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Roberto Saviano preface to The Revolt of the Angels by Anatole France

preface to "THE REVOLT OF THE ANGELS"

Anatole France, translated by Luigi De Mauri, preface by Roberto Saviano

Health, or Satan's rebellion

O, O



avenging force of reason!

Carducci



While half the lands of Europe were sore of trenches and preparing for the great national slaughter of World War I, France was published the novel La Revolte des Anges. The septuagenarian Anatole France had begun to write the pages of his novel disturbed by nationalist songs, by an unpredictable warlike frenzy, disgusted by the daily surges of patriotism and military parades. He decided to collect in his mind a vast project, ambitious, able not only to stem, at least in the scope of the paper, the military and nationalist idiocy, but to engage with his writing the entire universal order of things. Too great was the disaster in a few months would have been celebrating in order to look fragments of biographical literature of intimate records of soft and romantic. He wrote the origin of the time, rewrote the primeval battle between the armies of the angels of God and the rebellious angels organized by Lucifer, he argued, the theories and motives of the revolt, tried to understand the causes of the defeat of the rebellious troops and the skill of the winners. He proposed a new interpretation of the history of human civilization, found a new meaning to the religious order, the probe and described the structure of the heavens, tried to nail the monotheistic God in front of his irreparable guilt. All this by obtaining the France using imaginative literature as a laboratory able to subsume any term without any rule and all knowledge.



The revolt of the angels is a text that brings together tradition dell'angelistica school, biblical episodes, influences Gnostic Manichean leads, suggestions ordinary, common misconceptions about angels and demons. The novel succeeds in titanic undertaking to overthrow the categories of theology and politics through the shaping of literary as possible. Imagination disposes of its metaphysical substance and in the pages of France takes on a palpable concreteness. The dream to reformulate their lives, to expose the marrow of nature and the reality of things becomes real through the constructive power of words. The literature, although free from falsehood to be true when the role of procurer retires between reality and fiction, reality feral attacks transforming the structure molecular compositions of matter in radically new, made possible only by reason enough to be thinkable. In this novel

France discusses the merits of God, the rightness of his action on the fallacy of its decisions, the brutality of life as it was organized. Because death, illness, pain? Because of the fragility of the body, the necessity of work, the pain of childbirth? No more seeking, religiously, the reasons for the pain, the meaning of suffering to find solace, no longer understand their devotion to the divine will nor comply with the laws of the Book. Attack the source of the order of life is the task of the pages of Anatole France, writing a phenomenology of the good life is the method that uses bellicose. Atheism becomes a militant battle against the divine power, a rational and passionate revolt against the lies that God makes men as truth.



France tells of the angels, created beings to preserve the order of God, rejecting their task became terrible rebels. The good angel is an everlasting life through the unconscious knowledge that breaks his chains, aware that he had nothing to lose and more worlds to gain. The rebel angels include through doubt, thinking, thinking that the world, the universe, the whole cosmos exists independently of God and what is considered by them as his creation is just a lie to justify its hegemony, its moral authority on the matter. The laws of God are liars orders, imposed cages moral truths of nature and the free will of human beings. Knowledge allows the player, the Guardian Angel Arcade, the lowest degree of the celestial hierarchy, a member of the working class angel, to organize the largest undertaking ever attempted since the creation of the universe: the subversion of heaven. Through the reading of the texts of Latin literature, the treated natural, biblical texts, the scientific correspondence, knowledge of natural truths, Arcade is getting carried away by the angelic order new truths.

Around the library of the Paris Esparvieu rotates the centripetal force of the novel, not only for the bizarre happens to you, but the military potential that each library has the second France. Dusty treasure chest, a library is a mine that keeps track of itself in human thought in every infinite expression, a place capable of being property and anonymous and at the same hyperkinetic tool, as valuable as anyone else in the conquest of the possibilities of existence. Sariette, the sad Esparvieu of the librarian, is the emblem of the academic culture, greedy and bigoted, deeply tied to conservation rather than promoting the knowledge and the angel Arcade, however, is the desire for free access to the library as the ability to scale the millennia of human life and test the thoughts, moods, the research spent sensitivity and universal intelligence. For the library is a place of death and dust, mere accumulation of knowledge, the other is the discovery, acquisition of free life. The living library, den of lives lived and written books, is the source that led to dangerous hatred towards God el'eretico desire to subversion.



Satan and the revolt of men

For the Christian tradition, the birth of evil is sanctioned by the revolt of Lucifer, the most beautiful and seraphim around the throne of God's description of Lucifer's legions of angels opposing armies led by the faithful soldiers of God, the Archangels Michael, Raphael, Gabriel and Uriel, are dedicated to some of the most beautiful pages of the literature of the twentieth century. Anatole France is a veteran to tell the tale, an angel who participated in the primordial war with Lucifer and shared the thrill of rebellion and the fate of the expulsion. Nectaire tells Arcade conspirators of 1914 and the angels in heaven, what happened before the time it originated. Lucifer rebelled in the name of what God hates most, for the sake of curiosity, doubt, freedom, desire. Nectaire lined up along with many others from the angels of Lucifer, as he shared the accusations against the authoritarian God and greedy.

pages of the battle have a long breath and trigger an alchemy of imagination in the reader, able to hold him in my mind, nerves, epidermis, a great scenario that involves the whole country and all the Heavenly Heavenly Spirits , Thrones, Powers, Principalities, Virtues, all hierarchies and all the heavens. Impressive fights, assaults are huge vorticizzano between the angelic forces, rebels and loyal. France describes orchestra bloody war that involves the dawn of time and space through huge battles with swords, which pierced bodies resume their immortal fatua consistency. The rebel siege of the Mount of the Lord is deafening mass of angelic light of freedom burning proceeds to the throne of God, to subvert it and so gain a new source of things. Lucifer and his angels, despite the daring, divine lightning will be defeated and driven out of Paradise. Lucifer became Satan, or has-satan, adversary, accuser. The conspirators of 1914 burning desire to try the company loads of new knowledge and they want to control them is one, the rebel prince, Satan.



If creation of the asset is death, the pain, the moral obligation of religious laws, if the priestly caste, the power of noble creations are good, if good is the creation of the property, the battles, the bonfires, inquisitions, although he is the sacrifice, the pain, then it is in the opposite reason, in its place is the opposite of happiness and freedom. Evil does not become nothing but a good contrast to ruthless, false, misleading and murderess. In this inversion is no charm deep semantics of the revolt of the angels. What counts as good is only what is required, nothing but the order and customs formed. Anatole France, continuing to manipulate the infinite play of literature, solves the perennial problem of good and bad dealing with his rebellious angels to a place beyond the two tests.



The cosmic order of France is based on a universal polytheism. Ialdabaoth is just one of many in the infinite present demiurges be composed of cosmic chaos, of all deities the most arrogant, the most ignorant, the Callido winner. The God that Catholics consider the Triune is actually just Ialdabaoth. This is his name in the heavenly homeland. Anatole France mutual terminology from this Gnostic tradition, which defines Ialdabaoth a demiurge envious against the evil man who will not submit. Ialdabaoth ignores the laws of matter, mind, saying that the spirit is immaterial mind saying that the universe is finite and that he created and dominated mind when he says that the earth is still, lie mind as the Holy Scriptures, which in its word Spokesmen are. It is a demiurge Callido that stands between the nature of things and the order which imposes or would impose on things. The monotheistic religion is in this sense that oppressive prison set on the world of freedom. Ialdabaoth is the opposite of Satan. The Satan of France is very different from the Mephistopheles of Goethe's Faust, deceptive and infinitely powerful, or men are made by Satan as many of Adrian Leverkühn Doktor Faustus Thomas Mann, ready to ally themselves with the power of evil to achieve absolute perfection. It is rather a rebel who has a sense of limits, a hero who has the Epicurean aware that every greatness of mind is provided by an awareness of the limitations of matter, and it is this shadow line that creates the need to know.

The colors of the insurgency, the face of Lucifer, were looted from the picture by Delacroix in France in the church of Saint-Sulpice in Paris, which devoted many pages of the novel. Delacroix painted a shocking depiction of angels whose faces, rather than the rutile bliss linger in scandalous grins meditating revolt. Just added this scandal has moved into the heavenly serenity of the novel insight into the mind of Anatole France.

The propulsion of this provocation France delacroixiana the triggers in the construction of an anthropology demonic. Through the memories of veteran Nectaire building a new history of human civilization by telling the alliance between demons and men, like the first, sensitive to the condition of human misery, began to advise the knowledge and skills to make their lives better. Even in the Old Testament book of Enoch it is said that the damned angels secrets revealed to men because of which the world has fallen into disrepair. Nectaire, however, shows the history as an eternal battle between God and the alliance between demons and men. In this bizarre reinterpretation Manichean France takes the age old as the moment of maximum influence of demons over men. Dionysus is Satan. Dionysus, the archetype of indestructible life, the man tries to escape from the minority when God kicked him. The pagan mythology, polytheism, greek and latin, the cult of the vine and pleasure, love and art, becoming, not without a touch of rhetoric Arcadian, the reference to free humanity of the past where demons and humans lived happy. Everything changed with the advent Catholicism, the ideology of sacrifice Ialdabaoth spreads through his son again to subdue the man. Faced with such a religious wonder, which relegates the life of pain and penance, the demons will have enormous difficulty still be able to advise people. The new rebel angels have a wisdom, however, unknown to the world of men. Demons will emerge from the sleep of reason, ie the renunciation of power, rejection of authority as a result of any error, impossible to move towards the shoreline of freedom. The awareness of the power to find the source of all aberration of reason and feeling, making the Inferno, the earth itself, a place Best of the divine throne.

Demons by Anatole France, with this novel, becomes a literary legend of the gods on Olympus crisis capable of revealing what is behind the false and inhuman order of good. These literary demons show roads that lead to life caught in the vortex of knowledge, kidnapped in the time of passion, anarchy in the order, brought up in doubt and music, love for this area and the natural sciences, the beyond determining moral, legal, religious. Transcendent beauty that all authority is now only of demons and rebels may still be hidden blaze in the hearts of the people of our time.

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The Doctrine of the Fathers and of the anarcho-biocosmos Alexsandr Svjatogor

The Doctrine of the Fathers and the anarcho-1 biocosmos

of Alexsandr Svjatogor

1. For us we have raised the banner of a new ideology, the history of anarchism in the revolution is especially interesting about his thinking. We will refer to the mainstream of thought, which is made in terms of two chronological phases.
In the first phase of this thought shows itself in debt without conditions with the Doctrine of the Fathers. Adheres to this doctrine completely and blindly. As a prisoner of tradition and it is uncritical monistic why you can use the concept of anarchism tier "as appropriate definition of this first phase uncritical.
The second phase, critical, was born because the immediate jump sank into anarchy. The harsh reality revolutionary (the rest can not otherwise be) forced to revise his father's legacy.
Both steps proved to be a part of the unsustainability of the Doctrine of the Fathers, on the other the unsustainability of anarchist thought as such. Following this entrance down a blind alley from which in our opinion only biocosmos indicates a way out.

2. The conflict of anarchist thought the revolution was a dispute over utopianism and realism. Of course, utopianism proved inconsistent. The revolution unloaded those advocating the teaching of the Fathers, especially with the prospect of a tactical shot. However, when one begins to question the tactics, of course we must also cast doubt on the theory. The thought
went on and until the ideology, and he had to admit that the doctrine "had put on his belly." And since it was neither a restoration nor a reform could be helpful. But the anarchist thought it was subjected to an authority in too strong at the expense of their creativity. In fact he could escape to their own doctrine in the weaknesses. But because of the weak and submissive wrecked in an attempt to get out of the impasse.
Revolution meant not only the bankruptcy of modern anarchist thought. It also means the end of anarchism history, because the new spirit can not settle for narrow concepts and survivors. In this way, the revolution meant the need for a new anarchism (in theory and practice). But overcoming the crisis, create a new concept and thus indicate the way out of the impasse can only do so who is independent and free from tradition by, those in their creation and in its axioms reveals revolutionary audacity. We propagate the
biocosmos - In opposition to contemporary anarchist thought, cowardly and weak - as a way of thinking resolute, bold and healthy, as a new concept in opposition to the doctrines of the past. Of course they had no great hope that the weak thought, even when he doubts the ancestors, talk to us accepting the biocosmos. To do this it is too unrealistic and presumptuous meanly. But we have every reason to hope that the anarchist forces fresh, healthy and strong, who have had the experience of the revolution, will turn to biocosmos, and they already made. 13.1

constructs of the old anarchism have not stood the test of fire of the revolution. But neither this nor any other fire can to focus and fire the key feature of life - the human personality living. If the buildings erected on this ideological base are destroyed in a fire, yet still stand the foundations for new buildings. At the same time stands on the site of collapsed buildings flooded with great, great development which meets the needs of time and, more importantly, the needs of the personality (and society). 14.1

new buildings require an extension of the base. The concept of personality is understood too narrowly in all the old anarchist conceptions. This restriction is a capital mistake of anarchist doctrines, for this reason these from the first day their lives were not stable internally and it was just a matter of time until their illusory nature was exposed. In the old anarchism
the problem of personality is not themed properly. Each design is based on a concept of personality too one-sided, superficial. Instead of personality has been given a vital socio-political person, selfish (Stiner) or altruistic (Godwin). So far, it is also found in pseudo-scientific way how small and insignificant is the man (Kropotkin). Or was conceived personality as dominating as destructive and if they have diminished the positive, creative. With not a word was at the base personality, but an abstraction of the unilateral character.
Personality is conceived in its stillness, in a small circle from life to death and not in the dynamism of the growth of his creative powers. In relation to the person's death was seen by all as very important anarchist (It is curious that the anarchist thought
protesting against the authorities, not to be raised against the authority of death). B personality was considered beyond the thrust deep into his immortality, and therefore beyond its real creativity. The old
anarchism had a positive of personality, but rather a negative one. Believed to affirm the personality, in fact you gave up and articulating its poor performances, darkened living man, left him in the dark and replaced it with an abstraction. To the extent that anarchism reduced the man while he neglected his personal destiny, led him to the individual and social catastrophe.
Herein lies the fundamental mistake - an error in the foundations - of all anarchist conceptions. The root was too skinny and therefore also the concepts were stunted, unilateral, abstract, lifeless, and utopian.

15. We do not affirm the individual conscience bare, not the face socio-political, not selfish or altruistic, not the form or abstraction, but rather the human personality living. This is not created in selfishness or altruism. Slips not in any abstract context. At its base is the instinct of immortality, thrust into a life eternal and creativity. It grows up to in his creative powers and immortality that is manifested in the cosmos. The new concept must not disclose and claim an abstraction, but the real man, living.
Man is a little ridiculous to be an all-encompassing desire for the infinite, as Kropotkin argued almost scientifically, connecting to the Copernican revolution in astronomy (the same feeling the Slavophile Danilevzkij and Spengler, who today makes so much noise). Open up great prospects ahead of the man, not as if they are never given. The struggle against death is not in principle impossible (the experiments of Steinach, Andreev, Kravvov among others). The possibility of immortality (immortality) is already without scientific basis, and the achievements of physics and technology provide the basis for the consideration of the matter scientifically cosmic (interplanetarismo.

16. The highest good is eternal life in the cosmos. The worst evil is death. We mean here the real life and real death. All other assets are included in life, every evil has its roots in death. When we can deduce the freedom from "Natural necessity" and postulated the existence eternal right of man in the Universe, the question becomes biocosmos maximum freedom and maximum personal right.
The postulate the highest good as something that must be made immediately - as a creative principle. Biocosmos of stress above all the creative moment. The personal immortality is not given, it must be fought, made, created. This is not the resistance of the losers here, as does the Bible, but the creation of those who've never been. Recovery but not creation. The same applies to the conquest of the cosmos. Immortality and interplanetary are the perfect rule, but not the last. Are stages, means the way of creating hugely wonderful. But this goal is still ahead of us and this is the most important.
Our goal (the realization of personal immortality, life in the cosmos, the resurrection) excludes a mystique that would lead to chaos and the void. This is a realistic task of consciousness. But we do not identify with the goal being to build or givenness, or should we give up freedom, creativity and personality. The
biocosmos defeats skepticism and free human creativity, to the extent that confers on it a force and an incredible powerful momentum. It is a beacon to guide men, it is the foundation and the red wire to the personal and social provisions. Only biocosmos can define and regulate the entire society.

17. The old society collapses. He lives his Indian summer, sunset
escaped the horror of the night lies ahead. Our task is to create based on the great goal of biocosmos a new life, a new being, a new culture.
Modern society (civil) leads to death, is based on death. Since man is mortal now, she considers the absolute death of the personality. It is marred by the phrase "death is inevitable." This formula has been sanctioned by religion and ancient scientific conscience. This formula has vanished from the man the spirit of outrage at the death. When the modern society conceives of death and the setting in space, provides all the ills of society. If this were to happen again humanity would be threatened by a complete physical and moral degeneration. Such a society must be destroyed from its foundations.
The company must be based on the principle of biocosmos. When a company states the fundamental right of everyone to eternal life, can not support a division into exploited and exploiters, slaves and masters. It guarantees a maximum individual development and self-esteem. It will be very smooth on the basis of the ideal of unity of its constituent parts. When ideas become biocosmos the achievements of each (the reverse is impossible) the company abandons its power, because its basic idea will be made freely by each. We affirm the unity
total about our goal. The struggle for immortality individual for life in the cosmos is the will of all. At the same time to be overcome in determining the location and time (death) space and not through individual efforts. Hence the need for social solidarity. Only unity in the great goal ensures victory over death and the cosmos. The struggle for immortality and life in the cosmos is the true basis of the new social being.

18. In the new society men do not come together on the basis of a compulsion, but because they are aware of the great common goal. A company that implements the inter-planetary and opposes the death will be affirmed in all, given that achieves the greatest good of everyone. The maximum common goal mean that we are falling back because of someone else in small places. For this loyalty to it should not be regulated by a contract (Proudhon). The individual will and the thing repeated endlessly here among fellow fighters at the same time increases the power of each individual step in the direction of biocosmos. This company is a "gun or a sword, with which you strengthen your natural strength. " We affirm the individuality as well as the community more strongly than others. The stronger the pendulum beats in one direction, the stronger is its amplitude in the other. The more we are extreme individualists, we are much more extreme to the community.

19. The new company is not aware of small communities or bands who "feel no need to expand" (Godvvin). The old injury and the wrong thinking of the small space should be thought of as an outdated throwback and a legacy of the Middle Ages. To the next level is the maximum space. The all-encompassing unity of man can achieve great ideas only in large spaces. Biocosmos The company is global and planetary.

20. The company is biocosmos its maximum freedom. The problem requires a free man disturbing. The man (mankind) had never been given much of himself as the biocosmos. Can not hope in God, life after death. He sees death in front of him like a normal reality and must fight alone without extemal aid this evil, in a real way, following a path of its own.

21. In biocosmos men join forces as partners in the struggle. The community of struggle is the opposite of brotherhood as trade relationship is not creative. In
brotherhood relations are already given, predetermined by nature, so I am not creative. In the relationship of comrades on the other hand nothing is given in advance, rather you want and it is creative. The Brotherhood is a conservative principle. In the storm of our struggle for immortality and the cosmos we do not affirm the brotherhood, but the community of struggle.

22. On the path of biocosmos we support the revolution, the action to the pathos of the revolutionary class. The biocosmos was born in the explosion of the revolution - so we are inseparably linked with the revolution, that is our strength. Biocosmos The order of things come into play after the victory of the revolution. The purpose the revolution is nell'annientamento classes, which is a vital prerequisite for the issue of global extent biocosmos is proposed. However, the maximum program biocosmos as can already be promoted unity, inspiration and victory of the revolutionary class.

23. Assuming that the state incamminerà biocosmos on the road, we put emphasis on the need for a positive relationship with the Soviet system. The Soviet state I should not be confused with the bourgeois state. On one hand, the Soviets are a necessary organization of the revolutionary struggle against the old world. On the other hand have assumed the function of fighting against nature, that embody the trend biocosmos.
During the transition period the Soviets bodies can not become full-time course of the struggle against the yoke of nature. They must fulfill the duties of the fight with the ancient world in the form of a dictatorship. Hence some constraint, but this type of constraint is completely different from that found in a bourgeois state. All charges against the state as a system of violence and oppression of individual freedom are meaningless with regard to the Soviet state. The old form was
soon be over. The new form is different for Soviet ends and means. The Soviet system, which primarily ensures the liberation of man from the yoke of external nature, now promotes awakening of consciousness, releasing the figures on the weight of tradition. As a result of Sovietization growing consciousness of human freedom and responsibility. Soviets in men are linked to each other based on the awareness that this fight requires discipline. Soviets in the men learn to respect themselves and others, while the bourgeois society, as a society of masters and slaves, excludes the necessary attention to each other.
To the extent that the victory of the revolution against the function of the old world vanish, the function of the Soviet state in the fight against the yoke of nature will gain significance. The two functions that characterize the way to the biocosmos, are close, the question of immortality and the universe must be made already now on the agenda.

(trad. it. Tristana Dini from German)

Notes
Svjagotor 1, Alexander, Doktrina otcov the anarchizim-biokosmism in Biokosmist, 3-4, Moscow 1922, p. 3-21, extracts.

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Dionysus is the sacrificial goat or calf that is left to devour, is impetuous force that is offered, the archetype of zoe, the life cycle of the perpetrator. He is also tied to solar power as well as taurine, through the figure of Ariadne, lady of the labyrinth with the Minotaur and is linked with the cult of Zagreus (huntress deity, lord of the animals). The ferocious feline and the raging of the panther are expressions of the Dionysian: the panther's fur as the animal itself appear as constant elements in many artistic representations of scenes Bacchic and the same Dionysus is often depicted as one who comes riding on a panther. The strong component
idyllic, pastoral, bucolic - that emerges here and that is undoubtedly essential for the Greek mentality - is not intended as an expression of a sort of earthly paradise where man simply regains lost natural immediacy. There is indeed a very strong relationship [5] which links the erotic universe of Pan and Dionysus to the topic of pain experienced the painful truth and the sacred and panic in the Dionysian states indeed become the tragedy of the sinking of every being in its anything, the flow through eros and thamtos, all forms to inform, to every individual in all of all life in death.
orgiastic rupture of the principium individuationis open to that truth that is painful and horrific denial of any form, of every civilization. From this point of view, animals, erotic ecstasy, rapture Dionysian and panic are perfectly convergent. The fact that the etymology of the word 'tragedy' is 'tràgosodia' (song of the goat), points to the root of the satirical and ritual greek theater. The union of man and goat in the satyr figure, according to Nietzsche, in fact, indicates "the sexual omnipotence of nature that the Greek is used to look with reverent awe" [6]

«[...] civilized man greek felt aside from the chorus of satyrs: Delia and the immediate effect is this Dionysian tragedy, that the State and society in general and the depths fira man and man give way to an overwhelming feeling of unity that leads back to the heart of nature "[7] .

The truth that is experienced in this condition, according to Nietzsche, is emerging as a disease, defined as pain originating in that it contains within itself a perpetual game of confrontation. Nietzsche describes this original unity as something eternai suffering and full of contradictions. This truth has extemal resident of the State. It is indeed a ek-stasis, a stand out. What lives that exit, parallel to the output both his country (thus understood as a political space) which was separate from his ordinary consciousness is understood as the demon of the tragic human condition than naivety animal. This tragic consciousness is expressed perfectly in the synthesis antropozoomorfa represented by the forest gods. The demon lives in the human eye to the truth that the non-civil means. The forest, the forest, silva, because
geographically located outside the political space (on the polis), become the scene of an investment; demonic character of the tragic rappc against nature and man-animal.

"the chorus is a chorus of dithyrambic processed past civil and social position are comp forgotten "[8] .

Denial of civilization - its laws, on the Apollonian, formal (meaning on the form, individuationis) - as lies the task is indeed Dionysian cirteo that in breaking quell'indiv for the information, exhibition - the vertigo of the dance, comedy and tragedy - the claim to be based on the abyss, then shows the dryer nothing of the absence of certain real horizons and determining the unbearable freedom - as sacred as unsustainable unsustainable - which is nature is nothing but the abyss.

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