The Myth of Sisyphus: Renaissance Theories of Human Perfectibility (review)

This erudite, well-written book argues that the myth of Sisyphus functions as "a prominent framing text for Renaissance theories of human perfectibility" (20). As punishment for exposing the secrets of the gods, Sisyphus is condemned for all eternity to push a rock up a hill, only to watch it roll back down, and then to begin the process anew. For Simon this represents the perils of human life, where nothing is ever resolved and one is forced to focus on process rather than results or personal achievement: "The myth of Sisyphus is the most poignant illustration of the quest for perfectibility set against the monstrous frustrations of existence" (13). Sisyphus's willingness to continue the futile acts of climbing and pushing speaks to the heroic, indefatigable nature of the human being, who can only emulate the gods in his stubborn will and defiance of their power.

Simon first traces, historically, the evolution of the myth of Sisyphus until it reaches archetypal status, becoming one of the signature stories of the race, a story that celebrates the indomitable human spirit: "Despite the frustration of his aspirations, Sisyphus maintains his faith in the potentiality of his intellectual and physical perfectibility" (39).

In chapter 2, Simon explores "the Stoic Sisyphus," from whom humanity learns that "the absolute realization of human excellence as a transcendent identity cannot be achieved" (53). It is only through "Stoic self-mastery" that a human being can bring passion under control through "the discipline of the rational mind" (57). In chapter 3, Simon outlines Sisyphean patterns in the writings of the Church Fathers. Some rejected myth altogether, while others "attempted to replace myth and philosophy as a 'sacred text' with their own New Testament" (68). Christians are placed in the Sisyphean position through the Fall, and can only escape from the fruits of their own sinfulness through the mercy of Christ: "Only Christ can be seen as a victorious Sisyphus who can end the cyclical struggle through his own transfiguration" (73). Chapter 4 traces references to Sisyphus in medieval and Renaissance mythography, chapter 5 the connections between Sisyphus and magic ("Sisyphus as Astral Magician" ), and chapter 6 Sisyphean concepts of virtue and dignity in the humanist tradition ("Sisyphus as Humanist").

Two substantial chapters ("Sisyphus As Lover," "Sisyphus As Hero") conclude the work. Romantic love by definition is unrequited and unsatisfied, caught in the toils of idealism and lasciviousness: "Renaissance love dialogues, based on Platonic and Neoplatonic conceptions of love and Christian moral values, reveal the ambiguous creative interaction of the lover's physical attraction and spiritual aspirations" (204). Indeed, "the perturbations of love most resemble the labors of Sisyphus, whose active punishment of aspiration and frustration is an eternal cyclical process of aspiration, frustration, and renewal" (207). "Although love dominates the universe, it embodies essential oppositions that make unrequited love the essential condition of the human being in the world" (210). In the final chapter Simon is particularly incisive in his treatment of heroic patterns in Edmund Spenser's Faerie Queene, but his remarks on Malory's Prince Arthur best epitomize the tradition: "in terms of [Arthur's] greater desire to leave a legacy of chivalric perfection in the world, he only offers the example of one engaged in the process of transcending his worldly circumstance without the consolation of achievement" (326).

My one quibble with Simon's excellent study is that his references to Sisyphean patterns in other authors are sometimes misleading. One is never quite sure whether an author is actually alluding to the myth of Sisyphus or whether Simon is applying the myth to something the author developed in another context. For example, Simon claims that "in St. Augustine's terms, Sisyphus' labor does not make God better, but the cyclical labor with his rock-burden, despite its monotonous repetition, gives Sisyphus endless opportunities to engage in the meaningful process of his perfectibility" (79). As far as I can...