Faustus

This essay will discuss Marlowe’s use of soliloquy to emphasize his final hours, before his eternal damnation. Line 67 (Pearson Longman 2008, p.109) is in iambic pentameter of monosyllabic words highlighting the desperation he feels as a sinister countdown to his damnation Marlowe emphasises the ‘one hour’ of life using the word ‘but’, a formal replacement for ‘only’ (Practical English Usage 2009.) adding to the line’s poetic rhythm. This monosyllabic word sounds like the ticking of the clock, which Faustus cannot prevent from counting down the minutes to his eternal misery. Marlowe’s choice of words in line 68 (ibid.) ‘damned perpetually’ shows despair as Faustus concedes to eternal after-life torture. He hopes for its delay in line 69 and 70 (ibid.), begging for time to stop and using the imagery of halting the ever-moving the spheres of heaven from their orbit to help the audience visualise his want for stillness of time. In line 72 (ibid.) Marlowe uses the caesuras, pausing Faustus delivery after the word ‘day’, to make us linger on his fears. Marlowe has used imagery and syntax to draw the reader into the depths of despair that Faustus is feeling. Marlowe’s use of monosyllabic words in the iambic pentameter line 76 (ibid.) together with the words ‘move,’ ‘time’ and ‘clock’ create a time-passing effect emphasising the approach of Hades. The use of a caesura and asyndeton in this sentence structure of the sentence add to the depressing emotions by dampening the beat. In line 82 (ibid.) Faustus implores Lucifer to release him, displaying his remorse and desperation to avoid hell. Lines 85-86 (ibid.) are taken from the Bible’s 6th Seal (NRSV, Revelations 6.6, p.250) where God forcefully warns humanity against its sinful ways. Marlowe’s allusion to the Bible highlights Faustus’ attempt to reconnect with God and His teachings. Faustus, not satisfied with the Bible’s lessons, turns to necromancy. This demonstrates Marlowe’s use of religion to highlight the need of morality. In line 86 (ibid.) God’s wrath is ‘heavy’. The use of this adjective to describe an element that cannot be scientifically measured emphasises the image of God’s unbearable and suffocating anger, weighing down on Faustus. In line 89 even the earth will not open up to offer him a foxhole to hide in, which is a metaphor showing that Faustus has reached an impasse. In lines 90 and 91 (ibid.) Faustus is appealing to the arcana of astrology, in the belief that they have a role to play in his life and death. He hopes that the constellation of stars at his birth was favourable and will lead him to heaven, line 96 (ibid.) This moment is worse for Faustus who knows that his earthly years of debauchment, are about to be repaid by an eternity of torture. Mortal death and eternal hell are staring at him, with no way out of his inevitable damnation. In conclusion, Marlowe uses theological references, allusions and grammar to display Faustus’ emotions of terror after he chose to stray from God’s teachings. Bibliography Anita Pacheco (2008) ‘Dr. Faustus’, in ‘Reputations’ (AA100 Book 1), Milton Keynes, The Open University, pp. 30-54 – and Glossary pp. 231-236 AA100 the Arts Past and Present Assignment Booklet February 2012, The Open University (2011), p. 19. Christopher Marlowe, Dr Faustus, Act 5, Scene 2 (l.66-98) the A text, Pearson Longman (2003) 4th impression 2008. Christopher Marlowe, Dr Faustus, Act 5, Scene 2 (l.66-98) Open University (2008) AA100 Audio CD part 2(track 5), (03:55-06:45). The Holy Bible, NRSV, New and Old Testaments, The Seven Seals, Revelations 6, Harper Collins Publishers 1989, p. 250.