is far from expressing the Hegelian commonplace with which it is usually identified. It does not mean that destruction serves a good purpose after all because it clears the way for “something higher.” Mephistopheles is not one of those philosophers who think change and evolution a good in themselves. He does not admit that his activity, while aiming at evil, contributes unintentionally to the good. It contributes to the good intentionally, because the evil it does is, in his opinion, less than the evil it cures. He is the cruel surgeon to the disease of life. If he admitted the other interpretation, he would be _ipso facto_ converted to the view of the Lord in the _Prologue_. His naughtiness would become, in his own eyes, a needful service in the cause of life,--a condition of life being really vital and worth living. He might then continue his sly operations and biting witticisms, without one drop more of kindness, and yet be sanctioned in everything by the Absolute, and adopt the smile and halo of the optimist. He would have perceived that he was the spice of life, the yeast and red pepper of the world, necessary to the perfect savour of the providential concoction. As it is, Mephistopheles is far more modest. He says that he wills evil, because what he wills is contrary to what his victims will; he is the great contradictor, the blaster of young hopes. Yet he does good, because these young hopes, if let alone, would lead to misery and absurdity. His contradiction nips the folly of living in the bud. To be sure, as he goes on to acknowledge, the destructive power never wins a decisive victory. While everything falls successively beneath his sickle, the seeds of life are being scattered perpetually behind his back. The Lucretian Venus has her innings, as well as the Lucretian Mars. The eternal see-saw, the ancient flux, continues without end and without abatement.