miscalculated his course and discovered England under the impression that it was a new island in the South Seas.  I always find, however, that I am either too busy or too lazy to write this fine work, so I may as well give it away for the purposes of philosophical illustration.  There will probably be a general impression that the man who landed (armed to the teeth and talking by signs) to plant the British flag on that barbaric temple which turned out to be the Pavilion at Brighton, felt rather a fool.  I am not here concerned to deny that he looked a fool.  But if you imagine that he felt a fool, or at any rate that the sense of folly was his sole or his dominant emotion, then you have not studied with sufficient delicacy the rich romantic nature of the hero of this tale.  His mistake was really a most enviable mistake; and he knew it, if he was the man I take him for.  What could be more delightful than to have in the same few minutes all the fascinating terrors of going abroad combined with all the humane security of coming home again?  What could be better than to have all the fun of discovering South Africa without the disgusting necessity of landing there?  What could be more glorious than to brace one’s self up to discover New South Wales and then realize, with a gush of happy tears, that it was really old South Wales.  This at least seems to me the main problem for philosophers, and is in a manner the main problem of this book.  How can we contrive to be at once astonished at the world and yet at home in it?  How can this queer cosmic town, with its many-legged citizens, with its monstrous and ancient lamps, how can this world give us at once the fascination of a strange town and the comfort and honour of being our own town?  To show that a faith or a philosophy is true from every standpoint would be too big an undertaking even for a much bigger book than this; it is necessary to follow one path of argument; and this is the path that I here propose to follow.  I wish to set forth my faith as particularly answering this double spiritual need, the need for that mixture of the familiar and the unfamiliar which Christendom has rightly named romance.  For the very word “romance” has in it the mystery and ancient meaning of Rome.  Any one setting out to dispute anything ought always to begin by saying what he does not dispute.  Beyond stating what he proposes to prove he should always state what he does not propose to prove.  The thing I do not propose to prove, the thing I propose to take as common ground between myself and any average reader, is this desirability of an active and imaginative life, picturesque and full of a poetical curiosity, a life such as western man at any rate always seems to have desired.  If a man says that extinction is better than existence or blank existence better than variety and adventure, then he is not one of the ordinary people to whom