To the question, “Are we still Christians?” he answers, “No.” But to his second question, “Have we still a religion?” he is prepared to give an affirmative answer, if the assumption is granted that the feeling of dependence, of self‐surrender, of inner freedom, which has sprung from the pantheistic world‐view, can be called religion. But instead of developing the idea of this deep inner freedom, and presenting religion in the form in which he had experienced it, he believes himself obliged to offer some new construction based upon Darwinism, and sets himself to answer the two questions, “How are we to understand the world?” and “How are we to regulate our lives?”—the form of the latter is somewhat lacking in distinction—in a quite impersonal way. It is only the schoolmaster and pedant in him—who was always at the elbow of the thinker even in his greatest works—that finds expression here. It was a dead book, in spite of the many editions which it went through, and the battle which raged over it was, like the fiercest of the Homeric battles, a combat over the dead. The theologians declared Strauss bankrupt, and felt themselves rich because they had made sure of not being ruined by a similar unimaginative honesty. Friedrich Nietzsche, from the height of his would‐be Schopenhauerian pessimism, mocked at the fallen hero. Before the year was out Strauss began to suffer from an internal ulcer. For many months he bore his sufferings with quiet resignation and inner serenity, until on the 8th of February 1874, in his native town of Ludwigsburg, death set him free. A few weeks earlier, on the 29th of December 1873, his sufferings and his thoughts received illuminating expression in the following poignant verses:— Wem ich dieses klage, Weiss, ich klage nicht; Der ich dieses sage, Fühlt, ich zage nicht. Heute heisst’s verglimmen, Wie ein Licht verglimmt, In die Luft verschwimmen, Wie ein Ton verschwimmt. Möge schwach wie immer, Aber hell und rein, Dieser letzte Schimmer Dieser Ton nur sein.(34) He was buried on a stormy February day. VIII. STRAUSS’S FIRST “LIFE OF JESUS” First edition, 1835 and 1836. 2 vols. 1480 pp. The second edition was unaltered. Third edition, with alterations, 1838‐1839. Fourth edition, agreeing with the first, 1840. Considered as a literary work, Strauss’s first Life of Jesus is one of the most perfect things in the whole range of learned literature. In over fourteen hundred pages he has not a superfluous phrase; his analysis descends to the minutest details, but he does not lose his way among them; the style is simple and picturesque, sometimes ironical, but always dignified and distinguished.