This death, however, is itself unstable. The Lucretian Venus, by reshaping our senses and instincts, builds that coloured dome once more. The rainbow is renewed, as the mists rise again or the wind dies down, and creation is glorious as on the first day. This is Goethe’s theory of rejuvenation and immortality. It is thoroughly naturalistic. There is a life after death, but only for such souls as have enough scope to identify themselves with those forms which nature, in her uncertain oscillations, always tends to reproduce. A deep mind has deep roots in nature,--it will bloom many times over. But what a deep mind carries over into its next incarnation--perhaps in some remote sphere--is not its conventional merits and demerits, its load of remorse, or its sordid memories. These are washed away in its new baptism. What remains is only what was deep in that deep mind, so deep that new situations may again imply and admit it. When, after the scene with the Earth-Spirit, Faust thought of suicide, he regarded it as a means to escape from oppressive conditions and to begin a fresh life under conditions wholly different and unknown. It was as if a man in middle life, disgusted with his profession, should abandon it to take up another. Such a resolution is serious. It expresses a great dissatisfaction with things as they stand, but it also expresses a great hope. Death, for Faust, is an adventure, like any other; and if, contrary to his presumption, this adventure should prove the last, that, too, is a risk he is willing to run. Accordingly, as he lifted the poison to his lips, he drank to the dawn, to a new springtime of existence. It was by no means the saddest nor the weakest moment of his life.[16]