M. Rolland was born in 1866 at Clamecy, in the center of France, of a French family of pure descent, and educated in Paris and Rome. At Rome, in 1890, he met Malwida von Meysenburg, a German lady who had taken refuge in England after the Revolution of 1848, and there knew Kossuth, Mazzini, Herzen, Ledin, Rollin, and Louis Blanc. Later, in Italy, she counted among her friends Wagner, Liszt, Lenbach, Nietzsche, Garibaldi, and Ibsen. She died in 1908. Rolland came to her impregnated with Tolstoyan ideas, and with her wide knowledge of men and movements she helped him to discover his own ideas. In her "Mémoires d'une Idéaliste" she wrote of him: "In this young Frenchman I discovered the same idealism, the same lofty aspiration, the same profound grasp of every great intellectual manifestation that I had already found in the greatest men of other nationalities." The germ of "Jean-Christophe" was conceived during this period--the "Wanderjahre"--of M. Rolland's life. On his return to Paris he became associated with a movement towards the renascence of the theater as a social machine, and wrote several plays. He has since been a musical critic and a lecturer on music and art at the Sorbonne. He has written Lives of Beethoven, Michael Angelo, and Hugo Wolf. Always his endeavor has been the pursuit of the heroic. To him the great men are the men of absolute truth. Jean-Christophe must have the truth and tell the truth, at all costs, in despite of circumstance, in despite of himself, in despite even of life. It is his law. It is M. Rolland's law. The struggle all through the book is between the pure life of Jean-Christophe and the common acceptance of the second-rate and the second-hand by the substitution of civic or social morality, which is only a compromise, for individual morality, which demands that every man should be delivered up to the unswerving judgment of his own soul. Everywhere Jean-Christophe is hurled against compromise and untruth, individual and national. He discovers the German lie very quickly; the French lie grimaces at him as soon as he sets foot in Paris. The book itself breaks down the frontier between France and Germany. If one frontier is broken, all are broken. The truth about anything is universal truth, and the experiences of Jean-Christophe, the adventures of his soul (there are no other adventures), are in a greater or less degree those of every human being who passes through this life from the tyranny of the past to the service of the future. The book contains a host of characters who become as friends, or, at least, as interesting neighbors, to the reader. Jean-Christophe gathers people in his progress, and as they are all brought to the test of his genius, they appear clearly for what they are. Even the most unpleasant of them is human, and demands sympathy.