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Anatole France

Geburtstag: 16. April 1844
Todesdatum: 12. Oktober 1924

Anatole France war ein französischer Schriftsteller. 1921 erhielt er den Literaturnobelpreis.

„Ich werde versuchen, gute Beispiele dafür zu finden, daß Vorzüge von gestern oft die Fehler von morgen sind.“

—  Anatole France

Die Vormittage der Villa Said. Gespräche gesammelt von Paul Gsell. Deutsch von Hans Jacob. Verlag I.M. Spaeth 1925. Seite 103
Original franz.: "Mais je vais choisir des exemples plus éclatants pour vous montrer que les qualités d'hier sont souvent les défauts d'aujourd'hui." - Les matinées de la Villa Saïd. B. Grasset Paris 1921. p. 138 archive.org http://www.archive.org/stream/lesmatinesdela00franuoft#page/138/mode/2up

„Sinnlose Europäer, die daran denken, sich gegenseitig zu erwürgen, wo doch gleiche Zivilisation sie einhüllt und vereint!“

—  Anatole France

Aufruhr der Engel, zitiert bei Alfred Grunow (Hrsg.): Führende Worte Band 2 - Lebensweisheit und Weltanschauung abendländischer Dichter u. Denker. 1961. S. 233
Original franz.: "Européens insensés qui méditent de s'entr'égorger, alors qu'une même civilisation les enveloppe et les unit!"" - La révolte des anges. 1914. p. 251 archive.org http://www.archive.org/stream/larvoltedesang00fran/larvoltedesang00fran_djvu.txt

„Alle historischen Bücher, die keine Lügen enthalten, sind schrecklich langweilig.“

—  Anatole France

Die Schuld des Professors Bonnard
Original franz.: "C'est un livre historique [...], un livre d'histoire véritable. — En ce cas, répondis-je, il est très ennuyeux, car les livres d'histoire qui ne mentent pas sont tous fort maussades." - Le Crime de Sylvestre Bonnard, membre de l'Institut. Première partie: La bûche. Calmann-Lévy o.J. p. 7

„Eine Frau ist wahr, wenn sie keine unnützen Lügen spricht.“

—  Anatole France

Die rote Lilie. Roman. Deutsch von Franziska zu Reventlow. Zwanzigstes Kapitel gutenberg.spiegel.de http://gutenberg.spiegel.de/buch/4588/20
"Une femme est franche quand elle ne fait pas de mensonges inutiles." - :fr:s:Anatole France - Le Lys rouge.djvu/238

„Ironie ist die letzte Phase der Enttäuschung.“

—  Anatole France

Original franz.: L'ironie est la dernière phase de la désillusion" - Alfred de Vigny: étude. 1868. p. 91 books.google https://books.google.de/books?id=IoY4AQAAIAAJ&pg=PA91

„Der Zufall, schließlich, ist Gott.“

—  Anatole France

Der Garten des Epikur. Autorisierte Übersetzung von Olga Sigall. Verlag J.C.C. Bruns Minden/Westphalen. 1906. Seite 76ÄÄ
Original franz.: "Le hasard, en définitive, c'est Dieu" - in Le Jardin d'Épicure http://www.gutenberg.org/ebooks/5147

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„[…] unter der majestätischen Gleichheit des Gesetzes, das Reichen wie Armen verbietet, unter Brücken zu schlafen, auf den Straßen zu betteln und Brot zu stehlen.“

—  Anatole France

Die rote Lilie. Roman. Deutsch von Franziska zu Reventlow. Musarion Verlag München 1919. Siebtes Kapitel. Seite 112. gutenberg.spiegel.de http://gutenberg.spiegel.de/buch/4588/7
Original franz.: "[...] la majestueuse égalité des lois, qui interdit au riche comme au pauvre de coucher sous les ponts, de mendier dans les rues et de voler du pain." - Le lys rouge. Calmann-Lévy, 1894. :fr:s:Anatole France - Le Lys rouge.djvu/118

„The gods conform scrupulously to the sentiments of their worshippers: they have reasons for so doing.“

—  Anatole France

Quelle: The White Stone (1905), Ch. III, p. 135
Kontext: The gods conform scrupulously to the sentiments of their worshippers: they have reasons for so doing. Pay attention to this. The spirit which favoured the accession in Rome of the god of Israel was not merely the spirit of the masses, but also that of the philosophers. At that time, they were nearly all Stoics, and believed in one god alone, one on whose behalf Plato had laboured and one unconnected by tie of family or friendship with the gods of human form of Greece and Rome. This god, through his infinity, resembled the god of the Jews. Seneca and Epictetus, who venerated him, would have been the first to have been surprised at the resemblance, had they been called upon to institute a comparison. Nevertheless, they had themselves greatly contributed towards rendering acceptable the austere monotheism of the Judaeo-Christians. Doubtless a wide gulf separated Stoic haughtiness from Christian humility, but Seneca's morals, consequent upon his sadness and his contempt of nature, were paving the way for the Evangelical morals. The Stoics had joined issue with life and the beautiful; this rupture, attributed to Christianity, was initiated by the philosophers. A couple of centuries later, in the time of Constantine, both pagans and Christians will have, so to speak, the same morals and philosophy. The Emperor Julian, who restored to the Empire its old religion, which had been abolished by Constantine the Apostate, is justly regarded as an opponent of the Galilean. And, when perusing the petty treatises of Julian, one is struck with the number of ideas this enemy of the Christians held in common with them. He, like them, is a monotheist; with them, he believes in the merits of abstinence, fasting, and mortification of the flesh; with them, he despises carnal pleasures, and considers he will rise in favour with the gods by avoiding women; finally, he pushes Christian sentiment to the degree of rejoicing over his dirty beard and his black finger-nails. The Emperor Julian's morals were almost those of St. Gregory Nazianzen. There is nothing in this but what is natural and usual. The transformations undergone by morals and ideas are never sudden. The greatest changes in social life are wrought imperceptibly, and are only seen from afar. Christianity did not secure a foothold until such time as the condition of morals accommodated itself to it, and as Christianity itself had become adjusted to the condition of morals. It was unable to substitute itself for paganism until such time as paganism came to resemble it, and itself came to resemble paganism.

„The great human asset is man himself.“

—  Anatole France

Ch, IV, p. 175
The White Stone (1905)
Kontext: The great human asset is man himself. In order to rate the terrestrial globe, it is necessary to begin by rating men. To exploit the soil, the mines, the waters, all the substances and all the forces of our planet, it needs man, the whole of man; humanity, the whole of humanity. The complete exploitation of the terrestrial globe demands the united labour of white, yellow, and black men. By reducing, diminishing, and weakening, or, to sum it up in one word, by colonising a portion of humanity, we are working against ourselves. It is to our advantage that yellow and black men should be powerful, free, and wealthy. Our prosperity and our wealth depend on theirs. The more is produced, the more will there be consumed. The greater the profit they derive from us, the greater the profit we shall derive from them. If they reap the benefit of our labours, so shall we fully reap theirs.
If we study the movements which govern the destinies of societies, we may perhaps discover signs that the era of violent deeds is coming to an end. War, which was formerly a standing institution among nations, is now intermittent, and the periods of peace have become of longer duration than those of war.

„You appear to me to have no arts and not to work in metals. But your hearts are pure and your hands are innocent, and the truth will easily enter into your souls.“

—  Anatole France, buch Penguin Island

Book I : The Beginnings, Ch. V : The Baptism Of The Penguins
Penguin Island (1908)
Kontext: Thinking that what he saw were men living under the natural law, and that the Lord had sent him to teach them the Divine law, he preached the gospel to them.
Mounted on a lofty stone in the midst of the wild circus:
"Inhabitants of this island," said he, "although you be of small stature, you look less like a band of fishermen and mariners than like the senate of a judicious republic. By your gravity, your silence, your tranquil deportment, you form on this wild rock an assembly comparable to the Conscript Fathers at Rome deliberating in the temple of Victory, or rather, to the philosophers of Athens disputing on the benches of the Areopagus. Doubtless you possess neither their science nor their genius, but perhaps in the sight of God you are their superiors. I believe that you are simple and good. As I went round your island I saw no image of murder, no sign of carnage, no enemies' heads or scalps hung from a lofty pole or nailed to the doors of your villages. You appear to me to have no arts and not to work in metals. But your hearts are pure and your hands are innocent, and the truth will easily enter into your souls."
Now what he had taken for men of small stature but of grave bearing were penguins whom the spring had gathered together, and who were ranged in couples on the natural steps of the rock, erect in the majesty of their large white bellies. From moment to moment they moved their winglets like arms, and uttered peaceful cries. They did not fear men, for they did not know them, and had never received any harm from them; and there was in the monk a certain gentleness that reassured the most timid animals and that pleased these penguins extremely.

„It was unable to substitute itself for paganism until such time as paganism came to resemble it, and itself came to resemble paganism.“

—  Anatole France

Quelle: The White Stone (1905), Ch. III, p. 135
Kontext: The gods conform scrupulously to the sentiments of their worshippers: they have reasons for so doing. Pay attention to this. The spirit which favoured the accession in Rome of the god of Israel was not merely the spirit of the masses, but also that of the philosophers. At that time, they were nearly all Stoics, and believed in one god alone, one on whose behalf Plato had laboured and one unconnected by tie of family or friendship with the gods of human form of Greece and Rome. This god, through his infinity, resembled the god of the Jews. Seneca and Epictetus, who venerated him, would have been the first to have been surprised at the resemblance, had they been called upon to institute a comparison. Nevertheless, they had themselves greatly contributed towards rendering acceptable the austere monotheism of the Judaeo-Christians. Doubtless a wide gulf separated Stoic haughtiness from Christian humility, but Seneca's morals, consequent upon his sadness and his contempt of nature, were paving the way for the Evangelical morals. The Stoics had joined issue with life and the beautiful; this rupture, attributed to Christianity, was initiated by the philosophers. A couple of centuries later, in the time of Constantine, both pagans and Christians will have, so to speak, the same morals and philosophy. The Emperor Julian, who restored to the Empire its old religion, which had been abolished by Constantine the Apostate, is justly regarded as an opponent of the Galilean. And, when perusing the petty treatises of Julian, one is struck with the number of ideas this enemy of the Christians held in common with them. He, like them, is a monotheist; with them, he believes in the merits of abstinence, fasting, and mortification of the flesh; with them, he despises carnal pleasures, and considers he will rise in favour with the gods by avoiding women; finally, he pushes Christian sentiment to the degree of rejoicing over his dirty beard and his black finger-nails. The Emperor Julian's morals were almost those of St. Gregory Nazianzen. There is nothing in this but what is natural and usual. The transformations undergone by morals and ideas are never sudden. The greatest changes in social life are wrought imperceptibly, and are only seen from afar. Christianity did not secure a foothold until such time as the condition of morals accommodated itself to it, and as Christianity itself had become adjusted to the condition of morals. It was unable to substitute itself for paganism until such time as paganism came to resemble it, and itself came to resemble paganism.

„We were conquered because we failed to understand that Victory is a Spirit, and that it is in ourselves and in ourselves alone that we must attack and destroy Ialdabaoth.“

—  Anatole France, buch The Revolt of the Angels

Quelle: The Revolt of the Angels (1914), Ch. XXXV
Kontext: Satan found pleasure in praise and in the exercise of his grace; he loved to hear his wisdom and his power belauded. He listened with joy to the canticles of the cherubim who celebrated his good deeds, and he took no pleasure in listening to Nectaire's flute, because it celebrated nature's self, yielded to the insect and to the blade of grass their share of power and love, and counselled happiness and freedom. Satan, whose flesh had crept, in days gone by, at the idea that suffering prevailed in the world, now felt himself inaccessible to pity. He regarded suffering and death as the happy results of omnipotence and sovereign kindness. And the savour of the blood of victims rose upward towards him like sweet incense. He fell to condemning intelligence and to hating curiosity. He himself refused to learn anything more, for fear that in acquiring fresh knowledge he might let it be seen that he had not known everything at the very outset. He took pleasure in mystery, and believing that he would seem less great by being understood, he affected to be unintelligible. Dense fumes of Theology filled his brain. One day, following the example of his predecessor, he conceived the notion of proclaiming himself one god in three persons. Seeing Arcade smile as this proclamation was made, he drove him from his presence. Istar and Zita had long since returned to earth. Thus centuries passed like seconds. Now, one day, from the altitude of his throne, he plunged his gaze into the depths of the pit and saw Ialdabaoth in the Gehenna where he himself had long lain enchained. Amid the ever lasting gloom Ialdabaoth still retained his lofty mien. Blackened and shattered, terrible and sublime, he glanced upwards at the palace of the King of Heaven with a look of proud disdain, then turned away his head. And the new god, as he looked upon his foe, beheld the light of intelligence and love pass across his sorrow-stricken countenance. And lo! Ialdabaoth was now contemplating the Earth and, seeing it sunk in wickedness and suffering, he began to foster thoughts of kindliness in his heart. On a sudden he rose up, and beating the ether with his mighty arms, as though with oars, he hastened thither to instruct and to console mankind. Already his vast shadow shed upon the unhappy planet a shade soft as a night of love.
And Satan awoke bathed in an icy sweat.
Nectaire, Istar, Arcade, and Zita were standing round him. The finches were singing.
"Comrades," said the great archangel, "no — we will not conquer the heavens. Enough to have the power. War engenders war, and victory defeat.
"God, conquered, will become Satan; Satan, conquering, will become God. May the fates spare me this terrible lot; I love the Hell which formed my genius. I love the Earth where I have done some good, if it be possible to do any good in this fearful world where beings live but by rapine.
Now, thanks to us, the god of old is dispossessed of his terrestrial empire, and every thinking being on this globe disdains him or knows him not. But what matter that men should be no longer submissive to Ialdabaoth if the spirit of Ialdabaoth is still in them; if they, like him, are jealous, violent, quarrelsome, and greedy, and the foes of the arts and of beauty? What matter that they have rejected the ferocious Demiurge, if they do not hearken to the friendly demons who teach all truths; to Dionysus, Apollo, and the Muses? As to ourselves, celestial spirits, sublime demons, we have destroyed Ialdabaoth, our Tyrant, if in ourselves we have destroyed Ignorance and Fear."
And Satan, turning to the gardener, said:
"Nectaire, you fought with me before the birth of the world. We were conquered because we failed to understand that Victory is a Spirit, and that it is in ourselves and in ourselves alone that we must attack and destroy Ialdabaoth."

„Thinking that what he saw were men living under the natural law, and that the Lord had sent him to teach them the Divine law, he preached the gospel to them.“

—  Anatole France, buch Penguin Island

Book I : The Beginnings, Ch. V : The Baptism Of The Penguins
Penguin Island (1908)
Kontext: Thinking that what he saw were men living under the natural law, and that the Lord had sent him to teach them the Divine law, he preached the gospel to them.
Mounted on a lofty stone in the midst of the wild circus:
"Inhabitants of this island," said he, "although you be of small stature, you look less like a band of fishermen and mariners than like the senate of a judicious republic. By your gravity, your silence, your tranquil deportment, you form on this wild rock an assembly comparable to the Conscript Fathers at Rome deliberating in the temple of Victory, or rather, to the philosophers of Athens disputing on the benches of the Areopagus. Doubtless you possess neither their science nor their genius, but perhaps in the sight of God you are their superiors. I believe that you are simple and good. As I went round your island I saw no image of murder, no sign of carnage, no enemies' heads or scalps hung from a lofty pole or nailed to the doors of your villages. You appear to me to have no arts and not to work in metals. But your hearts are pure and your hands are innocent, and the truth will easily enter into your souls."
Now what he had taken for men of small stature but of grave bearing were penguins whom the spring had gathered together, and who were ranged in couples on the natural steps of the rock, erect in the majesty of their large white bellies. From moment to moment they moved their winglets like arms, and uttered peaceful cries. They did not fear men, for they did not know them, and had never received any harm from them; and there was in the monk a certain gentleness that reassured the most timid animals and that pleased these penguins extremely.

„Powers, Thrones, and Dominations, of all past wars, I wish but to remember the invincible courage that you displayed and the loyalty which you rendered to authority, for these assure me of the steadfastness of the fealty you have just sworn to me.“

—  Anatole France, buch The Revolt of the Angels

Quelle: The Revolt of the Angels (1914), Ch. XXXV
Kontext: The garrison laid down their arms before Satan. Michael placed his flaming sword at the feet of the conquering archangel.
"Take back your sword, Michael," said Satan. "It is Lucifer who yields it to you. Bear it in defence of peace and law." Then letting his gaze fall on the leaders of the celestial cohorts, he cried in a ringing voice:
"Archangel Michael, and you, Powers, Thrones, and Dominations, swear all of you to be faithful to your God."
"We swear it," they replied with one voice.
And Satan said:
"Powers, Thrones, and Dominations, of all past wars, I wish but to remember the invincible courage that you displayed and the loyalty which you rendered to authority, for these assure me of the steadfastness of the fealty you have just sworn to me."

„Lorem ipsum dolor sit amet, consectetuer adipiscing elit. Etiam egestas wisi a erat. Morbi imperdiet, mauris ac auctor dictum.“

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