He was a man well past fifty, of enviable social position, in prosperous circumstances, widely celebrated for his art, highly respected for his character, and in his domestic life blessed with every reason for contentment. Yet all the gifts of fortune sank into insignificance before that vexing, unanswered Why? In the face of a paralyzing universal aimlessness, there could be to him no abiding sense of life in his personal enjoyments and desires. The burden of life became still less endurable face to face with the existence of evil and with the wretchedness of our social arrangements. With so much toil and trouble, squalor, ignorance, crime, and every conceivable kind of bodily and mental suffering all about me, why should I be privileged to live in luxury and idleness? This ever recurring question would not permit him to enjoy his possessions without self-reproach. To think of thousands of fellowmen lacking the very necessaries, made affluence and its concomitant ways of living odious to him. We know that in 1884, or thereabouts, he radically changed his views and modes of life so as to bring them into conformity with the laws of the Gospel. But before this conversion, in the despairing anguish that attacked him after the completion of "Anna Karenina," he was frequently tempted to suicide. Although the thought of death was very terrible to him then and at all times, still he would rather perish than live on in a world made heinous and hateful by the iniquity of men. Then it was that he searched for a reason why the vast proportion of humanity endure life, nay enjoy it, and why self-destruction is condemned by the general opinion, and this in spite of the fact that for most mortals existence is even harder than it could have been for him, since he at least was shielded from material want and lived amid loving souls. The answer he found in the end seemed to lead by a straight road out of the wilderness of doubt and despair. The great majority, so he ascertained, are able to bear the burden of life because they heed the ancient injunction: "_ora et labora_"; they _work_ and they _believe_. Might he not sweeten his lot after the same prescription? Being of a delicate spiritual sensibility, he had long realized that people of the idle class were for the most part inwardly indifferent to religion and in their actions defiant of its spirit. In the upper strata of society religious thought, where it exists, is largely adulterated or weakened; sophisticated by education, doctored by science, thinned out with worldly ambitions and with practical needs and considerations. The faith that supports life is found only among simple folk. For faith, to deserve the name, must be absolute, uncritical, unreasoning. Starting from these convictions as a basis, Tolstoy resolutely undertook _to learn to believe_; a determination which led him, as it has led other ardent religionists, so far astray from