# 24. Mrs. Wiecke-Halberstedt as Gretchen!

Given that Goethe's Gretchen is by no means a dramatic figure, clearly defined by the poet in all her parts, every stage portrayal of Gretchen will have to include something that is not provided for in the poetry itself. Ms. Wiecke-Halberstedt's Gretchen is such a performance that the spectator has to say to himself: those traits of the characterization that come from the actress and not from the poet are so eminently in the spirit of the latter that the whole can only be described as a figure without contradictions. This must be said first, because in our opinion it is the greatest theatrical achievement to round off Goethe's Gretchen, whose entire being the poet only allows to shine through in individual images, into a whole. If we were asked which Gretchen we prefer: the one created by Wessely, who from the outset presented her in a way that bordered on the rapturous, or the one we saw here recently, which initially seemed to us like a meaningfully posed question to the human mind, which only comes to life through its own deep inwardness at Faust's side, we would find it difficult to say. Both views are possible and convincing. Perhaps the second, however, only for Ms. Wiecke, given the depth of her very unique instrument. In any case, Wessely's portrayal would be preferable for those artists who do not have such an instrument at their disposal, one that is capable of imprinting the tone of the meaningful on the naive and simple.

With consummate mastery, we found in Ms. Wiecke's portrayal: the prayer before the Mater Dolorosa and the dungeon scene. If the loud exclamations in the latter, which sometimes sounded unpleasant, could be improved, then we would have no reason, even with the greatest conscientiousness, to find fault with these two scenes, which we have seen as among the greatest artistic achievements. We also feel that the scene with Lieschen at the well and the first one in Martha's garden are happy ones. When the shrine is opened and she sees the casket, it must be made very clear, in our opinion, that Gretchen is filled with astonishment and curiosity and not a trace of fright. At the end of the monologue spoken at this point, it must not be overlooked that a certain resigned tone softens Gretchen's words: “Oh, we poor things!” so that the spectator is not left with the impression that she is truly overcome by envy of those blessed with happiness. In the fifth line from the end, I think the correct emphasis is:

“But one leaves it all too.”

It seems important to us to give the scene in the garden shed such a character that one recognizes from Gretchen's expressions exactly: she sees the story with the sleeping draught as a wrong, but she cannot refuse Faust even that which seems wrong to her. The passage in the second part, “die sich einmal nur vergangen” (she who once committed a transgression), points to this. It cannot be the surrender that took place in full love that is this wrong, but the offense against the mother.

But it seems even more significant to me that the religious conversation on Gretchen's part is conducted in such a way that it shows that in this case she, in her positive faith, is superior to Faust. This scene in particular is misunderstood everywhere. Faust's words: “Who may call him?” to: “Umnebelnd Himmelsglut.” everywhere as something particularly profound, while they are nothing but phrases spoken with beautiful words, hollow and shallow. This is the language of the man who has cast off scholasticism and has exchanged nothing better for it in the realm of ideas. The words are beautiful, but shallow. Gretchen senses this and therefore she says:

> That is all very well and good;  
> the parson says something similar,  
> only with a few different words.

She does not know it quite, but she stands with her positive Christianity much higher than Faust with his phrases, which “seem tolerable”, but with which it is nevertheless “crooked”.

We must not forget that the Faust who stands before Gretchen here is a thoroughly worthless and wicked fellow, and that it is only the pain of the wrong he has done to her and his own healing nature that raise him to a higher plane in the second part. What attracts Gretchen to Faust is the rest of the significant human being that Faust always was, and which comes gloriously to the fore when Faust is completely absorbed in his love for the girl. In all other respects, however, Faust has been degraded during the tragedy of Gretchen, has become unhealthy and degenerate. Gretchen does not know what to make of Faust's hollow talk about God. In her innocence she sees something momentous in it, because she assumes that only the momentous can be in Faust; but in all of it she must be utterly amazed at the words, which are unconvincing to her in the face of her ideas about God. And in her correct instinct, she attributes them to the influence of the evil spirit. Gretchen must act throughout the scene in such a way that it is clear that she senses something special about Faust that she cannot explain rationally, but which makes her uncomfortable because it seems wrong to her. This trait sheds a very unique light on all the following scenes, preparing the mood that the audience must have at the end of the first part: Faust alone is to blame for Gretchen's moral and physical downfall, but this guilt is his fate. It is a psychologically profound trait in Gretchen's nature that after the fall, and in the knowledge of her wrongdoing, something like faith takes root in her soul, that something must not be right after all, and so she searches Faust's mind; this is how the religious conversation is motivated. From the words, “If one hears it that way, it seems tolerable,” the mood must already be announced in Gretchen's soul, which leads her from

doubt through guilt to madness. I would just like to emphasize in closing that I am far from believing that these objections must be binding. There is even a general lack of clarity regarding the religious dialogue, and the commentators on Faust – with the exception of Vischer – are completely wrong in their interpretation. But an excellent actress like Mrs. Wiecke could contribute a great deal to a better understanding of Faust by taking these objections into account. R. Steiner.