FAUST'S belong to the devil. The legend spread SELF-REALIZATION to England, where an English poet, Christopher Marlowe, attracted by the FROM A BUDDHIST motive, wrote The History of Dr. PERSPECTIVE Faustus, a tragedy about a man who sells his soul to the devil. It was the English pupet show based on the Faustus Pornsan Watananguhn Jecrendo which Goethe saw in his home- town of Frankfurt when he was young 1 and which inspired him to write The Abstract Tragedy of Faust later in his life.

The aim of this paper is to investigate In the opinion of most German literary the differences between "self- realiza­ critics, Faust reflects the autobiography tion" within Christian-western philoso­ of this 1:>crreat German Poet. It is believed phy and Faust's self-realization in that Goethe must have read the story of Goethe's tragedy as received and inter­ Faust and been impressed by the preted in a Buddhist society. Further, the anxiety of a protagonist's thirsty to know article examines in what way the author what a man can not know. The desire to Goethe shows an ironical and critical increase his self-confidence and to attitudes towards Faust's life and how confirm himself through a better can Faust be redeemed from the guilt knowledge of the cosmos and the world and set himself free from the "karma's" leads to Faust's encounter with the devil. law of cause and effect. He gradually comes to depend on the evil spirit. Goethe started to compose Faust's Self-realization from a the Tragedy of Faust when he was 20 Buddhist Perspective during the literary period of "Storm and Stress" in the 18th century and In the 1 sth century, a young boy named completed this lifework, with many Johann Wolfgang Goethe found a small intervals, at the age of 82. Not only book which fascinated him enormously. does Faust reflect certain ideas of It was the story of Dr.Johann Faustus "Storm and Stress", but the drama also with a comment. Dr. Johann Faustus, a demonstrates concepts of two other 15th century german alchemist reputed l.iterary periods, Classicism and Roman­ to have access to the spirit world. The ticism. Goethe himself admits that he story had become legend, told from reproduces his "Weltanschauung"and generation to generation, especially the express his view and conviction about part in which Dr. Faustus promises to life in many aspects, especially all the emotions of Faust: ambition, his restless striving to get clear about the world and 1Dr. phil; Associate Professor his own life, his hunger and desire for German Section Department of lust and passion yearning in his heart Western Languages Faculty of Arts and in the heart of all mankind. Chulalongkorn University

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The fact is, it is Goethe's wish to interpreted, has turned out to unde rstand a ll these feelings and be negative in the 2oth century. emotions in order to control them. His Self-realization refers rather to wish to do so is evident in his prose, the "sing le existence" of man, Dichtung und Wahrheit, Band 10, and in which he exercises his own free in his letter to Wilhelm von Humboldt will without concern for the feelings or written on 17'h March 1832, shortly judgments of others.2 The term self­ before his death. However, the destiny realization, or "Selbstverwirklichung" of Faust, as illustrated by Goethe, is in German, is equivalent to totafly different from that of Marlowe's "Selbstbestimmung" (self-determina­ Faust. Goethe's Faust need not give his tion) in Western philosophy, which soul to Mephistopheles because hi s states that one acts in accordance with endless striving is a prerequisite for one's nature and way of life Faust's redemption. (}.Hoffmeister, 1955, 551).

This paper deals with the way in which The term "self-realization" has a Faust's aspiration for self-realization in specific meaning within the European Goethe's. Tragedy is received and tradition. Faust's determination to know interpreted in a Buddhist society. the secret of the world and the origin of nature and the cosmos in the belief that Two questions come to mind when such knowledge would fulfill all his examing such an interpretation: In what life's desires can be considered as way does the process of Faust's self­ "self-realization" from the European realization differ from "self-realization" point of view. in a Buddhist sense? How can we understand Faust's redemption in The concept of "self-realization" or, in Buddhist terms? Further more, we German, "Selbstverwirklichung" and should examine in what way the author "Selbstbestimmung", can be traced back Goethe shows an ironical and critical to the conflict between "man" and the attitude towards Faust's life. Catholic Church in the Middle Ages. During the Middle Ages, "man" as an The starting point for Faust's fate is the individual, was unable to live freely for bet which the Lord and Mephistopheles his 9ecision and deeds were controlled make in the "Prologue in Heaven" and by the dictates of Christianity. The value which is confirmed by a pact with Faust of striving for self-realization was made later on in his study. Most important for emphaticall y clear in the concept of Humanism during the Renaissance.

After the 18th century, the meaning of 2 Starting in the 1970s, living together as a self- realization according to Immanuel fo rm of "Wohngemeinschaft" become a Kant, one of the most important fas hi on among young people in Germany, German philosophers of the where young people live on their own and Enlightenment, concentrated on man's make decisions fo r themselves. It is a form ability to think independently. A term of Jiving in which one can master life through whic h was originally positively the exercise of one's own free will.

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Faust's self-realization is the moment To whom both Earth and when - as he has promised - he is to Heaven clin$···" belong to the devil : namely, the moment (v.455-457)j when he wants to linger on because all his life's desires have been fulfilled. Is Willingly he accepts Mephistopheles's there such a moment at all? And, if there offer to increase his power over nature is, how can Faust be redeemed from the through magic and thus to fulfill all his guilt with which he has burdened him­ wishes. self on his way to this moment? During several moments of self-reflec­ First of all , the process of Faust's self­ tion- in his monologue at the beginning realization can be characteri zed by three of "Wood and Cave", at his awakening features. The first is his constantly at the beginning of Part II, and finally recurring self-reflection, the second his after his loss of sight - Faust concen­ attempts to gain power by magic, the trates on defining his place in the world third his incessant thirst for action. All and giving his thirst for action a new three features contribute, as parts of his direction. In all these moments he is not " individuality", to hi s process of self­ interested in a deeper connection with realization. the world, but in "world appropriation" which increases his self-confidence, and Faust's Self-reflection which at the end lets him hope to leave the world everlasting traces of his Faust is dissatisfied as he has not personal work. In many Western inter­ succeeded in finding the meaning of pretations, this striving is a prerequisite existence despite all his studying. In the for Faust's redemption. From a Buddhist scene "Night" he rejects traditional book point of view, however, this insistence learning and instead turns towards the on a special individuality must be study of nature through all the senses. regarded as a turning away from the After he has set book learning against "right way". world knowledge in an either-or fash ion, his aim is to increase his Self-realization in the Buddhist sense knowledge of the cosmos and the world proceeds from self-reflection to self­ in order to confirm himself by this knowledge, as well. But this way is knowledge. Thus, he places hi s self understood differently. For a Buddhist against the world when calling on there is no concept of "self' and "other". nature. Even in his fervent longing to The "self" is "part of the whole". gain new vitality from nature, his "ego" Buddhist self-knowledge is based on the is demanding and .not in the least acceptance of the "self' in its relation devoted to nature. to the world. A Buddhist should try to

"Where shall I, endless 3 Here and the following quotations: Nature, seize on thee? I Johann Wolfga ng von Goethe: Faust. First and Second Part. Translated by George Thy breasts are- where? Madison Priest. (www.levitv.com/alcbemy/ Ye, of a ll life the spring, I faustidx.html) .

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harmonize mind and emotions. The Faust's self-reflection actual problem in human life is the attempt to bring opposites together to deed deed deed form a unity. For example: How is it possible to work without worries? How can one take l~fe seriously and live 1 happily at the same time? Is it possible reflection reflecti on reflection to be strong and modest at the same time? Many people believe that there is a "conflict between loving oneself and The chain of cause and effect loving another, but the Christian impera­ leads to re-incarnation tive says, as well: "Thou shalt love thy neighbour as thyself." This occurs about eight times in the ew Testament. Yet deed Christianity and occidental philosophy consequence consequence are unable to resolve this apparent. 0 deed · deed Buddhist philosophy differs from consequence consequence Christian-Western philosophy in over­ deed coming the dialectical concept and positing a middle way. Although ancient philosophy, Aristotle, for example, To achieve " individuality" as the aim of advises the "aurea mediocritas", the the process of self-reali zation, Faust "middle way" is not the path to eternal reflects his own deed after ending a task, salvation in Chri sti an belief as it is to which leads him to decide for a new reach enligh tenment in Buddhism. A deed. The objectives of the decision Buddhist keeps hi s independence by processes of this kind again and again behaving as part of the world and so­ in Faust are to interpret the world anew. ciety, and not by placing his self against Therefore, the interplay between the two the world as Faust does. poles - Faust's "self' and the "world" - is part of the dialectical structure of this As in the Buddhist wheel of teaching, process, but the poles themselves change gaining self-knowledge in Buddhism is substance each time Faust decides to act. a circular process. It reflects world Although Faust's deeds stimulate new knowledge which again leads to more reflections, they rarely make him reflect self-knowledge. But Faust's self­ on how his deeds, which take place reflection is fo ll owed by a deed based mainly with the help of magic, affect on his own intention, which is directed other people's fates. Again, this stands to the outer world to. confirm himself. in sharp contrast to the Buddhist form of self-realization, which progressively unites self with the outer world and finally tries to bring the whole cosmos into harmony in a non-violent way. This schema constitutes an essential thought

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in Faust: t he process of "trying temptation is seen as a necessary strivingly" ("strebend sich bemuhen") challenge, whereas in Buddhist thought, (v. 11 936f.) it is an integral part of human nature, albeit one to be avoided. The whole story of Faust values this trying more highly than the actual From a Buddhist point of view, Faust's achieving, as Faust fail s throughout the striving is an expression of his desires. first part and at the end of the second All his attempts to achieve a state of part, and ·avoid failure once again end complete satisfaction are desperate only because of this striving. Already because every fulfilling of a wish gene Faust's attempt to translate the rates a new one. Thus, Faust experiences beginning of the Gospel of John the transitoriness of his desires. On indicates the way in whi ch hi s reflec­ Faust's journey to self-realization tion on the beginn in g of the world through magic, there is no room for an changes his attitude towards the ethics in a Buddhist sense. character of his striving .The formulation of the New Testament does not satisfy Action-related Self-realization the translator, and, therefore, he checks other translations, which step by step bring him closer to a formulation of his Faust sees his self-realization in his own conviction that only activity can be deeds: "All is his who never-failing/ creative. As early as here, he posits an understands and swift lays hold" (v. opposition between action and 4664f.). These deeds are generally car­ reflection. ried out wit~out any ethical scruples and are guided by Faust's sheer will-power, whi ch justifies any means to an end. In The Way with the Help of Magic his greed for experience and pleasure, Faust violates the rules of human so­ T he attempt of translation " in the cial life from the Buddhist point of view: beginning was the Deed." (v. 1237) is not Gretchen must perish because of her yet influenced by magic. But the love for Faust. He becomes a murderer subsequent decisio n to act without of her brother. Faust is also guilty of the scruples can only be realized with the death of Philemon and Baucis. His pre­ help of magic. Thus, his self-realization meditated actions are called "karma" in proceeds with the help of magical Buddhism. powers borrowed from Mephistopheles. But Faust's road to self-knowledge is not In the end, though, Faust believes that a straight one. In every new situation, he has helped many people to a better Mephistopheles functions as a path­ life by gaining new land, but here, as finder, as temptation in the Buddhist earlier, he feels little remorse about the sense so to speak. because he leads Faust victims he has left behind on his way. into a sensuous world full of lust and This is due partly to the fact t hat passion so that self-knowledge turns into Mephistopi;Leles's magi_s: does not let him self-deception again and again. Here, see or even feel the consequences of his

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actions (Faust awakes after the tragedy himself from his whole "ego" by unit­ of Gretchen having forgotten everything ing the opposites within himself. in a recuperative sleep), and partly, to Faust's own indifference towards the The European way to individual self­ effects of his actions. He easily realization gives rise to a longing for suppresses them in his hunger for new reunion. The reunion with God is made experiences. Here, by the way, we must possible for Faust and acknowledged by differentiate between Western thought God, as, according to Christian belief, after the Enlightenment and original Christ's representative sacrifice has Christian thought. According to smoothed the way for it. In the Christian be li ef, redemption without Protestant church, this reunion is remorse, and possibly even penance3 is possible solely through God's grace. In not possible. The striving alone is not Buddhism, however, there is no such sufficient redemption, especially not in grace, because, according to the karmic Catholicism. law of cause and effect, a sin cannot be annulled of compensated for with But even the power of Gretchen's "good" deeds. But even according to the "love", which contributes decisively to Christian model, Goethe's "Faust" is a Faust's salvation in the end, and the great tragedy about the aberration of graceof the Lord cannot be conceptua­ human striving if it takes hold of magic lized in Buddhist terms as the "karma" to achieve its aims. Faust can only be principle. In Buddhism, a human being saved by deciding to renounce magic; cannot free himself of hi s "karma" even only this act enables him to be re­ if he, like Faust, is full of good deemed. intentions. Goodwill can only soothe the negative consequences of his actions. However, there is a difference whether one interprets Faust as a dramatic What Faust is striving fo r is the happi­ character or whether one looks at ness and peacefulness of that moment Goethe's intentions when creating the when he can ay, "Ah, linger on, thou figure of Faust. Goethe's attitude art so fair." In Buddhism, this moment towards Faust is to a great extent an means nothing more than a tiny time ironic-critical one. This is seen most span of bliss which is transitory, and clearly when Faust thinks he is produc­ whiCh is soon replaced by new desires ing a great piece of engineering work as this is human nature. From a whereas in reality the ghosts are digging Buddhist poin t of view, Goethe's his grave. At this moment of great de­ "Faust" can offer no perspective with cepti on because of his also "inner blind­ regard to "redemption" in the sense of ness" we are presented the anticipation "nirvana". A Buddhist's task is to free of the "supreme moment" of his life as a last deception itself. In contrast to many interpretations which raised Faust 3 A sacrement ( in the Roman Cathelic and as an example for the German or the Orthordox Church) including confession, European individual because of his thirst absolution , and act of penitance. for action, Goethe depicts Faust as fail-

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ing as long a he solely wants to realize at all is supe1fluous, as Faust's blind­ himself according to the words of the ness makes the real keeping of the bet Lord in the "Prologue in Heaven": impossible. "Man errs as long as he doth strive" (v. 317). Faust's actions are - in contrast to his last wish - submitted to transitoriness Goethe named the drama of Faust "A till death 's door. This basic feature of Tragedy". And in fact, Faust never the tragedy makes it possible even from emerges fro m hi s "error's boundless a Buddhist point of view to link Goethe's sea"· (v. I 065) during a ll hi s restless work of art to the teaching of the striving to get clear about the world and " transitoriness of all things ." This about his own life. Those parts in Faust transitoriness of every state of li ving which, in my opinion, link European allows an inte rpretation of Faust's phil osophy to Buddhist thought gradual elevation at the end more than a maybe closeliest are pointed out by Christian interpretation, particularly as Eberhard Uimmert in his essay "Der Goethe himself, as Albrecht Schone blinde Faust" ["The Blind Faust"] stresses in his "Faust Kommentar" (1999) where he interprets the word [Commentary on Faust} (1999, pp. " Augenblick" [Eng!: " mo ment", 783f., 787), "wanted to give his poetic literally: "eye-view"] in its literal sense. intentions a definite shape by the clear­ According to him , it is already cut Christian-ecclesiastical characters paradoxical, also in Goethe's sense, to and ideas, though,(Eckermann 6.6.1831) linger on at one moment. For, if the but they should only express his word, whi ch is important for Goethe, general views on the constant changing actuall y of all being. Even shortly before comple­ ting Faust, he wrote to his friend Zeiter: "is an expression for what one must have "Let's go on doing until we [ ...] are seen for one moment (Augen-Biick) in called by the world spirit to return to person to have a notion of it, Faust's ether" (19.3.1827). blindness has p revented him from exactl y this view once and for all. As all poetry can only be a simile itself Therefore he can - as is exactly in the tragedy of Faust "All things cor­ represented in Goethe's text- enjoy not ruptible/ Are butaparable"(v.12104f.) the mo me nt it e lf but only its at the end. anticipation - thus there is no mention­ ing of lingering in this passage (v. Goethe knew the secret of ambiguity of 1158 1f.)." poetic truth and made it become the truth of world literature in his lifework. If one also takes into account that even this anticipation of a future satisfaction References is only achieved by a n a bsolute decepti on of Faust about the way the land is gained. the question of whether Buddhadasa Bhik.khu. 1986. Mephistopheles has won the bet or whether its result has not been achieved Dhammic Socialism,

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Donald K. Squarer (Chief Stuttgart: Philipp Reclam translator and editor). Jun. Bangkok: Thai Inter-Religious Commission for Development Goethe, Johann Wolfgang von. - Komon-kiemthong 1978. Faust. Stuttgart: Foundation. (In Englisch) Philipp Reclam Jun.

Chetana Nagavajara. 198l.lntro von Wilhelm Gro~e,Ludger, ducing Faust by Goethe, in Grenzmann .1983. Klassik­ The Wa y to the Culture of Romantik, Bark,J., Critics.Bangkok: Charoenvit Steinbach,D, Verlag, 284-29 I. (In Thai) Wittenberg, H.(hrsg.). Stuttgart: Ernst Klett. Friedrich, Theodor/Scheithauer, Lothar. 1986. Kommerell, Max, Faust Zweiter Teil. Kommentarzu Goethes l 973.Zum Verstandnis der Faust.Stuttgart: Philipp Form. In: Corona 7. Reclam Jun.Giasennapp, Helmuth von, Die Dergl., Geist und Buchstabe der Weishei rdesBuddhas. Wiesbaden: Dichtung. Frankfurt a.M. R.Lowit GmbH. 1940, 6.Aufl.199 I.

Glaser, Hermann,Lehmann, Jakob Hoffmeister, Johannes .1955. Lubos, Arno .1984. Wege W(Yrterbuch der philoso­ der deutschen Literatur­ phischen Begriffe. Hamburg: Eine geschichtliche Verlag von Feli x Meiner. DarstelLung. Frankfurt/ M-Berlin-Wien: Ullstein. Ui.mmert, Eberhard . 1999. Der blinde Faust, Paper held at the Goethe, Johann Wolfgang von. Goethe Society Ontario in 1978. Urfaust, Robert Toronto. on 12.12.1999, in Petsch (editor and preface). print.

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Michelsen, Peter. 2000. lm Banne Wolfgang von Goethe. Faust. Fausts-Zwolf Faust-Studien Kommentare,Frankfurt am von Peter Michelsen., Main: Deutscher Klassiker Wurzburg: Konigshausen und Verlag, Sonderausgabe. Neumann. Sulak Sivalak .1981. Religion and Ph.ra Pracha Pasannathammo. 1984. Development, Chiengmai Meditation. and It's Service Payap-Colledge, 51-70. (In in Sociery. Bangkok: Komon­ Thai) kiem thong Foundation.(In APPENDIX Thai) Faust - Tragedy in two Parts Porn san Watananguhn . 2000.Die Selbsrverwirklichung Fausts Premiere of Part I : 19 January 1829 aus buddhistischer in Braunschweig Premiere of Part II : 4 April 1854 Perspektive, Special in Hamburg Lecture held at the Institut Premiere of Part I and II : 6, 7 May Deutsch als 1876 in Weimar Latest stage performance of Faust, Fremd prachenphilologie, Part I, II : 1999 in Weimar University Heidelberg, 29 May 2000 and at the IVG­ Prologue in Heaven Kongress Vienna, II September 2000 (in print in The three Angels, Raphael, Gabriel and Michael, praise the " ho ly and in­ German) conceivable task of the Lord", but Mephistopheles does not agree with Trunz, Erich. 1996. Goethe Faust. them. He believes that man could have a better life, if the Lord had not made Munchen: L.H. Beck. him think reasonably in the "illusion of heaven's light", with which has made Thai-Holy Bible .1917. Old Testa­ him confused. The Lord mentions Dr. Faust as His "servant", whose faith he ment, printed in Hongkong. can trust. Mephistopheles offers the Lord a bet that Faust, through his attempt, could be tempted and turned Schone Albrecht. 1999. Johann away from the Lord. The Lord accepts

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the bet for He believes that "a good man to the devil at the moment that all his in his wrong path could, however, life's desires have been fullfilled. With recognize the right way, as long as he the help of Mephistopheles, Faust doth strive". becomes a young man again and experiences lust and passion, travelling The Tragedy of Faust Part I around with the devil to the Auerbachskeller, a students' pub in Faust, in his study, is dissatisfied as he Leipzig. Also in Gretchen's Tragedy, the has. not succeeded in finding of the surrealistic nature of sexual lust is illus­ secret of existence despite all his study­ trated in the " romantic" scene of ing of philosophy, jurisprudence, "Walpurgis-Night". Faust enjoys a love affair with an innocent youncr crirl medicine and theology. In the scene 0 0 ' "Night", he rejects traditional book Gretchen, which ends tragically. learning and in stead turns towards the Gretc hen accidentally kills her own study of nature. Faust is able to get in mother with an overdose of soporific touch with the spirits, which appear only she gives her in order to meet Faust to show him how small and unimpor­ secretly a t night. Faust becomes a tant a man is. He is so disappointed that murderer of her brother, Valentin, and he tries to commit suicide, seeing death Gretchen, in he r despair, drowns her as the only resolution to his inner con­ own child and is captured. flict. However, the glockentunes and the sound of an Easter choms call him back However, Gretchen's tragedy shows the to life and remind him of hi s youth and power of love and the limited power of the miracle of th e resurrection of Jesus the devil. Faust insists on meeting Christ. During a walk with his assistant, Gretchen and helping her to escape from Wagner, on Easte r morning, Faust is jail. Although the girl perishes because greeted by townsfolk with whom, as a of her love for Faust, she remains youth, he had stood up and fought untouchable and free of guilt. Gretchen against the plague. As the sun sets, Faust refuses to accompany Faust, because she feels the "two souls in his heart" that recognizes that his companion is the "would tear apart". He meets a black devil. In her c4epth of despair, Gretchen puppy which follows him to his place, cries out for mercy from the Lord, and where he broods over his dissatisfaction. is rescued. Faust, in his attempt to translate the beginning of the Gospel of John, learns to know the original form of the black The Tragedy of Faust Part II puppy is in fact Mephistophe les, the The spirit of Wind, Ariel, makes Faust "spirit who ever deni~s". forget all his sorrow, worries and bitter Faust, at last, accepts Mephistopheles's reponsibilities after he awakes from the offer to increase hi s power over nature tragedy of Gretchen. While watching the through magic and thus to fulfill all his sun set, Faust experiences the destroy­ wishes. In the pact Faust makes with ing power of the light of the sun which Mephistopheles, he promises to belong causes him to avert his eyes and turn

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away. From the picture of the rainbow to sig n his name in a pact with in sunlig h t, Faust recogn izes the Mephistopheles. While Faust is sleep­ colourful human existence, which exists ing, Mephistopheles instigates a play between the sphere of li ght and dark­ amoung lecturers. A "Baccalaureus", ness. "Am farbigen Abglanz haben wir once a pupil, declares he does not need das Leben". Life, at the same time, is a any advice from his teacher, and he li mited ver ion of a metaphysical advises the killing of the old Professor eternity. After this prelude, Faust and as soon as possible. Mephistopheles arrive at the court of a Kaiser during a mask ball. Dr. Wagne r, Faust's former assistant, creates in the laboratory a fantastic At the court, the C ha ncello r, work, a hu man-like be ing named Comm ande r of the Army and the Homuculus, which is not naturally born, M inister of F inance, are in trouble but is made of a number of materials in because the land is short of a kind of " robot". Mephistopheles, m oney.M eph istophe les he lps by Doctor Wagner and Homuculus decide p rovid in g ban knotes as exchange to bring Faust, who is still sleeping, back instead of gold. Through thi s method, to the "classical" Walpurgis-Night.The the problem of inflation is solved. Then, group a rrive in the battle field of the court celebrate Carnival. A Great Pharsalus, where Caesar had triumped nu mber of masquerades in d iffere nt over Pompei and many features from forms join the parade: masquerades Greek Mythology meet. Faust wakes up from g reek my tho logy, " Kna ben and asks for Hele na. The Sphinxe Wagenlenker" as an a llegorical figure refers him to Chiron and Manto, who fo r poetry. Faust also joins the parade guide Faust to search for Helena in the as Pluto, King of Fortune. At the feast, underworld. During his journey to the the Kaiser wishes to meet Paris and underworld, Mephistopheles finds him­ Helena, the orig inal beauty of mankind. self amoung features from the Antike, According to Mephistophe les, only and finall y afte r the earth quake, Faust can fu lfill this task by going to is surrounded by spirits and blood the timeless depth under the world to suckers. Confused, Mephistophe les meet three M other God esses. Faust leaves the place and transforms himself accomplishes the mission and brings to become Phorkyns. Homuculus, who, with him Pari and Helena The court in the mean time, has left the group, was ladies are charmed by the appearance bought by Thales, a philosopher of of Paris, wherea the beauty of Helena nature, to Nereus, God of the sea. Now fascinates all men. Faust, enchanted by Faust longs to become a small dwarf to charming Helena, wants to possess her. experience the state of being human An explosion follows·. Helena and Paris after his birth. Faust comes to see disappear in ex halation. Faust fai nts and Proteus, master of metamorphosis, who falls to the ground. recommends him to begin his experi­ ment with water. At her feet, Galatea, It is Mephistopheles who brings Faust d aug hter of Nere us and the most back to his Stube. There, he is urged beautiful sea-nymphe who travels on a

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mussel-shaped wagon, smashes the the meaning of his past experiences, also glascover of Homuculus into pieces, as the tragedy of young Gretchen. But if Homuculus is touched by the "pulse Faust is thirsty for new deeds. He would of love". He turns out to be a sea gleam. like to build a kingdom from the sea. This is the reunion in the act of "Eros" Mephistopheles sees a chance to make which can be considered to represent the Faust satisfied for he would lose the beginning of life. bet. The Kaiser, whom Faust and Mephistopheles had helped in the past, In front of the palace of King Menelaus is now, again, in trouble in battles. of Sparta, we find Helena, worried about Mephistopheles helps the Kaiser to win what her husband is going to do with the war with magic and Faust receives her after his return from Troy. Helena as oath of fealty the access to the sea­ meets ugly old women everywhere in shore. The building of a palace on the the palace. This is the sign that every land he received from the Kaiser is thing is prepared to have her in the considered as the last station of Faust's sacrifice. Helena, accompanied by her life. But Faust, flamed by his endless court ladies. was transported by striving, has a new project: a small Mephistopheles to a mountain, where mountain on his new land. However, at Faust, in his knightly garments of the that place, an old married couple, Middle Ages, comes to greet her. Philemon and Baucis, are still living Blinded by the beauty of Helena, there. Mephistopheles gets rid of them Lynceus forgets to announce her an-ivai. by burning their hut. Four old women, In a state of shock, Helen finds out that Fault, Worry, Guilt and Trouble, come her beauty has immense power upon to Faust, but they are not allowed to see men. During the courtship, Helena him. Only Worry can find her way into learns from Faust to speak in Reim. King the room through the keyhole and Faust Menelaus is defeated and the wedding is blinded after touching her.("Die between Faust and Helena takes place. Menschen sind im ganzen Leben blind, A son, Euphorion, is borned from their nun, Faust! Werde du's am Ende"). marriage. However, thi s happiness does Faust would like to create a free land not last long. The young lad loves to for millions of people between the small climb and fly higher and higher until he mountain and the sea. He thinks he is falls one day dying at the feet of his producing a great task of engineering parents. He takes his mother, Helena, work, whereas in reality the ghosts are back to the "Reich" of Shadow. Faust digging his grave. keeps only her garment and veil in his arm. The Antike world disappears, also With this plan, Faust believes his wish Phoorkyas turns back to become, once has been fullfilled. The moment could again, Mephistopheles. be the supreme moment of his life ("ein Augenblick, zu dem er sagen diirfte: On the high mountains we meet Faust Verwei le doch, du bist so schon! Es kann again. He thought he had seen the ideal die Spur von meinen Erdentagen nicht picture of the beauty of Greek woman in Aonen untergehn." ) However, in the shape of the cloud, which reflects the wish has fullfilled his life and

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subsequentl y dies. Mephistophele has for Faust and the three great penitents won the bet and would like to take from the Bible (die Magna peccatrix, his soul. Suddenly, angels appear to Maria Magdalena des Lukas­ carry the immoral soul of Faust to the Evangeliums, die Mulier Samaritiana gradual elevation tep by step ("trying des Johann Evangelium, und Maria striving"). At the highest step, "Mater Aegyptitana der Acta Sanctorum). The gloriosa" appears. One of the penitents, chorus sings and hints at the transcience (also called Gretchen) asks for mercy of life and earth .

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