How Dr. Faustus Quest for Knowledge Portrays Religion
Introduction
Dr. Faustus: A Tragic Hero is the title of a short play, authored by Christopher Marlowe, which was performed in England and spread as a popular source of literal knowledge. By the late sixteenth century, Christopher Marlowe had established his literal works among the most prominent playwrights globally. Al-Khawaldeh (2010) explains that Marlowe authored Dr. FaustusA Tragic Hero at a time when legal and cultural marginalization of Catholics became the trending topic amidst the growing climate of religious controversy. This influenced most of his writings and Dr. Faustus was not an exception as it portrays a struggle between religious conviction and exploring the world without being attributed to any religion. Faustus is an overzealous protagonist in accruing knowledge and power to the extent of surpassing religious constraints.
Kapoor (2013) explains this phenomenon in simpler terms as the struggle, which results from a conflict between the aspiring mind of Dr Faustus and the manacles of conservative Christian ethics. Other scholars such as DevilaRohit (2013) describe the play Dr. Faustus: A Tragic Hero as the clash between the medieval worlds, which placed God the supreme. The play depicts customs and values depicted in the Renaissance period. It is additionally concerned on individual quest to explore the nature and develop explanations of the world’s mysteries. It is quite clear Marlowe wrote in accordance with the events, which were resonating to the world during that period but also reflect today’s society. This paper evaluates the play Dr Faustus: A Tragic Hero to find out how the protagonist’s unending quest for knowledge portrays religion. It explores the broad topic of the place of religion in science and knowledge in the society.
Brief overview of the play
The play is estimated to be authored at around 1588 and the first piece performed on 30th September 1594 (Al-Khawaldeh, 2010). In the modern prints, the play is divided into five acts where each contains 14 scenes and employs the use of imagery and symbolism to encode the message intended for the audience. Dr. Faustus comes out as a knowledgeable person in the play, who has studied law, logic, education, and religion. As if that was not enough, Dr. Faustus, is a doctor by profession and still feels that he needs a profession where he will garner more knowledge. He praises the “necromantic books” filled with “lines, circles, letters, characters” from which he learns the dark arts and obtains an abundance of profit and power (Denneson, 2009). He is desperate to bring glory to Germany, but he is more concerned on individual interests. His ambitions extend all the way to becoming king. at that juncture, he turned to magic as he perceived it as the only line of duty that will provide answers to his inquiries. He called for his servant, Wagner, to invite Valdes and Cornelius, the magicians, to visit him. Upon Wagner’s agreement, Faustus acknowledged that the magicians’ ability would be a greater help to him even more than all of his laborers, “plod I ne’er so fast (Simpson, 2012).” Despite his confidence in his own abilities, it is apparent he relied heavily upon Valdes and Cornelius to learn magic (Denneson, 2009). Valdes’ description of immense power excites Faustus as he is confident to obtain such power the same way he learnt about minerals, languages, astrology, and magic spells, which Cornelius was well versed.
According to Faustus’ discovery, magic is not an innate ability. It is however quite complicated as it requires knowledge, and time similar to the one spent studying. Unlike Faustus, other Scholars from the university would not resort to magic to gain knowledge. After garnering the art of magic, he performed a Latin incantation where he called a number of demons by name, including Mephastophilis. Faustus was fooled by Mephastophilis’ obedience when he commanded him to leave and come back in a different shape: “I charge thee to return and change thy shape, thou are too ugly to attend on me” (Simpson, 2012, pp. 1135 23-24). Faustus revels in the power he had over him, believing that his knowledge of magic had made Mephastophilis into his servant. One could say, he had become a “wise fool”.
He went ahead to “sell his soul to the devil” so that he could learn magic and maintain his abilities. This knowledge excites Faustus as he used it to play tricks on very high positioned people in the society such as the Pope and the King of Germany. Slowly by slowly Faustus drifted away from God and the religious constriction as he struck a deal with the devil to maintain and improve his magic manifestation. Consequently, the play has a disastrous conclusion as Faustus is taken captive by the devil and the seven deadly sins are paraded in front of him. However, the play does not establish a clear position on whether it affirms Christian regulations or it applauds or denounces Faustus’ actions.
How Dr. Faustus Quest for Knowledge Portrays Religion
With the brief overview of the short play, it is now important to delve deeper into details and seek how the persona and writer tries to portray religion. Firstly, the title of the play describes the characteristic of the protagonist. Dr. Faustus: A Tragic Hero is the title of the play; Aristotle defines a hero as a character who is of noble birth, higher authority, or status, or does something that stands extraordinary from the others. Interestingly, Dr. Faustus heroic deeds are defined by his quest for gaining a lot of knowledge. He has studied an array of professions including law and medicine that are considered tough and challenging. In fact, studying medicine and law during this era was an act of honor that made an individual very significant in the society (Devilla, 2013). From the beginning of the play, Faustus is determined to contribute knowledge through an honorable art. It is human nature to explore and get a deeper understanding about the world and nature. In this regard, Faustus allows this desire to directly influence the aftermath of his life. Despite the skills in law, medicine, logic, and religion Faustus still has the urge to know more about every aspect of the natural world (Deneulin&Shahani, 2009). The following is an excerpt from the play that shows that Faustus had a real desire for power and honor.
“Ay, these are those that Faustus most desires. O, what a world of profit and delight, of power, of honor, of omnipotence, is promised to the studious artisan” (Dr. Faustus: A Tragic Hero, Lines 52-55).
The religion has its take on power and extreme knowledge where Christians conforms on the aspect of humility. Power and honor in Christianity are observed under two perspectives that include power as God given and power as profanity. Most of the prominent people in the Bible, which is the reference holy book for Christians, show power as gift from God. For example, rulers like Solomon and Moses were granted wisdom by God and they used it to guide other people. There are no situations where people went ahead to seek honor and power through means such as learning extremely hard and if they did, they were considered to have bestowed power on them against the will of God (Kostic, 2013). Christians choose to be humble and modest in service of humanity and God. Conversely, Faustus chooses to manifest his power through accruing a lot of knowledge, which can be viewed as contrary to Christians’ aspect of humility and power as a gift of God. Christians especially in the mediaeval period propagated for people to seek knowledge about God and considered him as the supreme and ultimate answer to every phenomenon. According to (Devilla, 2013), during the medieval era Man was stationed in his position by God, was supposed to be contented with the position where any attempt or desire to surpass his allocated place attributed to the action of pride. For the medieval period, pride was considered one of the greatest sins that one could commit especially if it was against the religion conventions (Devilla, 2013). The character of Faustus portrays a very proud person who is not contented and wants to know more. Devilla (2013) simply puts it that Faustus rebels against the constraints of medieval knowledge and the position bestowed upon mankind to just exist without questioning.
The second argument that can be fathomed from Faustus quest for knowledge and religion is the desire to have a God-like power. Kaufman (2008) argues that Faustus has learnt all the ways of man but he still needs the control over nature; that is why he turns to magic. Kostic (2013) agrees with Kaufman as he cites that Faustus is concerned with the nature of spiritual being as his curiosity about heaven and earth drives him into extraordinary deeds. In this regard, the play introduces two imaginary characters who are the good angel and the bad angel. These two characters control his way of thinking and the decisions that he makes. According to Kaufman (2008), the good angel warns Faustus against blasphemy but the bad one convinces him to turn into magic and test the power of control. An excerpt from the play that shows that Faustus is eager to understand the power to control nature is as follows.
“Go forward, Faustus, in that famous art. Wherein all nature’s treasury is contained. Be thou on earth as Jove in the sky. Lord and commander of these elements (I, I, 75-79).”
The demonic spirits lure him into understanding the ways of nature that the religion conserves as the works of God. Demonic spirit in this play is portrayed as the absolute will that is unfettered by the physical and emotional constraints of body and soul. The play shows a character in Faustus that wants short-term benefits and does not care about the impending long-term consequences. Kaufman (2008) talks of the term “Faustian bargain” that can be defined as the policies and strategies that bring immediate benefits at the risk of long-term problems. According to Kaufman (2008), the term was coined from this play Dr. Faustus: A Tragic Hero as it elaborates one of his characteristics. Faustus zeal to control the nature is described as an immediate want that will make him feel superior at the moment but at the long run he will be condemned for his deeds. The bad angel who brings him this knowledge is considered as the short-term benefits as the angle has the ability to make Faustus’ dreams come true. In this case, religion is viewed as a belief that the good and most precious things are bound to happen in the future. The good angel promises benefits in the latter that Faustus is not conscious of. Religion is viewed as a belief of the unseen benefits that come out of the person’s good deeds and will.
Similarly, the play shows that religion explains the power of conscience in every being even when in the wrong. The good angel in this case has been described as Faustus right mind that warns him against going to the extent of learning the magic tricks (Deneulin & Shahani, 2009). In this case, the play teaches the audience an inner conscience mind always guides humans to do the right thing but it is always neglected. Clearly, intellectual curiosity leads a man or woman either or not to go against the inner conscience mind. In conclusion, this play has a message to human beings and not as a group but individually. It sensitizes the position of religion in guiding every person’s deeds especially when it comes to seeking knowledge. It brings the notion that despite the far that an individual can go in seeking knowledge, religion still has its place and protects humans from long-term risks.
Annotated Bibliography
Al-Khawaldeh, S. (2010). Marlowe’s Doctor Faustus: a postcolonial reading. Jordan Journal of Modern Languages and Literature Vol. 2 No.1, 2010, pp. 29-41. Retrieved from: http://journals.yu.edu.jo/jjmll/Issues/Vo2No1_2010PDF/2.pdf
This study disputes that Marlowe’s Doctor Faustus includes multiple degrees of domination such as acquisition of subjectively intentional knowledge closely related to colonialism. four varieties of imperialism are depicted in the play: historicism, economic exploitation, knowledge as possession and actual colonization. The magnitude of Renaissance in this project is global as it incorporates European countries as well. As assumption applied in the source is interpretation of magic as a metaphor for foreign language borrowed from the east and declared heretic church.
Denneson, Travis J. (2009). “Society and the Individual in Nietzsche’s The Will to Power”. Onlinehttp://www.infidels.org/library/modern/travis_denneson/power.html.
The article by Denneson highlights Nietzsche’s ideas regarding how the will to power is depicted in societies and in personalities. The selection on the will to power offers insights on Nietzsche’s perception on states, organizations and personalities as can be realized in his other works. According to Nietzsche, human beings tend to inflict their will to others. Every person desires to bring another person under their own power in different ways. This is depicted in several ways where people are seen offering gifts, and love to others with the psychological motive of exerting their will on others. This will depict Dr Faustus’ will with the magicians and their magic. This article is useful in the study as it highlights the difference between the will and the power in human beings, will is not power but is a blind desire and unintelligent, expresses through ideas and representations. The will is additionally never satisfied. Long lasting pleasure and fulfillment is derived by the ability to live according to personal instincts; the capability to exert one’s will to power.
Deneulin, S., &Shahani, L. (2009). An introduction to the human development and capability approach: Freedom and agency. London: Earthscan.books.google.co.ke/books? id=vyaghkzjeJIC&printsec=frontcover&dq=Kaufman, +M.+(2008). +Adapting+to+the+end+of+oil: +toward+earth-centered+spirituality&hl=en&sa=X&redir_esc=y#v=onepage&q&f=false
The author in this book argues that higher level of development is not a result to higher level of technology. The rate and cost effectiveness of new information technology has mainly been perceived as a panacea for social and economic growth. This is contradicting constant inequalities in health, food and in education. This source is significant as it explores these concerns with regard to privilege, literacy, training and environmental effects.
Devilaben, R. (2013). Critically analyze Dr. Faustus as renaissance Hero or medieval hero. International Journal of Research In Humanities And Social Sciences. 1(5): 1-7: retrieved from: http://raijmr.com/wp-content/uploads/2013/07/1_1-7-Devilaben-H.-Rohit.pdf
This research is highly significant as it highlights Marlow’s language, techniques, and style as applied in the play. Conflict between medieval and Renaissance is depicted by placing God as Supreme and the center of existence, shunting aside human beings and the natural world. Renaissance period is depicted as a period defined by scientific research and emphasis on an individual. Faustus is displayed as a man who had to pay the price of being a Renaissance man and living like a medieval one.
Kapoor, J. (2013). Christopher Marlowe’s Doctor Faustus: The Post-Renaissance English Tragedy. The Criterion An International Journal in English. ISSN 0976-8165. Retrieved from: http://www.the-criterion.com/V4/n2/Janesh.pdf
Kappor highlights Dr Faustus as a tragic protagonist in the drama. As a singular character that embodies his spirit of inquiry and rebels with the purpose to exceed the limits compelled on human life. this article perceives the protagonist as embryonic for the post-renaissance tragedy as he sells his soul to the devil in exchange of absolute power and knowledge for 24 hours. The source is significant as it highlights the difference between presumption and despair.
Kaufman, M. (2008). Adapting to the end of oil: toward earth-centered spirituality. Xlibriscorporation. Retrieved from: books.google.co.ke/books?id=QjoPn8__LKQC&printsec=frontcover&dq=Kaufman,+M.+(2008).+Adapting+to+the+end+of+oil:+toward+earth-centered+spirituality&hl=en&sa=X&redir_esc=y#v=onepage&q&f=false
Kaufman depicts how difficult it will be to adapt to easy and cheap material elements as we have been accustomed to expensive oil. The author defines how materialistic values evolve to make wasteful consumers and how corporations gain at the expense of such wastes. Even though, human beings lose their finances, the earth centered values gain by the increasing population. The book is useful in the study as it highlights how earth-centered spirituality can enable humans live modest lives in earth and reserve their climate.
Kostic, M. (2013). The Faustian Motif in the Tragedies by Christopher Marlowe. Newcastle upon Tyne: Cambridge Scholars Publishing. Retrieved from: books.google.co.ke/books?id=0dcxBwAAQBAJ&pg=PA27&lpg=PA27&dq=Dr.+Faustus+was+consumed+by+obtaining+knowledge+and+power.&source=bl&ots=TScr9SaM-D&sig=6pBsqpwJYgQdY4EtvI0t56-mxjQ&hl=en&sa=X&redir_esc=y#v=onepage&q=Dr.%20Faustus%20was%20consumed%20by%20obtaining%20knowledge%20and%20power.&f=false
The study is useful in the research as it offers critical insights on the theory of freedom. According to the author, individual freedom is the guiding freedom whereas in the theory of concern, personal freedom is sacrificed for social cohesion. According to the author, every liberating theory eventually ends up as a totalitarian dogma. This is depicted by the irony of human situation as it consists of the myth of freedom that collapses into fatality in the end by trying to fight against it. This myth is applied in the study by affirming that the renaissance freed the western man from the limitations of medieval Christians dogmas.
Simpson, J. A. (2012). The Norton Anthology of English Literature (8th ed., Vol. B). New York: Norton. Retrieved from http://teachers.oakarts.org/~mtravisano/FOV1-000238C4/S00F4CDA6-00F4CDA8.0/Norton%20Anthology%20of%20English%20Literature%208th%20Edition%20%20-%20Roman.pdf
Simpson depicts in the source that there is no natural religion. This ideology comes as a solution to the conflicts between medieval and renaissance period that is depicted in the play. From Simpson, violence is inherent from the approach the society exercises its will to power. It is besides evidence in the true nature of man. The author from his writings argues that state and human beings suppresses natural and violent instincts to acquire power, whereas natural power cannot be suppressed.
References
Al-Khawaldeh, S. (2010). Marlowe’s Doctor Faustus: a postcolonial reading. Jordan Journal of Modern Languages and Literature Vol. 2 No.1, 2010, pp. 29-41. Retrieved from: http://journals.yu.edu.jo/jjmll/Issues/Vo2No1_2010PDF/2.pdf
Denneson, Travis J. (2009). “Society and the Individual in Nietzsche’s The Will to Power”. Onlinehttp://www.infidels.org/library/modern/travis_denneson/power.html.
Deneulin, S., &Shahani, L. (2009). An introduction to the human development and capability approach: Freedom and agency. London: Earthscan.books.google.co.ke/books?id=vyaghkzjeJIC&printsec=frontcover&dq=Kaufman,+M.+(2008).+Adapting+to+the+end+of+oil:+toward+earth-centered+spirituality&hl=en&sa=X&redir_esc=y#v=onepage&q&f=false
Devila, R. (2013). Critically analyze Dr. Faustus as renaissance Hero or medieval hero. International Journal of Research In Humanities And Social Sciences. 1(5): 1-7: retrieved from: http://raijmr.com/wp-content/uploads/2013/07/1_1-7-Devilaben-H.-Rohit.pdf
Kapoor, J. (2013). Christopher Marlowe’s Doctor Faustus: The Post-Renaissance English Tragedy. The Criterion An International Journal in English. ISSN 0976-8165. Retrieved from: http://www.the-criterion.com/V4/n2/Janesh.pdf
Kaufman, M. (2008). Adapting to the end of oil: toward earth-centered spirituality. Xlibriscorporation. Retrieved from: books.google.co.ke/books?id=QjoPn8__LKQC&printsec=frontcover&dq=Kaufman,+M.+(2008).+Adapting+to+the+end+of+oil:+toward+earth-centered+spirituality&hl=en&sa=X&redir_esc=y#v=onepage&q&f=false
Kostic, M. (2013). The Faustian Motif in the Tragedies by Christopher Marlowe. Newcastle upon Tyne: Cambridge Scholars Publishing. Retrieved from: books.google.co.ke/books?id=0dcxBwAAQBAJ&pg=PA27&lpg=PA27&dq=Dr.+Faustus+was+consumed+by+obtaining+knowledge+and+power.&source=bl&ots=TScr9SaM-D&sig=6pBsqpwJYgQdY4EtvI0t56-mxjQ&hl=en&sa=X&redir_esc=y#v=onepage&q=Dr.%20Faustus%20was%20consumed%20by%20obtaining%20knowledge%20and%20power.&f=false
Simpson, J. A. (2012). The Norton Anthology of English Literature (8th ed., Vol. B). New York: Norton. Retrieved from http://teachers.oakarts.org/~mtravisano/FOV1-000238C4/S00F4CDA6-00F4CDA8.0/Norton%20Anthology%20of%20English%20Literature%208th%20Edition%20%20-%20Roman.pdf