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In Goethe's Faust, Unlike the Earlier Versions of the Story, the Faithless

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In Goethe's Faust, Unlike the Earlier Versions of the Story, the Faithless 1 In G​ oethe’s Faust,​ unlike the earlier versions of the story, the faithless sinner that is Faust receives grace and goes to Heaven, rather than being thrown to the fires of Hell. Faust’s redemption is contrary to every other redemption in every other story we have read up till now. Faust wasn’t asking forgiveness from God, unlike his beloved Margaret, and so many others before him. Faust doesn’t seem even to believe in the all mighty, even when directly talking to the Devil himself. Yet, in the end, Mephisto’s plot is foiled, Faust’s soul is not cast into the inferno, but raised to paradise. Goethe has Faust receive a secular salvation, through Faust’s actions rather than through his belief. Goethe shows both the importance of action versus words, and Faust’s familiarity with the Bible, with Faust’s translation of Logos, “It says: ‘In the beginning was the W​ ord… I​ write: In the beginning was the A​ct.” (​G​ oethe's Faust,​ line 1224, 1237) Here, Faust demonstrates a clear understanding of a theological problem, the importance of a single word within the Bible. Having Logos translated as “the Word” has many more different implications than if it means “the Act”. The Act would imply the creation of everything was a direct application of Gods will. He did not need to say for something happen, God did something to put the universe in motion by action alone. Goethe includes this translation of Logos, as the Act instead of the Word, for several reasons. First, it shows Faust world views and morality. For Faust, words alone don’t hold much value, it is more important to go out and do something yourself. Words are too passive, and Faust is a man of action. It also shows that Faust is a man well versed in the Bible and scriptures. While he does not care for the Bible or it’s written words, Faust has read the original 1 2 and understand it enough to create his own translations of it. For Faust to be saved, he cannot receive a passive redemption, it must be aligned with his definition of Logos. That Salvation must be secular, because Faust is the ultimate nonbeliever. His disbelief goes beyond simple skepticism of what can’t be known, Faust illogically rejects all evidence, from theological work up to verbal testimony and tangible evidence of the existence of God. Faust holds a special disdain for any books of fate. The very first line in the play proper is, “I have, alas, studied philosophy, Jurisprudence, and medicine, too/ And worst of all, theology…” (G​ oethe's Faust,​ line 354-356) Again, Faust shows he is not outright ignorant of the Bible and its teachings or interpretations. Faust may disagree with the interpretations that theologians have had over the centuries, he may even not believe in the Bible itself, yet he must have at least read and understood the Bible and the conclusions theologians have come to about it. Faust is, or at least believes, that he is smarter than almost anyone else alive in all those fields. “Of course, I am smarter than all the shysters, the doctors/ and teachers, and scribes, and Christers…” (G​ oethe's Faust,​ line 366-368). Faust hates theology, but thinks he could out quote the clergy in regards to the Bible, or any works associated with it. However, Faust rejects it, since, for him, the words are meaningless to him. Yet, Faust’s disbelief in salvation never is challenged even when spirits, a chorus of Angels, or the Devil himself are before him. Faust and Mephisto make a deal, yet Faust has no concern with what happens in the afterlife, “H​ere y​ou shall be the master, I be bond/ And at your nod I’ll work incessantly; But when we meet again b​eyond/ T​hen you shall do the same for me.” (G​ oethe's Faust,​ line 1656-1659) Mephisto’s terms boil down to this, on Earth Mephisto is bound to follow whatever commands Faust gives him, to use the powers of Hellas Faust directs, 2 3 and to show him a single thing that makes Faust truly happy. Mephisto keeps his word, taking Faust anywhere Faust pleases, visiting witches, singing songs, and even finding Faust a woman to love. However, in return Faust’s soul will belong to Mephisto after Faust’s death, forced to do whatever the Devil pleases. As we have established, Faust has read the Bible, and most likely the works of various theologians. He must have read the R​evelations,​ and likely read the D​ivine Comedy, s​o ​F​aust should know what kind of horrible fate awaits him in death, yet this is how he responds, “Of the beyond I have no thought; When you reduce this world to nought, The other one may have its turn. My joys come from this earth, and there, that sun has burnt on my despair: Once I have left those, I don’t care…” (G​ oethe's Faust,​ lines 1660-1666) Faust is talking to the literal Devil, who is offering a contract for a soul, yet Faust just doesn’t care what happens to him beyond Earth. Faust even believes this deal is fair, “If to the moment I should say/ Abide, you are so fair…” (G​ oethe’s Faust,​ lines 1699-1700) For a single moment of happiness, Faust is willing to trade a finite amount of control over Mephisto, since no man lives forever, for an infinite eternity as the Devil’s slave. Yet Faust prevents himself from accepting physical evidence of God’s existence that is standing in front of him in the form of Mephisto. Faust doesn’t care for what happens to his soul, because he is in denial about having one. His disbelief is an irrational dismissal of evidence, a purely internal struggle, rather than any kind of manipulation from Mephisto. At no point does the Devil deny the existence of God, claim the Bible is a lie, that God is really the evil one, that the Devil deserves pity, or otherwise manipulates Faust denying faith. Mephisto even confirms the existence of God, and that God created the Heavens and the Earth, “Well, if a god works hard for six whole days, my 3 4 friend,/And then says bravo in the end,/It ought to have a little worth.” (Goethe’s Faust, lines 2441-2443) Mephisto isn’t attempting to make a deception here, the Devil is causally confirming the existence of God as a metaphor for the beauty Faust sees within the glass. Mephisto shows Faut other supernatural creatures besides himself, flying around with witches, and the speaking animals. There is also the chorus of true angels who periodically speak up throughout the work. Faust’s denial makes him jump to conclusions, that all this is a figment of his sleeping mind, even when that conclusion does not make sense. After Faust’s first encounter with Mephisto, he rationalized the whole experience as just a wild dream, “Betrayed again? Fooled by a scheme?/ Should spirits’ wealth so suddenly decay/ That I behold the Devil in a dream,/ And that a poodle jumps away?” (G​ oethe’s Faust,​ lines 1526-1529) Faust had only lay down to rest but for a moment, yet still believed his contract with the devil all just happened in his mind. A real dream isn’t linear, a human mind mixes together any memory it wishes, creating Non-Euclidian places, meetings between with people you haven’t seen in years, and disjointed experiences that aren’t logically connected. Real dreams are forgotten within minutes, the fine details gone within seconds. Faust remembered the “dream” clearly into the next day, as he recognized Mephisto within an instant, and all that had transpired between them. Most importantly, it’s impossible to read in a dream. In your mind, books, pamphlets, and anything else with writing on it will display random words, or even random collection of letters, that will change at a moments notice. Just before the Devil paid Faust a visit, Faust grabbed an old Tome and read, “In the beginning was the Word.​..”(​Goethe’s Faust, ​line 1224) This pivotal moment to understanding Faust as a character 4 5 would be impossible within a dream. ​T​he scene that follows was fantastic, but logical and linear in it’s order. Mephisto comes forward, explains who and what he is, lays his terms, and Faust agrees to sell his own soul. But, after closing his eyes for mere seconds, Faust concludes that it was a terror conjured from his imagination. Faust doesn’t even entertain the idea that what just happened might be real until the Devil comes back the next day. Within a dream, everyone will accept the most absurd and impossible events to be real, yet Faust concludes that real events that just happen to include something that would prove the existence of God, couldn’t have happened. Even after the constant interactions has forced Faust to accept he is dealing with the Devil on a conscience level, Faust reacts to supernatural events with disinterest or outright annoyance. “(Animals) As long as we warm our feet./ (Mephisto) How do you like this dainty pair? (Faust) They are insane beyond comparison.” (G​ oethe’s Faust,​ line 2385-2387) These are animals, talking animals, summoned by broom flying, potion brewing witches, to provide Faust entertainment, and the only reaction Faust gives is of annoyance and boredom.
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