How Does Corneille's Polyeucte Describe Possible Responses To The Threat Of Martyrdom?

How does Corneille's Polyeucte describe possible responses to the threat of martyrdom?
Corneille's Polyeucte centres around the death of a Christian martyr whose fervent desire to die for his God is interpreted differently by the various characters. Corneille transgresses the classical notion of martyrdom as either a terrifying and sinful act, or a courageous demonstration of one's love of God,presenting it as a multifaceted issue that cannot be viewed so straightforwardly. Concentrating on characters Polyeucte, Néarque, Pauline and Félix, this essay will analyse how Corneille develops a number of debates between them, to show the varying attitudes and approaches to the threat of martyrdom, so that the audience is never given just one perspective.

It is through the charactersPolyeucte and Néarque that Corneille raises the initial debate around martyrdom, which extends to the question of whether sacrificing one's life is the right way to demonstrate one's love of God.
Polyeucte argues passionately that Néarque and he must make the ultimate sacrifice of death to show their true and uncompromising love of God: 'Braver l'idolâtrie et montre qui nous sommes...C'est l'attente duciel, il nous l'a faut remplier...je rends grâces au Dieu'[1]; for Polyeucte, this is (an) 'amour parfaite'[2]. He even goads Néarque by stating that his eagerness to die makes him a better Christian than he: 'n'êtez-vous point jaloux/Qu'à grand'peine chrétien, j'en montre plus que vous?'.[3] However, Néarque disputes this, claiming that although one must be prepared for death, it is against God'swishes to seek it actively;[4] instead, he must take care of his life, as this is what God wants: 'Ménagez votre vie; à Dieu même elle importe'.[5] Moreover, while Polyeucte strongly links the act of martyrdom to glory[6] and honour, Néarque seems to suggest it is through living, not dying, that one can can achieve glory and worth before God: ''Il suffit, sans chercher, d'attendre et desouffrir[7] […] Par une sainte vie il faut la mériter'.[8] Thus, from the outset, Corneille presents the audience with two opposing attitudes towards martyrdom, one positive and one negative: for some it is a glorious act of courage and a sign of one's unalterable faith, while for others it is against the wish of God, to whom you have a duty and responsibility to live. It is interesting to note thatCorneille gives the only two Christians in the play opposing views, suggesting that martyrdom can be viewed differently even among two friends of the same religion.

Corneille further develops this debate by diminishing the importance of religious spirituality from Polyeucte's wish to sacrifice himself. Rather than a fervent desire to demonstrate his faith and undeniable love of God, he is motivatedby fear that if he does not die, he will sin during his life and no longer be worthy of a place in heaven: 'Mes crimes, en vivant, me la pourraient ôter/ Pourquoi mettre au hasard ce que la mort assure?'[9]. This complicates the issue of martyrdom by suggesting that it is not always a selfless and brave act of faith; it can be an impulsive decision made to escape from the duties and challengesthat life as a Christian may pose. While Corneille may have simply wished to raise the wider question of how one should practice their faith - is it in life or through death that one merits God's worth? - it is my view that he may have been suggesting that martyrdom is perhaps just an easy way out of the challenges life presents us.

Pauline also provides an equally compelling challenge toPolyeucte's reasoning for becoming a martyr. When, in Act IV, he restates even more fervently his desire to sacrifice himself in the name of God, Pauline provides all the reasons she can muster to prevent him from going through with it: the fear of death, 'Ne veuillez pas vous perdre, et vous êtes sauvé' (1170); a consideration for his high state position, ''Chéri de tout le peuple, estimé chez le...