Faust: Faust's Study (1): Difference between revisions
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==Notes== | ==Notes== | ||
As Faust enters his study, he gives the poodle a pillow to rest on, as he translates the book of John to German. He starts out in John chapter 1, verse 1. "In the begining was the Word-so goes the text. And right off I'm given pause (1004-1005). It seems in this passage that Faust may be doubting the supreme being of God and his word. This next passage is another example of Faust's doubt. I'm unable to see the ''word'' as having supreme value (1006-1007). The Greek term for "word" is logos. Faust argues that a mere word cannot have such great significance (Gray). Faust didn't want to use the term "word" in the passage. He tried thinking of several other terms to put in place of "word". He tries the term "power". He finaly decided on the phrase 'Im Anfang war die Tat!' Translated means 'In the begining was the deed' (Gray). | As Faust enters his study, he gives the poodle a pillow to rest on, as he translates the book of John to German. He starts out in John chapter 1, verse 1. "In the begining was the Word-so goes the text. And right off I'm given pause" (l. 1004-1005). It seems in this passage that Faust may be doubting the supreme being of God and his word. This next passage is another example of Faust's doubt. I'm unable to see the ''word'' as having supreme value (1. 1006-1007). The Greek term for "word" is logos. Faust argues that a mere word cannot have such great significance (Gray). Faust didn't want to use the term "word" in the passage. He tried thinking of several other terms to put in place of "word". He tries the term "power". He finaly decided on the phrase 'Im Anfang war die Tat!' Translated means 'In the begining was the deed' (Gray). | ||
As Faust is working on translating the Gospel of John to German, the poodle transforms into a bigger dog, growing larger before Faust eyes. Spirts outside start banging on the door to try to get in. Faust then tries to defend himself by using The Spell of the Four Elements (1054). Then the poodle transforms into Mephisto. Mephisto is dressed as a traveling scholar. When Mephisto tries to leave Faust's study, he relizes that he can't because there is a pentagram at the door. Faust offers a suggestion that Mepisto can get out by going out the window. Mephisto states that the devils have to leave the way they came in (1196). | As Faust is working on translating the Gospel of John to German, the poodle transforms into a bigger dog, growing larger before Faust eyes. Spirts outside start banging on the door to try to get in. Faust then tries to defend himself by using The Spell of the Four Elements (l. 1054). Then the poodle transforms into Mephisto. Mephisto is dressed as a traveling scholar. When Mephisto tries to leave Faust's study, he relizes that he can't because there is a pentagram at the door. Faust offers a suggestion that Mepisto can get out by going out the window. Mephisto states that the devils have to leave the way they came in (l. 1196). | ||
===The Spell of the Four Elements=== | |||
Faust's Spell of the Four Elements refers to the traditional magical practices of invoking the energy of the elements of nature--earth, air, fire, and water--for assistance during a casting. This process is called "elemental balancing" (Adams 58). The purpose of Faust's spell in lines 1055 through 1071 is to force Mephisto to leave his study. Each of the creatures mentioned in the first verse of the spell represent one of the elements. Each of the elements has a specific tool that represents it. For example, fire is represented by the wand. The elements also represent a balance between for things: "intellect (air), will (fire), emotions (water), and body (earth)" (Adams 58). It is believed that without a balance of the elements and what they represent, practicing magic can be dangerous whoever attempts it. | Faust's Spell of the Four Elements refers to the traditional magical practices of invoking the energy of the elements of nature--earth, air, fire, and water--for assistance during a casting. This process is called "elemental balancing" (Adams 58). The purpose of Faust's spell in lines 1055 through 1071 is to force Mephisto to leave his study. Each of the creatures mentioned in the first verse of the spell represent one of the elements. Each of the elements has a specific tool that represents it. For example, fire is represented by the wand. The elements also represent a balance between for things: "intellect (air), will (fire), emotions (water), and body (earth)" (Adams 58). It is believed that without a balance of the elements and what they represent, practicing magic can be dangerous whoever attempts it. | ||
In lines 1179-1187, Faust and Mephisto make references to a pentagram that Faust had drawn on his entryway. The pentagram, also referred to as a pentacle, has been used for centries throughout the practice of witchcraft. Beginning with line 1055, Faust chants The Spell of the Four Elements, so it should be mentioned that the pentagram is the pagan symbol for earth, one of the four elements. The pentagram is a five-pointed star, much like the kind we draw as children. Practitioners of white magic (Wicca) consider the uppermost point to represent life, and the other four points represent each of the four elements of nature used in white magic: earth, air, fire, and water (Adams 61). The pentagram is considered to be a symbol of protection. In the text, the pentagram is used by Faust to keep evil spirits from entering his domain, however, because of the break in the pentagram, it is not whole; thus, spirits may enter but cannot leave (1185-1188). As a side point of interest, had the pentagram been upside down, it would be the symbol for Satanism. | ===Pentagram=== | ||
In lines 1179-1187, Faust and Mephisto make references to a pentagram that Faust had drawn on his entryway. The pentagram, also referred to as a pentacle, has been used for centries throughout the practice of witchcraft. Beginning with line 1055, Faust chants The Spell of the Four Elements, so it should be mentioned that the pentagram is the pagan symbol for earth, one of the four elements. The pentagram is a five-pointed star, much like the kind we draw as children. Practitioners of white magic (Wicca) consider the uppermost point to represent life, and the other four points represent each of the four elements of nature used in white magic: earth, air, fire, and water (Adams 61). The pentagram is considered to be a symbol of protection. In the text, the pentagram is used by Faust to keep evil spirits from entering his domain, however, because of the break in the pentagram, it is not whole; thus, spirits may enter but cannot leave (l. 1185-1188). As a side point of interest, had the pentagram been upside down, it would be the symbol for Satanism. | |||
==Commentary== | ==Commentary== | ||
Revision as of 03:14, 27 February 2006
Summary
Faust is in his study translating the Gospel of John into German. The black poodle that Faust brought home begins to act wild and Faust tries to stop its madness. Spirits outside of Faust's door begin to speak about how something is inside that needs help. Faust then uses a spell to defend himself. After this the black poodle transforms into a monster. Faust tries to use magic spells and a crusifix to drive the evil spirit away. Then the poodle turns into Mephisto, the devil. Mephisto and Faust chat for a moment before Mephisto must take his leave. Faust asks Mephisto who he really is, but Mephisto cleverly avoids the answer to the question. Mephisto is trapped by a pentagram and Faust will not remove it to let him go. Mephisto then tricks Faust into falling asleep by summoning spirts that sing him to sleep and Mephisto escapes.
Notes
As Faust enters his study, he gives the poodle a pillow to rest on, as he translates the book of John to German. He starts out in John chapter 1, verse 1. "In the begining was the Word-so goes the text. And right off I'm given pause" (l. 1004-1005). It seems in this passage that Faust may be doubting the supreme being of God and his word. This next passage is another example of Faust's doubt. I'm unable to see the word as having supreme value (1. 1006-1007). The Greek term for "word" is logos. Faust argues that a mere word cannot have such great significance (Gray). Faust didn't want to use the term "word" in the passage. He tried thinking of several other terms to put in place of "word". He tries the term "power". He finaly decided on the phrase 'Im Anfang war die Tat!' Translated means 'In the begining was the deed' (Gray).
As Faust is working on translating the Gospel of John to German, the poodle transforms into a bigger dog, growing larger before Faust eyes. Spirts outside start banging on the door to try to get in. Faust then tries to defend himself by using The Spell of the Four Elements (l. 1054). Then the poodle transforms into Mephisto. Mephisto is dressed as a traveling scholar. When Mephisto tries to leave Faust's study, he relizes that he can't because there is a pentagram at the door. Faust offers a suggestion that Mepisto can get out by going out the window. Mephisto states that the devils have to leave the way they came in (l. 1196).
The Spell of the Four Elements
Faust's Spell of the Four Elements refers to the traditional magical practices of invoking the energy of the elements of nature--earth, air, fire, and water--for assistance during a casting. This process is called "elemental balancing" (Adams 58). The purpose of Faust's spell in lines 1055 through 1071 is to force Mephisto to leave his study. Each of the creatures mentioned in the first verse of the spell represent one of the elements. Each of the elements has a specific tool that represents it. For example, fire is represented by the wand. The elements also represent a balance between for things: "intellect (air), will (fire), emotions (water), and body (earth)" (Adams 58). It is believed that without a balance of the elements and what they represent, practicing magic can be dangerous whoever attempts it.
Pentagram
In lines 1179-1187, Faust and Mephisto make references to a pentagram that Faust had drawn on his entryway. The pentagram, also referred to as a pentacle, has been used for centries throughout the practice of witchcraft. Beginning with line 1055, Faust chants The Spell of the Four Elements, so it should be mentioned that the pentagram is the pagan symbol for earth, one of the four elements. The pentagram is a five-pointed star, much like the kind we draw as children. Practitioners of white magic (Wicca) consider the uppermost point to represent life, and the other four points represent each of the four elements of nature used in white magic: earth, air, fire, and water (Adams 61). The pentagram is considered to be a symbol of protection. In the text, the pentagram is used by Faust to keep evil spirits from entering his domain, however, because of the break in the pentagram, it is not whole; thus, spirits may enter but cannot leave (l. 1185-1188). As a side point of interest, had the pentagram been upside down, it would be the symbol for Satanism.
Commentary
Study Questions
(1) Why was Mephisto avoiding answering Faust's questions of his real identity?
(2) Why did Faust not like the term "word" in the passage from the Gospel of John?
(3) What did the poodle turn into first?
(4) What did the poodle turn into second?
(5) What are the four elements in Faust's Spell of the Four Elements, and why are they important to the text? What is their occult significance?
(6) What is the significance behind Faust calling to Mephisto as "Lord of the Flies"?
(7) What is the purpose of the pentagram on Faust's doorway?
(8) Why is Mephisto able to enter Faust's study, even though he is a demon?
(9) How did Mephisto get Faust asleep?
(10) What does Mephisto use to aid him in his escape from the study after Faust had fallen asleep, and what does it do?
(11) Why does Mephisto need help in leaving if Faust were already asleep?
External Resources
The Four Elements at Wikipedia
Works Cited
Adams, Anton, and Mina Adams. The Learned Arts of Witches and Wizards. New York: Metro Books, 1998. 58 & 61.
Gray, Ronald D. Goethe: A Critical Introduction. Cambridge University Press. New York: 1967.
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