Such is the spirit, and such are the conditions, in which Faust undertakes his adventures. He thirsts for all experience, including all experience of evil; he fears no hell; and he hopes for no happiness. He trusts in magic; that is, he believes, or is willing to make believe, that apart from any settled conditions laid down by nature or God, personal will can evoke the experience it covets by its sheer force and assurance. His bond with Mephistopheles is an expression of this romantic faith. It is no bargain to buy pleasures on earth at the cost of torments hereafter; for neither Goethe, nor Faust, nor Mephistopheles believes that such pleasures are worth having, or such torments possible. The first taste Faust gets of the world is in Auerbach’s cellar, and he finds it at once unpalatable. His mature and disdainful mind cannot be amused by the sodden merriment he sees there. He is without that simplicity and heartiness which might find even drunken gaiety attractive; to put up with such follies, one must know nothing, like Brander, or everything, like Mephistopheles. Faust still feels the “pathos of distance;” he is acutely conscious of something incomparably noble just out of reach. In the witches’ kitchen, which he next visits, pleasure is still more ugly and shallow; here the din is even more nonsensical, and the fancy more obscene. Yet Faust comes forth with two points gained in his romantic rehabilitation; he has taken the elixir of youth and he has seen the image of Helen in a mirror. He is henceforth in love with ideal beauty, and being young again, he is able to find ideal beauty in the first woman he sees. The great episode of Gretchen follows; and when he leaves her (after the duel with her brother) to view the wild revels of the Walpurgisnacht, his youth for a moment catches the contagion of that orgy. His love of ideal beauty, which remains unsatisfied, saves him, however, from any lasting illusion. He sees a little red mouse running out of the mouth of a nymph he is pursuing, and his momentary inclination turns to aversion. When he goes back to Gretchen in her prison, it is too late for him to do more than recognize the ruin he has brought about,--Gretchen dishonoured, her mother poisoned, her brother killed, her child drowned by her in a pond, and she herself about to be executed. Gretchen, who is the only true Christian in this poem, refuses to be rescued, because she wishes to offer her voluntary death in propitiation for her grave, though almost involuntary, offences.