In the two earlier versions of _Faust_, Mephistopheles appears without introduction; we find him amusing himself by giving ambiguous advice to an innocent scholar, and accompanying Faust in his wanderings. His mocking tone and miraculous powers mark him at once as the devil of the legend; but several passages prove that he is a deputy of the Earth-Spirit evoked by Faust in the beginning. That he should be both devil and world-demon ought not to surprise the learned.[11] The devils of popular mediaeval religion were not cut out of whole cloth: they were simply the Neoplatonic demons of the air, together with the gods of Olympus and the more ancient chthonic deities, blackened by sectarian zeal, and degraded by a coarse and timid imagination. Many of these pagan sprites, indeed, had been originally impish and mischievous, since not all the aspects of nature are lovely or propitious, nor all the dreams of men. But as a whole they were without malice in their irresponsible, elemental life,--winged powers darting through space between the earth and the moon. They were not dwellers in a subterranean hell; they were not tormentors nor tormented. Often they swarmed and sang blithely, as they do in _Faust_ and even in the _Wonder-working Magician_; and if at other times they croaked or hooted, it was like frogs and owls, less lovely creatures than humming-birds, but not less natural. One of these less amiable spirits of the atmosphere, especially of its ambient fire, is the Mephistopheles of Goethe. Why he delighted in evil rather than in good he himself explains in a profound and ingenious fashion. Darkness or nothingness, he says, existed alone before the birth of light. Nothingness or darkness still remains the fundamental and, to his mind, the better part of that mixture of being and privation which we call existence. Nothing that exists can be preserved, nor does it deserve to be; therefore it would have been better if nothing had ever existed.[12] To deny the value of whatever is, and to wish to destroy it, according to him, is the only rational ambition; he is the spirit that denies continually, he is the everlasting No. This spirit--which we might compare with the Mars of Lucretius--has great power in the world; every change, in one of its aspects, expresses it, since in one of its aspects, every change is the destruction of something. This spirit is always willing evil, for it wills death, with all the folly, crime, and despair that minister to death. But in willing evil, it is always accomplishing good; for these evils make for nothingness, and nothingness is the true good. The famous couplet-- _Ein Teil von jener Kraft_ _Die stets das Böse will, und stets das Gute schafft--_