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Department: English Language and Literature
Subject: English Literature


Prof. Dr. Shahab Yar Khan Zrna Agačević

Zenica, 2008.
Renaissance, is the term commonly applied to period of the ‘rebirth’
of literature, art, and learning that progressively transformed
European culture from the mid‐14th century in Italy to the mid‐
17th century in England, strongly influenced by the rediscovery of
classical Greek and Latin literature.

The key literary figures in the English Renaissance are now generally
considered to be the poet Edmund Spenser; the philosopher
Francis Bacon; the poets and playwrights Christopher Marlowe,
William Shakespeare and Ben Jonson; and the poet John Milton.
Sir Thomas More is often considered one of the earliest writers of
the English Renaissance.
The English Renaissance is different from the Italian Renaissance in
several ways.
First, the dominant art form of the English Renaissance was literature,
while the Italian Renaissance was driven much more by the visual
arts, such as painting and sculpture.
Second, the English movement is separated from the Italian by time:
many trace the Italian Renaissance to Dante or Petrarch in the
early 1300s, and certainly most of the famous Italian Renaissance
figures ceased their creative output by the 1520s.
In contrast, the English Renaissance seems to begin in the 1520s,
reaching its apex around the year 1600, and not concluding until
roughly the restoration of Charles II in the 1660s.
Finally, the English seem to have been less directly influenced by
classical antiquity, which was a hallmark of the Italian
Renaissance; instead, the English were primarily influenced by the
Italians themselves, and rediscovered the classical authors
through them.
Drama before the Elizabethan Age was mainly connected to religious
themes since the stories were taken from the Bible. The clergy
would perform these plays in church but during the fifteenth
century they became very popular and were acted by ordinary
people. The main aim of the religious plays was to teach the
people the stories from the Bible. The main types of the religious
plays of that time were the Miracle plays or Mystery plays and the
Morality plays.
Miracle play is a type of vernacular drama performed in the Middle
Ages, presenting a real or fictitious account of the life, miracles, or
martyrdom of a saint.
Morality play is a type of allegorical drama of 15th – 16th-century
Europe. The plays' characters personified moral qualities (such as
charity or vice) or abstractions (such as death or youth).
Christopher Marlowe’s life was the most spectacular of any English
dramatist. He was born in Canterbury in 1564, received his early
education at King's School in Canterbury and at the age of 17
went to Cambridge, where he held a scholarship requiring him to
study for the ministry.

He received a bachelor of arts degree in 1584 and a master of arts

degree in 1587.

Shortly after receiving his master's degree, Marlowe went to London.

He soon became known for his wild, bohemian ways and his
unorthodox thinking. He was several times accused of being an
"atheist″ and a "blasphemer“. These charges led to his arrest, but
he died before his case was decided.
Christopher Marlowe wanted to educate his audience for the
changing world: Tamburlaine, the Jew of Malta and Doctor
Faustus are all modern people displaying basic structure of any
society in Renaissance- need for power, money and knowledge.
Marlowe made his characters look like individuals.

Christopher Marlowe based his play Doctor Faustus on stories about a

scholar and magician, Johann Faust, who allegedly sold his soul to
the devil to gain magical powers. Born in 1488, the original Faust
wandered through his German homeland until his death in 1541.
In 1587, the first story about his life appeared in Germany,
translated into English in 1592 as The History of the Damnable Life
and Deserved Death of Doctor John Faustus.
The main character and the author have a lot in common. For instance
both Faustus and Marlowe come from poor background, booth
are leading scholars of their age and both are disatissfied with
their system. Marlowe shows us his disatissfaction through
ecclesiastical lectures and Faustus shows us his disatissfaction
through his rejection of the Bible. In his ecclesiastical lectures
Marlowe openly claims that God does not interfere with humans
and that God is human creation.
Marlowe and Faustus both ended their lives in similar misterious
ways. We do not know what exactly happened to Faustus except
that he was torn to pieces. The murder of Marlowe remains a
mystery up to this day and we do not know where his body is.
The identification with Faustus is personal and psychological. The
evidence about the life of Christopher Marlowe is almost as
puzzling as that of Faust; it allows us to infer that the two men
had many basic intellectual and moral attitudes in common.
Faustus as a theologian is disappointed with the religion and decides
to reject it, and to seek knowledge from devil. The idea to practice
magic is presented to him by Cornelius and Valdes, who are
known for practisizing the damned art. Faustus decides to
summon Mephastophilis, a servant of Lucifer.

Settle thy studies, Faustus, and begin

To sound the depth of that thou will profess:
Having commenc’d, be a divine show
Yet level at the end of every art
And live and die in Aristotle’s works. (I. i. 3-5)
Are not thy bills hung up as monuments,
Whereby whole cities have escaped the plague,
And thousand desperate maladies been eased?
Yet art thou still but Faustus, and a man.
Couldst thou make men to live eternally,
Or ,being dead, raise them to life again. (I. i. 20-25)
Lines, circles, schemes, letters and characters!
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!
All things that move between the quiet poles
Shall be at my command: emperors and kings
Are but obeyed in their several provinces,
Nor can they raise the wind, or rend the clouds;
But this dominion that exceeds in this
Stretcheth as far as doth the mind of man:
A sound magician is a mighty god.
Here Faustus, try thy brains to gain a deity. (I. i. 51-63)
Doctor Faustus is based on one of the greatest controversies of Middle
Ages: God and Satan are in alliance against mankind.

Christopher Marlowe got the idea of conspiracy from the Bible, the
Book of Genesis, Chapter 11- the Tower of Babel. For the first time
the idea of a city was introduced, humans wanted to build the
tower as high as the heavens.

God came down to Earth to see this creation and said that humans
are truly unified since they spoke same language, so he decided to
create differences, so that humans could not understand each
other anymore.

According to humanist’s mind this was a conspiracy against

Excelling at all, whose sweet delight disputes
In heavenly matters of theology.
Till, swollen with cunning, of a self-conceit,
His waxen wings did mount above his reach,
And melting heavens conspired his overthrow. (Prologue, 18-22)
We are here presented with the Icarus theme, since Icarus was flying
too high and his waxen wings melted under the strong sunshine.
He was not flying to sun, but to God, to Apollo, and no person
should ever face Apollo. Icarus challenged Apollo and everything
he discovered died with him in the deep sea.

Just like Icarus Faustus wanted to see God, so he became a victim of

God’s conspiracy. He also wanted to get answers to his questions
but he is tricked because Satan never gives him any answers.

Everything that Faustus discovered died with him as well .

After Faustus has reviewed all the branches of academic knowledge
he came to magic. Magic has always stood as a promise to take the
individual beyond the present limits of knowledge.

More particularly, it offers the very powers in which Faustus has

found orthodox knowledge to be deficient: the philosopher’s stone
might give immortal life; and necromancy might raise the dead.

Early in the play, before he makes the pact with the devil, doctor
Faustus is full with ideas for how to use the power that he wants.
He hopes to resolve the mysteries of the universe and to rearrange
the map of Europe.
Faustus dared to asked the devil about the hell and the creator of the
MEPHASTOPHILIS: Now, Faustus, ask what thou wilt.
FAUASTUS: First will I question thee about hell
Tell me, where is the place that men call hell?
MEPHASTOPHILIS: Under the heavens.
FAUSTUS: Ay, but whereabouts? (I. v. 113-117)

FAUSTUS: Tell me who made the world?

FAUSTUS: Sweet Mephastophilis, tell me.
MEPHASTOPHILIS: Move me not, for I will not tell thee. (I. v. 242-
Faustus’ final speech is the most powerful scene in the play where we
can see how his despairing mind rushes from idea to idea as the
clock strikes twelve:
O it strikes, it strikes! Now body, turn to air,
Or Lucifer will bear thee quick to hell...
...My God, my God, look not so fierce on me!
Adders and serpents, let me breathe awhile!
Ugly hell gape not! Come not, Lucifer! (I. Xiii. 106-112)

This passion of the last Faustus’ speech makes us wonder why

Faustus does not repent earlier in the play. We have seen how the
devil tricked him every time he tried to repent by constant threats
to quarter him.
The Christian doctrine holds that one can repent for any sin no matter
how grave that sin is, up until the moment of death and be saved.
It could be possible that Faustus does not actually repent but that
he only speaks about the possibility of repentance. However; the
lines such as:

O, I’ll leap up to my God! Who pulls me down? (I. Xiii. 69)

indicate that he did repent but some unseen force, whether inside or
outside him, prevents him from giving himself to God.
Doctor Faustus in its form is a very good illustration of all components
which make a good renaissance drama. In addition to prologue,
epilogue and chorus we see the elements of morality plays such as
the good angel and the evil angel.

The tragedy also has some comic scenes and characters and it is often
said that Doctor Faustus has a very powerful beginning and ending
while its middle part has shallow comic scenes where Faustus acts
like a comedian or like a fool.

Once he actually gains the power his horizons seem to narrow.

Faustus never took control over his magical power in order to
achieve something magnificent but instead he makes practical
To make Doctor Faustus a true tragedy Christopher Marlowe created
moment beyond which Faustus could no longer repent, so in the
final scene he is conscious of his damnation.

The subtle, complex consistency of Marlowe’s Faustus, its lack on

dependency on moral evaluation, as well as the poet’s use of farce
and comedy in aid of tragic effect were all to be gifts to
Elizabethan and later dramatists.

The phrase “Faustinian bargain” has entered the English lexicon, and
it stands for any kind of deal made for a short term gain that
comes with great costs in the long run.