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 time stubborn and indomitable, that circumstance only renders him the fitter vehicle for absolute Will, a metaphysical entity whose business is to be vigorous and endlessly energetic while remaining perfectly plastic. Faust was at first a scholar, fervid and grubbing, but so confused and impatient that he gave up science for magic. Notwithstanding the shams of professional people which offended him, a private and candid science was possible, which might have brought him intellectual satisfaction; and the fact would not have escaped him if he had been a simple lover of truth. But absolute Will cannot be restricted to any single interest, much less to the pursuit of a frigid truth in which it cannot believe; for the Will would not be absolute if it recognised any truth which it had to discover; it can recognise and love only the truth that it makes. Its method of procedure, we are told, consists in first throwing out certain assumptions, such perhaps as that everything must have a cause or that life and progress must be everlasting; and the truth is then whatever conforms to these assumptions. But since evidently these assumptions might be utterly false, it is clear that what interests absolute Will is not truth at all, but only orthodoxy. A delightful illustration of this is given by Faust when, emulating Luther for a moment, he undertakes to translate the