In Strindberg's case, religious conversion is not an edifying, but on the contrary a morbid and saddening spectacle; it is equal to a declaration of complete spiritual bankruptcy. He turns to the church after finding all other pathways to God blocked. His type of Christianity does not hang together with the labors and struggles of his secular life. A break with his past can be denied to no man; least of all to a leader of men. Only, if he has deserted the old road, he should be able to lead in the new; he must have a new message if he sees fit to cancel the old. Strindberg, however, has nothing to offer at the end. He stands before us timorous and shrinking, the accuser of his fellows turned self-accuser, a beggar stretching forth empty, trembling hands imploring forgiveness of his sins and the salvation of his soul through gracious mediation. His moral asseverations are either blank truisms, or intellectual aberrations. Strindberg has added nothing to the stock of human understanding. A preacher, of course, is not in duty bound to generate original thought. Indeed if such were to be exacted, our pulpits would soon be as sparsely peopled as already are the pews. Ministers who are wondering hard why so many people stay away from church might well stop to consider whether the reason is not that a large portion of mankind has already secured, theoretically, a religious or ethical basis of life more or less identical with the one which churches content themselves with offering. The greatest religious teacher of modern times, Leo Tolstoy, was not by any means a bringer of new truths. The true secret of the tremendous power which nevertheless he wielded over the souls of men was that he extended the practical application of what he believed. If, therefore, we look for a lesson in Strindberg's life as recited by himself, we shall not find it in his religious conversion. * * * * *