--- title: Improvement Era description: Monthly periodical of the Mormon church, 1897 onward. This library holds the issues of November 1897 to December 1930. authors: - Grover, Katie collections: - periodicals tags: - magazine - improvement-era periodical: Improvement Era volume: 12 number: 12 published: 1909-10 publisher: Young Men’s Mutual Improvement Associations publisher_place: Salt Lake City language: en type: magazine reference: 'Katie Grover, "Interpretation of the Faust Drama," *Improvement Era* 12, no. 12 (October 1909): 977–980.' source: url: https://archive.org/details/improvementera12012unse transcription: Transcribed from the Internet Archive scan of each issue (the item for each issue is named in the issue's own source); unnumbered advertising leaves are omitted, printed page numbers are kept as page markers. identifier: improvementera12012unse start_page: 977 end_page: 980 rights: status: public-domain basis: US publication 1930 or earlier (published 1909-10) source: https://archive.org/details/improvementera12012unse publication_year: 1909 note: The Internet Archive item metadata carries a blanket "© Copyright by Intellectual Reserve, Inc." notice. The library owner judged it inapplicable because this issue was published in 1909, before 1931; a scan-level notice does not restore copyright. --- # Interpretation of the Faust Drama INTERPRETATION OF THE FAUST DRAMA. BY KATIE GROVER. The Prologue in Heaven, with which the Faust drama opens, furnishes a key to the plot of the play- It clearly indicates what is to be the final outcome of the struggle. The Lord declares, though Faust serve him but poorly now, ere long he will receive the light; for when the tree shows signs of life, the gardener knows that blossoms and fruit will follow- Mephistopheles is introduced as a humorous wag whose office is to spurmen to activity for their own good, and thus help the Lord in his divine work. He does not care for dead men's souls, but would like permission to lead them his way while they still live. He is confident that he can make Faust enjoy a low, sensual life. "I will make him eat dust with pleasure," he declares. The Lord gives his consent, but prophesies that Memphis- topheles will fail in the attempt. "You are free to do as you please," he tells him. ' 'Drag this spirit from its lofty heights, and if you get possession of it, you can drag it with you on your downward path, then stand ashamed when you are forced to con- fess that a good man in his dark strivings has still a consciousness of the right way." "He will not feel so, long," returns Mephistopheles. "I have no fear; but when I have gained my end, you must not deny me the joy of triumphing over you." It is not intended that Mephistopheles shall succeed. So long as man strives he is not past redemption. Faust is a man of high aspirations, and a man who tries to do right, but just now is groping about in the dark. Though he may stumble and falter many times, God will have a watchful care over him so long as he . ! ; 978 IMPROVEMENT ERA. has a conscience that tells him that he errs. The obnoxious weeds of sin may flourish for a time, but the seeds of truth and purity can never be wholly lost. We see in Faust a man in the prime of life, endowed with youth, beauty, intellectuality, and lofty aspirations. Though well taught in the sciences, he is ever striving to penetrate still further. There are many problems which remain unsolved by him, and this vexes and discourages him. There is an inward craving for some- thing higher, —a high ideal beyond his reach. The limits of the earth seem narrow and commonplace. He longs to free himself from his fetters and be free to fly from sphere to sphere. He has tried various processes only to turn from them all with increasing restlessness and dissatisfaction. How weary, flat, stale and unprofitable Seem all the uses of this world The man who seeks one thing in life, and but one, May hope to achieve it before life be done But he who seeks all things wherever ne goes, Only reaps from the hopes which around him he sows A harvest of barren regrets. And the worm In its limited vision, is happier far Than the half-sage, whose course, fixed by no friendly star Is by each star distracted in turn, and who knows Each will still be as distant wherever he goes. Wearied, unsatisfied and disheartened, Faust sits in his study pondering over his empty life. Surely death is preferable to such a miserable existence. Driven to the extremity of despair and recklessness, he thinks to end all by suicide. But just as the poison is raised to his lips, the sweet strains of the glad Easter music fall on his ear, reminding him of his happy youth when he was perfectly contented in his religious faith. He bursts into tears and lets the cup fall to the ground. While Faust is in this terribly unsettled and depressed state of mind, Mephistopheles thinks it a fitting opportunity to make his appearance. He paints in glowing colors the beauty and pleasure to be found in the world, and advises Faust to throw off the cares and trials of the petty life he is leading and become one of the world. If he will do so, Mephistopheles says he will attend him and be his servant INTERPRETATION OF THE FA UST DRAMA. 979 Faust has become desperate. "Of what use is all this lofty striving?" he asks bitterly . "It brings nothing in return but pain and disappointment." He does not expect to enjoy what is now so temptingly offered to him, but it may divert him for a season. He accepts the offer, but tells Mephistopheles that there must be no end to the experiences and that one excitement must follow quickly upon another, that he may not be made weary by monot- ony. The bargain is made, and Mephistopheles pledges to be Faust's servant in this life, on condition that Faust serve him in the next world. Faust is quite certain that he will soon weary of the transaction, hence it is with perfect confidence in himself that he says: "If ever I shall lie down satisfied; if ever you can delude me into thinking that I am happy; if ever you can cheat me with en- enjoyment; if ever I shall say to the passing moment, 'Tarry! thou art so fair,' — then you may lay me in fetters; then may the death- bell sound, and time for me be no more." Faust surely would not have made such a terrible promise had he not perfect faith that he would never see such a time while ; Mephistopheles had equal confidence that he would succeed. Neither was certain that he would win, nor could they form any conclusion as to what the final outcome would be. The Lord alone could tell, and it does not seem reasonable to suppose that he would have so willingly consented to Mephistopheles' bargain had he not had perfect confidence that Faust's nature would yet gain the mastery over his weaker self. He may drink the cup of sin to the dregs, he may stand on the very abyss of hell but just as long as there is an inner striv- : ing to break loose from this bondage, and a consciousness of his wrong doing, so long will the Lord not lose sight of him. Faust may try to flatter himself that he believes not in God, he may say: Farewell hope, and with hope farewell fear; Farewell remorse; all good to me is lost; Evil, be thou my good. But the voice of conscience cannot be hushed. These mo- ments of repentance and remorse come to him, time and again, 980 IMPROVEMEN1 ERA. after he enters upon his downward course. He cannot forget the right way, although he has chosen the wrong. When he is tempted to rob maidenhood of its virginal purity, he flees from temptation into the mountains. This communion with Nature exalts and purifies him, and takes away all evil desires. Solitude soothes, and brings him to himself. Again the good is uppermost. But the tempter seeks him out and works on his compassion by representing how Margaret pines for him. Faust makes one desperate effort to resist the evil, then finally gives up with the despairing cry: "Hell, thou wilt have this victim! but what must be done let it be done quickly. Let her doom fall upon me, and wo will go down to perdition together." But when the wrong is done, and he looks upon his work of ruin, his soul sickens and we find him still capable of the acutest suffering. As we leave the damp, gloomy dungeon with Faust and his evil genius, Mephistopheles, the despairing cry of poor Mar- garet thrills us with its woe. Mephistopheles has led his victim through the whole circle of creation, down to the depth of perdi- tion, but Faust has never yet felt perfect joy or satisfaction in any of the experiences which he has passed through. In completing part one of the drama, we feel that there is something yet to come — that though Faust is now a wanderer in the dark, the Lord will fill his part of the contract and again lead him into the light. From the prologue in heaven we are led to believe that Faust is to be sorely tempted, but that the Lord will finally redeem and guide the weary wanderer home. When Faust, in the conclusion of the first part of the drama, is led from the prison and borne away by Mephistopheles, we are still left in doubt as to the final outcome. We had expected to witness the glory and triumph of the Lord and his heavenly hosts over the redemption of Faust's soul, therefore the full solution of the problem is yet to be solved. When the great ship of life, surviving, though shattered, the tumult and strife Of earth's angry elements, — masts broken short, Decks drenched, bulwarks beaten — drives safe into port, When the Pilot of Galilee, seen on the strand, Stretches over the waters a welcoming hand,