According to Hase,(33) Strauss began his studies for the Life of Jesus by writing a detailed critical review of his (Hase’s) text‐book. He sent this to Berlin to the _Jahrbücher für wissenschaftliche Kritik_, which, however, refused it. His resolve to publish first, instead of the general work on the genesis of Christian doctrine, a critical study on the life of Jesus was doubtless determined by Schleiermacher’s lectures on this subject. When in Berlin he had procured a copy of a lecture note‐book, and the reading of it incited him to opposition. Considering its character, the work was rapidly produced. He wrote it sitting at the window of the Repetents’ room, which looks out upon the gateway‐arch. When its two volumes appeared in 1835 the name of the author was wholly unknown, except for some critical studies upon the Gospels. This book, into which he had poured his youthful enthusiasm, rendered him famous in a moment—and utterly destroyed his prospects. Among his opponents the most prominent was Steudel, a member of the theological faculty, who, as president of the _Stift_, made representations against him to the Ministry, and succeeded in securing his removal from the post of “Repetent.” The hopes which Strauss had placed upon his friends were disappointed. Only two or three at most dared to publish anything in his defence. He first accepted a transfer to the post of Deputy‐professor at Ludwigsburg, but in less than a year he was glad to give it up, and he then returned to Stuttgart. There he lived for several years, busying himself in the preparation of new editions of the Life of Jesus, and in writing answers to the attacks which were made upon him. Towards the end of the ’thirties he became conscious of a growing impulse towards more positive views. The criticisms of his opponents had made some impression upon him. The second volume of polemics was laid aside. In its place appeared the third edition of the Life of Jesus, 1838‐1839, containing a series of amazing concessions. Strauss explains that in consequence of reading de Wette’s commentary and Neander’s Life of Jesus he had begun to feel some hesitation about his former doubts regarding the genuineness and credibility of the Fourth Gospel. The historic personality of Jesus again began to take on intelligible outlines for him. These inconsistencies he removed in the next edition, acknowledging that he did not know how he could so have temporarily vacillated in his point of view. The matter admits, however, of a psychological explanation. He longed for peace, for he had suffered more than his enemies suspected or his friends knew. The ban of the outlaw lay heavy upon his soul. In this spirit he composed in 1839 the monologues entitled _Vergängliches und Bleibendes im Christentum_ (“Transient and Permanent Elements in Christianity”), which appeared again in the following year under the title _Friedliche Blätter_ (“Leaves of Peace”).