[excerpted from http://www.cris.com/~Amon1/satanism/watcher4.txt ]


Review of _Dr Faustus_ by Christopher Marlowe
				(author of review uncited)

This review is based on the 1924 Metheun ed.  of the 1604 version
of Marlowe's play.  The introduction is by Prof.  R S Knox, and includes
the Faustbuch published in Germany in 1587, upon which Marlowe based his
play.

From Know we learn that Marlowe was an atheist who led a hedonistic
lifestyle and had a rebel temperament.  His first plays, Tamburlaine
(1587) and Faustus (1589) are reflections of Marlowe's fascination 
with the great; he rarely wrote of ordinary people.  Such a background 
would qualify his well today as a potential 'Satanist'.

He was, writes Know, "unable to brook the calmer ways of life or
the shackles of prescribed thought." With a warrant for his arrest
issued by the Privy Council, Marlowe was fatally stabbed in a 
tavern brawl before reaching 30.

John Faustus is said to have been born in Weimar.  A Doctor of
Divinity, he rejected Theology in favour of medicine, mathematics,
astrology and the Black Arts becoming a wandering scholar.

Legend has it that Dr Faustus, with a lust for knowledge, summoned
Mephistophilis, a minister of Lucifer, using the techniques of
ceremonial magic current among scholars of the time.  Mephistophilis 
became the servant of Faustus in exchange for the latter's soul 
after 24 years.

Whereas the Faustbuch is a rather vulgar rendering of Faustus' life
and death, Marlowe's treatment of the legend portrays the "greatness
of mind behind Faustus' impatience with mortal knowledge and his
resolve to seek further by the Devil's aid...  In the medieval magic, 
indeed, in his refusal to abide within the bounds prescribed for 
mortals, in his wreckless daring, and in his suffering {Faustus} 
rises above himself." Marlowe's treatment of Faustus' aspirations 
and tragic death draw upon the reader's sympathy, in contrast to 
the treatment given him in Faustbuch.

Some of the ridiculous portrayals in the original History are
reworked by Marlowe to endow the "Evil spirits" with "new dignity".
"Like Milton after him he has refused to accept the medieval 
conception of devils as grotesque and ridiculous figures." (p.  35).

Indeed, Mephistophilis appears as an amiable character and obliging
servant, and one might even say 'friend', while the Doctor himself is
popular among students and scholars, generous to his friends, and
showing no tendency to misuse his powers for malicious ends (other 
than to inflict some indignities upon the Pope and his entourage at 
a banquet - no doubt to the amusement of the Protestant audiences of 
the time).


FAUSTIAN SOUL

It is the motivation of Faustus which is of principal interest to
the Satanist.  Indeed the Satanic 'soul' can aptly be termed 'Faustian'.

In Scene I we are told that Faustus found both theology and medicine 
limiting.

"These metaphysics of magicians {promised} all things that move 
between the quiet poles" to be at one's command.  A dominion that 
exceeds those of emperors and kings "stretcheth as far as 
doth the mind of man", to godhood.

"A sound magician is a mighty god; Here Faustus, tire thy brains to
gain deity."

Being one's own deity:  truly is Satanic.  The theme is that of a
'passionate struggle to reach beyond the grasp of ordinary mortals...
the goal which Faustus strives to attain is a godhead." (Knox).

"Marlowe takes this old story of the medieval magician who sells
his soul to the devil for 24 years of pleasure and the gift of all
knowledge, and gives it a significance akin to that of such world-old
myths as Eve's eating the apple and Prometheus' defiance of the gods.  
The Faustus legend becomes for us a symbol of humanity's splendid
struggle to reach the stars, the tragedy of infinite aspiration..." 
(p. 7.)

"Infinite aspiration" is a term which summarizes well the satanic
ethos.  We find it again reflected in the philosophy of Spengler who
defines the "Faustian soul" in similar terms, and in that of Nietzsche's
call for Self-Overcoming and the Over-Man.

        That peril is the chiefest way to happiness
        And resolution honour's fairest aim.
        What glory is there in a common good
        That hangs for every peasant to achieve?
        That like I best that flies beyond my reach.    

	Faustus.

==================================================================

excerpted from "The Watcher", September 1990CE XXV AS, Issue No.  4
originally edited by:
                              Graeme Wilson
                              P.O. Box 38-262
                              Petone
                              Wellington
                              New Zealand

EOF