Tragic Hero

Siddharth G. Desai

Roll no. - 12

SEM - I

Paper no. - 3

Year - 2010-11

Topic: - Tragic Hero

                             

                   Submitted to Dr. Dilip Barad

Department of English,

Bhavnagar University.

                         

                      Before we see more about “Tragic Hero”, let’s see first what is Tragedy? Tragedy is a kind of drama which represents of serious and important actions which turn out disastrous for the chief character.

                      Aristotle defined “Tragedy” as “Tragedy, then, is an imitation of an action that is serious, complete and of a certain magnitude: in the language embellished with each kind of artistic ornament, the several kinds being found in separate parts of the play: in the form of action, not of narrative: through pity and fear effecting the proper purgation-catharsis of these and similar emotions.”

                    In this definition, the word “catharsis” and “purgation” or “purification”-both are accepted. But there is a different interpretation of this word. Here, it is, “one recent critic, however interprets Aristotle’s “catharsis” as applying not to an effect on the audience, but to an element within the play itself: it signifies, he claims, the purgation of the guilt attached to the hero’s tragic act through the demonstration by the course of the drama that the hero performed this act without knowledge of its nature.

                                - M. H. ABRAMS - LITERARY TERMS

                     Aristotle asserts that tragedy can be divided into six parts. He has given this theory of tragedy. Let’s see the six parts of tragedy.

v Plot (Fable/Mythos):-

             

Plot is the “first Principle” and “the Soul of tragedy.” Aristotle defines Plot as…

“The arrangement of the incident.”

i.e., not the story itself but the way the incidents are presented to the audience, the structure of the play. According to Aristotle, in tragedies, the result depends on a tightly constructed cause-and-effect chain of actions. The plot should have the following qualities.

1.     The plot must be “complete”, having “unity of action.”

2.     Similarly, the plot should be exclude the irrational or at least keep it “outside the scope of the tragedy”, i.e., reported rather than dramatized.

3.     The plot must be “of a certain magnitude” both quantitatively
(length, complexity) and qualitatively (“seriousness” and universal significance). Aristotle argues that more incidents and themes increase the value and richness of the play.

4.     The plot may be either simple or complex, although complex is better. Simple plots have only a “change of fortune” (catastrophe). Complex plots have both “reversal of intention” (Peripeteia) and “recognition” (anagnorsis) connected with the catastrophe.

v  Character (Ethos):-

              Character has the second place in importance. In a perfect tragedy, character will support plot. The protagonist should be renowned and prosperous, so his change of fortune can be from good to bad. This change should be about as the result, not of vice, but of some great error or frailty in a character.

               Here, Aristotle uses “Hamartia” which is often translated as “tragic flaw”. The protagonist has only one flaw in him which brings about his own downfall. Character in tragedy should have the following qualities:

1.     “Good or fine.” Aristotle says, “Even a woman may be good, and also a slave to be an inferior being, and the slave quite worthless.

2.     “true to type” e.g. valour is appropriate for a warrior but not for a woman.

3.     “ true to life”(realistic)

4.     “consistency” (true to themselves). Once a character’s personality and motivations are established these should continue through the play.

5.     “necessary or probable”

6.     “true to life and yet more beautiful.”

v Thought(Dianoia):-

             Thought is third in importance. Thought is the intellectual want in a tragedy. It is expressed trough the speech of character. Tragic dramatist presents his views on life through the mouth of a tragic character. Sometimes, speeches are as significant as character. Dramatist’s aim is compressed in a thought. Thus, Aristotle says little about thought.

v Diction(Lexis):-

             Diction is the forth. Aristotle particularly interested in metaphor. He says, “But the greatest thing by far is to have a command or metaphor.”Thus, Aristotle makes the essential difference between the language of verse and ordinary prose speech. He says, “The poetic expression should be clear without being a common place. It is Diction which distinguishes a good writer from the ordinary writer.” Diction is also connected with word, sounds, their harmony and music. Through Diction, dialogues are presented on the stage. Sometimes, the Diction of a good dramatist makes the tragic drama Sublime.

v Melody or Song:-

         Song or Melody is the fifth and is the musical element of the chorus. Aristotle argues that the chorus should be fully integrated into the play like an actor. It distinguished the tragedy from other kinds of poetry. Through song or music the dramatist makes his tragedy pleasant.

v Spectacle(Opsis):-

                  Spectacle is the last, for it is least connected with literature. Aristotle argues that superior poets rely on the inner structure of the play rather than spectacle to arouse pity and fear. Those who rely heavily on spectacle…

“Create a sense, not of the terrible, but only of the monstrous.”

Thus, in “The Poetics”, Aristotle has shown the effect of the stagecraft on the spectator. Except, above six parts of tragedy, these are other elements which are essential for tragedy; these are,

1.     Dramatic Unity

2.     Tragic Pleasure

3.     Catharsis

                   In tragedy, the tragic hero is main or the chief character with whom these six parts are connected. Because of the act of guilt, the hero has to suffer a lot. Specially, we can say, his “error of judgment” is responsible for his suffering. This “error of judgment” is called “Hamartia”. There is a kind of flaw what we can say “Tragic Flaw” is responsible for “error of judgment”. Tragic hero suffers from this “Tragic Flaw” in tragedy. And because of this “error of judgment” or “Tragic Flaw” or “Hamartia”, tragic hero makes a mistake in his life and he has to pay a great cost for this mistake. In other words, we can also say that this mistake leads him to this tragic end. With all concepts like, “error of judgment”, “Tragic Flaw” and “Hamartia”, there is a concept like, “hubris” which is one Greek common form of “Hamartia” and it is also connected with the tragic hero. It is also one responsible reason for the tragic hero’s down fall.

               

                In tragedy, the chief character i.e. tragic hero fails to follow the morality. On the base of the morality ground, the character fails to follow the path of morality of humanity. He fails to understand the value of morality. Then he chooses evil path and it invites disaster. His failure of understanding in the morality becomes curse for him.

             

               We feel pity and fear for tragic hero. Because of his “error of judgment” or “Tragic Flaw”, he fails to understand “What is good or bad?” According to Aristotle, the tragic hero ought to be neither overwhelmingly good nor overwhelming bad, rather intermediate much like us. We should try to show the better qualities in the hero. We have to understand that the hero suffers because of his deeds. We have to suffer if we fail to follow morality.

               In Literature, if we see some examples like, King Oedipus fails to follow the path of morality. He had to suffer because of his “hasty judgment or temper” this “hasty judgment or temper” became “error of judgments” for him. And this “error of judgment” led him to devastation. In case of Macbeth, we can say for his declination only one thing is responsible and that is his ‘Vaulting Ambition.’ Because of his ‘Vaulting Ambition’, he chose a wrong way to fulfill it and this thing led him to his tragic end. In case of Doctor Faustus, his lust for knowledge is responsible for his ruin. He chose a path of evil for fulfilling his desires.

             So these are some examples of tragic hero which show the failure of the understanding which becomes the error of his judgment.

             Let’s see what Aristotle has said abut tragic hero in his book “Poetics.” Aristotle has talked about the tragic hero in the fifteenth chapter of this book.

              According to Aristotle, the tragic hero is of good and appropriate character. That is, his motives, desires, ambitions etc., ought to be admirable to some extent and well suited to his station in life. He must be consistent in his behavior. Also Aristotle says that the hero must be realistic.

              In Greek Tragedies, we can see that the prince or king at the centre it means, they were the chief characters i.e. they were showed as the tragic heroes and their Destiny were their characters. But in now-a-days, the hero is changed. Today, the tragedy can be of a common man so we can say; Common man has taken place of tragic hero in the tragedy.

v Conclusion:-

                   

                           Tragic hero is a person whose deeds decide his future. His evil deeds become “error of judgment” for him. And this “error of judgment” invites destruction or declination. Thus, the tragic end of the tragic hero comes in tragedy.

The Story of My Experiments with Truth: An Analysis of the Selected Chapters of Part – I

Siddharth G. Desai

Roll no. - 12

SEM - I

Department of English

Paper no. – 2

Year – 2010-11

Topic:

The Story of My Experiments with Truth

An Analysis of the Selected Chapters of Part – I

                                                                    

                         

                                           Submitted to Mr. Devarshi Mehta

Department of English,

Bhavnagar University.

            

In “The Story of My Experiments with Truth”, Gandhiji has talked about all those experiences which he experienced in life. He has talked his experiences in chapters. Gandhiji has written about his birth, childhood and his education in London. During his education in London, he faces many difficulties. His living in London can teach the reader how to live life. How to save our time and money? How to be loyal towards our vows? The reader can get all the answers of these questions easily in this book.

          His all experiences in London were marvelous because these all experiences became a lesson for Gandhiji and gave a wonderful courage to him to fight against the difficulties. By these experiences the reader can also learn that “how to live among the unknown people.” These all things the reader can by reading this book.

          Before we see more about chapters, let’s see, first of all, what Gandhiji has written in the “Introduction” to this book.

         In the “Introduction”, Gandhiji has written that “If I had only to discuss academic principles, I should clearly not attempt an autobiography. But my purpose being to give an account of various practical applications of these principles, I have given the chapter I purpose to write the title of “The Story of My Experiments with Truth”. So this is the purpose of Gandhiji behind writing this book. He also wrote that “But I have all along believed that what is possible for one is possible for all…” By this he wants to suggest that what I have experimented with the truth or what I have felt while experimenting with the truth, you can also experiment or feel with the help of the truth. Further he has written that all those things will be included in this story by which children, youths and old people can comprehend or they can take decision. It means, I will write my all experiments with the truth and by all these experiments, the reader can gain the understanding which leads him to obey the truth and he adds that this thing will become possible for all.

         Gandhiji has written that I have never claimed that only my experiments are correct. This shows that Gandhiji’s humbleness. He has never said that all my experiments with truth are great. He has never boasted about his experiments with the truth in this story. All this shows his greatness.

He further writes that “at every step I have carried out the process of acceptance or rejection and acted accordingly.” This shows his way of thinking towards the things. By this, perhaps, he may want to suggest that every human being should follow this process in his life so that he can recognize what is good or what is bad. We have to accept good things and reject those things which are useless or spoil our life. He further writes that “My purpose is to describe experiments in the ‘science of Satyagraha’. This shows that the reader will prefer the truth to follow in his life.

1. Chapter XIII – IN LONDON AT LAST

        In this chapter, while discussing about meat, Gandhiji said that English passenger that “I thank you for your kind advice but I have solemnly promised to my mother not to touch meat, and therefore I cannot think of taking it, I will far rather go back to India than eat meat in order to remain there.” This was Gandhiji’s vow which shows his spirit that he sticks to his vow. We have to be loyal towards our vow. As Gandhiji said, “If it be found impossible to get on without meat, I will far rather go back to India than eat meat in order to remain there.” It suggests that if anything tries to break your vow or promise, it’s better to leave that thing to keep your vow or promise. So, here, we can see Gandhiji’s loyalty towards his vow. It also suggests not to break other’s faith or trust by breaking your promise.

      During first few months in London, Gandhiji feels loneliness in his room. He continuously thinks also about his country, his home, and also about his mother’s love. Because of these all memories, he couldn’t sleep and started crying. In spite of all these, he stayed there three years and learned how to live life among the unknown people. This shows his struggle in London. Though he was alone there, he stayed there and learned there despite of many difficulties. This suggests us that if you are alone at any stage of your life, make your loneliness as your weapon and fight against a difficulty, that’s the reality of life.

2. Chapter XIV – MY CHOICE

        

      In this chapter, when his friend tells to eat meat, he denied him by telling his promise to his mother. Gandhiji said that “the more he argued, the more uncompromising I became.” Here, Gandhiji has talked about his strong power of keeping his promise. It suggests that if you stick to anything for following it as Gandhiji does, no one can break your confidence towards your promise. Like this, if you want to get success in your life, you have to stick at your work then no one can stop your progress.

     Gandhiji Further says his friend that “I admit it is necessary to eat meat. But I cannot break my vow. I cannot argue about it. I am sure I cannot meet you in arguments. But please give me up as foolish or obstinate. I appreciate your love for me and I know you to be my well-wisher. I also know that you are telling me again and again about this because you feel for me. But I am helpless. A vow is a vow. It cannot be broken.” These all words show Gandhiji’s humbleness towards his friend. How he humbly tells his friend all things and then at last he remembers him his vow. If anyone force to do something to us for well future, if that thing damages our thought, how we have to explain that person who is worried about our life that thing we can learn from Gandhiji’s humbleness. After denying, Gandhiji’s relation with his friend doesn’t break. So this also teaches us how to keep our relationship healthy with others.

3. Chapter XV – PLAYING THE ENGLISH GENTLEMAN

           

      In this chapter, for being the English Gentleman, Gandhiji does all things like, he wears a new suit and also tries to learn dancing, violin and elocution but all in vain. After sometime, he feels that what I am doing? This is not way of life, he thinks, “I was student and ought to go on with my studies.” This statement shows Gandhiji’s awareness about why he has come to London. It means he is aware about his studies. He thinks that these all things can’t help him in his life. I should concentrate on my study. In our life, we also lost in some activities which are not related with our study and forget our way; it means we lost our goal by doing or involving in such activities. And that’s why we have to face difficulties and suffer a lot. Then we say that because of circumstances, we fail to achieve our goal. Whatever situation we have to try to go ahead and also we don’t have to forget our goal. We have to aware with ourselves what we are doing. We have to choose those things which are related with our job or goal.

4. Chapter XVI – CHANGES

          In this chapter, Gandhiji’s habit of keeping account of every farthing he spent, it shows his way of living life and also it specially indicates that how punctual Gandhiji was in his life. Hew said that every youth is sure to be gainer in the end like me. If we follow his way of keeping account of farthing, we can balance on our economical life. Gandhiji tell deliberately youth in the matter of keeping account of farthing which they spent because every youth has to do this so that they can understand the value of money and also they learn how to save our money? They can understand the way of spending money. If they do so, they can able to handle our economy system because the real wealth of our country is our youths. So intension to talk about this matter is to awake youths and also his intension to teach or tell this thing to them.

          Further, he writes, “he decided to take rooms on his own account in stead of living any longer in a family. The rooms were so selected as to enable to him to reach the place of business on foot in half an hour and so save fares.” Here, this thing suggests us that we have to arrange our life into sequences it means we have to put our life in away from which we can save our time and money both. We have to stop wasting our time in other activities and use that time into our work.

        Gandhiji sent fifteen pounds per month but he tried to purchase seven or eight pounds per month to decrease his spending. Gandhiji, then, says that I tried to live simple living and it helped me a lot. If we live our life in a way that we can save our money and time both and this propels us in our life for success.

         

> Conclusion:-

     All these chapters show Gandhiji’s efforts to become his life very punctual. If we follow Gandhi’s thoughts in our life, we can overcome all types of obstacles in our life which is written in these chapters.

Doctor Faustus: As a Tragic Hero

Siddharth G. Desai

Roll no. - 12

SEM - I

Paper no. - 1

Year - 2010-11

Topic:Doctor Faustus: As a Tragic Hero

                                                                         

                             

                            

                                    

                                                    Submitted to Mr. Jay Mehta

Department of English,

Bhavnagar University.

                   Before we see Doctor Faustus as a Tragic Hero, let’s get some information about “Tragedy” and “Tragic Hero.”

                     Tragedy is a kind of drama which represents of serious and important actions which turn out disastrous for the chief character.

                    Aristotle defined “Tragedy” as “Tragedy, then, is an imitation of an action that is serious, complete and of a certain magnitude: in the language embellished with each kind of artistic ornament, the several kinds being found in separate parts of the play: in the form of action, not of narrative: through pity and fear effecting the proper purgation-catharsis of these and similar emotions.”

                   In this definition, the word “catharsis” and “purgation” or “purification”-both are accepted. But there is a different interpretation of this word. Here, it is, “one recent critic, however interprets Aristotle’s “catharsis” as applying not to an effect on the audience, but to an element within the play itself: it signifies, he claims, the purgation of the guilt attached to the hero’s tragic act through the demonstration by the course of the drama that the hero performed this act without knowledge of its nature.

                           - M. H. ABRAMS - LITERARY TERMS

                  In tragedy, because of the act of guilt, the hero has to suffer a lot. Specially, we can say, his “error of judgment” is responsible for his suffering. This “error of judgment” is called “Hamartia”. There is a kind of flaw what we can say “Tragic Flaw” is responsible for “error of judgment”. Tragic hero suffers from this “Tragic Flaw” in tragedy. And because of this “error of judgment” or “Tragic Flaw” or “Hamartia”, tragic hero makes a mistake in his life and he has to pay a great cost for this mistake. In other words, we can also say that this mistake leads him to this tragic end. With all concepts like, “error of judgment”, “Tragic Flaw” and “Hamartia”, there is a concept like, “hubris” (one common Greek form of “Hamartia”) or “overweening pride” also connected with tragic hero.

                  In tragedy, the chief character i.e. tragic hero fails to follow the morality. On the base of the morality ground, the character fails to follow the path of morality of humanity. He fails to understand the value of morality. Then he chooses evil path and it invites disaster.

                  We feel pity and fear for tragic hero. Because of his “error of judgment” or “Tragic Flaw”, he fails to understand “What is good or bad?” According to Aristotle, the tragic hero ought to be neither overwhelmingly good nor overwhelming bad, rather intermediate much like us. We should try to show the better qualities in the hero. We have to understand that the hero suffers because of his deeds. We have to suffer if we fail to follow morality.

  

                    In Literature, if we see some examples like, King Oedipus fails to follow the path of morality. He had to suffer because of his “hasty judgment or temper” this “hasty judgment or temper” became “error of judgments” for him. And this “error of judgment” led him to devastation. In case of Macbeth, we can say for his declination only one thing is responsible and that is his ‘Vaulting Ambition.’ Because of his ‘Vaulting Ambition’, he chose a wrong way to fulfill it and this thing led him to his tragic end. In case of Othello, his proud and jealous are responsible for his destruction. In case of Doctor Faustus, his lust for knowledge is responsible for his ruin. He chose a path of evil for fulfilling his desires. He has sold his soul for attaining his desires or getting all kinds of knowledge. Thus, in such case, only one thing is responsible and that is “error of judgment” or “Hamartia” or “tragic flaw” for their declination.

                        Doctor Faustus : -

v About Author :-

                     Christopher Marlowe was born in Canterbury in 1564. He was an actor, poet and playwright during the reign of Elizabeth – I. He was the pioneer of the Blankverse. His famous works like,

      

Ø Tamburlaine

Ø The Jew of Malta

Ø Doctor Faustus

    

                                He wrote one historical play, Edward – II, it is the first historical play of the Elizabethan age. He became involved in a tavern brawl and he was killed by one of his friends in 1593. Treason, Atheism is accused on him after his death.

                        

v Doctor Faustus :-

                            “Doctor Faustus” is one of the famous plays of                           Christopher Marlowe. By describing Doctor Faustus’s character, he has showed that how a man like, Doctor Faustus can go beyond the reality, that means, for getting his goal, he can go to the extent by selling his soul. And this thing, indeed, shows Doctor Faustus’s excessive desire for knowledge.

                                  Doctor Faustus is a scholar from university of Wittenberg. He is not satisfied with his knowledge. He rejects the traditional form of “Logic, Medicine, Law and Religion.” He prefers the path of evil and practices magic. For gaining his goal, Doctor Faustus has paid in terms of own soul that he has sold to Lucifer, the ruler of the Hell. In Doctor Faustus’s nature there is an element of hubris (one common Greek form of “Hamartia”) which remains thoroughly his life. Marlowe also has showed the conflict between Medieval and Renaissance values in this play.

    HIS LUST FOR KNOWLEDGE : -

                         

                        Marlowe has showed excessive desire of Doctor Faustus for knowledge. Doctor Faustus wants to achieve all kinds of knowledge. In a sense, he wants to accumulate wealth from the four corners of the globe; also he wants to reshape the map of Europe along with gaining access to every piece of knowledge of the universe. These are all his desires which he wants to make true.

                       Marlowe has showed Doctor Faustus as the man of the Renaissance time against the Medieval time. Marlowe has also showed that in the Renaissance time, “Human being” is at the center but in the Medieval time “God” is at the center and this trend is altered in the Renaissance time. Doctor Faustus is presented as an example that shows the Renaissance concept. But here, we knew the desires of Doctor Faustus which are so grand. He can do anything for satisfying his desires. But Doctor Faustus chose evil path for getting his goal and it propelled him towards his doom.

                       He dismisses the traditional form of “Logic, Medicine, Law and Religion.” All these major works are rejected. Then he found “The Bible” and read the assertion of The Bible that “the reward of sin is death.” All he could observe into The Bible was consequently sin and death. That’s why Doctor Faustus rejects the theory of The Bible regarding sin because he chose evil path and it is full of sin. His excessive desire for knowledge invites disaster for him because the way he wants to entertain his ambitions are totally obnoxious. His all wisdom and wit failed to save him from the catastrophe. His too much lust for knowledge has become curse for him.

                      We wonder that how such a matchless scholar can have a grievous mistake in the matter of knowledge. How can he choose the evil path for fulfilling his desires? But we can understand that it is his gluttony for knowledge which is responsible for his black deeds.

                       When a man loses his control on his mind or we can say on his desires, he definitely becomes slave. This phenomenon has been observed in Doctor Faustus. By choosing the evil path, he becomes a slave of Lucifer and here one thing is responsible for his slavery and that is his lust for knowledge. He has become blind behind his desires.

    HIS WRONG WAY OF FULFILLING HIS DESIRES :-

                                                        

                      We know that Doctor Faustus rejects the theory of The Bible because “the reward of sin is death.” Then he concentrates on magic. He learns magic from Valdes and Cornelius. With the help of magic, he chooses a wrong path and follows it for getting his goal. When he tries to follow the evil path, the good angle persuades him to follow right path and serve to God. At the same time, the evil angle appears and tempts him to follow the evil path for fulfilling his desires.

                     Then, Doctor Faustus takes decision to follow the evil path. When he signs on contract, his whole body revolt against him. His blood congeals while signing the pact. But he has signed the pact and Lucifer gives him twenty-four years to live him and achieve his goals.

                     While he was signing the pact, he was fully conscious of the gravity. Though Mephastophilis told about the horror of the hell, he chose the evil path. On the basis of this thing, we can say that a man like, doctor Faustus can cross the limit of human being behind his desires. He never thought about what he did and what he has to pay for attaining his desires. He thinks that his pact with Lucifer us only the solution or the way for accomplishing his ambitions.

                      After getting the power from Lucifer, Doctor Faustus, first, asks Mephastophilis that who made this world? Here, we can clearly see his too much thirst for knowledge. However, Mephastophilis refuses to answer of this question. He, then, also asks Mephastophilis about Hell that where is the Hell. These two questions aware us about the curiosity of Doctor Faustus. He never remembers about the pact but he feels the happiness of his powers. He thinks that he can get his goal by his powers but he doesn’t so.

    HIS REDEMPTION OR REPENTANCE FOR HIS SIN :-

                     In case of Doctor Faustus, we can say that how a scholar was tempted. His excessive desires for knowledge invites calamity for him. Doctor Faustus is after all a human being and like a human being, he repents on his sin which destroys his whole life. His knowledge has made him blind. He signs the pact, at that time, it was way to achieve his goal or only the pact, but later on he realizes that what he did. His all powers become curse for him.

                   Whenever he tries to repent, he was prevented from repenting by Lucifer and Mephastophilis. After signing the pact, he is dilemma that he has to fulfil his desires or to repent and seek mercy of god for his guilt.

                   In scene – 13, he has awaked with the reality that what will happen with him in coming future? We feel pity and fear for Doctor Faustus. We sympathize on seeing his worst condition. Doctor Faustus cries out and repents on his crime. He feels that he is passing his last night on the earth alone. He is full of frightened and regretful. He blames on his parents. He remorse that why was I born ever with soul? He said that his tragic end is pre-destined because his ego doesn’t want to leave him.

                   He saw the blood of Christ flowing in the sky. On seeing this, He said,

                                               

“One drop of blood

Would save my soul,

Half a drop: ah

My Christ –”

                    When he saw Christ’s blood, he repents that one drop of his blood can save me; even half of one drop can also. Here, Doctor Faustus totally repents for his sin; he doesn’t want to die that’s why he begs for mercy of God. Doctor Faustus thinks a lot of ways for escaping from punishment but all are in vain.

                      Marlowe has created the tragic element in Faustus’s character wonderfully. Doctor Faustus wants the last hour of his life to be prolonged so that his damnation may be postponed. His thirst for knowledge is limitless and this thing has led him to his TRAGIC END.

                      In the Christianity concept, even the worst deed can be forgiven but to make a tragedy, Marlowe has taken a step beyond the Christianity concept and Doctor Faustus has damned in spite repenting.

    CONCLUSION :-

                        

                      Doctor Faustus, indeed, is a tragic hero. His Black deeds lead him to disaster. Despite repentance, he is punished. His all escaping ways fail to save him from declination. We can say that Marlowe, by this play, wants to say that if we go against God, we will have to pay a great cost or we will be punished.