Whilst I am here on earth let me be cloyed
With all things that delight the heart of man:
My four-and-twenty years of liberty
I'll spend in pleasure and in dalliance.
The end is drawing near. Appetite is becoming sated: rarer and rarer delicacies are needed to satisfy his craving. Repentance!—that is thrust aside, postponed to a later hour.
One thing, good servant, let me crave of thee,
To glut the longing of my heart's desire—
That I may have unto my paramour
That heavenly Helen which I saw of late,
Whose sweet embraces may extinguish clean
Those thoughts that do dissuade me from my vow.
When at last the hour to fulfil his part of the contract arrives, he confesses in bitterness of spirit, 'for the vain pleasure of four-and-twenty years hath Faustus lost eternal joy and felicity.'
This man is not one consumed with a thirst of knowledge. Once he asks Mephistophilis a few questions on astrology; at another time he evinces some curiosity concerning Lucifer and Hell, idle curiosity because he regards it all as foolishness. We are told of a journey through the heavens and of voyages about the world, but we see him exercising his supernatural gifts in the most puerile and useless fashion. It is impossible, therefore, to regard his ambition as a lust for knowledge in the usual meaning of that term, differentiating it from sensual experience. If Faustus is to be labelled according to his dominant trait, then let us describe him as the embodiment of sense-gratification. He is a sensualist from the moment that he takes up the book of magic and ponders over what it may bring him. A degraded form of him has been sketched in the Syriac scholar of a modern work of fiction, who cherished, side by side with a world-wide reputation for learning, a bestial appetite for profligacy. The message of Tamburlaine holds as true in the pursuit of pleasure as in that of conquest. Faustus denies that there is a limit to pleasure, and the horror of his career grows darker as his mounting desires bear him further and further on, far beyond the reach of less eager minds, to the impassable point whence he may only see the heaven beyond. That point is the hell which once he laughed at as an old wives' tale.
The weakness of Doctor Faustus appears exactly where Tamburlaine is strongest. In spite of his prodigious boasting and his callous indifference to suffering, Tamburlaine appeals to us most powerfully as the right titanic figure for a world-conqueror; his soul is ever above his body, looking beyond the victory of to-day to the greater conquests of the future: there is nothing sordid or commonplace about him. Unfortunately, though it is given to few of us to be conquerors, it is possible for all of us to gratify our senses if we will. Tamburlaine gathers golden fruit, Faustus plucks berries from the same bush as ourselves: only, he must have them from the topmost boughs. The following passage has probably never been surpassed in its magic idealization of that which is essentially base and carnal:
[Enter Helen, passing over the stage between two Cupids.]
Faustus. Was this the face that launched a thousand ships
And burnt the topless towers of Ilium?—
Sweet Helen, make me immortal with a kiss.—[Kisses her.]
Her lips suck forth my soul: see, where it flies!—
Come, Helen, come, give me my soul again.
Here will I dwell, for heaven is in these lips,
And all is dross that is not Helena.
I will be Paris, and for love of thee,
Instead of Troy, shall Wittenberg be sacked;
And I will combat with weak Menelaus,
And wear thy colours on my plumed crest;
Yea, I will wound Achilles in the heel,
And then return to Helen for a kiss.
O, thou art fairer than the evening air
Clad in the beauty of a thousand stars;
Brighter art thou than flaming Jupiter
When he appeared to hapless Semele;
More lovely than the monarch of the sky
In wanton Arethusa's azured arms;
And none but thou shalt be my paramour!
Poetry such as this has power to blind us for a moment to the underlying meaning: Faustus enjoys a temporary transfiguration. But Marlowe's muse flags in the effort to sublimate dross. Such a character as Faustus is unfitted to support tragedy. His creator inspires him with his own Bohemian joy in mere pleasure, his own thirst for fresh sensations, his own vehement disregard of restraint—a disregard which brought Marlowe to a tragic and unworthy end. But, as if in mockery, he degrades him with unmanly, ignoble qualities that excite our derision. His mind is pleased with toys that would amuse a child: at the conclusion of an almost incredibly trivial Show of the Seven Deadly Sins he exclaims, 'O, how this sight doth delight my soul!' His practical jokes are unworthy of a court jester. The congealing of his blood agitates his superstitious mind far more than the terrible frankness of Mephistophilis. Miserably mean-spirited, he seeks to propitiate the wrath of the fiend by invoking his torments upon an old man whose disinterested appeal momentarily quickened his conscience into revolt. Finally, when we recall the words with which Tamburlaine faced death, what contempt, despite the frightful anguish of the scene, is aroused by Faustus's screams of terror at the approach of Lucifer to claim him as his own! Instinctively we think of Byron's Manfred and his scorn of hell and its furies. It is his cowardice that spoils the effect of the backward glances and twinges of conscience, the intention of which has been rightly praised by so many. Marlowe probably wished to represent the strife of good and evil in a man's soul. Under other circumstances it is fair to suppose that he would have achieved success, and so have anticipated Goethe. But his Faustus moves on too low a level. Of a moral sense, independent of the dread of punishment, he knows nothing. Four times his Good Angel suggests to him a return to the right path; once an Old Man warns him; twice Mephistophilis says that which might fairly have bid him pause; twice, at least, his own conscience advises repentance. Yet only on two occasions is there any real revolt, and then only because his cowardice has been enlisted on the side of righteousness by the sudden thought of the devils that will tear him in pieces or of the hell that 'claims his right, and with a roaring voice says, "Faustus, come".' In proof of this we see his hesitation scared away by the greater terrors of a present devil, a Lucifer clothed in horror, or a threatening Mephistophilis. In his vacillations we see, not the noble conflict of good and evil impulses, but an ignoble tug-of-war between timidity and appetite.
If Faustus himself falls short of success as a tragic character, if his aspirations are too mean, his qualities too contemptible to win our sympathy save at rare moments of transcendent poetry, what shall be said of the setting provided for the story of his career? Once more we are offered the stale devices of the Moralities, the Good and Bad Angels, the Devil, the Old Man (formerly known as Sage Counsel), the Seven Deadly Sins, Heaven, Hell, and the carefully-pointed moral at the end. Even the Senecan Chorus has been forced into service to tell us of Faustus's early manhood and of the marvellous journeys taken in the intervals. There are no acts, but that is not a great matter; they were added later in the edition of 1616. What does matter very much is the introduction of stupid scenes of low comedy into which Faustus is dragged to play a common conjuror's part and which almost succeed in shattering the impression of tragic intensity left by the few scenes where poetry triumphs over facts. Here again, however, our criticism of the author is softened by the knowledge that Dekker and Rowley made undefined additions to the play, and may therefore be responsible for the crudities of its humour. Nevertheless, even with this allowance, Marlowe must be blamed for the utter incongruity of so many scenes with high tragedy. The harmony which rules the construction of Tamburlaine, giving it a lofty coherence and consistency, is lamentably absent from Doctor Faustus.