Deluded Pursuit in Christopher Marlowe's Doctor Faustus
Although Christopher Marlowe's Doctor Faustus has outclassed every one at Wittenberg with his academic studies, he is "still but Faustus, a man." Proud of his accomplishments, he desires to become a superman. His judgment clouded by the sin of his pride, he misunderstands his knowledge and dismisses the disciplines of medicine, philosophy, law, and divinity. He lusts for God's capability to "make men live eternally or being dead raise them to life again," believing the devil's arts of magic and necromancy can provide the power, honour, omnipotence and, most importantly, the wealth he craves. His deluded pursuit of the immediate pleasures such wealth can yield brings upon himself the risk of eternal damnation. By conjuring the devil, Faustus removes himself from the influence of the Holy Ghost and God's love, instigating attacks of despair, and internal conflicts as personified by the Good and Bad Angels.
Faustus' hunger for immediate gratification suggests immense self-torment and self-denial. Weighing his options at each instant of time, he maximizes his pleasure and minimizes his pain, apparently discounting the implications of his decisions on his prospects and happiness in the future. Rebelling against God, he invites the devil's temptations, hoping to obtain an offer like Satan's to Jesus in the desert wilderness. One understands why Satan imputes an infinite value to Christ's soul. However, why does Faustus' soul warrant twenty-four years of service by Mephostophilis?
Faustus, too, is a superior being. He consciously removes the yoke of academia, and exerts his free will. After freely entering into his contract with Lucifer, he repeatedly considers repenting. When he calls on Christ to help "save distressed Faustus' soul," the evil trinity of Lucifer, Belzebub, and Mephostophilis appear, possibly to tear him to pieces. Under duress, he vows, "never to name God or pray to him." However, with only one-half hour left on earth, he calls on God. Faustus, forever the horse trader, tries to strike a deal with God. He asks God, for Christ's sake and blood, to limit his time in hell from a thousand to a hundred thousand years.
In Faust, part I, Faust is given Mephistopheles as his servant on earth, until he reaches complete happiness, “[t]hen [Faust will] do the same for [him]” in hell(87). Faust never reaches complete happiness in the end and eventually goes to heaven. The deal in “The Devil and Tom Walker” is that Tom gets a pirate’s treasure and a multitude of wealth, but he has to use the money for evil, and the Devil gets his soul. In the end, after he had a lot of evil over his life, he accidentally said, “‘The devil take me,’” without meaning it, and was taken to hell(135). In “The Devil and Homer Simpson,” Homer gets a donut, but “the instant [he] finish[es] it [the Devil] own[s his] soul”(Daniels, McGrath). Homer inevitably eats the donut, but he gets to go on trial for his soul, and his wife, Marge, saves his soul by saying he already promised it to her. In all of these stories, a physical contract was made with the devil, so it seems like the Faust character could not get out of it, but the deal is different for each story, and each one has a different outcome to portray a different message. Goethe conveys that complete happiness cannot be reached, but that it is never too late to be saved. “The Devil and Tom Walker” conveys that it is harmful to try to get a desired thing through evil means by making Tom go to hell in the end after all the evil he had done. In “The Devil and Homer Simpson,” Homer finding a
A few days later, Doctor Faustus stands in a circle and tells himself to “begin thine incantations” (The Tragical History of Doctor Faustus. Scene 3. 5). Shortly after reciting the incantations and calling for Mephistopheles, Mephistopheles appears before Doctor Faustus. Mephistopheles explains to Faustus that he cannot serve him as he wishes because he is a “servant to great Lucifer” (The Tragical History of Doctor Faustus. Scene 3. 33). Even though Faustus cannot have Mephistopheles as his servant, his ambition for the various things he dreamt about are enough to make him sign his life away to Lucifer. Soon after, Faustus signs the agreement in blood and agrees to “give both body and soul to Lucifer prince of the East” ( The Tragical History of Doctor Faustus. Scene 5. 105). Doctor Faustus signing away his life is a direct result of his tragic flaw and will eventually lead to his downfall. After the twenty-four years have passed, Faustus’ downfall occurs when the devils drag him into the depths of hell. The three characters all suffer from a tragic flaw or hamartia which eventually leads to their downfall, with some characters’ downfall being more severe than the other.
This excerpt reveals that Faustus, although he has had much success and is widely recognized for it, yearns for further discovery, a limitless experience, a power that physically is beyond him. Later in the same scene, he clearly states his solution to this quandary, “A Sound magician is a mighty god. Here Faustus, try thy brains to gain a deity” (63 – 64). In order to achieve this for even a limited time however, he must exceed natural human boundaries. In his search for a means to do so, he forms a new boundary, namely the loss of control over his soul, in scene 5 through a contract with Lucifer.
Having attained all that he desires from the knowledge of man, Marlowe’s character Faustus turns to the only remaining school of thought that he feels he must master which is the art of necromancy. In his pursuits, he manages to summon the devil Mephistopheles, arch demon of hell, and strikes a deal to trade his immortal soul with Lucifer in exchange for being granted an infinite amount of power and knowledge that extends even beyond the limits of human understanding. However in the process of negotiating the terms of his pact, it becomes clear that Faust is in a constant state of uncertainty in terms of whether he should repent and forsake the arrangement or simply go through with it. This underlying theme of internal struggle is introduced very early and reappears in later acts with the appearance of established binaries that suggest a theme of division not only among the character of John Faustus, but within the written text as a whole. This suggests that Faustus is meant to serve as a symbol for the divided nature of man and the consequences of failing to negotiate the struggles that are a result of the divided self.
Mephistophilis is the opposite of Faustus. Mephistophilis is the stereotype of the typical conniving Devil’s assistant. He is always pressuring Faustus to listen to his “bad angel” and act upon his desires instead of his intellect. Mephistophilis’ personality influences the entire pl...
It can be argued that Doctor Faustus is damned from the moment of conception. His innate desire for knowledge inevitably leads to his downfall. He represents the common human dissatisfaction with being human and the struggle of accepting our lack of omnipotence and omniscience. Marlowe manipulates this struggle between the aspirations of one character of his time and the implications to Christianity in relation to its doctrine of heaven and hell. Indeed, Doctor Faustus asks for more than what was intentionally made available to him through God's plan, yet it was God's gift to him of his intellect, that tempted him to search beyond his appointed realm of knowledge. Faustus, through his own free will, decides to trade his soul with Lucifer in order to gain the answers to the questions of the universe. According to the divine plan ideology of Catholic doctrine, his decision worked into the cosmic outline. The divine application of his decision implies that there are benefits or rather some other importance, outside of the connection to Faustus, of his selling his soul. This lessens the impetus behind his decision because of the emphasis on universal application as opposed to the immediate ramifications to Faustus, the human being. Therefore, one can argue as to where the responsibility or fault lies concerning Faustus' fate because of the presence of other forces who may have influenced his decision. However the responsibility for his choice remains his and his alone.
This reveals his extreme aspirations. He desires god-like power and fame. Therefore, Faustus wild ambition drives him to take extreme, horrific actions. For example, he revokes his baptism and sells his soul to Lucifer.
Dr Faustus is a short play written by Christopher Marlowe. The play is a masterful insight into the paradoxical soul of mankind and its ironically self inflicted corruption. The play could be classified as a theological allegory. It can be assumed that the play specifically speaks to the religious motivations of the time, but can be adapted to the present as well. Marlowe portrays Faustus’ ambition as dangerous; it was the cause of his demise. Perhaps Marlowe used the theme of over-ambition as a warning to the audience, who would be likely to be wary of ambition - it was looked down on as a negative personality trait in Christian England (Calvinism) (Munteanu, Class notes). An on going theme within the story is the corruption of a soul which is played out through the use of religious beliefs. Specifically, the use of the seven deadly sins is a precursor to man kinds self inflicted death. Marlowe uses sin, redemption and damnation to get his point across to the audience. The sins that Marlowe specifically uses are those of: pride, covetousness, wrath, envy, gluttony, sloth and lechery. Theses sins are colourfully displayed through the character traits of Dr Faustus. In the process we view them and can adapt them to our own lives and how they are all parts to the corruption of our souls.
Mephistophilis in Marlowe’s Faustus Mephistophilis is a striking central character in the play ‘Doctor Faustus’, written by Christopher Marlowe in the late sixteenth century. His role in this flamboyant yet tragic play is ultimately to aid Faustus’ downfall from renowned scholar to foolhardy prey of Lucifer. However, Mephistophilis’ motives are perceptibly ambiguous throughout ‘Doctor Faustus’; he seemingly alternates between a typically gleeful medieval devil, and a romantically suffering fallen angel. Mephistophilis first appears in ‘Doctor Faustus’ in the third scene, when he is summoned by Faustus’ experimental necromancy, as taught to him by Valdes and Cornelius. Faustus becomes intrigued by the notion of employing dark magic to supply him with what he most craves: knowledge.
He creates plans to acquire the magic and what to do with them. For example, Faustus’ naturally ambitious characteristic leads him to say, “I’ll have them fly to India for gold, ransack the ocean for orient pearls” (Marlow 1.1, 109-110). Faustus goes on and on about the limitless potential he sees that the power of the supernatural can give to the world so much he asks his servants to call on the local summoners of Germany to assist him in summoning a well-known demon for their time. The demon, Mephistophilis, does not want to become Faustus’ servant, so he strikes a daring deal that the demons can’t say no to. Fasutus tells Mephistophilis to go to Lucifer and “[say] he surrenders up to him his soul, so he will spare him four and twenty years … Having thee ever to attend on me”(1.3, 317 – 320). Faustus is known amongst his peers as a well-known scholar but as well as a magician. He knows many things about life that lesser-men of his time would love to have of at least one specialty in a topic. He throws away his potential for jobs in other fields for magic which would require his soul. Faustus is not wise enough to understand he has a realm of possibilities of professions to join outside of sorcery but still gravitates towards the territory of magic and mystery. Recent studies suggest a correlation with millennials, and depression. Although more girls suffer from it and are 2 times as likely than a boy to
After selling his soul for twenty-four years of power and knowledge, Dr. Faustus soon realizes what he has done. He tries to repent his bond with the devil, yet the devil will not have it and binds him to his contract. Following this, Faustus continues to have doubts about his actions. At the same time, Faustus wins fame and fortune for his magic skills, yet his doubts remain as strong as ever. Although Faustus bargained away his soul for super-human power, it is apparent that he uses it to play tricks and silly pranks on people, the opposite of his initial intent. Dr. Faustus continues to use his power meaninglessly for tricks and the like. He is later approached by the old man, who begs Faustus to consider the mercy of God, for Faustus has retained his human soul and can be forgiven by God.
The pact that Doctor John Faustus makes with Mephistopheles is generally viewed as a standard business transaction. Mephistopheles wants Faustus’ soul and Faustus wants power and knowledge, The play begins with Faustus’ cycling through different books of study, and for each, he gives a reason why not to study it. Until he reaches a book of magic. “These metaphysics of magicians are heavenly (ironic);… these are those that Faustus most desires. What a world of profit and delight, of power, of honor, and of omnipotence, is promised to the studious artisan!.. A sound magician is a mighty god. Here Faustus, try thy brain to gain a diety.” Based on these thoughts, Faustus conjures up Mephistopheles and makes his offer. so the two strike a deal that appears to satisfy both sides. As the play progresses, however, it is apparent that the document holds no power at all. In view of the fact that the contract is fraudulent, Faustus should have the upper hand because Hell does not have a guaranteed claim on Faustus’ soul. Mephistopheles is still able to use the counterfeit agreement to his advantage and cause Faustus to surrender his soul. The end result appears to indicate that the pact was legitimate, but the way the result comes to fruition signifies otherwise.
Unaware that he is guilty of committing these sins, pride first leads Faustus into being extremely greedy, and this greediness acts in opposition to the will of God. While ambition is admirable, it appears to be a negative trait when it is not used for good. It appears that Faustus wanted to gain this knowledge for himself and not for the well-being of all people. Being so adamant about gaining this power
The first appearance of Faust in the story finds him having doubts about himself and the worth of his time spent in education. Undeterred by this depression, we see his pride has not diminished as he declares he is “cleverer than these stuffed shirts, these Doctors, M.A.s, Scribes and Priests, I’m not bothered by a doubt or a scruple, I’m not afraid of Hell or the Devil” (Goethe 633). Turning to magic to fill the void in his life, Faust conjures a spirit, but shrinks back from it in fear. In the ensuing argument between them, Faust asserts that he is the spirits “equal” (Goethe 637). Mephisto’s second visit at Faust’s residence leads them to having a drawn out discussion over the proposal of Mephisto serving Faust in exchange for his soul. Common sense might ask why a person would willingly discuss a deal with the devil knowing that it probably won’t end well. This instance would have to be answered that the imperious pride of Faust made him “so rash that he would give no heed to the salvation of his soul He thought the devil could not be so black as he is painted nor hell so hot as is generally supposed” (Fischer 107). In spite of his vast education, Faust’s pride pulls him into wagering his soul with Mephisto and causing the deaths of others and his
The struggle between Faustus' superego/good angel and his id/bad angel continue throughout the play and the possibility of achieving a balance doesn't seem to exist. In the society of the sixteenth century repressive moral standards prohibited a possible balance between ethical demands and human passions, causing psychological traumas as the reader can observe it in this play. Society of this time, forcing their limited understanding of God on people, caused thinkers like Faust to lose their chance for a supernatural experience with God that could have solved their questions. It would take another two hundred years until in the period of Enlightenment a new Faust, created by Goethe, would retain his noble character and conquer with reason the trivial attempts of Mephistopheles.