Vernon Lee - Euphorion

Studies of the Antique and the Mediaeval in the Renaissance (Vol. 1&2)

e-artnow, 2020
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Faustus is therefore a parable of the impotent yearnings of the Middle Agesits passionate aspiration, its conscience-stricken desire, its fettered curiosity amid the tramping limits of imperfect knowledge and irrational dogmatism. The indestructible beauty of Greek artwhereof Helen was an emblem, became, through the discovery of classic poetry and sculpture, the possession of the modern world. Medivalism took this Helen to wife, and their offspring, the Euphorion of Goethe's drama, is the spirit of the modern world.J.A. Symonds, "Renaissance In Italy," vol. ii. p. 54.

Euphorion is the name given by Goethe to the marvellous child born of the mystic marriage of Faust and Helena. Who Faust is, and who Helena, we all know. Faust, of whom no man can remember the youth or childhood, seems to have come into the world by some evil spell, already old and with the faintness of body and of mind which are the heritage of age; and every additional year of mysterious study and abortive effort has made him more vacillating of step and uncertain of sight, but only more hungry of soul. Postponed and repressed by reclusion from the world, and desperate tension over insoluble problems; diverted into the channels of mere thought and vision; there boils within him the energy, the passion, of retarded youth: its appetites and curiosities, which, cramped by the intolerant will, and foiled by many a sudden palsy of limb and mind, torment him with mad visions of unreal worlds, mock him with dreams of superhuman powers, from which he awakes in impotent and apathetic anguish. But these often- withstood and often-baffled cravings are not those merely of scholar or wizard, they are those of soldier and poet and monk, of the mere man: lawless desires which he seeks to divert, but fails, from the things of the flesh and of the world to the things of the reason; supersensuous desires for the beautiful and intangible, which he strives to crush, but in vain, with the cynical scepticism of science, which derides the things it cannot grasp. In this strange Faustus, made up of so many and conflicting instincts; in this old man with ever- budding and ever-nipped feelings of youthfulness, muddling the hard-won secrets of nature in search after impossibilities; in him so all-sided, and yet so wilfully narrowed, so restlessly active, yet so often palsied and apathetic; in this Faustus, who has laboured so much and succeeded in so little, feeling himself at the end, when he has summed up all his studies, as foolish as beforewhich of us has not learned to recognize the impersonated Middle Ages? And Helena, we know her also, she is the spirit of Antiquity. Personified, but we dare scarcely say, embodied; for she is a ghost raised by the spells of Faustus, a simulacrum of a thing long dead; yet with such continuing semblance of life, nay, with all life's real powers, that she seems the real, vital, living one, and Faustus yonder, thing as he is of the present, little better than a spectre. Yet Helena has been ages before Faust ever was; nay, by an awful mystery like those which involve the birth of Pagan gods, she whom he has evoked to be the mother of his only son has given, centuries before, somewhat of her life to make this self-same Faust. A strange mystery of Fate's necromancy this, and with strange anomalies. For opposite this living, decrepit Faust, Helena, the long dead, is young; and she is all that which Faust is not. Knowing much less than he, who has plunged his thoughts like his scalpel into all the mysteries of life and death, she yet knows much more, can tell him of the objects and aims of men and things; nay, with little more than the unconscious faithfulness to instinct of the clean-limbed, placid brute, she can give peace to his tormented conscience; and, while he has suffered and struggled and lashed himself for every seeming baseness of desire, and loathed himself for every imagined microscopic soiling, she has walked through good and evil, letting the vileness of sin trickle off her unhidden soul, so quietly and majestically that all thought of evil vanishes; and the self-tormenting wretch, with macerated flesh hidden beneath the heavy garments of mysticism and philosophy, suddenly feels, in the presence of her unabashed nakedness, that he, like herself, is chaste.

Such are the parents, Faustus and Helena; we know them; but who is this son Euphorion? To me it seems as if there could be but one answerthe Renaissance. Goethe indeed has told us (though, with his rejuvenation of Faustus, unknown to the old German legend and to our Marlowe, in how bungling a manner!) the tale of that mystic marriage; but Goethe could not tell us rightly, even had he attempted, the real name of its offspring. For even so short a time ago, the Middle Ages were only beginning to be more than a mere historical expression, Antiquity was being only then critically discovered; and the Renaissance, but vaguely seen and quite unformulated by the first men, Gibbon and Roscoe, who perceived it at all, was still virtually unknown. To Goethe, therefore, it might easily have seemed as if the antique Helena had only just been evoked, and as if of her union with the worn-out century of his birth, a real Euphorion, the age in which ourselves are living, might have been born. But, at the distance of additional time, and from the undreamed-of height upon which recent historical science has enabled us to stand, we can easily see that in this he would have been mistaken. Not only is our modern culture no child of Faustus and Helena, but it is the complex descendant, strangely featured by atavism from various sides, of many and various civilizations; and the eighteenth century, so far from being a Faustus evoking as his bride the long dead Helen of Antiquity, was in itself a curiously varied grandchild or great-grandchild of such a marriage, its every moral feature, its every intellectual movement proclaiming how much of its being was inherited from Antiquity. No allegory, I well know, and least of all no historical allegory, can ever be strained to fit quite tightthe lives of individuals and those of centuries, their modes of intermixture, genesis, and inheritance are far different; but if an allegory is to possess any meaning at all, we must surely apply it wherever it will fit most easily and completely; and the beautiful allegory prepared by the tradition of the sixteenth century for the elaborating genius of Goethe, can have a real meaning only if we explain Faust as representing the Middle Ages, Helena as Antiquity, and Euphorion as that child of the Middle Ages, taking life and reality from them, but born of and curiously nurtured by the spirit of Antiquity, to which significant accident has given the name of Renaissance. After Euphorion I have therefore christened this book; and this not from any irrational conceit of knowing more (when I am fully aware that I know infinitely less) than other writers about the life and character of this wonderful child of Helena and Faustus, but merely because it is more particularly as the offspring of this miraculous marriage, and with reference to the harmonies and anomalies which therefrom resulted, that Euphorion has exercised my thoughts. The Renaissance has interested and interests me, not merely for what it is, but even more for what it sprang from, and for the manner in which the many things inherited from both Middle Ages and Renaissance, the tendencies and necessities inherent in every special civilization, acted and reacted upon each other, united in concord or antagonism; forming, like the gases of the chemist, new things, sometimes like and sometimes unlike themselves and each other; producing now some unknown substance of excellence and utility, at other times some baneful element, known but too well elsewhere, but unexpected here. But not the watching of the often tragic meeting of these great fatalities of inherited spirit and habit only: for equally fascinating almost has been the watching of the elaboration by this double-natured period of things of little weight, mere trifles of artistic material bequeathed to it by one or by the other of its spiritual parents. The charm for mea charm sometimes pleasurable, but sometimes also painful, like the imperious necessity which we sometimes feel to see again and examine, seemingly uselessly, some horrible evilthe charm, I mean the involuntary compulsion of attention, has often been as great in following the vicissitudes of a mere artistic item, like the Carolingian stories or the bucolic element, as it has been in looking on at the dissolution of moral and social elements. And in this, that I have tried to understand only where my curiosity was awakened, tried to reconstruct only where my fancy was taken; in short, studied of this Renaissance civilization only as much or as little as I cared, depends all the incompleteness and irrelevancy and unsatisfactoriness of this book, and depends also whatever addition to knowledge or pleasure it may afford; Were I desirous of giving a complete, clear notion of the very complex civilization of the Renaissance, a kind of encyclopdic atlas of that period, where (by a double power which history alone possesses) you could see at once the whole extent and shape of this historical territory, and at the same time, with all its bosses of mountain and furrows of valley, the exact composition of all its various earths and waters, the exact actual colour and shape of all its different vegetations, not to speak of its big towns and dotting villages;were I desirous of doing this, I should not merely be attempting a work completely beyond my faculties, but a work moreover already carried out with all the perfection due to specially adapted gifts, to infinite patience and ingenuity, occasionally amounting almost to genius. Such is not at all within my wishes, as it assuredly would be totally without my powers.