Both spirits try to advise him on a course of action, with the evil one usually being more influential. The evil angel speaks of the power, which Faustus thirsts after. Faustus does not want to be a servant to God. He was become disillusioned with the idea of heavenly pleasures when he realizes he can profit immediately from service to the devil. In an exchange with the good angel he shows his lack of interest in having to work for rewards: Good Angel: “Sweet Faustus, leave that execrable act!” Faustus: “Contrition, prayer, repentance, what of these?” Good Angel: “O, they are means to bring thee unto heaven” With this display of lackadaisical attitude toward God, the likeliness of Faustus repenting be... ... middle of paper ... ... but for Faustus’ weak soul it is impossible.
Faustus’ mind is fraught with despair in his final, closing speech. It jumps frantically from thought to thought: one moment he is begging time to stop, or slow down, the next second, he is pleading to Christ for mercy and salvation. He asks to be hidden, the next instant he is asking for his punishment in hell to last ‘A hundred thousand [years], and at last be saved’ (1.13.95). These various attempts to escape his imminent doom ultimately lead to him to realise that the situation is entirely his fault, just before midnight, he finally realises to ‘curse [him] self’ (1.13.106). This extremely passionate remorse leads to a recurring theme in the play, namely, the reasons behind him not repenting at earlier stages.
Despite being a coward, Faustus is full of hubris, and assumes that he can exert his will over Mephastophilis. Faustus plans to use Mephastophilis’ powers for his own selfish gains, but must first sell his soul over to Satan. Once the pact between Faustus and Lucifer has been completed, the good and evil angels arrive to talk to Faustus. The good evil encourages him to repent and accept god back into his heart, while the evil angel tells him not to bother as he is already damned. Faustus believes himself to be unable to rep... ... middle of paper ... ...tion due to Satan, their ultimate fates differed significantly.
It could be said that Marlowe uses this anticlimax to warn the audience not to follow Faustus’ ways, emphasizing the fact that it can only bring superficial pleasures and shallow reward. The section is also characterized by the two appearances of the good and evil angels, which I feel play a significant role in the morality issues the dealt with in the play. Aside from signifying the persuasion into evil, the appearance of the angels also represents Faustus’ inner conflict, by exposing his gradual realisation that his actions have left him disappointed, and the fact that he cannot escape the religion within him. These scenes are vital to the play, and are used by Marlowe to present Faustus’ thoughts on stage. If seen in the context of a morality play, it could be ... ... middle of paper ... ...stus is blind to the truth of repentance.
(I, iii, 75-81) When warned by a devil (that had originally come to take Faustus’s soul after hearing him speak badly of holy things) about the horror of hell, and the joys of heaven, Faustus should h... ... middle of paper ... ...panic and regret selling his soul, but shortly after quit doing so after Mephostophilis ordered devils to give Faustus rich clothing and dance for him. Yet, no matter how ambiguous Faustus may seem, at the end, Faustus will always land on the more sinful side. All in all, it were these things – a man ahead of his time forced to be a tragic hero, corrupted by power, and his contradictory personality – that best defined Faustus’s nature. Despite not living up to the expectations of a well-respected scholar, Faustus is definitely one of the most interesting characters one can read about to this day. Works Cited "Cambridge Authors."
At the start of the play Faustus hadn’t taken into account the consequences his actions would bring, because of his narcissistic nature to reach and occupy the same position as God. Ike Shakespeare, Marlowe uses words like “tormented”, “eternal joys”, “deprived” and “everlasting bliss” to create a huge contrast emphasising the intensity of Mephistopheles’s suffering. This is achieved by comparing it to the privilege he once had to be in the presence of God’s grace. Doctor Faustus could theoretically be referring to Lucifer’s damnation, when he was cast out of heaven trying to occupy the same position of God. Showing that any man, even the most highly educated, could engage in this eternal sin of blasphemy.
It could be argued that the flaws in Satan’s character is such that we should feel no admiration toward him and neither fear or pity him but he can be seeming to inspire these emotions. Clearly this is seen when Milton states Satan’s tragic flaws such as envy, pride, and his ambition towards self-glorification. Satan’s pride is stressed throughout Paradise Lost. The important part to remember here is that Satan knows his weaknesses and flaws in his character through out the book. In Heaven, Satan’s pride convinces him that he is equal to God and thus sparks his ambition to defy God and challenges him for a democracy, while being envy at God’s appointment of his Son, this gives Satan the final excuse to challenge God’s
As well, Dr. Faustus is presented with the opportunity to repent time and time again. There is the good and bad angel, both of which who attempt to persuade Dr. Faustus one way or another. The good angel tirelessly tries to get Dr. Faustus to repent and to "think of heaven and heavenly things," as it was not too late to be saved, but the pleas fall on deaf ears (1122). The angels can, in a way, symbolize his inner conflict, displaying clearly that although a part of him reminds himself that he can be saved, he chooses to listen to the bad angel instead, following the devil to damnation. Moreover, taking into account the role Mephostophilis admits to playing in the eventual downfall of Dr. Faustus, it can be argued that Dr. Faustus had, in fact, known the Bible completely, but was made to forget his knowledge.
This is a good argument for anyone to rebel, and any man put under the rule of a tyrant, feels that it is his job to make a change. Throughout the story while Satan is in hell you can feel his pain, suffering, and hopelessness from being kicked out of paradise. Satan feels like god shouldn’t be able to control the people because they’re not the same, and the people cannot relate to God. So from this point of view taking over heaven seems like the best idea and in this way the reader can sympathize with Satan. When Heaven is sent to hell for what he thinks is trying to make it for the better of the people, he is furious.
His miserable aspiration for salvation: “My heart is hardened I cannot repent” (II, ii, 18) is quickly devalued by his whimsical proclamation: “I am resolved I shall not repent!” (II, ii, 30) We are left wondering which declaration is sincere? Faustus is ‘wishy-washy’ in all that he does throughout the entire play. It is rare that the words he speaks match the actions he composes. His ambivalent personality causes him to appeal to both Christ and Lucifer: … O my Christ! … O spare me my Lucifer!