So in Goethe we have the unsatisfied human spirit with its infinite cravings and longings for something more than earth can give--something, however, which is not separated from the earth, and which is entirely different from theological dogma or anything of that sort. In this, Goethe is expressing a constant yearning of his own, which illuminated all his writings like a gentle hidden fire within them, hardly seen in many passages and yet always somehow felt. It is _through_ the flesh that he will find the spirit, _through_ this world that he will find the next. The quest is ultimately the same as that of Marlowe, but the form of it is absolutely opposed to his. Goethe is as far from Marlowe's theological position as _Peer Gynt_ is, and indeed there is a considerable similarity between Ibsen's great play and Goethe's. As the drama develops, it is true that the love of Faust becomes sensual and his curiosity morbid; but the tragedy lies no longer in the belief that sense and curiosity are in themselves wrong, but in the fact that Faust fails to distinguish their high phases from their low. We have already seen that the _Erdgeist_ which first appeals to Faust is too great for him, and it is there that the tragedy really lies. The earth is not an accursed place, and the _Erdgeist_ may well find its home among the ideals; but Wagner is neither big enough nor clean enough to be man's guide. The contrast between the high and low ideals comes to its finest and most tragic in the story of Margaret. Spiritual and sensual love alternate through the play. Its tragedy and horror concentrate round the fact that love has followed the lower way. Margaret has little to give to Faust of fellowship along intellectual or spiritual lines. She is a village maiden, and he takes from her merely the obvious and lower kind of love. It is a way which leads ultimately to the dance of the witches and the cellar of Auerbach, yet Faust can never be satisfied with these, and from the witch's mouth comes forth the red mouse--the climax of disgust. In Auerbach's cellar he sees himself as the pagan man in him would like to be. In Martha one sees the pagan counterpart to the pure and simple Margaret, just as Mephistopheles is the pagan counterpart to Faust. The lower forms of life are the only ones in which Martha and Mephistopheles are at home. For Faust and Margaret the lapse into the lower forms brings tragedy. Yet it must be remembered also that Faust and Mephistopheles are really one, for the devil who tempts every man is but himself after all, the animal side of him, the dog.