To the purer monotheism of Christianity there is indeed something repugnant in the assumption of a second, opposite principle of almost equal power, but yet it has admitted the existence of the devil, who is undoubtedly reminiscent of Ahriman. Only he lacks the independence of the Mazdean demon. He is not on a footing of equality with God, but is subject to Him as is every creature. He is not strong enough to oppose God and can only do evil because God allows it. But why does He allow it? Why does He tolerate the devil? Why can the latter proceed with his evil work with God's consent? To this theology gives a crafty answer which Goethe has clothed in the glorious beauty of inimitable poetry. God has assigned to the devil the task of tempting man with all the arts of seduction in order to give him the opportunity of testing and developing his moral strength in resistance, of purging himself, of attaining purity and salvation by his own efforts. In short, he exists in order to give man a sort of Swedish gymnastics in virtue. The struggle is not quite fair, for the devil is held by a halter and is pulled up if he gets too big an advantage, and man is always assisted by redeeming mercy, a hand being stretched out to him from the clouds which sets him on his feet as often as he stumbles. But theology is not bound by rules of sport. That is how the picture of the universe is presented in "_Faust_." But he who painted it is the same Goethe who on another occasion angrily complains: "You allow man to become guilty--and then leave him to his suffering." Does the divinity allow man to fall a victim to evil without turning it aside from him? Does he only try him in order mercifully to rescue him at the moment when he is about to succumb? Goethe does not answer this question without ambiguity. That is not his business either. He may contradict himself. He is a poet who is allowed to express contradictory views. He is not a theologian whose duty it is, by means of a definite dogma, to support those who totter in doubt.