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Faust: Prologue in Heaven: Difference between revisions
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==Notes== | ==Notes== | ||
"The Prologue in Heaven" is patterned on the [http://www.cliffsnotes.com/WileyCDA/LitNote/id-103,pageNum-42.html Book of Job]: essentially a meeting between God and Satan wherein the two make a wager: God allows Satan to test Job in order to prove that the latter's devotion is not based on materialistic reward. Goethe's The Lord seems to be closest to the image of [http://www.newadvent.org/cathen/08329a.htm Yahweh] in the Old Testament: one who demands that the righteous fear God and shun evil. | "The Prologue in Heaven" is patterned on the [http://www.cliffsnotes.com/WileyCDA/LitNote/id-103,pageNum-42.html Book of Job]: essentially a meeting between God and Satan wherein the two make a wager: God allows Satan to test Job in order to prove that the latter's devotion is not based on materialistic reward. Goethe's The Lord seems to be closest to the image of [http://www.newadvent.org/cathen/08329a.htm Yahweh] in the Old Testament: one who demands that the righteous fear God and shun evil, yet also a bit easier going. | ||
===Lines 1-28=== | ===Lines 1-28: The Heavenly Host === | ||
Spoken by the [http://www.newadvent.org/cathen/01476d.htm Heavenly Host]: [http://www.newadvent.org/cathen/12640b.htm Raphael], [http://www.newadvent.org/cathen/06330a.htm Gabriel], and [http://www.newadvent.org/cathen/10275b.htm Michael], respectively. | [[Image:Ptolemaic.gif|thumb|right|Ptolemaic Universe]]Spoken by the [http://www.newadvent.org/cathen/01476d.htm Heavenly Host]: [http://www.newadvent.org/cathen/12640b.htm Raphael], [http://www.newadvent.org/cathen/06330a.htm Gabriel], and [http://www.newadvent.org/cathen/10275b.htm Michael], respectively. These lines celebrate the Lord's Creation in all its sublime wonder. Raphael, representing the heavens, praises the [http://home22.inet.tele.dk/hightower/spheres.htm harmony of the spheres] (the harmony of heavenly music), continuity, and order. He acknowledges that the Lord gives strength to the angels, yet remains mysterious and wonderful. He, like His creation, are solid and permanent, but remain unfathomable in many ways. The system that he is talking about is represented in the picture to the right: the [http://galileo.rice.edu/sci/theories/ptolemaic_system.html Ptolemaic], or geocentric, view of the universe. | ||
Gabriel narrows the scope to [http://en.wikipedia.org/wiki/Ptolemaic_system earth], the center of the universe and of the Lord's creation. He further develops an idea that Rapheal begins: that of the duality of creation: day and night, height and depth, all present together on the Lord's swiftly moving globe. | |||
Michael's speech concentrates on the sublime power of the Lord as it manifests itself in nature; he is often seen as representing the elements. This "chain of blazing energy" (l. 20) is both frightening and destructive to humans, who, relish the quieter times. All three echo words originally spoken by Raphael, which emphasize the mystery and permanence of creation. | |||
=== Lines 29-52: Mephistopheles' Speech === | |||
<b><i>de trop</i></b> (l. 31) means excessive or unreasonable. | |||
Mephistopheles contrasts the concerns of the Heavenly Host with that of the suffering of humans. His harangue criticizes the [http://mars.wnec.edu/~grempel/courses/wc2/lectures/enlightenment.html Age of Enlightenment]'s emphasis on [http://en.wikipedia.org/wiki/The_Enlightenment Reason] and the belief in the ''best of all possible worlds''; see lines 44 and 45. | |||
Mephistopheles' metaphor likens humans to insects; the word "absolute" in line 50 seems to be a jab at the Lord and His creation. | |||
=== Lines 53-115: The Lord and Mephistopheles Make a Bet === | |||
The Lord is often seen as representing the creative power of the universe; Mephistopheles, then, would be the nihilistic or desctructive force. | |||
The Lord begins to lose his temper, accusing Mephistopheles of being eternally accusatory. Their dialogue suggests something that never changes: Mephistopheles is eternally cynical. Yet, here he seems also comic, rather than tragic; cf. lines 56-58. | |||
The Lord mentions [http://aix1.uottawa.ca/%7Ejesleben/faust/fausttimeline.html Faust] for the first time in line 59 as His "good servant," but Mephistopheles counters that Faust is "quite unsatisfied," suggesting that the view of the universe that the Heavely Host hold cannot satisfy humans for long. | |||
In lines 78 through 82, Mephistopheles tells that he prefers dealing with humans while they are alive, with "round and rosy cheeks," rather than those is Hell. It's more of a game of cat and mouse with Mephistopheles. Mephistopheles continues to answer the Lord in an irreverant and sarcastic manner. | |||
The "old aunt of mine, the famous snake" is an allusion to [http://www.answersingenesis.org/creation/v10/i4/snakes.asp Genesis' snake] that tricks Adam and Eve into eating the forbidden fruit. The snake's punishment, given by God, is to forever crawl on its belly and eat dust. | |||
"Carte blanche" in line 98 means "free reign." | |||
==Commentary== | ==Commentary== | ||
Goethe's obvious [[allusion]] to the Old Testament's Book of Job suggests that this will be Faust's own test, and like Job, he will have to lose all he has in order to find his salvation. | Goethe's obvious [[allusion]] to the Old Testament's Book of Job suggests that this will be Faust's own test, and like Job, he will have to lose all he has in order to find his salvation. | ||
Implicit in the Heavenly Host's praise is the presence of light: a symbol of reason. While the Archangels speak in an elevated tone, Mephistopheles apologizes for his "lack of eloquence" (l. 33). | Implicit in the Heavenly Host's praise is the presence of light: a symbol of reason. They praise the Lord's creation, both solid and sublime, and seem to be the Lord's yes-men. Their speeches seem to be like that of a song, formal and well rehearsed. | ||
While the Archangels speak in an elevated tone, Mephistopheles apologizes for his "lack of eloquence" (l. 33). Mephistopheles seems unimpressed with the Heavenly Host, and he seems somewhat put out and bothered from having to be here, like he's a regional manager being badgered by corporate. He accuses the whole host of being unrealistic: of having their heads in the clouds. He then suggests that he is more in tune with the actual lives of humans (ll. 38-39). Humanity find the world a difficult place, despite its brilliant design. Man abuses Reason, seeking to soar ever higher, but always finding himself in stark reality. The implication of his speech impunes the Lord's creation by suggesting that humans can be easily turned from the light because they are so pathetic. There seems to be an insect/worm [[motif]] throughout ''Faust'' when describing humans; look for more instances throughout the work. | |||
Humans (as insects) cannot help but be what they are, since the Lord made them that way. This "absolute" idea seems to be a critique of [http://earthshine.org/node/409 Neoclassicism]'s belief in absolutes. [http://www.wsu.edu/~brians/hum_303/romanticism.html Romanticism] emphasized the individual and his/her striving toward an understanding of the universe, away from notions of absolutes. In many ways, Goethe's Mephistopheles suggests some aspects of the romantic hero: a soul in [http://earthshine.org/node/434 revolt], melancholy and anti-social, cynical, and bored. | |||
Faust (like all humans?) is somewhere between the Heavenly Host and Mephistopheles. If the former symbolizes reason, then Mephistopheles must symbolize that which is animalistic, or bodily desires. While learning emphasizes the strengthening of mental faculties, Faust has not experienced this "earthly" side, as Mephistopheles suggests (l. 61). The Lord maintains that "My light," or reason, shall lead him back to goodness, but Mephistopheles seems to think he can distract Faust from this path: thus, the bet. | |||
Unlike Job, where the bet is about whether or not Job will remain pious, this bet is about whether Faust will choose the right road even while under Mephistopheles' carte blanche. | |||
==Study Questions== | ==Study Questions== | ||
#Is there evidence that Goethe does not intend his Heaven to be taken too seriously? | |||
#Raphael mentions a "contest" that is present in the harmony of the spheres; how do we interpret this? What is he talking about? | |||
#All the archangels mention motion; how do their individual treatments of it differ? Why is this significant? | |||
#What is the relationship between the Lord and Mephistopheles? How does it seem to differ from His relationship with the other Heavenly Host? | |||
#How does Mephistopheles describe humans? How does this differ from the Lord's view? | |||
#What is Mephistopheles' attitude and demeanor? | |||
#The Lord calls Faust His "good servant"; what does he mean? I.e., what are the characteristics that Faust has that would make him ''good'' at this point in the drama? Hint: see the Heavenly Host. | |||
#What is the specific wager that the Lord makes with Mephistopheles? | |||
#The Lord says "As long as man strives, he is bound to err." What does he mean by this, and how does it fit into the context of their discussion? | |||
#What seems to be Mephistopheles' role in the Lord's creation? | |||
==External Resources== | ==External Resources== | ||
*[http://www.bartleby.com/19/1/1004.html Prologue in Heaven] on [http://www.bartleby.com/ Bartleby] | |||
*[http://www.tonykline.co.uk/PITBR/German/FaustIProl.htm Dedication] before the Prologue | |||
==Works Cited== | ==Works Cited== | ||