Sanin himself is not at all a contemptible character. He is not argumentative except when dragged into an argument; he does not attempt to convert others to his views. He has the inner light which we more often associate with Christian faith. In the midst of his troubled and self-tortured comrades, Sanin stands like a pillar, calm, unshakable. He has found absolute peace, absolute harmony with life. He thinks, talks, and acts exactly as he chooses, without any regard whatever to the convenience or happiness of any one else. There is something refreshing about this perfectly healthy, clear-eyed, quiet, composed, resolute man--whose way of life is utterly unaffected by public opinion, who simply does not care a straw for anything or anybody but himself. Thus he recognises his natural foe in Christianity, in the person of Jesus Christ, and in His Russian interpreter, Leo Tolstoi. For if Christianity teaches anything, it teaches that man must live contrary to his natural instincts. The endeavour of all so-called "new religions" is rootless, because it is an attempt to adapt Christianity to modern human convenience. Much better is Sanin's way: he sees clearly that no adaptation is possible, and logically fights Christianity as the implacable enemy of the natural man. There are many indications that one of the great battle-grounds of Christianity in the near future is to be the modern novel. For many years there have been plenty of attacks on the supernatural side of Christianity, and on Christianity as a religion; nearly all its opponents, however, have treated its ethics, its practical teachings, with respect. The novel "Sanin" is perhaps the boldest, but it is only one of many attacks that are now being made on Christianity as a system of morals; as was the case with the Greeks and Romans, scepticism in morals follows hard on scepticism in religion. Those who believe in Christianity ought to rejoice in this open and fair fight; they ought to welcome it as a complete unmasking of the foe. If the life according to "Sanin" is really practicable, if it is a good substitute for the life according to the Christian Gospel, it is desirable that it should be clearly set forth, and its working capacity demonstrated. For the real test of Christianity, and the only one given by its Founder, is its practical value as a way of life. It can never be successfully attacked by historical research or by destructive criticism--all such attacks leave it precisely as they found it. Those who are determined to destroy Christianity, and among its relentless foes have always been numbered men of great courage and great ability, must prove that its promises of peace and rest to those who really follow it are false, and that its influence on society and on the individual is bad. IX ANDREEV