There is much evidence to support that Faustus' ticks many of the boxes of a tragic hero. This is displayed primarily by the possesion of a hubris. The chorus initially forshadows this, with the comparisson to Iracus' "waxen wings". They are comparing Faustus' proleptically to Icarus, a figure in classical greek mythoolgy, whos father invtented feather wings held together with wax. Icarus disobeyed his fathers warning and flew too close to the sun, which caused the wax to melt and Icarus' fell to the sea and drowned. This demonstrates pride leading to a fall, which suggests Fautus' pride will eventually lead to his downfall.
Faustus' also could be said to be of high status: "Graced with a doctor's name", however this could be questioned as he was raised by parents "base of stock".
His downfall could be said to lead to the downfall of others also, when his friends steal his book and plan to use magic and fall to the devil as Faustus' has.
Thursday, 30 September 2010
2:3 - Fautus' repents
This scene shows the good angel finally breaking down the influence of the evil angel and Metistopheles as Faustus finally decides to repent. However, we can see that hell is not ready to let Faustus go as the most powerful devil; Lucifer, is needed to lure Faustus back to the dark side.
We can see that Metistopheles' powers and knowledge is limited, as he cannot, or decides not to expand on the subject of astrology, and Fautus' finally realises that the gifts and gains of his deal are meaningless and empty. The shows put on are not gifts of knowledge, but mere temperary distractions, and we can see that the devil has tricked him.
We can see that Metistopheles' powers and knowledge is limited, as he cannot, or decides not to expand on the subject of astrology, and Fautus' finally realises that the gifts and gains of his deal are meaningless and empty. The shows put on are not gifts of knowledge, but mere temperary distractions, and we can see that the devil has tricked him.
Monday, 27 September 2010
Phases in scene 5
Apparantly, this scene can be seen as a narrative sequence of four phases, which is repeated 4 times within the scene. The pattern is:
1) Faustus expresses doubts
(1st cycle: becomes worried about damination)
(2nd cycle: blood congeals and won't let him sign the cotnract)
2) Persuasive efforts are made to influence him by the "powers of darkness"
(1st cycle: Evil Angel puts forward their case)
(2nd cycle: Mephastophilis puts on a show)
3) Faustus becomes more resolute
(1st cycle: Faustus calls up Mephastophilis)
(2nd cycle: Faustus signs and stands by the contract)
4) He enjoys the contract with Lucifer.
(1st cycle: Mephastophilis tells Faustus about the soul)
(2nd cycle: Mephastophilis answers Faustus' questions and brings him a whore)
1) Faustus expresses doubts
(1st cycle: becomes worried about damination)
(2nd cycle: blood congeals and won't let him sign the cotnract)
2) Persuasive efforts are made to influence him by the "powers of darkness"
(1st cycle: Evil Angel puts forward their case)
(2nd cycle: Mephastophilis puts on a show)
3) Faustus becomes more resolute
(1st cycle: Faustus calls up Mephastophilis)
(2nd cycle: Faustus signs and stands by the contract)
4) He enjoys the contract with Lucifer.
(1st cycle: Mephastophilis tells Faustus about the soul)
(2nd cycle: Mephastophilis answers Faustus' questions and brings him a whore)
Wednesday, 22 September 2010
Faustus = Devil?
In the scene where Faustus conjures the demon Mephistopheles, it is undeniable that the demon isn't the sinister, evil character we expected. Instead what I found interesting, is that Faustus might actually possess more of the qualities, and act in the way the audience may have expected the demon to act. It's Faustus who dismisses the value of the soul, and needs no persuasion to sell it to Lucifer. I'm sure at the time an audience would consider the soul to have value, and unexpectedly, it's Mephistopheles who stresses the importance of the 'glorious soul', and doesn't try and persuade Faustus to sell it, as I would of expected him to. It's as if the roles have changed, and Faustus is acting more 'devilish' than the demon.
The demon seems to act more as a friendly devil (like Hannah's drawing), almost directing Faustus towards good and not evil. "O Faustus, leave these frivolous demands". Maybe Marlowe is trying to highlight just how evil and how much of a baddy Faustus is, as even a demon seems good compared to him!
Also, when Faustus arrogantly ADVISES a demon to act with more "manly fortitude" as he does, this could be seen to be something a demon would say, because apparently the Christian view "is that any strength of will of the individual may display derives directly from God"
Yet Faustus is suggesting his fortitude comes from him not God, suggesting he is as good, or better than God, which the Devil is meant to think.
The demon seems to act more as a friendly devil (like Hannah's drawing), almost directing Faustus towards good and not evil. "O Faustus, leave these frivolous demands". Maybe Marlowe is trying to highlight just how evil and how much of a baddy Faustus is, as even a demon seems good compared to him!
Also, when Faustus arrogantly ADVISES a demon to act with more "manly fortitude" as he does, this could be seen to be something a demon would say, because apparently the Christian view "is that any strength of will of the individual may display derives directly from God"
Yet Faustus is suggesting his fortitude comes from him not God, suggesting he is as good, or better than God, which the Devil is meant to think.
Sunday, 19 September 2010
Faustus' first scene
This scene offers a vital initial understanding of Faustus' character, and the ambitions he persues which shape the rest of the play. His soliloquy allowes the audience to witness Faustus wrestle with the problem of which subject to focus his studies on.
Initially, he presents to the audience his intellect by addressing himself in the thrid person; "Settle thy studies, Faustus" By viewing himself from an objective point of view he trying to give the impression of being logical and rational. With his first four words, we already have a sense of a major element to his character.
His intellect is reinforced in the preceeding lines, as Faustus analyses four respectable and prestigous subjects, and dismisses each, thinking himself almost beyond each subject. Primarily, he rejects Aristotle's works by asking "Is to dispute well logic's cheifest end?" He believes he can argue well, and "hast attained the end" of logic, and so dismisses it. He almost taunts the subject; "Affords this art no greater miricale?" by so demonstrating his arrogance by mocking a subject considered of great importance.
He then follows to dismiss the subjects of medicine, law, and divinity, all highly respectable subjects, because he thinks he has studied all he can. He has already helped "whole cities" escape the plague, which demonstrates his sucess in his work already, reinforcing the idea of his supreme intellect. His arrogance and self conceit lead him to call law "trash" and "mercenary drudge", and finally dismissing law because he finds it "too servile and illiberal for me"> his suggests he craves extensive knowledge, not messing around with "pretty" law.
By finally rejecting the study of God, alarm bells would have rung to an audience who at the time, were highly reigious. This clarifies that Fautus is a "baddy", and sinister, as previously suggested by the chorus; "falling to a devilish excerise".
His choice of study is ironic, as by purposly highlighting his logical thought, and by rationally and systematically analysing each subject and giving his reasons for rejeciton, his logic leads him to a very unlogical area. His ambition is underlined at the fact earthly knowledge is not enough. He wants "all things" to be at his "command". He wants to be more powerful than Kings, and his desire is shown fully when he cites "a sound magician is a might god". He wants to be as good as a God. He craves power, wanting "omnipotence"; another major element of his character.
The good angel forshadows his fall by claiming the "dammed" book of magic will "heap God's heavy wrath upon thy head!", Suggesting his greed may be his hubris, therefore clarifing again that Faustus is a "bad" character.
Initially, he presents to the audience his intellect by addressing himself in the thrid person; "Settle thy studies, Faustus" By viewing himself from an objective point of view he trying to give the impression of being logical and rational. With his first four words, we already have a sense of a major element to his character.
His intellect is reinforced in the preceeding lines, as Faustus analyses four respectable and prestigous subjects, and dismisses each, thinking himself almost beyond each subject. Primarily, he rejects Aristotle's works by asking "Is to dispute well logic's cheifest end?" He believes he can argue well, and "hast attained the end" of logic, and so dismisses it. He almost taunts the subject; "Affords this art no greater miricale?" by so demonstrating his arrogance by mocking a subject considered of great importance.
He then follows to dismiss the subjects of medicine, law, and divinity, all highly respectable subjects, because he thinks he has studied all he can. He has already helped "whole cities" escape the plague, which demonstrates his sucess in his work already, reinforcing the idea of his supreme intellect. His arrogance and self conceit lead him to call law "trash" and "mercenary drudge", and finally dismissing law because he finds it "too servile and illiberal for me"> his suggests he craves extensive knowledge, not messing around with "pretty" law.
By finally rejecting the study of God, alarm bells would have rung to an audience who at the time, were highly reigious. This clarifies that Fautus is a "baddy", and sinister, as previously suggested by the chorus; "falling to a devilish excerise".
His choice of study is ironic, as by purposly highlighting his logical thought, and by rationally and systematically analysing each subject and giving his reasons for rejeciton, his logic leads him to a very unlogical area. His ambition is underlined at the fact earthly knowledge is not enough. He wants "all things" to be at his "command". He wants to be more powerful than Kings, and his desire is shown fully when he cites "a sound magician is a might god". He wants to be as good as a God. He craves power, wanting "omnipotence"; another major element of his character.
The good angel forshadows his fall by claiming the "dammed" book of magic will "heap God's heavy wrath upon thy head!", Suggesting his greed may be his hubris, therefore clarifing again that Faustus is a "bad" character.
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