Chapter 14

Authorities.—F. Wüstenfeld,Geschichte der Fatimiden Chalifen(Göttingen, 1881); E. Mercier,Histoire de l’Afrique Septentrionale(Paris, 1888); M.J. de Goeje,Mémoire sur les Carmathes de Bahrain et les Fatimides(2nd ed., Leiden, 1886); P. Casanova, “Mémoire sur les derniers Fatimides,”Mém. Miss. archéologique au Caire, vol. vi.; for the lives of ‘Obaidallah and Abū Yazī-d, Cherbonneau in theJournal Asiatique, sér. iv. vol. 20, and sér. v. vol. 5. See alsoEgypt:History, sect. Mahommedan.

(D. S. M.*)

FAUBOURG,the French name for a portion of a town which lies outside the walls, hence properly a suburb. The name survives in certain parts of Paris, such as the Faubourg St Antoine, and the Faubourg St Germain, &c., which have long since ceased to be suburbs and have become portions of the town itself. The origin of the word is doubtful. The earlier spellingfaux-bourg, and the occurrence in medieval Latin offalsus-burgus(see Ducange,Glossarium, s.v. “Falsus-Burgus”), was taken as showing its obvious origin and meaning, the sham or quasi-borough. The generally accepted derivation is fromfors, outside (Lat.foris, outside the gates), andbourg. It is suggested that the word is the French adaptation of the Ger.Pfahlbürger, the burghers of the pale,i.e.outside the walls but within the pale.

FAUCES(a Latin plural word for “throat”; the singularfauxis rarely found), in anatomy, the hinder part of the mouth, which leads into the pharynx; also an architectural term given by Vitruvius to narrow passages on either side of the tablinum, through which access could be obtained from the atrium to the peristylar court in the rear.

FAUCHER, LÉONARD JOSEPH[Léon] (1803-1854), French politician and economist, was born at Limoges on the 8th of September 1803. When he was nine years old the family removed to Toulouse, where the boy was sent to school. His parents were separated in 1816, and Léon Faucher, who resisted his father’s attempts to put him to a trade, helped to support himself and his mother during the rest of his school career by designing embroidery and needlework. As a private tutor in Paris he continued his studies in the direction of archaeology and history, but with the revolution of 1830 he was drawn into active political journalism on the Liberal side. He was on the staff of theTempsfrom 1830 to 1833, when he became editor of theConstitutionnelfor a short time. A Sunday journal of his own,Le Bien public, proved a disastrous financial failure; and his political independence having caused his retirement from theConstitutionnel, he joined in 1834 theCourrier français, of which he was editor from 1839 until 1842, when the paper changed hands. Faucher belonged in policy to the dynastic Left, and consistently preached moderation to the more ardent Liberals. On resigning his connexion with theCourrier françaishe gave his attention chiefly to economic questions. He advocated a customs union between the Latin countries to counter-balance the German Zollverein, and in view of the impracticability of such a measure narrowed his proposal in 1842 to a customs union between France and Belgium. In 1843 he visited England to study the English social system, publishing the results of his investigations in a famous series ofÉtudes sur l’Angleterre(2 vols., 1845), published originally in theRevue des deux mondes. He helped to organize the Bordeaux association for free-trade propaganda, and it was as an advocate of free trade that he was elected in 1847 to the chamber of deputies for Reims. After the revolution of 1848 he entered the Constituent Assembly for the department of Marne, where he opposed many Republican measures—the limitation of the hours of labour, the creation of the national relief works in Paris, the abolition of the death penalty and others. Under the presidency of Louis Napoleon he became minister of public works, and then minister of the interior, but his action in seeking to influence the coming elections by a circular letter addressed to the prefects was censured by the Constituent Assembly, and he was compelled to resign office on the 14th of May 1849. In 1851 he was again minister of the interior until Napoleon declared his intention of resorting to universal suffrage. After thecoup d’étatof December he refused a seat in the consultative commission instituted by Napoleon. He had been elected a member of the Academy of Moral and Political Science in 1849, and his retirement from politics permitted a return to his writings on economics. He had been to Italy in search of health in 1854, and was returning to Paris on business when he was seized by typhoid at Marseilles, where he died on the 14th of December 1854.

His miscellaneous writings were collected (2 vols., 1856) asMelanges d’économie politique et de finance, and his speeches in the legislature are printed in vol. ii. ofLéon Faucher, biographie et correspondance(2 vols., 2nd ed., Paris, 1875).

FAUCHET, CLAUDE(1530-1601), French historian and antiquary, was born at Paris on the 3rd of July 1530. Of his early life few particulars are known. He applied himself to the study of the early French chroniclers, and proposed to publish extracts which would throw light on the first periods of the monarchy. During the civil wars he lost a large part of his books and manuscripts in a riot, and was compelled to leave Paris. He then settled at Marseilles. Attaching himself afterwards to Cardinal de Tournon, he accompanied him in 1554 to Italy, whence he was several times sent on embassies to the king, with reports on the siege of Siena. His services at length procured him the post of president of the chambre des monnaies, and thus enabled him to resume his literary studies. Having become embarrassed with debt, he found it necessary, at the age of seventy, to sell his office; but the king, amused with an epigram, gave him a pension, with the title of historiographer of France. Fauchet has the reputation of an impartial and scrupulously accurate writer; and in his works are to be found important facts not easily accessible elsewhere. He was, however, entirely uncritical, and his style is singularly inelegant. His principal works (1579, 1599) treat of Gaulish and French antiquities, of the dignities and magistrates of France, of the origin of the French language and poetry, of the liberties of the Gallican church, &c. A collected edition was published in 1610. Fauchet took part in a translation of theAnnalsof Tacitus (1582). He died at Paris about the close of 1601.

FAUCHET, CLAUDE(1744-1793), French revolutionary bishop, was born at Dornes (Nièvre) on the 22nd of September 1744. He was a curate of the church of St Roch, Paris, when he was engaged as tutor to the children of the marquis of Choiseul, brother of Louis XV.’s minister, an appointment which proved to be the first step to fortune. He was successively grand vicar to the archbishop of Bourges, preacher to the king, and abbot of Montfort-Lacarre. The “philosophic” tone of his sermons caused his dismissal from court in 1788 before he became a popular speaker in the Parisian sections. He was one of the leaders of the attack on the Bastille, and on the 5th of August 1789 he delivered an eloquent discourse by way of funeral sermon for the citizens slain on the 14th of July, taking as his text the words of St Paul, “Ye have been called to liberty.” He blessed the tricolour flag for the National Guard, and in September was elected to the Commune, from which he retired in October 1790. During the next winter he organized within the Palais Royal the “Social Club of the Society of the Friends of Truth,” presiding over crowded meetings under the self-assumed title ofprocureur général de la vérité. Nevertheless, events were marching faster than his opinions, and the last occasion on which he carried his public with him was in a sermon preached at Notre Dame on the 14th of February 1791. In May he became constitutional bishop of Calvados, and was presently returned by the department to the Legislative Assembly, and afterwards to the Convention. At the king’s trial he voted for the appeal to the people and for the penalty of imprisonment. He protested against the execution of Louis XVI. in theJournal des amis(January 26, 1793), and next month was denounced to the Convention for prohibiting married priests from the exercise of the priesthood in his diocese. He remained secretary to the Convention until the accusation of the Girondists in May 1793. In July he was imprisoned on the charge of supporting the federalist movement at Caen, and of complicity with Charlotte Corday, whom he had taken to see a sitting of the Convention on her arrival in Paris. Of the second of these charges he was certainly innocent. With the Girondist deputies he was brought before the revolutionary tribunal on the 30th of October, and was guillotined on the following day.

SeeMémoires ... ou Lettres de Claude Fauchet(5th ed., 1793);Notes sur Claude Fauchet(Caen, 1842).

FAUCIT, HELENA SAVILLE(1817-1898), English actress, the daughter of John Saville Faucit, an actor, was born in London. Her first London appearance was made on the 5th of January 1836 at Covent Garden as Julia inThe Hunchback. Her success in this was so definitely confirmed by her subsequent acting of Juliet, Lady Teazle, Beatrice, Imogen and Hermione, that within eighteen months she was engaged by Macready as leading lady at Covent Garden. There, besides appearing in several Shakespearian characters, she created the heroine’s part in Lytton’sDuchess de la Vallière(1836),Lady of Lyons(1838),Richelieu(1839),The Sea Captain(1839),Money(1840), and Browning’sStrafford(1837). After a visit to Paris and a short season at the Haymarket, she joined the Drury Lane company under Macready early in 1842. There she played Lady Macbeth, Constance inKing John, Desdemona and Imogen, and took part in the first production of Westland Marston’sPatrician’s Daughter(1842) and Browning’sBlot on the Scutcheon(1843). Among her successful tours was included a visit to Paris in 1844-1845, where she acted with Macready in several Shakespearian plays. In 1851 she was married to Mr (afterwards Sir) Theodore Martin, but still acted occasionally for charity. One of her last appearances was as Beatrice, on the opening of the Shakespeare Memorial at Stratford-on-Avon on the 23rd of April 1879. In 1881 there appeared inBlackwood’s Magazinethe first of herLetters on some of Shakespeare’s Heroines, which were published in book form asOn Some of Shakespeare’s Female Characters(1885). Lady Martin died at her home near Llangollen in Wales on the 31st of October 1898. There is a tablet to her in the Shakespeare Memorial with a portrait figure, and the marble pulpit in the Shakespeare church—with her portrait as Saint Helena—was given in her memory by her husband.

See Sir Theodore Martin’sHelena Faucit(1900).

FAUJAS DE SAINT-FOND, BARTHÉLEMY(1741-1819), French geologist and traveller, was born at Montélimart on the 17th of May 1741. He was educated at the Jesuits’ College at Lyons; afterwards he went to Grenoble, applied himself to the study of law, and was admitted advocate to the parliament. He rose to be president of the seneschal’s court (1765), a post which he honourably filled, but the duties of which became irksome, as he had early developed a love of nature and his favourite relaxation was found in visits to the Alps. There he began to study the forms, structure, composition and superposition of rocks. In 1775 he discovered in the Velay a rich deposit of pozzuolana, which in due course was worked by the government. In 1776 he put himself in communication with Buffon, who was not slow to perceive the value of his labours. Invited by Buffon to Paris, he quitted the law, and was appointed by Louis XVI. assistant naturalist to the museum, to which office was added some years later (1785, 1788) that of royal commissioner for mines. One of the most important of his works was theRecherches sur les volcans éteints du Vivarais et du Velay, which appeared in 1778. In this work, rich in facts and observations, he developed his theory of the origin of volcanoes. In his capacity of commissioner for mines Faujas travelled in almost all the countries of Europe, everywhere devoting attention to the nature and constituents of the rocks. It was he who first recognized the volcanic nature of the basaltic columns of the cave of Fingal (Staffa), although the island was visited in 1772 by Sir Joseph Banks, who remarked that the stone “is a coarse kind ofBasaltes, very much resembling the Giants’ Causeway in Ireland” (Pennant’sTour in Scotland and Voyage to the Hebrides). Faujas’sVoyage en Angleterre, en Écosse et aux Îles Hébrides(1797) is full of interest—containing anecdotes of Sir Joseph Banks and Dr John Whitehurst, and an amusing account of “The Dinner of an Academic Club” (the Royal Society), and has been translated into English (2 vols., 1799). Having been nominated in 1793 professor at the Jardin des Plantes, he held this post till he was nearly eighty years of age, retiring in 1818 to his estate of Saint-Fond in Dauphiné. Faujas took a warm interest in the balloon experiments of the brothers Montgolfier, and published a very completeDescription des expériences de la machine aérostatique de MM. Montgolfier, &c. (1783, 1784). He contributed many scientific memoirs to theAnnalesand theMémoiresof the museum of natural history. Among his separate works, in addition to those already named are—Histoire naturelle de la province de Dauphiné(1781, 1782);Minéralogie des volcans(1784); andEssai de géologie(1803-1809). Faujas died on the 18th of July 1819.

FAULT(Mid. Eng.faute, through the French, from the popular Latin use offallere, to fail; the originallof the Latin being replaced in English in the 15th century), a failing, mistake or defect.

In geology, the term is given to a plane of dislocation in a portion of the earth’s crust; synonyms used in mining are “trouble,” “throw” and “heave”; the German equivalent isVerwerfung, and the Frenchfaille. Faults on a small scale are sometimes sharply-defined planes,1as if the rocks had been sliced through and fitted together again after being shifted (fig. 1). In such cases, however, the harder portions of the dislocated rocks will usually be found “slickensided.” More frequently some disturbance has occurred on one or both sides of the fault. Sometimes in a series of strata the beds on the side which has been pushed up are bent down against the fault, while those on the opposite side are bent up (fig. 2). Most commonly the rocks on both sides are considerably broken, jumbled and crumpled, so that the line of fracture is marked by a belt or wall-like mass of fragmentary rock,fault-rock, which may be several yards in breadth. Faults are to be distinguished from joints and fissures by the fact that there must have been a movement of the rock on one side of the fault-plane relatively to that on the other side. The trace of a fault-plane at the surface of the earth is a line (or belt of fault-rock), which in geological mapping is often spoken of as a “fault-line” or “line of fault.” Fig. 3 represents the plan of a simple fault; quite frequently, however, the main fault subdivides at the extremities into a number of minor faults (fig. 4), or the main fault may be accompanied by lateral subordinate faults (fig. 5), some varieties of which have been termedflawsorBlatts.

“Fault-planes” are sometimes perpendicular to the horizon, but more usually they are inclined at a greater or lesser angle. The angle made by the fault-plane with the vertical is thehadeof the fault (if the angle of inclination were measured from the horizon, as in determining the “dip” of strata, this would be expressed as the “dip of the fault”). In figs. 1 and 2 the faults are hading towards the right of the reader. The amount of dislocation as measured along a fault-plane is thedisplacementof the fault (for an illustration of these terms see fig. 18, where they are applied to a thrust fault); the vertical displacement is thethrow(Fr.rejet); the horizontal displacement, which even with vertical movement must arise in all cases where the faults are not perpendicular to the horizon and the strata are not horizontal, is known as theheave. In fig. 6 the displacement is equal to the throw in the fault A; in the fault B the displacement is more than twice as great as in A, while the throw is the same in both; the fault A has no heave, in B it is considerable. The rock on that side of a fault which has dropped relatively to the rock on the other is said to be upon the downthrow side of the fault; conversely, the relatively uplifted portion is the upthrow side. The two fault faces are known as the “hanging-wall” and the “foot-wall.”

The relationship that exists between the hade and the direction of throw has led to the classification of faults into “normal faults,” which hade under the downthrow side, or in other words, those in which the hanging-wall has dropped; and “reversed faults,” which hade beneath the upthrow side, that is to say, the foot-wall exhibits a relative sinking. Normal faults are exemplified in figs. 1, 2, and 6; in the latter the masses A and B are on the downthrow sides, C is upthrown. Fig. 7 represents a small reversed fault. Normal faults are so called because they are more generally prevalent than the other type; they are sometimes designated “drop” or “gravity” faults, but these are misleading expressions and should be discountenanced. Normal faults are regarded as the result of stretching of the crust, hence they have been called “tension” faults as distinguished from reversed faults, which are assumed to be due to pressure. It is needful, however, to exercise great caution in accepting this view except in a restricted and localized sense, for there are many instances in which the two forms are intimately associated (see fig. 8), and a whole complex system of faults may be the result of horizontal (tangential) pressure alone or even of direct vertical uplift. It is often tacitly assumedthat most normal and reversed faults are due to simple vertical movements of the fractured crust-blocks; but this is by no means the case. What is actually observed in examining a fault is theapparentdirection of motion; but the present position of the dislocated masses is the result ofrealmotion or series of motions, which have taken place along the fault-plane at various angles from horizontal to vertical; frequently it can be shown that these movements have been extremely complicated. The striations and “slickensides” on the faces of a fault indicate only the direction of the last movement.

A broad monoclinal fold is sometimes observed to pass into a fault of gradually increasing throw; such a fault is occasionally regarded as pivoted at one end. Again, a faulted mass may be on the downthrow side towards one end, and on the upthrow side towards the other, the movement having taken place about an axis approximately normal to the fault-plane, the “pivot” in this case being near the centre. From an example of this kind it is evident that the same fault may at the same time be both “normal” and “reversed” (see fig. 8). When the principal movement along a highly inclined fault-plane has been approximately horizontal, the fault has been variously styled alateral-shift,transcurrent fault,transverse thrustor aheave fault. The horizontal component in faulting movements is more common than is often supposed.

A single normal fault of large throw is sometimes replaced by a series of close parallel faults, each throwing a small amount in the same direction; if these subordinate faults occur within a narrow width of ground they are known asdistribution faults; if they are more widely separated they are calledstep faults(fig. 9). Occasionally two normal faults hade towards one another and intersect, and the rock mass between them has been let down; this is described as atrough fault(fig. 10). A fault running parallel to the strike of bedded rocks is astrike fault; one which runs along the direction of the dip is adip fault; a so-calleddiagonal faulttakes a direction intermediate between these two directions. Although the effects of these types of fault upon the outcrops of strata differ, there are no intrinsic differences between the faults themselves.

The effect of normal faults upon the outcrop may be thus briefly summarized:—a strike fault that hades with the direction of the dip may cause beds to be cut out at the surface on the upthrow side; if it hades against the dip direction it may repeat some of the beds on the upthrow side (figs. 11 and 12). With dip faults the crop is carried forward (down the dip) on the upthrow side. The perpendicular distance between the crop of the bed (dike or vein) on opposite sides of the fault is the “offset.” The offset decreases with increasing angle of dip and increases with increase in the throw of the fault (fig. 13). Faults which run obliquely across the direction of dip, if they hade with the dip of the strata, will produce offset with “gap” between the outcrops; if they hade in the opposite direction to the dip, offset with “overlap” is caused: in the latter case the crop moves forward (down dip) on the denuded upthrow side, in the former it moves backward. The effect of a strike fault of diminishing throw is seen in fig. 14. Faults crossing folded strata cause the outcrops to approach on the upthrow side of a syncline and tend to separate the outcrops of an anticline (figs. 15, 16, 17).

In the majority of cases the upthrown side of a fault has been so reduced by denudation as to leave no sharp upstanding ridge; but examples are known where the upthrown side stillexists as a prominent cliff-like face of rock, a “fault-scarp”; familiar instances occur in the Basin ranges of Utah, Nevada, &c., and many smaller examples have been observed in the areas affected by recent earthquakes in Japan, San Francisco and other places. But although there may be no sharp cliff, the effect of faulting upon topographic forms is abundantly evident wherever a harder series of strata has been brought in juxtaposition to softer rocks. By certain French writers, the upstanding side of a faulted piece of ground is said to have aregard, thus the faults of the Jura Mountains have a “regard français,” and in the same region it has been observed that in curved faults the convexity is directed the same way as theregard. Occasionally one or more parallel faults have let down an intervening strip of rock, thereby forming “fault valleys” orGraben(Grabensenken); the Great Rift Valley is a striking example. On the other hand, a large area of rock is sometimes lifted up, or surrounded by a system of faults, which have let down the encircling ground; such a fault-block is known also as ahorst; a considerable area of Greenland stands up in this manner.

Faults have often an important influence upon water-supply by bringing impervious beds up against pervious ones or vice versa, thus forming underground dams or reservoirs, or allowing water to flow away that would otherwise be conserved. Springs often rise along the outcrop of a fault. In coal and metal mining it is evident from what has already been said that faults must act sometimes beneficially, sometimes the reverse. It is a common occurrence for fault-fissures and fault-rock to appear as valuable mineral lodes through the infilling or impregnation of the spaces and broken ground with mineral ores.

In certain regions which have been subjected to very great crustal disturbance a type of fault is found which possesses a very low hade—sometimes only a few degrees from the horizontal—and, like a reversed fault, hades beneath the upthrown mass; these are termedthrusts, overthrusts, oroverthrust faults(Fr.recouvrements, failles de chevauchement, charriages; Ger.Überschiebungen, Übersprünge, Wechsel, Fallenverwerfungen). Thrusts should not be confused with reversed faults, which have a strong hade. Thrusts play a very important part in the N.W. highlands of Scotland, the Scandinavian highlands, the western Alps, the Appalachians, the Belgian coal region, &c. By the action of thrusts enormous masses of rock have been pushed almost horizontally over underlying rocks, in some cases for several miles. One of the largest of the Scandinavian thrustmasses is 1120 m. long, 80 m. broad, and 5000 ft. thick. In Scotland three grades of thrusts are recognized, maximum, major, and minor thrusts; the last have very generally been truncated by those of greater magnitude. Some of these great thrusts have received distinguishing names,e.g.the Moine thrust (fig. 19) and the Ben More thrust; similarly in the coal basin of Mons and Valenciennes we find thefaille de Boussuand theGrande faille du midi. Overturned folds are frequently seen passing into thrusts. Bayley Willis has classified thrusts as (1) Shear thrusts, (2) Break thrusts, (3) Stretch thrusts, and (4) Erosion thrusts.

Dr J.E. Marr (“Notes on the Geology of the English Lake District,”Proc. Geol. Assoc., 1900) has described a type of fault which may be regarded as the converse of a thrust fault. If we consider a series of rock masses A, B, C—of which A is the oldest and undermost—undergoing thrusting, say from south to north, should the mass C be prevented from moving forward as rapidly as B, a low-hading fault may form between C and B and the mass C may lag behind; similarly the mass B may lag behind A. Such faults Dr Marr calls “lag faults.” A mass of rock suffering thrusting or lagging may yield unequally in its several parts, and those portions tending to travel more rapidly than the adjoining masses in the same sheet may be cut off by fractures. Thus the faster-moving blocks will be separated from the slower ones by faults approximately normal to the plane of movement: these are described as “tear faults.”

Faults may occur in rocks of all ages; small local dislocations are observable even in glacial deposits, alluvium and loess. A region of faulting may continue to be so through more than one geological period. Little is known of the mechanism of faulting or of the causes that produce it; the majority of the text-book explanations will not bear scrutiny, and there is room for extended observation and research. The sudden yielding of the strata along a plane of faulting is a familiar cause of earthquakes.

See E. de Margerie and A. Heim,Les Dislocations de l’écorce terrestre(Zürich, 1888); A. Rothpletz,Geotektonische Probleme(Stuttgart, 1894); B. Willis, “The Mechanics of Appalachian Structure,”13th Ann. Rep. U.S. Geol. Survey(1891-1892, pub. 1893). A prolonged discussion of the subject is given inEconomic Geology, Lancaster, Pa., U.S.A., vols. i. and ii. (1906, 1907).

(A. Ge.; J. A. H.)

1Thefault-planeis not a plane surface in the mathematical sense; it may curve irregularly in more than one direction.

FAUNA, the name, in Roman mythology, of a country goddess of the fields and cattle, known sometimes as the sister, sometimes as the wife of the god Faunus; hence the term is used collectively for all the animals in any given geographical area or geological period, or for an enumeration of the same. It thus corresponds to the term “flora” in respect to plant life.

FAUNTLEROY, HENRY(1785-1824), English banker and forger, was born in 1785. After seven years as a clerk in the London bank of Marsh, Sibbald & Co., of which his father was one of the founders, he was taken into partnership, and the whole business of the firm was left in his hands. In 1824 the bank suspended payment. Fauntleroy was arrested on the charge of appropriating trust funds by forging the trustees’ signatures, and was committed for trial, it being freely rumoured that he had appropriated £250,000, which he had squandered in debauchery. He was tried at the Old Bailey, and, the case against him having been proved, he admitted his guilt, but pleaded that he had used the misappropriated funds to pay his firm’s debts. He was found guilty and sentenced to be hanged. Seventeen merchants and bankers gave evidence as to his general integrity at the trial, and after his conviction powerful influence was brought to bear on his behalf, and his case was twice argued before judges on points of law. An Italian named Angelini even offered to take Fauntleroy’s place on the scaffold. The efforts of his many friends were, however, unavailing, and he was executed on the 30th of November 1824. A wholly unfounded rumour was widely credited for some time subsequently to the effect that he had escaped strangulation by inserting a silver tube in his throat, and was living comfortably abroad.

See A. Griffith’sChronicles of Newgate, ii. 294-300, and Pierce Egan’sAccount of the Trial of Mr Fauntleroy.

FAUNUS(i.e.the “kindly,” from Lat.favere, or the “speaker,” fromfari), an old Italian rural deity, the bestower of fruitfulness on fields and cattle. As such he is akin to or identical with Inuus (“fructifier”) and Lupercus (seeLupercalia). Faunus also revealed the secrets of the future by strange sounds from the woods, or by visions communicated to those who slept within his precincts in the skin of sacrificed lambs; he was then called Fatuus, and with him was associated his wife or daughter Fatua. Under Greek influence he was identified with Pan, and just as there was supposed to be a number of Panisci, so the existence of many Fauni was assumed—misshapen and mischievous goblins of the forest, with pointed ears, tails and goat’s feet, who loved to torment sleepers with hideous nightmares. In poetical tradition Faunus is an old king of Latium, the son of Picus (Mars) and father of Latinus, the teacher of agriculture and cattle-breeding, and the introducer of the religious system of the country, honoured after death as a tutelary divinity. Two festivals called Faunalia were celebrated in honour of Faunus, one on the 13th of February in his temple on the island in the Tiber, the other in the country on the 5th of December (Ovid,Fasti, ii. 193; Horace,Odes, iii. 18. 10). At these goats were sacrificed to him with libations of wine and milk, and he was implored to be propitious to fields and flocks. The peasants and slaves at the same time amused themselves with dancing in the meadows.

FAURE, FRANÇOIS FÉLIX(1841-1899), President of the French Republic, was born in Paris on the 30th of January 1841, being the son of a small furniture maker. Having started as a tanner and merchant at Havre, he acquired considerable wealth, was elected to the National Assembly on the 21st of August 1881, and took his seat as a member of the Left, interesting himself chiefly in matters concerning economics, railways and the navy. In November 1882 he became under-secretary for the colonies in M. Ferry’s ministry, and retained the post till 1885. He held the same post in M. Tirard’s ministry in 1888, and in 1893 was made vice-president of the chamber. In 1894 he obtained cabinet rank as minister of marine in the administration of M. Dupuy. In the January following he was unexpectedly elected president of the Republic upon the resignation of M. Casimir-Périer. The principal cause of his elevation was the determination of the various sections of the moderate republican party to exclude M. Brisson, who had had a majority of votes on the first ballot, but had failed to obtain an absolute majority. To accomplish this end it was necessary to unite among themselves, and union could only be secured by the nomination of some one who offended nobody. M. Faure answered perfectly to this description. His fine presence and his tact on ceremonial occasions rendered the state some service when in 1896 he received the Tsar of Russia at Paris, and in 1897 returned his visit, after which meeting the momentous Franco-Russian alliance was publicly announced. The latter days of M. Faure’s presidency were embittered by the Dreyfus affair, which he was determined to regard aschose jugée. But at a critical moment in the proceedings his death occurred suddenly, from apoplexy, on the 16th of February 1899. With all his faults, and in spite of no slight amount of personal vanity, President Faure was a shrewd political observer and a good man of business. After his death, some alleged extracts from his private journals, dealing with French policy, were published in the Paris press.

See E. Maillard,Le Président F. Faure(Paris, 1897); P. Bluysen,Félix Faure intime(1898); and F. Martin-Ginouvier,F. Faure devant l’histoire(1895).

FAURÉ, GABRIEL(1845- ), French musical composer, was born at Pamiers on the 13th of May 1845. He studied at the school of sacred music directed by Niedermeyer, first under Dietsch, and subsequently under Saint-Saëns. He became “maître de chapelle” at the church of the Madeleine in 1877, and organist in 1896. His works include a symphony in D minor (Op. 40), two quartets for piano and strings (Opp. 15 and 45), a suite for orchestra (Op. 12), sonata for violin and piano (Op. 13), concerto for violin (Op. 14), berceuse for violin, élégie for violoncello, pavane for orchestra, incidental music for Alexandre Dumas’Caligulaand De Haraucourt’sShylock,a requiem, a cantata,The Birth of Venus, produced at the Leeds festival in 1898, a quantity of piano music, and a large number of songs. Fauré occupies a place by himself among modern French composers. He delights in theimprévu, and loves to wander through labyrinthine harmonies. There can be no denying the intense fascination and remarkable originality of his music. His muse is essentially aristocratic, and suggests the surroundings of the boudoir and the perfume of the hot-house.

FAURIEL, CLAUDE CHARLES(1772-1844), French historian, philologist and critic, was born at St Étienne on the 21st of October 1772. Though the son of a poor joiner, he received a good education in the Oratorian colleges of Tournon and Lyons. He was twice in the army—at Perpignan in 1793, and in 1796-1797 at Briançon, as private secretary to General J. Servan de Gerbey (1741-1808); but he preferred the civil service and the companionship of his friends and his books. In 1794 he returned to St Étienne, where, but only for a short period, he filled a municipal office; and from 1797 to 1799 he devoted himself to strenuous study, more especially of the literature and history, both ancient and modern, of Greece and Italy. Having paid a visit to Paris in 1799, he was introduced to Fouché, minister of police, who induced him to become his private secretary. Though he discharged the duties of this office to Fouché’s satisfaction, his strength was overtasked by his continued application to study, and he found it necessary in 1801 to recruit his health by a three months’ trip in the south. In resigning his office in the following year he was actuated as much by these considerations as by the scruples he put forward in serving longer under Napoleon, when the latter, in violation of strict republican principles, became consul for life. This is clearly shown by the fragments of Memoirs discovered by Ludovic Lalanne and published in 1886.

Some articles which Fauriel published in theDécade philosophique(1800) on a work of Madame de Staël’s—De la littérature considerée dans ses rapports avec les institutions sociales—led to an intimate friendship with her. About 1802 he contracted with Madame de Condorcet a liaison which lasted till her death (1822). It was said of him at the time that he gave up all his energies to love, friendship and learning. The salon of Mme de Condorcet was throughout the Consulate and the first Empire a rallying point for the dissentient republicans. Fauriel was introduced by Madame de Staël to the literary circle of Auteuil, which gathered round Destutt de Tracy. Those who enjoyed his closest intimacy were the physiologist Cabanis (Madame de Condorcet’s brother-in-law), the poet Manzoni, the publicist Benjamin Constant, and Guizot. Later Tracy introduced to him Aug. Thierry (1821) and perhaps Thiers and Mignet. During his connexion with Auteuil, Fauriel’s attention was naturally turned to philosophy, and for some years he was engaged on a history of Stoicism, which was never completed, all the papers connected with it having accidentally perished in 1814. He also studied Arabic, Sanskrit and the old South French dialects. He published in 1810 a translation of theParthenaīsof the Danish poet Baggesen, with a preface on the various kinds of poetry; in 1823 translations of two tragedies of Manzoni, with a preface “Sur la théorie de l’art dramatique”; and in 1824-1825 his translation of the popular songs of modern Greece, with a “Discours préliminaire” on popular poetry.

The Revolution of July, which put his friends in power, opened to him the career of higher education. In 1830 he became professor of foreign literature at the Sorbonne. TheHistoire de la Gaule méridionale sous la domination des conquerants germains(4 vols., 1836) was the only completed section of a general history of southern Gaul which he had projected. In 1836 he was elected a member of the Academy of Inscriptions, and in 1837 he published (with an introduction the conclusions of which would not now all be endorsed) a translation of a Provençal poem on the Albigensian war. He died on the 15th of July 1844. After his death his friend Mary Clarke (afterwards Madame J. Möhl) published hisHistoire de la littérature provençale(3 vols., 1846)—his lectures for 1831-1832. Fauriel was biased in this work by his preconceived and somewhat fanciful theory that Provence was the cradle of thechansons de gesteand even of the Round Table romances; but he gave a great stimulus to the scientific study of Old French and Provençal.Dante et les origines de la langue et de la littérature italiennes(2 vols.) was published in 1854.

Fauriel’sMémoires, found with Condorcet’s papers, are in the Institute library. They were written at latest in 1804, and include some interesting fragments on the close of the consulate, Moreau, &c. Though anonymous, Lalanne, who published them (Les Derniers Jours du Consulat, 1886), proved them to be in the same handwriting as a letter of Fauriel’s in 1803. The same library has Fauriel’s correspondence, catalogued by Ad. Régnier (1900). Benjamin Constant’s letters (1802-1823) were published by Victor Glachant in 1906. For Fauriel’s correspondence with Guizot seeNouvelle Rev.(Dec. 1, 1901, by V. Glachant), and for his love-letters to Miss Clarke (1822-1844) theRevue des deux mondes(1908-1909) by E. Rod. See further Sainte-Beuve,Portraits contemporains, ii.; Antoine Guillois,Le Salon de Mme Helvétius(1894) andLa Marquise de Condorcet(1897); O’Meara,Un Salon à Paris: Mme Möhl(undated); and J.B. Galley,Claude Fauriel(1909).

FAUST,orFaustus, the name of a magician and charlatan of the 16th century, famous in legend and in literature. The historical Faust forms little more than the nucleus round which a great mass of legendary and imaginative material gradually accumulated. That such a person existed there is, however, sufficient proof.1He is first mentioned in a letter, dated August 20, 1507, of the learned Benedictine Johann Tritheim or Trithemius (1462-1516), abbot of Spanheim, to the mathematician and astrologer Johann Windung, at Hasfurt, who had apparently written about him. Trithemius, himself reputed a magician, and the author of a mystical work (published at Darmstadt in 1621 under the title ofSteganographicaand burnt by order of the Spanish Inquisition), speaks contemptuously of Faust, who called himself Magister Georgius Sabellicus Faustus Junior, as a fool rather than a philosopher (fatuum non philosophum), a vain babbler, vagabond and mountebank who ought to be whipped, and who had fled from the city rather than confront him. The insane conceit of the man was proved by his boast that, were all the works of Aristotle and Plato blotted from the memory of men, he could restore them with greater elegance, and that Christ’s miracles were nothing to marvel at, since he could do the like whenever and as often as he pleased; his debased character by the fact that he had been forced to flee from the school of which he had been appointed master by the discovery of his unnatural crimes. The same unflattering estimate is contained in the second extant notice of Faust, in a letter of the jurist and canon Konrad Mudt (Mutianus Rufus), of the 3rd of October 1513, to Heinrich Urbanus. Mudt, like Trithemius, simply regards Faust as a charlatan. Similar is the judgment of another contemporary, Philipp Begardi, who in the fourth chapter of hisIndex sanitatis(Worms, 1539) ranks Faust, with Theophrastus Paracelsus, among the “wicked, cheating, useless and unlearned doctors.”

It was Johann Gast (d. 1572), a worthy Protestant pastor of Basel, who like Mudt claims to have come into personal contact with Faust, who in hisSermones convivales(Basel, 1543) first credited the magician with genuine supernatural qualities. Gast, a man of some learning and much superstition, believed Faust to be in league with the devil, by whom about 1525 he was ultimately carried off, and declared the performing horse and dog by which the necromancer was accompanied to be familiar and evil spirits. Further information was given to the world by Johann Mannel or Manlius (d. 1560), councillor and historian to the emperor Maximilian II., in hisLocorum communium collectanea(Basel, undated). Manlius reports a conversation of Melanchthon, which there is no reason to suspect of being other than genuine, in which the Reformer speaks of Faust as “a disgraceful beast and sewer of many devils,” as having been born at Kundling (Kundlingen or Knittlingen), a little town near his own native town (of Bretten), and as having studied magic at Cracow. The rest of the information given can hardly be regarded as historical, though Melanchthon, who, like Luther,was no whit less superstitious than most people of his time, evidently believed it to be so. According to him, among other marvels, Faust was killed by the devil wringing his neck. While he lived he had taken about with him a dog, which was really a devil. A similar opinion would seem to have been held of Faust by Luther also, who in Widmann’s Faust-book is mentioned as having declared that, by God’s help, he had been able to ward off the evils which Faust with his sorceries had sought to put upon him. The passage, with the omission of Faust’s name, occurs word for word in Luther’s Table-talk (ed. C.E. Förstemann, vol. i. p. 50). It is not improbable, then, that Widmann, in supplying the name of the necromancer omitted in the Table-talk, may be giving a fuller account of the conversation. Bullinger also, in hisTheatrum de beneficiis(Frankf., 1569) mentions Faust as one of those “of whom the Scriptures speak, in various places, calling themmagi.” Lastly Johann Weiher, Wierus or Piscinarius (1515-1588)—a pupil of Cornelius Agrippa, body physician to the duke of Cleves and a man of enlightenment, who opposed the persecution of witches—in hisDe praestigiis daemonum(Basel, 1563, &c.), speaks of Faust as a drunken vagabond who had studied magic at Cracow, and before 1540 had practised “this beautiful art shamelessly up and down Germany, with unspeakable deceit, many lies and great effect.” He goes on to tell how the magician had revenged himself on an unhappy parish priest, who had refused to supply him any longer with drink, by giving him a depilatory which removed not only the beard but the skin, and further, how he had insulted a poor wretch, for no better reason than that he had a black beard, by greeting him as his cousin the devil. Of his superhuman powers Weiher evidently believes nothing, but he tells the tale of his being found dead with his neck wrung, after the whole house had been shaken by a terrific din.

The sources above mentioned, which were but the first of numerous works on Faust, of more or less value, appearing throughout the next two centuries, give a sufficient picture of the man as he appeared to his contemporaries: a wandering charlatan who lived by his wits, cheiromantist, astrologer, diviner, spiritualist medium, alchemist, or, to the more credulous, a necromancer whose supernatural gifts were the outcome of a foul pact with the enemy of mankind. Whatever his character, his efforts to secure a widespread notoriety had, by the time of his death, certainly succeeded. By the latter part of the 16th century he had become the necromancerpar excellence, and all that legend had to tell about the great wizards of the middle ages, Virgil, Pope Silvester, Roger Bacon, Michael Scot, or the mythic Klingsor, had become for ever associated with his name. When in 1587, the oldest Faust-book was published, the Faust legend was, in all essential particulars, already complete.

The origin of the main elements of the legend must be sought far back in the middle ages and beyond. The idea of a compact with the devil, for the purpose of obtaining superhuman power or knowledge, is of Jewish origin, dating from the centuries immediately before and after the Christian era which produced the Talmud, the Kabbalah and such magical books as that of Enoch. In the mystical rites—in which blood, as the seat of life, played a great part—that accompanied the incantations with which the Jewish magicians evoked the Satanim—the lowest grade of those elemental spirits (shedim) who have their existence beyond the dimensions of time and space—we have the prototypes and originals of all the ceremonies which occupy the books of magic down to the various versions of theHöllenzwangascribed to Faust. The other principle underlying the Faust legend, the belief in the essentially evil character of purely human learning, has existed ever since the triumph of Christianity set divine revelation above human science. The legend of Theophilus—a Cilician archdeacon of the 6th century, who sold his soul to Satan for no better reason than to clear himself of a false charge brought against him by his bishop—was immensely popular throughout the middle ages, and in the 8th century formed the theme of a poem in Latin hexameters by the nun Hroswitha of Gandersheim, who, especially in her description of the ritual of Satan’s court, displays a sufficiently lively and original imagination. Equally widespread were the legends which gathered round the great name of Gerbert (Pope Silvester II.). Gerbert’s vast erudition, like Roger Bacon’s so far in advance of his age, naturally cast upon him the suspicion of traffic with the infernal powers; and in due course the suspicion developed into the tale, embellished with circumstantial and harrowing details, of a compact with the arch-fiend, by which the scholar had obtained the summit of earthly ambition at the cost of his immortal soul. These are but the two most notable of many similar stories,2and, in an age when the belief in witchcraft and the ubiquitous activity of devils was still universal, it is natural that they should have been retold in all good faith of a notorious wizard who was himself at no pains to deny their essential truth. The Faust legend, however, owes something of its peculiar significance also to the special conditions of the age which gave it birth: the age of the Renaissance and the Reformation. The opinion that the religious reformers were the champions of liberty of thought against the obscurantism of Rome is the outgrowth of later experience. To themselves they were the protagonists of “the pure Word of God” against the corruptions of a church defiled by the world and the devil, and the sceptical spirit of Italian humanism was as abhorrent to them as to the Catholic reactionaries by whom it was again trampled under foot. If then, in Goethe’s drama, Faust ultimately develops into the type of the unsatisfied yearning of the human intellect for “more than earthly meat and drink,” this was because the great German humanist deliberately infused into the old story a spirit absolutely opposed to that by which it had originally been inspired. The Faust of the early Faust-books, of the ballads, the dramas and the puppet-plays innumerable which grew out of them, is irrevocably damned because he deliberately prefers human to “divine” knowledge; “he laid the Holy Scriptures behind the door and under the bench, refused to be called doctor of Theology, but preferred to be styled doctor of Medicine.” The orthodox moral of the earliest versions is preserved to the last in the puppet-plays. The Voice to the right cries: “Faust! Faust! desist from this proposal! Go on with the study of Theology, and you will be the happiest of mortals.” The Voice to the left answers: “Faust! Faust! leave the study of Theology. Betake you to Necromancy, and you will be the happiest of mortals!” The Faust legend was, in fact, the creation of orthodox Protestantism; its moral, the inevitable doom which follows the wilful revolt of the intellect against divine authority as represented by the Holy Scriptures and its accredited interpreters. Faust, the contemner of Holy Writ, is set up as a foil to Luther, the champion of the new orthodoxy, who with well-directed inkpot worsted the devil when he sought to interrupt the sacred work of rendering the Bible into the vulgar tongue.

It was doubtless this orthodox and Protestant character of the Faust story which contributed to its immense and immediate popularity in the Protestant countries. The first edition of theHistoria von D. Johann Fausten, by an unknown compiler, published by Johann Spies at Frankfort in 1587, sold out at once. Though only placed on the market in the autumn, before the year was out it had been reprinted in four pirated editions. In the following year a rhymed version was printed at Tübingen, a second edition was published by Spies at Frankfort and a version in low German by J.J. Balhorn at Lübeck. Reprints and amended versions continued to appear in Germany every year, till they culminated in the pedantic compilation of Georg Rudolf Widmann, who obscured the dramatic interest of the story by an excessive display of erudition and by his well-meant efforts to elaborate the orthodox moral. Widmann’s version of 1599 formed the basis of that of Johann Nicholaus Pfitzer, published at Nuremberg in 1674, which passed through six editions, the last appearing in 1726. Like Widmann, Pfitzer was more zealous for imparting information than for perfecting a work of art, though he had the good taste to restore the episode of the evocation of Helen, which Widmann had expunged as unfit for Christian readers. Lastly there appeared, about1712, what was to prove the most popular of all the Faust-books:The League with the Devil established by the world-famous Arch-necromancer and Wizard Dr Johann Faust. By a Christian Believer (Christlich Meynenden). This version, which bore the obviously false date of 1525, passed through many editions, and was circulated at all the fairs in Germany. Abroad the success of the story was scarcely less striking. A Danish version appeared in 1588; in England theHistory of the Damnable Life and Deserved Death of Dr John Faustuswas published some time between 1588 and 1594; in France the translation of Victor Palma Cayet was published at Paris in 1592 and, in the course of the next two hundred years, went through fifteen editions; the oldest Dutch and Flemish versions are dated 1592; and in 1612 a Czech translation was published at Prague.

Besides the popular histories of Faust, all more or less founded on the original edition of Spies, numerous ballads on the same subject were also soon in circulation. Of these the most interesting for the English reader is ABallad of the life and death of Dr Faustus the great congerer, published in 1588 with the imprimatur of the learned Aylmer, bishop of London. This ballad is supposed to have preceded the English version of Spies’s Faust-book, mentioned above, on which Marlowe’s drama was founded.

To Christopher Marlowe, it would appear, belongs the honour of first realizing the great dramatic possibilities of the Faust legend.The Tragicall History of D. Faustus as it hath bene acted by the Right Honourable the Earle of Nottingham his servantswas first published by Thomas Bushall at London in 1604. As Marlowe died in 1593, the play must have been written shortly after the appearance of the English version of the Faust story on which it was based. The first recorded performance was on the 30th of September 1594.

As Marlowe’sFaustusis the first, so it is imcomparably the finest of the Faust dramas which preceded Goethe’s masterpiece. Like most of Marlowe’s work it is, indeed, very unequal. At certain moments the poet seems to realize the great possibilities of the story, only to sacrifice them to the necessity for humouring the prevailing public taste of the age. Faustus, who in one scene turns disillusioned from the ordinary fountains of knowledge, or flies in a dragon-drawn chariot through the Empyrean to search out the mysteries of the heavens, in another is made to use his superhuman powers to satisfy the taste of the groundlings for senseless buffoonery, to swindle a horse-dealer, or cheat an ale-wife of her score; while Protestant orthodoxy is conciliated by irrelevant insults to the Roman Church and by the final catastrophe, when Faustus pays for his revolt against the Word of God by the forfeit of his soul. This conception, which followed that of the popular Faust histories, underlay all further developments of the Faust drama for nearly two hundred years. Of the serious stage plays founded on this theme, Marlowe’sFaustusremains the sole authentic example until near the end of the 18th century; but there is plenty of evidence to prove that in Germany theComedy of Dr Faust, in one form or another, was and continued to be a popular item in the repertories of theatrical companies until far into the 18th century. It is supposed, with good reason, that the German versions were based on those introduced into the country by English strolling players early in the 17th century. However this may be, the dramatic versions of the Faust legend followed much the same course as the prose histories. Just as these gradually degenerated into chap-books hawked at fairs, so the dramas were replaced by puppet-plays, handed down by tradition through generations of showmen, retaining their original broad characteristics, but subject to infinite modification in detail. In this way, in the puppet-shows, the traditional Faust story retained its popularity until far into the 19th century, long after, in the sphere of literature, Goethe had for ever raised it to quite another plane.

It was natural that during the literary revival in Germany in the 18th century, when German writers were eagerly on the look-out for subjects to form the material of a truly national literature, the Faust legend should have attracted their attention. Lessing was the first to point out its great possibilities;3and he himself wrote a Faust drama, of which unfortunately only a fragment remains, the MS. of the completed work having been lost in the author’s lifetime. None the less, to Lessing, not to Goethe, is due the new point of view from which the story was approached by most of those who, after about the year 1770, attempted to tell it. The traditional Faust legend represented the sternly orthodox attitude of the Protestant reformers. Even the mitigating elements which the middle ages had permitted had been banished by the stern logic of the theologians of the New Religion. Theophilus had been saved in the end by the intervention of the Blessed Virgin; Pope Silvester, according to one version of the legend, had likewise been snatched from the jaws of hell at the last moment. Faust was irrevocably damned, since the attractions of thestudium theologicumproved insufficient to counteract the fascinations of the classic Helen. But if he was to become, in the 18th century, the type of the human intellect face to face with the deep problems of human life, it was intolerable that his struggles should issue in eternal reprobation. Error and heresy had ceased to be regarded as crimes; and stereotyped orthodoxy, to the age of the Encyclopaedists, represented nothing more than the atrophy of the human intellect.Es irrt der Mensch so lang er strebt, which sums up in one pregnant line the spirit of Goethe’sFaust, sums up also the spirit of the age which killed with ridicule the last efforts of persecuting piety, and saw the birth of modern science. Lessing, in short, proclaimed that the final end of Faust must be, not his damnation, but his salvation. This revolutionary conception is the measure of Goethe’s debt to Lessing. The essential change which Goethe himself introduced into the story is in the nature of the pact between Faust and Mephistopheles, and in the character of Mephistopheles himself. The Mephistopheles of Marlowe, as of the old Faust-books, for all his brave buffoonery, is a melancholy devil, with a soul above the unsavoury hell in which he is forced to pass a hopeless existence. “Tell me,” says Faust, in the puppet-play, to Mephistopheles, “what would you do if you could attain to everlasting salvation?” And the devil answers, “Hear and despair! Were I able to attain everlasting salvation, I would mount to heaven on a ladder, though every rung were a razor edge!” Goethe’s Mephistopheles would have made no such reply. There is nothing of the fallen angel about him; he is perfectly content with his past, his present and his future; and he appears before the throne of God with the same easy insolence as he exhibits in Dame Martha’s back-garden. He is, in fact, according to his own definition, the Spirit of Denial, the impersonation of that utter scepticism which can see no distinction between high and low, between good and bad, and is therefore without aspiration because it knows no “divine discontent.” And the compact which Faust makes with this spirit is from the first doomed to be void. Faustus had bartered away his soul for a definite period of pleasure and power. The conception that underlies the compact of Faust with Mephistopheles is far more subtle. He had sought happiness vainly in the higher intellectual and spiritual pursuits; he is content to seek it on a lower plane since Mephistopheles gives him the chance; but he is confident that nothing that “such a poor devil” can offer him could give him that moment of supreme satisfaction for which he craves. He goes through the traditional mummery of signing the bond with scornful submission; for he knows that his damnation will not be the outcome of any formal compact, but will follow inevitably, and only then, when his soul has grown to be satisfied with what Mephistopheles can purvey him.

“Canst thou with lying flattery rule meUntil self-pleased myself I see,Canst thou with pleasure mock and fool me,Let that hour be the last for me!When thus I hail the moment flying:‘Ah, still delay, thou art so fair!’Then bind me in thy chains undying,My final ruin then declare!”4

“Canst thou with lying flattery rule me

Until self-pleased myself I see,

Canst thou with pleasure mock and fool me,

Let that hour be the last for me!

When thus I hail the moment flying:

‘Ah, still delay, thou art so fair!’

Then bind me in thy chains undying,

My final ruin then declare!”4

It is because Mephistopheles fails to give him this self-satisfactionor to absorb his being in the pleasures he provides, that the compact comes to nothing. When, at last, Faust cries to the passing moment to remain, it is because he has forgotten self in enthusiasm for a great and beneficent work, in a state of mind the very antithesis of all that Mephistopheles represents. In the old Faust-books, Faust had been given plenty of opportunity for repentance, but the inducements had been no higher than the exhibition of a throne in heaven on the one hand and the tortures of hell on the other. Goethe’sFaust, for all its Christian setting, departs widely from this orthodox standpoint. Faust shows no signs of “repentance”; he simply emerges by the innate force of his character from a lower into a higher state. The triumph, foretold by “the Lord” in the opening scene, was inevitable from the first, since, though

“‘Man errs so long as he is striving,A good man through obscurest aspirationIs ever conscious of the one true way.’”

“‘Man errs so long as he is striving,

A good man through obscurest aspiration

Is ever conscious of the one true way.’”

A man, in short, must be judged not by the sins and follies which may be but accidents of his career, but by the character which is its essential outcome.

This idea, which inspired also the kindred theme of Browning’sParacelsus, is the main development introduced by Goethe into the Faust legend. The episode of Gretchen, for all its tragic interest, does not belong to the legend at all; and it is difficult to deny the pertinency of Charles Lamb’s criticism, “What has Margaret to do with Faust?” Yet in spite of all that may be said of the irrelevancies, and of the discussions of themes of merely ephemeral interest, with which Goethe overloaded especially the second part of the poem, hisFaustremains for the modern world the final form of the legend out of which it grew, the magnificent expression of the broad humanism which, even in spheres accounted orthodox, has tended to replace the peculiarstudium theologicumwhich inspired the early Faust-books.

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