To fit him for this task he possessed great knowledge of men and books, a wide experience of life, a knowledge of languages, and a freedom from bondage to any authority but that of reason and conscience. He was pinned to no Thirty-nine Articles, and was in receipt of no retaining fee which he was not prepared to sacrifice. Another gift, rare among men of his position, was his wonderful sincerity and (due, I think, to that sincerity) an amazing power of looking at the phenomena of our complex and artificial life with the eyes of a little child; going straight to the real, obvious facts of the case, and brushing aside the sophistries, the conventionalities, and the “authorities” by which they are obscured. He commenced the task when he was about fifty years of age, and since then (_i.e._, during the last twenty years) he has produced nine philosophical or scientific works of first-rate importance, besides a great many stories and short articles. These works, in chronological order, are— _My Confession._ _A Criticism of Dogmatic Theology_, which has never been translated. _The Four Gospels Harmonised and Translated_, of which only two parts, out of three, have as yet appeared in English. _What I Believe_, sometimes called _My Religion_. _The Gospel in Brief._ _What are we to do then?_ sometimes called in English _What to do?_ _On Life_, which is not an easy work in the original, and has not been satisfactorily translated.[1] _The Kingdom of God is within you_; and _The Christian Teaching_, which appeared after _What is Art?_ though it was written before it. To these scientific works I am inclined to add _The Kreutzer Sonata_, with the _Sequel_ or _Postscript_ explaining its purpose; for though _The Kreutzer Sonata_ is a story, the understanding of sexual problems, dealt with explicitly in the _Sequel_, is an integral part of that comprehension of life which causes Tolstoy to admire Christ, Buddha, or Francis of Assisi. These ten works treat of the meaning of our life; of the problems raised by the fact that we approve of some things and disapprove of others, and find ourselves deciding which of two courses to pursue. Religion, Government, Property, Sex, War, and all the relations in which man stands to man, to his own consciousness, and to the ultimate source (which we call God) from whence that consciousness proceeds—are examined with the utmost frankness.