This is painting created by James Himsworth (Bio & Contact – JAMES J HIMSWORTH 3)
The painting is a portrait of Mephistopheles (or Mephisto), a demonic figure from German folklore famously featured in the story of Doctor Faustus. It depicts the character in a red cape and black outfit with white ruffles, leaning over a music sheet dated 1867
Similarly to the previous writings, this will be looked at from a theological perspective, and based on the principle that there is a clear distinction between good and evil.
Over the last year I have read two books which pull out and deeply dive into the embodiment and representation of the spirit of evil.
If we were each asked what is the representative of good and evil, we would generally say (I think) that good = god, and that evil = the devil. There are a number of angles that allows us to get at the spirit of evil. These are, I think;
1 – The Devil in the Bible
2 – Mephistopheles in Faust
3 – Lucifer in Paradise Lost
4 – Finally, we also seem him in the world at large – we see evil in the atrocities of the world
I want to focus on 2 and 3 in this piece. These 2 angles have had the biggest influence on all representations of the devil, in movies, in books and in art. This is the well from which all devilish reflections sprang.
In the bible, he is in fact only referenced a number of times, and what the likes of Goethe and Milton did was to really bring him out of the bible and to deep dive into his character (Goethe is the author of Faust, and Milton is the author of Paradise Lost). When you read their books, I found that I gasped at the mastery of words and the depth of their characters. There is a reason my Milton’s Paradise Lost is considered a poem, and why Goethe’s Faust is a theatre play – they feel alive, and true. When I say true, they capture the essence of evil in their characters.
The structure of this article will be to explore Goethe’s Faust first, and then followed by Milton’s Paradise Lost. I read Faust approximately a year ago, so some details may have faded from memory. However, what I hope to demonstrate throughout this article is the remarkable power of Goethe’s work and its enduring impact on me. Despite the passage of time, the themes, ideas, and impressions it left behind have remained with me, which is perhaps the strongest testament to its significance and influence.
So, where to being. I reflected to what level of detail I will go into for this piece. I would like to keep it focused and to not cast my net too wide, so will share a bit about the author, the story and then some thoughts on the protagonist.
Goethe, whose full name was Johann Wolfgang von Goethe, was probably the most influential German literary figure – he was the German version of Shakespeare. He wrote novels, poetry, and plays, and he also delved into alchemy and politics. The golden thread through everything was that we was a philosopher. Arguably Goethe’s most famous work is Faust, a profound exploration of evil and the philosophical questions that arise from its embodiment in the character of Mephistopheles.
Faust tells the story of a scholar who makes a pact with the devil, whose named Mephistopheles. The scholar, whose name is Faust, is not doing well at all, he is failing in his work and his pride is being taking down brick by brick. His desire to be the best, no matter the consequences possesses him. He goes to a very dark place, and in this place Mephistopheles appears to him, in the shape of a black poodle. The poodle begins to act oddly, and then transforms in the mist into Mephistopheles, who is dressed as a travelling scholar.
“You see me here in red gold-bordered dress,
A stiff silk mantle hanging from my shoulders,
A cock’s feather in my hat,
And a long sharp sword at my side.”
When Faust asks who are you, Mephistopheles responds with “I am the spirit that denies!” / “I am part of that power
/ Which eternally wills evil / And eternally works good.” He speaks in riddles, but he is the devil. As will be shown in Milton’s Paradise Lost, Lucifer resides in a metaphysical realm (outside the confines of the earthy domain), whereas Mephistopheles exists within gods creation (the earthly domain). His primary goal is to deceive, tempt, unsettle and in the end destroy the human race and the realm. As he said;
“Everything that comes into being
Deserves to perish miserably.”
Over time, Mephistopheles gradually deceives Faust into entering a pact with him, a pact that places Faust’s soul in service to Mephistopheles rather than to God, goodness, and the higher ideals that had previously guided him.
What I find particularly significant is the state in which Faust finds himself when this temptation occurs. He is not strong, content, or spiritually secure. Rather, he is in a state of profound despair, disillusioned with life and burdened by a deep sense of emptiness. It is often during such periods of suffering that we, as human beings, are at our most vulnerable. When we are lost, exhausted, or searching desperately for meaning, we become more susceptible to those who offer easy answers, false promises, or the illusion of salvation. A cunning, deceptive, and intellectually gifted individual can take advantage of this vulnerability in ways that might otherwise be impossible. By contrast, when we are grounded, confident, and emotionally secure, we are far better equipped to defend ourselves and remain true to our values. There is a great book written by CS Lewis called the Screwtape Letters that captures this insight perfectly.
This, I believe, is the source of Mephistopheles’ success. He does not approach Faust at a moment of strength; he arrives when Faust’s soul is at its lowest point. Faust is desperately clawing his way out of despair, searching for something—anything—to grasp hold of. Mephistopheles presents himself as the hand extended in assistance. Yet that hand is not a saving one. It belongs to the great tempter, the serpentine deceiver, whose apparent offer of help conceals a far darker purpose.
It is my view that this is why, when we are at our lowest, we have parts of our being that almost become tempters, for example resentment at others when they are doing well and we are not – the spirit of envy takes command over our soul. This reminds me of Carl Jung’s work and how we are not masters of our own domain. In each human being there are spirits that come up from the depths and take over. Anger for instance, when we are in a state of rage, is that truly us, or is it a spirit taking over our mind, body and soul. I think, maybe, that is what Goethe was trying to reflect here. That Mephistopheles is present in all of us, and when we are at our lowest he comes out and gets us to sign a pact, and our own spirit is signed away for other entities to take over. Maybe this is why, when God says in the bible, that there is always a way back to him:
“Though your sins be as scarlet, they shall be as white as snow.”
— Isaiah 1:18
“Return to me, and I will return to you.”
— Malachi 3:7
“Whoever comes to me I will never drive away.”
— John 6:37
Even when Faust signed the signed the pact there is always a way back. Like when the spirit of anger takes over us, there will always be a route back to goodness.
Following the signing of the pact, Mephistopheles leads Faust through a series of experiences designed to satisfy his deepest desires and temptations. Faust pursues pleasure, romance, power, knowledge, and worldly achievement, believing that fulfilment lies just beyond his reach. Yet despite moments of success and satisfaction, Faust never finds the lasting contentment he seeks. In her book Gravity and Grace Simone Weil suggests that the soul contains a void that cannot be filled by worldly things, and Faust’s downfall begins when he seeks to fill that void through Mephistopheles rather than through grace.
By the end of the book, Goethe presents a profound vision of human nature: although Faust has made grave mistakes and wandered far from the path of goodness, his continual striving towards something higher prevents him from being wholly consumed by evil. In the final scene, rather than Mephistopheles claiming victory, Faust’s soul is ultimately redeemed, suggesting that sincere striving and the possibility of repentance can overcome even the deepest moral failings.
I want to now explore this character named Mephistopheles…
I finished Milton’s Paradise Lost about a month ago, with that one I read it intermittently due to a busy schedule. Every time I picked it up, I was blown away. It had a feel of a sacred text, written with such grace and depth of thought, that I would have to stop and take it in. It is the most impressively written works I have ever read, along with Dante’s Divine Comedy.
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