It will be recalled that during the middle period of his life, (in 1888), Strindberg came into personal touch with Nietzsche. The effect of the latter's sensational philosophy is clearly perceptible in the works of that period, notably in "Tschandala" and "By the Open Sea." Evidently, Nietzsche, at first, was very congenial to him. For both men were extremely aristocratic in their instincts. For a while, Strindberg endorsed unqualifiedly the heterodox ethics of the towering paranoiac. For one thing, that philosophy supplied fresh food and fuel to his burning rage against womankind, and that was enough to bribe him into swallowing, for the time being, the entire substance of Nietzsche's fantastic doctrine. He took the same ground as Nietzsche, that the race had deteriorated in consequence of its sentimentality, namely through the systematic protection of physical and mental inferiority and unchecked procreation of weaklings. He seconded Nietzsche's motion that society should exterminate its parasites, instead of pampering them. Mankind can only be reinvigorated if the strong and healthy are helped to come into their own. The dreams of the pacifists are fatal to the pragmatic virtues and to the virility of the race. The greatest need is an aggressive campaign for the moral and intellectual sanitation of the world. So let the brain rule over the heart,--and so forth in the same strain. Very soon, however, Strindberg passed out of the sphere of Nietzsche's influence. The alienation was due as much to his general instability as to the disparity between his pessimistic temper and the joyous exaltation of Zarathustra-ism. His striking reversion to orthodoxy was by no means illogical. Between pessimism and faith there exists a relation that is not very far to seek. When a person has forfeited his peace of soul and cannot find grace before his own conscience, he might clutch as a last hope the promise of vicarious redemption. Extending the significance of his own personal experience to everything within his horizon, and erecting a dogmatic system upon this tenuous generalisation, Strindberg reached the conviction that the purpose of living is to suffer, a conviction that threw his philosophy well into line with the religious and ethical ideas of the middle age. Yet even at this juncture his cynicism did not desert him, as witness this comment of his: "Religion must be a punishment, because nobody gets religion who does not have a bad conscience." This avowal preceded his saltatory approach to Roman Catholicism.