The man who puts out his eyes must become blind. The sin of Faust is a spiritual sin, and the meaning of all his subsequent terrible experience is that spiritual sin must be—and will be—expiated. No human soul can ever be lost. In every human soul the contest between good and evil must continue until the good has conquered and the evil is defeated and eradicated. Then, when the man's spirit is adjusted to its environment in the spiritual world, it will be at peace—and not till then. And if this conflict is not waged and completed now and here, it must be and it will be fought out and finished hereafter and somewhere else. It is the greatest of all delusions to suppose that you can escape from yourself. Judgment and retribution proceed within the soul and not from sources outside of it. That is the philosophic drift of the poet's thought expressed and implied in his poem. It was Man, in his mortal ordeal—the motive, cause, and necessity of which remain a mystery—whom he desired and aimed to portray; it was not merely the triumph of a mocking devil, temporarily victorious through ministration to animal lust and intellectual revolt, over the weakness of the carnal creature and the embittered bewilderment of the baffled mind. Mr. Irving may well say, as he is reported to have said, that he will consider himself to have accomplished a good work if his production of Faust should have the effect of invigorating popular interest in Goethe's immortal poem and bringing closer home to the mind of his public a true sense of its sublime and far-reaching signification.
The full metaphysical drift of thought and meaning in Goethe's poem, however, can be but faintly indicated in a play. It is more distinctly indicated in Mr. Wills's play, which is used by Mr. Irving, than in any other play upon this subject that has been presented. This result, an approximate fidelity to the original, is due in part to the preservation of the witch scenes, in part to Mr. Irving's subtle and significant impersonation of Mephistopheles, and in part to a weird investiture of spiritual mystery with which he has artfully environed the whole production. The substance of the piece is the love story of Faust and Margaret, yet beyond this is a background of infinity, and over and around this is a poetic atmosphere charged with suggestiveness of supernatural agency in the fate of man. If the gaze of the observer be concentrated upon the mere structure of the piece, the love story is what he will find; and that is all he will find. Faust makes his compact with the Fiend. He is rejuvenated and he begins a new life. In "the Witch's Kitchen" his passions are intensified, and then they are ignited, so that he may be made the slave of desire and afterward if possible imbruted by sensuality. He is artfully brought into contact with Margaret, whom he instantly loves, who presently loves him, whom he wins, and upon whom, since she becomes a mother out of wedlock, his inordinate and reckless love imposes the burden of pious contrition and worldly shame. Then, through the puissant wickedness and treachery of Mephistopheles, he is made to predominate over her vengeful brother, Valentine, whom he kills in a street fray. Thus his desire to experience in his own person the most exquisite bliss that humanity can enjoy and equally the most exquisite torture that it can suffer, becomes fulfilled. He is now the agonised victim of love and of remorse. Orestes pursued by the Furies was long ago selected as the typical image of supreme anguish and immitigable suffering; but Orestes is less a lamentable figure than Faust—fortified though he is, and because he is, with the awful but malign, treacherous, and now impotent sovereignty of hell. To deaden his sensibility, destroy his conscience, and harden him in evil the Fiend leads him into a mad revel of boundless profligacy and bestial riot—denoted by the beautiful and terrible scene upon the Brocken—and poor Margaret is abandoned to her shame, her wandering, her despair, her frenzy, her crime, and her punishment. This desertion, though, is procured by a stratagem of the Fiend and does not proceed from the design of her lover. The expedient of Mephistopheles, to lull his prey by dissipations, is a failure. Faust finds them "tasteless," and he must return to Margaret. He finds her in prison, crazed and dying, and he strives in vain to set her free. There is a climax, whereat, while her soul is borne upward by angels he—whose destiny must yet be fulfilled—is summoned by the terrible voice of Satan. This is the substance of what is shown; but if the gaze of the observer pierces beyond this, if he is able to comprehend that terrific but woeful image of the fallen angel, if he perceives what is by no means obscurely intimated, that Margaret, redeemed and beatified, cannot be happy unless her lover also is saved, and that the soul of Faust can only be lost through the impossible contingency of being converted into the likeness of the Fiend, he will understand that a spectacle has been set before him more august, momentous, and sublime than any episode of tragical human love could ever be.
Henry Irving, in his embodiment of Mephistopheles, fulfilled the conception of the poet in one essential respect and transcended it in another. His performance, superb in ideal and perfect in execution, was a great work—and precisely here was the greatness of it. Mephistopheles as delineated by Goethe is magnificently intellectual and sardonic, but nowhere does he convey even a faint suggestion of the god-head of glory from which he has lapsed. His own frank and clear avowal of himself leaves no room for doubt as to the limitation intended to be established for him by the poet. I am, he declares, the spirit that perpetually denies. I am a part of that part which once was all—a part of that darkness out of which came the light. I repudiate all things—because everything that has been made is unworthy to exist and ought to be destroyed, and therefore it is better that nothing should ever have been made. God dwells in splendour, alone and eternal, but his spirits he thrusts into darkness, and man, a poor creature fashioned to poke his nose into filth, he sportively dowers with day and night. My province is evil; my existence is mockery; my pleasure and my purpose are destruction. In a word, this Fiend, towering to the loftiest summit of cold intellect, is the embodiment of cruelty, malice, and scorn, pervaded and interfused with grim humour. That ideal Mr. Irving made actual. The omniscient craft and deadly malignity of his impersonation, swathed in a most specious humour at some moments (as, for example, in Margaret's bedroom, in the garden scene with Martha, and in the duel scene with Valentine) made the blood creep and curdle with horror, even while they impressed the sense of intellectual power and stirred the springs of laughter. But if you rightly saw his face, in the fantastic, symbolical scene of the Witch's Kitchen; in that lurid moment of sunset over the quaint gables and haunted spires of Nuremburg, when the sinister presence of the arch-fiend deepened the red glare of the setting sun and seemed to bathe this world in the ominous splendour of hell; and, above all, if you perceived the soul that shone through his eyes in that supremely awful moment of his predominance over the hellish revel upon the Brocken, when all the hideous malignities of nature and all those baleful "spirits which tend on mortal consequence" are loosed into the aerial abyss, and only this imperial horror can curb and subdue them, you knew that this Mephistopheles was a sufferer not less than a mocker; that his colossal malignity was the delirium of an angelic spirit thwarted, baffled, shattered, yet defiant; never to be vanquished; never through all eternity to be at peace with itself. The infinite sadness of that face, the pathos, beyond words, of that isolated and lonely figure—those are the qualities that irradiated all its diversified attributes of mind, humour, duplicity, sarcasm, force, horror, and infernal beauty, and invested it with the authentic quality of greatness. There is no warrant for this treatment of the part to be derived from Goethe's poem. There is every warrant for it in the apprehension of this tremendous subject by the imagination of a great actor. You cannot mount above the earth, you cannot transcend the ordinary line of the commonplace, as a mere sardonic image of self-satisfied, chuckling obliquity. Mr. Irving embodied Mephistopheles not as a man but as a spirit, with all that the word implies, and in doing that he not only heeded the fine instinct of the true actor but the splendid teaching of the highest poetry—the ray of supernal light that flashes from the old Hebrew Bible; the blaze that streams from the Paradise Lost; the awful glory through which, in the pages of Byron, the typical figure of agonised but unconquerable revolt towers over a realm of ruin:—
"On his brow
The thunder-scars are graven; from his eye
Glares forth the immortality of hell."
Ellen Terry, in her assumption of Margaret, once more displayed that profound, comprehensive, and particular knowledge of human love—that knowledge of it through the soul and not simply the mind—which is the source of her exceptional and irresistible power. This Margaret was a woman who essentially loves, who exists only for love, who has the courage of her love, who gives all for love—not knowing that it is a sacrifice—and whose love, at last, triumphant over death, is not only her own salvation but that also of her lover. The point of strict conformity to the conception of the poet, in physique and in spiritual state, may be waived. Goethe's Margaret is a handsome, hardy girl, of humble rank, who sometimes uses bad grammar and who reveals no essential mind. She is just a delicious woman, and there is nothing about her either metaphysical or mysterious. The wise Fiend, who knows that with such a man as Faust the love of such a woman must outweigh all the world, wisely tempts him with her, and infernally lures him to the accomplishment of her ruin. But it will be observed that, aside from the infraction of the law of man, the loves of Faust and Margaret are not only innocent but sacred. This sanctity Mephistopheles can neither pollute nor control, and through this he loses his victims. Ellen Terry's Margaret was a delicious woman, and not metaphysical nor mysterious; but it was Margaret imbued with the temperament of Ellen Terry,—who, if ever an exceptional creature lived, is exceptional in every particular. In her embodiment she transfigured the character: she maintained it in an ideal world, and she was the living epitome of all that is fascinating in essential womanhood—glorified by genius. It did not seem like acting but like the revelation of a hallowed personal experience upon which no chill worldly gaze should venture to intrude.
In that suggestive book in which Lady Pollock records her recollections of Macready it is said that once, after his retirement, on reading a London newspaper account of the production of a Shakespearean play, he remarked that "evidently the accessories swallow up the poetry and the action": and he proceeded, in a reminiscent and regretful mood, to speak as follows: "In my endeavour to give to Shakespeare all his attributes, to enrich his poetry with scenes worthy of its interpretation, to give to his tragedies their due magnificence and to his comedies their entire brilliancy, I have set an example which is accompanied with great peril, for the public is willing to have the magnificence without the tragedy, and the poet is swallowed up in display." Mr. Irving is the legitimate successor to Macready and he has encountered that same peril. There are persons—many of them—who think that it is a sign of weakness to praise cordially and to utter admiration with a free heart. They are mistaken, but no doubt they are sincere. Shakespeare, the wisest of monitors, is never so eloquent and splendid as when he makes one of his people express praise of another. Look at those speeches in Coriolanus. Such niggardly persons, in their detraction of Henry Irving, are prompt to declare that he is a capital stage manager but not a great actor. This has an impartial air and a sapient sound, but it is gross folly and injustice. Henry Irving is one of the greatest actors that have ever lived, and he has shown it over and over again. His acting is all the more effective because associated with unmatched ability to insist and insure that every play shall be perfectly well set, in every particular, and that every part in it shall be competently acted. But his genius and his ability are no more discredited than those of Macready were by his attention to technical detail and his insistence upon total excellence of result. It should be observed, however, that he has carried stage garniture to an extreme limit. His investiture of Faust was so magnificent that possibly it may have tended in the minds of many spectators, to obscure and overwhelm the fine intellectual force, the beautiful delicacy, and the consummate art with which he embodied Mephistopheles. It ought not to have produced that effect—because, in fact, the spectacle presented was, actually and truly, that of a supernatural being, predominant by force of inherent strength and charm over the broad expanse of the populous and teeming world; but it might have produced it: and, for the practical good of the art of acting, progress in that direction has gone far enough. The supreme beauty of the production was the poetic atmosphere of it—the irradiation of that strange sensation of being haunted which sometimes will come upon you, even at noon-day, in lonely places, on vacant hillside, beneath the dark boughs of great trees, in the presence of the grim and silent rocks, and by the solitary margin of the sea. The feeling was that of Goethe's own weird and suggestive scene of the Open Field, the black horses, and the raven-stone; or that of the shuddering lines of Coleridge:—
"As one that on a lonesome road
Doth walk in fear and dread,
And, having once turned round, walks on
And turns no more his head,
Because he knows a frightful fiend
Doth close behind him tread."