Visions and Revisions: A Book of Literary Devotions

by John Cowper Powys

But the passage which, for me, is most precious is that Apprentice's "Indenture." I suppose in no other single paragraph of human prose is there so much concentrated wisdom. "To act is easy—to think is hard!" How extraordinarily true that is! But it is not the precise tune of the strenuous preachers of our time! The whole idea of the "Pedagogic Province," ruled over by that admirable Abbé, is so exquisitely in Goethe's most wise and yet most simple manner! The passage about the "Three Reverences" and the "Creed" is as good an instance of that sublime Spinozistic way of dealing with the current religion as that amazing remark he made once to Eckerman about his own faith: "When I want scientific unity, I am a Pantheist. When I desire poetical multifariousness, I am a Polytheist. And when my moral nature requires a Personal God—there is room for That also?"

When one comes to speak of Faust, it is necessary for us to remember the words the great man himself used to his follower in speaking of this masterpiece. Eckermann teased him for interpretations. "What," said he to Goethe, "is the leading Idea in the Poem?" "Do you suppose," answered the Sage, "that a thing into which I have put the Life-Blood of all my days is able to be summoned up in anything so narrow and limited as an Idea?"

Personally, I do not hesitate to say that I think Faust is the most permanently interesting of all the works that have proceeded from the human brain.

Its attitude to life is one which ultimately has more to strengthen and sustain and put courage—if not the Devil—into us than anything I know. When I meet a man who shall tell me that the Philosophy of his life is the Philosophy of Faust, I bow down humbly before him. I did meet such a man once. I think he was a Commercial Traveller from Buffalo.

How wisely Goethe deals in Faust with the problem—if it be a problem—of Evil! His suggestion seems to be that the spirit of Evil in the world—"part of that Nothing out of which came the All"—plays an absolutely essential role. "By means of it God fulfils his most cherished purposes." Had Faust not seduced poor little Gretchen, he would never have passed as far as he did along the road of Initiation, and the spirit of his Victim—in her translunar Apotheosis—would not have been there to lift him Heavenwards at the last. And yet no one could say that Goethe disparages the enormity of Faust's crime. That ineffable retort of Mephistopheles, when, on those "black horses," they are whirled through the night to her dungeon, "She is not the first," has the essence of all pity and wrath in its cruel sting. Mephistopheles himself is the most interesting of all Devils. And he is so because, although he knows perfectly well—queer Son of Chaos as he is—that he is bound to be defeated, he yet goes on upon his evil way, and continues to resist the great stream of Life which, according to his view, had better never have broken loose from primeval Nothingness.

That is ultimately Goethe's contribution to the disputes about what we call "God." The name does not matter. "Feeling is all in all. The name is sound and smoke." "God," or "the Good," is to Goethe simply the eternal stream of life, working slowly upwards, onwards, to unknown goals. All that opposes itself to this Life-stream is evil. Morality, a man-made local convention, is our present blundering method of assisting this great Force, and preventing its sterility, or dissipation. In his conception of the nature of this Life-stream Goethe is more Catholic and more subtle than Nietzsche.

Self-realization? Certainly! That is an aspect of it which was not likely to be forgotten by the great Egoist whose sole object, as he confessed, was to "build up the Pyramid of his Existence" from the broadest possible base. But not only self-realization. The "dying to live" of the Christian, as well as "the rising above one's body" of the Platonist, have their part there. Ascetism itself, with all its degrees of passionate or philosophical purity, is as much an evocation of the world-spirit—of the essential nature of the System of Things—as is the other.

It is, of course, ultimately, quite a mad hope to desire to convert "the Spirit that Denies." He, too, under the Lord, is an accomplice of the Life-stream. He helps it forward, even while he opposes himself to it, just as a bulwark of submerged rocks make the tide leap landward with more foaming fury!

Goethe's idea of the "Eternal Feminine" leading us "upward and on" is not at all the sentimental nonsense which Nietzsche fancied it. In a profound sense it is absolutely true. Nor need the more anti-feminist among us be troubled by such a Truth. We have just seen that the Devil himself is a means, and a very essential means, for leading us "upward and on."

Goethe is perfectly right. The "love of women," though a destructive force, and a frightful force as far as certain kinds of "art" and "philosophy" are concerned, cannot be looked upon as anything but "a provocation to creation," when the whole large scheme of existence is taken into account.