The Fate of Fausto: Oliver Jeffers’s Lovely Painted Fable About the Absurdity of Greed and the Existential Triumph of Enoughness, Inspired by Vonnegut
A soulful meditation on the eternal battle between the human animal and its ego, played out on the primordial arena of elemental truth.
BY MARIA POPOVA
In his short and lovely poem penned at the end of his life, Kurt Vonnegut located the wellspring of happiness in a source so simple yet so countercultural in capitalist society: “The knowledge that I’ve got enough.”
A generation later, artist and author Oliver Jeffers — one of the most beloved and thoughtful storytellers of our time — picks up the message with uncommon simplicity of expression and profundity of sentiment in The Fate of Fausto (public library) — a “painted fable,” in that classic sense of moral admonition conveyed on the wings of enchantment, about how very little we and all of our striving matter in the grand scheme of time and being, and therefore how very much it matters to live with kindness, with generosity, in openhearted consanguinity with everything else that shares our cosmic blink of existence.
Inspired by Vonnegut’s poem, which appears on the final page of the book, the story follows a greedy suited man named Fausto, who decides he wants to own the whole world — from the littlest flower to the vastest ocean.
Building on Jeffers’s earlier illustrated meditation on the absurdity of ownership, the story is evocative of The Little Prince (which I continue to consider one of the greatest works of philosophy) and its archetypal characters, through whom Saint-Exupéry conveys his soulful existential admonition — the king who tries to make the Sun his subject; the businessman who, blind to the beauty of the stars, is busy tallying them in order to own them.
Perhaps Jeffers is paying deliberate homage to the beloved classic — the first two objects of Fausto’s hunger for ownership are a flower and a sheep.
One by one, he demands the surrender of sovereignty from all that he comes upon. The flower, being delicate and choiceless, assents to being owned by Fausto. The sheep, being sheepish, puts up no objection. Threatened, the tree bows down before him. (Oh how William Blake would have winced.)
When the lake questions Fausto’s self-appointed authority, he throws a tantrum to show the lake “who’s boss,” and the lake surrenders.
But when the mountain, grounded in her autonomy, refuses to move, Fausto flies into a fit of fury so menacing that even the mountain breaks down and submits to being owned.
Restless with not-enoughness, not content to own the flower and the sheep and the tree and the lake and the mountain, Fausto usurps a boat and heads for the open sea.
Alone amid the blue expanse, he bellows his claim of ownership. But the sea is silent. Fausto yells louder still, unsure quite where to aim his fury, for the sea stretches in all directions.
Finally, the sea responds, calmly questioning how Fausto can wish to own her if he doesn’t even love her. Oh but he does, he does, the riled Fausto insists. The sea, in consonance with the great humanistic philosopher and psychologist Erich Fromm’s observation that “understanding and loving are inseparable,” tells Fausto that he couldn’t possibly love her if he doesn’t understand her.
Anxious to stake his claim, Fausto scolds the sea for being wrong, barks that he understands her deeply, then swiftly demands that she submit to his ownership or he will show her who’s boss.
“And how will you do that?” asks the sea. By making a fist and stamping his foot, Fausto replies. With her primordial wisdom, having witnessed human folly since the dawn of humanity, the sea invites Fausto to show her just how he plans to stamp his foot, so she can understand. And Fausto, “in order to show his anger and omnipotence,” perches overboard and aims his foot at the sea.
Swiftly, inevitably, the laws of physics and human hubris take hold of Fausto, who disappears into the fathomless sea — a sinking testament to Ursula K. Le Guin’s cautionary charge that unbridled anger “feeds off itself, destroying its host in the process.” (How fitting, too, that Jeffers should choose the world of water — one of his supreme fixations as an artist, subject of some of his most haunting conceptual paintings — as the arena on which this final existential battle between the human animal and its ego plays out.)
Jeffers’s subtle, powerful message emerges with the tidal force of elemental truth: When all is said and done and sunk and swallowed, there is only the realization at which Dostoyevsky arrived in his stark brush with death: that “life is a gift, life is happiness, each moment could have been an eternity of happiness,” had it been lived with a sympathetic love of the world.
The sea, Jeffers tells us, feels sorry for Fausto, but goes on being a sea, as the mountain does being a mountain.
And the lake and the forest,
the field and the tree,
the sheep and the flower,
carried on as before.For the fate of Fausto
did not matter to them.
We are dropped safely ashore to contemplate the fundamental fact that our lives — along with all of our yearnings and fears, our most small-spirited grudges and most largehearted loves, our greatest achievements and deepest losses — will pass like the lives and loves and losses of everyone who has come before us and everyone who will come after. Temporary constellations of matter in an impartial universe of constant flux, we will come and go as living-dying testaments to Rachel Carson’s lyrical observation that “against this cosmic background the lifespan of a particular plant or animal appears, not as drama complete in itself, but only as a brief interlude in a panorama of endless change.” The measure of our lives — the worthiness or worthlessness of them — resides in the quality of being with which we inhabit the interlude.
