Wednesday, January 15, 2014

Limits of Desire

In the 16-century desire had its limitations on how it was expressed in literature. One of the pieces that this is expressed is in “Doctor Faustus” by Christopher Marlowe. The main character Doctor Faustus desire is so strong that he is willing to take a blood oath to get what he desires. The social limitations in “Doctor Faustus” could be the cause to the fall of Faustus himself.

In the story “Doctor Faustus”, Faustus, the main character longs for what so many people in the world long for which is power and knowledge. At the beginning of the story the reader can see that Faustus is willing to do virtually anything to get what he longs for. “How glutted with conceit of this!/ Shall I make spirits fetch me what I please,/ Resolve me of all ambiguities,/ Perform what desperate enterprise I will?” (Marlowe, 1604, 1616, p. 464). One can see how this idea starts as something small and slowly grows in the mind of Faustus until he is overwhelmed by it.

The desire for knowledge and power fit well into the social structure at the time. This is because having the power and knowledge that Faustus wants is something that brings him up in class based on society’s standards. Because of the powers that he gets when Mephastophilis gives him them he becomes more and more known in the land. “Learned Faustus,/ To know the secrets of astronomy/ Graven in the book of Jove’s high firmament,/ Did mount himself to scale Olympus’ top.” (Marlowe, 1604, 1616, p. 479). In this stanza the reader gets a visual on the climb of Faustus’ power in society.

The social structure also seems to limit the way Faustus’ desires are expressed. Because he is so focused on becoming more and more powerful when he is struggling with whether he should repent to God he has no one to talk to. He has no one to talk to because of his ranking in society has changed to quickly he cannot trust anyone. The reader sees this when the good angel and the bad angel are talking to him. “Faustus, repent, yet God will pity thee./ Thou art a spirit, God cannot pity thee./ Who buzzeth in mine ears I am a spirit?/ Be I a devil, yet God may pity me./ Ay, God will pity me if I repent.”(Marlowe, 1604, 1616, p. 475).  The reader can see Faustus’ inner struggle with what he is doing. Perhaps if he had had someone he could share his struggles with he would have realized the faults in his logic and would have tried to repent sooner than at the end.

The desire of Faustus in this story is something that many people during that time period desired. After reading the story the reader understands that the desires of power and knowledge are not necessarily bad, it is how one goes on about getting them. “Only to wonder at unlawful things:, Whose deepness doth entice such forward wits/ To practice more than heavenly power permits.” (Marlowe, 1604, 1616, p. 493).

The desire is very apparent in the language of the story of Doctor Faustus. One of the main parts that the emotion and desire shows through is when Faustus is at his end. “O God, if thou wilt not have mercy on my soul,/ Yet for Christ’s sake, whose blood hath ransomed me,/Impose some end to incessant pain:/ Let Faustus live hell a thousand years,/ A hundred thousand, and at last be saved.” (Marlowe, 1604, 1616, p. 492). This is also the part where Faustus truly sees what he has done and what is going to happen to him. The language shows the regret of the choices that he has made.

“Doctor Faustus” is a story that shows the danger of knowledge and power. It is a good representation of what the society’s limits were, how to express desire, and also why these limitations can be dangerous. It also shows readers that it is not always wrong to desire something, what makes it wrong is what one will do to get it. Marlowe did an excellent job at using language throughout the story to portray the feelings of Faustus. His words have become well known for this very reason and his story will stay with society for a long time to come.


References



Kuczyński, J. (2002). DOCTOR FAUSTUS: THE ESSENCE AND "CULTURALIZATION" OF FASCISM. Dialogue & Universalism, 12(4/5), 75.

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