Part 10

Against this, the Lord pronounces Faust to be his servant,--the servant, that is, of an ideal,--and declares that whoever strives after an ideal must needs go astray; yet in his necessary errors, the good man never misses the right road.[7] In other words, to have an ideal to strive for, and, like Faust, never to be satisfied, is itself the salvation of man. Faust does not yet know this. He half believes there is some concrete and ultimate good beyond, and so is bitter and violent in his dissatisfaction; but in due season he will come to clearness on this subject, and understand that only he deserves freedom and life who must daily win them afresh.[8] Mephistopheles himself, with his mockeries and seductions, helps to keep the world moving and men wide awake.[9] Imperfection is all that is possible in the world of action; but the angels may gather up and fix in thought the perfect forms approached or suggested by existence.[10]

In the two earlier versions of _Faust_, Mephistopheles appears without introduction; we find him amusing himself by giving ambiguous advice to an innocent scholar, and accompanying Faust in his wanderings. His mocking tone and miraculous powers mark him at once as the devil of the legend; but several passages prove that he is a deputy of the Earth-Spirit evoked by Faust in the beginning. That he should be both devil and world-demon ought not to surprise the learned.[11] The devils of popular mediaeval religion were not cut out of whole cloth: they were simply the Neoplatonic demons of the air, together with the gods of Olympus and the more ancient chthonic deities, blackened by sectarian zeal, and degraded by a coarse and timid imagination. Many of these pagan sprites, indeed, had been originally impish and mischievous, since not all the aspects of nature are lovely or propitious, nor all the dreams of men. But as a whole they were without malice in their irresponsible, elemental life,--winged powers darting through space between the earth and the moon. They were not dwellers in a subterranean hell; they were not tormentors nor tormented. Often they swarmed and sang blithely, as they do in _Faust_ and even in the _Wonder-working Magician_; and if at other times they croaked or hooted, it was like frogs and owls, less lovely creatures than humming-birds, but not less natural.

One of these less amiable spirits of the atmosphere, especially of its ambient fire, is the Mephistopheles of Goethe. Why he delighted in evil rather than in good he himself explains in a profound and ingenious fashion. Darkness or nothingness, he says, existed alone before the birth of light. Nothingness or darkness still remains the fundamental and, to his mind, the better part of that mixture of being and privation which we call existence. Nothing that exists can be preserved, nor does it deserve to be; therefore it would have been better if nothing had ever existed.[12] To deny the value of whatever is, and to wish to destroy it, according to him, is the only rational ambition; he is the spirit that denies continually, he is the everlasting No. This spirit--which we might compare with the Mars of Lucretius--has great power in the world; every change, in one of its aspects, expresses it, since in one of its aspects, every change is the destruction of something. This spirit is always willing evil, for it wills death, with all the folly, crime, and despair that minister to death. But in willing evil, it is always accomplishing good; for these evils make for nothingness, and nothingness is the true good. The famous couplet--

_Ein Teil von jener Kraft_ _Die stets das Böse will, und stets das Gute schafft--_

is far from expressing the Hegelian commonplace with which it is usually identified. It does not mean that destruction serves a good purpose after all because it clears the way for “something higher.” Mephistopheles is not one of those philosophers who think change and evolution a good in themselves. He does not admit that his activity, while aiming at evil, contributes unintentionally to the good. It contributes to the good intentionally, because the evil it does is, in his opinion, less than the evil it cures. He is the cruel surgeon to the disease of life.

If he admitted the other interpretation, he would be _ipso facto_ converted to the view of the Lord in the _Prologue_. His naughtiness would become, in his own eyes, a needful service in the cause of life,--a condition of life being really vital and worth living. He might then continue his sly operations and biting witticisms, without one drop more of kindness, and yet be sanctioned in everything by the Absolute, and adopt the smile and halo of the optimist. He would have perceived that he was the spice of life, the yeast and red pepper of the world, necessary to the perfect savour of the providential concoction. As it is, Mephistopheles is far more modest. He says that he wills evil, because what he wills is contrary to what his victims will; he is the great contradictor, the blaster of young hopes. Yet he does good, because these young hopes, if let alone, would lead to misery and absurdity. His contradiction nips the folly of living in the bud. To be sure, as he goes on to acknowledge, the destructive power never wins a decisive victory. While everything falls successively beneath his sickle, the seeds of life are being scattered perpetually behind his back. The Lucretian Venus has her innings, as well as the Lucretian Mars. The eternal see-saw, the ancient flux, continues without end and without abatement.

Thus Mephistopheles has a philosophy, and is justified and consistent in his own eyes; yet in the course of the drama he wears various masks and has various moods. All he says and does cannot be made altogether compatible with the essence of his mind, as Goethe finally conceived it. The dramatic figure of Mephistopheles had been fixed long before in its graphic characteristics. Mephistopheles, for instance, is extremely old; he feels older than the universe. There is nothing new for him; he has no illusions. His feeling for anyone he sees is choked, as happens to old people, by his feelings for the infinite number of persons he remembers. He is heartless, because he is impersonal and universal. He is altogether inhuman; he has not the shames nor the tastes of man. He often assumes the form of a dog,--it is his favourite mask in this earthly carnival. He is not averse to the witches’ kitchen, with its senseless din and obscenity. He puts up good-naturedly with the grotesque etiquette of the spirit-world, observes all the rules about signing contracts in blood, knocking thrice, and respecting pentagrams. Why should he not? Dogs and demons of the air are forms of the Earth-Spirit as much as man; man has no special dignity that Mephistopheles should respect. Man’s morality is one of the moralities, his conventions are not less absurd than the conventions of other monkeys. Mephistopheles has no prejudice against the snake; he understands and he despises his cousin, the snake, also. He understands and he despises himself; he has had time to know himself thoroughly.

His understanding, however, is not impartial, because he is the advocate of death; he cannot sympathize with the other half of the Earth-Spirit, which he does not represent,--the creative, propulsive, enamoured side, the side that worships the ideal, the love that makes the world go round. What enchants an ingenuous soul can only amuse Mephistopheles; what torments it gives him a sardonic satisfaction. Thus he comes to be in fact a sour and mocking devil. At other times, when he opposes the silliness and romanticism of Faust, he seems to be the spokesman of all experience and reason; as when he warns Faust that to be at all you must be something in particular. Yet even this he says by way of checking and denying Faust’s passion for the infinite. The soberest truth, when unwelcome, may seem to the sentimental as diabolical as the most cynical lie; so that in spite of the very unequal justness of his various sentiments, Mephistopheles retains his dramatic unity. We recognize his tone and, under whatever mask, we think him a villain and find him delightful.

Such is the spirit, and such are the conditions, in which Faust undertakes his adventures. He thirsts for all experience, including all experience of evil; he fears no hell; and he hopes for no happiness. He trusts in magic; that is, he believes, or is willing to make believe, that apart from any settled conditions laid down by nature or God, personal will can evoke the experience it covets by its sheer force and assurance. His bond with Mephistopheles is an expression of this romantic faith. It is no bargain to buy pleasures on earth at the cost of torments hereafter; for neither Goethe, nor Faust, nor Mephistopheles believes that such pleasures are worth having, or such torments possible.

The first taste Faust gets of the world is in Auerbach’s cellar, and he finds it at once unpalatable. His mature and disdainful mind cannot be amused by the sodden merriment he sees there. He is without that simplicity and heartiness which might find even drunken gaiety attractive; to put up with such follies, one must know nothing, like Brander, or everything, like Mephistopheles. Faust still feels the “pathos of distance;” he is acutely conscious of something incomparably noble just out of reach. In the witches’ kitchen, which he next visits, pleasure is still more ugly and shallow; here the din is even more nonsensical, and the fancy more obscene. Yet Faust comes forth with two points gained in his romantic rehabilitation; he has taken the elixir of youth and he has seen the image of Helen in a mirror. He is henceforth in love with ideal beauty, and being young again, he is able to find ideal beauty in the first woman he sees.

The great episode of Gretchen follows; and when he leaves her (after the duel with her brother) to view the wild revels of the Walpurgisnacht, his youth for a moment catches the contagion of that orgy. His love of ideal beauty, which remains unsatisfied, saves him, however, from any lasting illusion. He sees a little red mouse running out of the mouth of a nymph he is pursuing, and his momentary inclination turns to aversion. When he goes back to Gretchen in her prison, it is too late for him to do more than recognize the ruin he has brought about,--Gretchen dishonoured, her mother poisoned, her brother killed, her child drowned by her in a pond, and she herself about to be executed. Gretchen, who is the only true Christian in this poem, refuses to be rescued, because she wishes to offer her voluntary death in propitiation for her grave, though almost involuntary, offences.

This is the end of Faust’s career through the world of private interests,--the little world,--and we may well ask what has been the fruit of his experiments so far. What strength or experience has he amassed for his further adventures? The answer is to be found in the first scene of the second part, where Goethe reaches his highest potency as a poet and as a philosopher. We are transported to a remote, magnificent, virgin country. It is evening, and Faust is lying, weary but restless, on a flowering hillside. Kindly spirits of nature are hovering above his head. Ariel, their leader, bids them bring solace to the troubled hero. It is enough he was unfortunate--they make no question whether he was a saint or a sinner.[13] The spirits in chorus then sing four lovely stanzas, one for each watch of the night. The first invokes peace, forgetfulness, surrender to the healing influence of sleep. Pity and remorse, they seem to say, in the words of Spinoza, are evil and vain; failure is incidental; error is innocent. Nature has no memory; forgive yourself, and you are forgiven. The song of the second watch merges the unhappy soul again in the infinite incorruptible substance of nature. The stars, great or little, twinkling or pure, fill the sky with their ordered peace, and the sea with their trembling reflection. In this universal circulation there is no private will, no permanent division. In the next watch we find the plastic stress of nature beginning to reassert itself; seeds swell, sap mounts up the thawing branches, buds grow full; everything recovers a fresh individuality and a tender, untried will. Finally, the song of the fourth watch bids the flowers open their petals and Faust his eyes. Forces renewed in repose should tempt a new career. Nature is open to the brave, to the intelligent; all may be noble, who dare to be so.[14]

Soothed by these ministrations, Faust awakes full of new strength and ambition. He watches with rapture the sunlight touch the mountain-tops and creep down gradually into the valleys. When it reaches him, he turns to look directly at the sun; but he is dazzled. He seems to remember the Earth-Spirit that had once allured and then rejected him. We wish, he says, to kindle our torch of life, and we produce a conflagration, a monstrous medley of joy and sorrow, love and hate. Let us turn our backs upon the sun, upon infinite force and infinite existence. Fitter for our eyes the waterfall over against it, the torrent of human affairs, broken into a myriad rills. Upon the mists that rise from it the sunlight paints a rainbow, always vanishing, but always restored. This is the true image of rational human achievement. We have our life in the iridescence of the world.[15] Or, as Shelley has said it for us,--

_Life, like a dome of many-coloured glass,_ _Stains the white radiance of eternity,_ _Until death tramples it to fragments._

This death, however, is itself unstable. The Lucretian Venus, by reshaping our senses and instincts, builds that coloured dome once more. The rainbow is renewed, as the mists rise again or the wind dies down, and creation is glorious as on the first day.

This is Goethe’s theory of rejuvenation and immortality. It is thoroughly naturalistic. There is a life after death, but only for such souls as have enough scope to identify themselves with those forms which nature, in her uncertain oscillations, always tends to reproduce. A deep mind has deep roots in nature,--it will bloom many times over. But what a deep mind carries over into its next incarnation--perhaps in some remote sphere--is not its conventional merits and demerits, its load of remorse, or its sordid memories. These are washed away in its new baptism. What remains is only what was deep in that deep mind, so deep that new situations may again imply and admit it.

When, after the scene with the Earth-Spirit, Faust thought of suicide, he regarded it as a means to escape from oppressive conditions and to begin a fresh life under conditions wholly different and unknown. It was as if a man in middle life, disgusted with his profession, should abandon it to take up another. Such a resolution is serious. It expresses a great dissatisfaction with things as they stand, but it also expresses a great hope. Death, for Faust, is an adventure, like any other; and if, contrary to his presumption, this adventure should prove the last, that, too, is a risk he is willing to run. Accordingly, as he lifted the poison to his lips, he drank to the dawn, to a new springtime of existence. It was by no means the saddest nor the weakest moment of his life.[16]

Although the sound of an Easter hymn checked him, bringing sentimental memories of a religion in which he no longer believed, the transformation scene he looked for was only postponed. There is not much difference between dying as he had thought to die and living as he was about to live. Venomous essences, artificially brewed, were hardly necessary to bring him to a new life; the adventures he was entering upon were suicidal enough, for he was to strive without hope of attainment, and to proceed by passionate wilfulness or magic, without accepting the discipline of art or reason. Now, at the close of the first part, he has drained this poisoned life to the dregs, and the fever into which he falls carries him of itself into a new existence. He is not grown better or more reasonable; he is simply starting afresh, like a new day or a new person. It contains, however, the fundamental part of his character; his will remains wayward, but indomitable, and his achievements remain fruitless. Only he will henceforth be romantic on a broader stage, that of history and civilization; and his magic will summon before him illusions somewhat more intellectual, counterfeits of beauty and of power. His old loves have blown over, like the storms of a bygone year; and with only a dreamlike memory of his past errors, he goes forth to meet a new day.

* * * * *

Among the allurements which, in the old legend, prompted Faust to sell his soul to the devil, one was the beauty of woman. The poor recluse, grown gray among his parchments, had never noticed real women, or had not found them beautiful. Pedantic child that he was, when he thought of the beauty of woman, he thought only of Helen of Troy. And Helen, to the Faust of the legend, was simply what Venus might be to Tannhäuser,--a woman more ravishing than other ravishing women. She was the supreme instance of a vulgar thing. The young Goethe, however, who was a poet and a true German, and loved with his soul, was not attracted by this ideal. He gave his Faust a tenderer love,--a love of the heart as well as of the senses. Later, also, when Goethe took up the old legend again in a more antiquarian spirit, and restored Helen to her place in it, he transformed her from a symbol of feminine beauty alone into a symbol for all beauty, and especially for the highest beauty, that of Hellas. The second love of Faust is the passion for classicism.

This passion in a romantic age is not so paradoxical as it may sound. Winckelmann and the philologians were restoring something ancient. It was the romantic passion for all experience--for the faded experience of the ancients also--that made, for them, the poetry and the charm of antiquity. How dignified everything was in those heroic days! How noble, serene, and abstracted! How pure the blind eyes of statues, how chaste the white folds of the marble drapery! Greece was a remote, fascinating vision, the most romantic thing in the history of mankind. The sad, delicious emotion one felt before a ruined temple was as sentimental as anything one could feel before a ruined castle, but more elegant and more choice. It was sentimentality in marble. The heroes of the _Iliad_ were idealized in the same way as the savages of Rousseau were idealized, or as the robbers of Schiller.

The romantic classicism of the Napoleonic era lies between the polite classicism of the French seventeenth century and the archaeological classicism of our present Grecians. French classicism had been quite indifferent to the picturesque aspects of ancient life; it could tolerate on the stage an Achilles in a periwig and laces. What the French tragedians had adopted from the ancients was something inward, a standard of character and motive, or a criterion of taste. They studied harmony and restraint, not because these had been Greek qualities, but because they were qualities essentially reasonable and beautiful, naturally belonging, even in modern times, to a cultivated society and a cultivated poet. Again, the admiration for Greece which is common in our time among people of judgement differs from that of Goethe and his age; for if we admire the artistic expression of ancient life in poetry or sculpture, we know that these manifestations were made possible by a long political and moral discipline, and that, in spite of that discipline, ancient art remained very mixed, and often grotesque and impure.

For Goethe, however, as for Byron, Greece was less a past civilization, to be studied scientifically, than a living idea, a summons to new forms of art and of sentiment. Goethe was never so romantic as when he was classical. His distichs are like theatrical gestures; he feels the sweep of his toga as he rounds them off. His Iphigenia is a sentimental dream--_verflucht human_, as he himself came to feel; and his Helena is an evocation of magic, magical not merely by accident and in the story, but essentially so, in her ghostly semi-consciousness and glassy beauty. The apparent incongruities of the scenes in which she appears, surrounded by German knights in the court of a feudal castle, are not real incongruities. For this Helen is not a thing of the past; she is the present dream and affectation of things classical in a romantic era. Faust and his vassals offer Helen the most chivalrous and exaggerated homage; they introduce her, as a play queen, into their society. Faust retires with her to Arcadia,--the land of intentional and mid-summer idleness. Here a son, Euphorion, is born to them, a young genius, classic in aspect, but wildly romantic and ungovernable in temper. He scales the highest peaks, pursues by preference the nymphs that flee from him, loves violence and unreason, and finally, thinking to fly, falls headlong, like Icarus, and perishes. His last words call his mother after him, and she follows, leaving her veil and mantle behind, as Euphorion had left his lyre. On the mantle of Helen, which swells into a cloud, Faust is borne back again to his native Germany; its virtue, as he learns, is to lift him above all commonness.

This long allegory is charming enough, as a series of pictures and melodies, to leave the reader content not to interpret it; yet the intention of the poet is clear, if we care to disentangle it. By going down into the bowels of nature, where the earth goddesses dwell, who are the first mothers of all life and of all civilizations alike, we may gather intelligence to comprehend even the most alien existence. Greece, after such a reversion to the elemental, will appear to us in her unmatched simplicity and beauty. The vision will be granted us, although the object we see belongs to a distant past; and if our enthusiasm, like that of Faust, is passionate and indomitable, we may actually persuade the Queen of the Dead to yield up Helen that we may wed her. Our scholarship and philosophy, our faithful imitation of Greek art and literature, may actually render the Greek scene familiar to us. Yet the setting of this recovered genius will still be modern; it will become half modern itself; we shall have to teach Helen to rhyme. The product of this hybrid inspiration will be a romantic soul in the garb of classicism, a lovely wild thing, fated to die young. When this enthusiasm has dashed itself against the hard conditions of life, the beauty of Greece, that was its mother, will also pale before our eyes. We shall be, perforce, content to let it return to the realm of irrevocable past things. Only its garment, the monuments of its art and thought, will remain to raise us, if we have loved them, above all vulgarity in taste and in moral allegiance.