The Revolt of the Angels

The Revolt of the Angels

The Revolt of the Angels

The Revolt of the Angels


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Anatole France's comic novel follows Monsieur Julien Sariette, a caretaker charged with the task of caring for an immensely large and valuable family library. A total of three hundred thousand rare books constitute the d'Esparvieu family's collection. Faced with insurmountable difficulty caring for them alone, the family hire Sariette - a librarian and caretaker whose fastidiousness is scarcely rivalled. Yet one morning, as Sariette enters the library, he realises that much of it has been left in complete disorder. Worse still, several of the rare tomes have gone missing. Distressed, Sariette informs his employers - who immediately order better locks and security installed. Defying all expectation, the thefts and cluttering of the collection continue, to the point where Sariette is distressed almost to the point of insanity. A classic comedy of surprise twists and witty humor, The Revolt of the Angels is one of Anatole France's most overlooked yet likeable novels.

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Product Details

ISBN-13: 9781420970005
Publisher: Neeland Media
Publication date: 09/19/2020
Pages: 158
Sales rank: 480,454
Product dimensions: 5.50(w) x 8.50(h) x 0.37(d)

About the Author

Poet, novelist, and journalist Anatole France (1844–1924) received the Nobel Prize in 1921 in recognition of his literary achievements. His works reflect an ironic and skeptical point of view, and his books were placed on the Roman Catholic Church's Index of Forbidden Books.

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Beneath the shadow of St. Sulpice the ancient mansion of the d'Esparvieu family rears its austere three stories between a moss-grown forecourt and a garden hemmed in as the years have elapsed, by ever loftier and more intrusive buildings, wherein, nevertheless, two tall chestnut trees still lift their withered heads.

Here from 1825 to 1857 dwelt the great man of the family, Alexandre Bussart d'Esparvieu, Vice-President of the Council of State under the Government of July, Member of the Academy of Moral and Political Sciences, and author of an Essay on the Civil and Religious Institutions of Nations, in three octavo volumes, a work unfortunately left incomplete.

This eminent theorist of a Liberal monarchy left as heir to his name his fortune and his fame, Fulgence-Adolphe Bussart d'Esparvieu, senator under the second Empire, who added largely to his patrimony by buying land over which the Avenue de l'Impératice was destined ultimately to pass, and who made a remarkable speech in favour of the temporal power of the popes.

Fulgence had three sons. The eldest, Marc-Alexandre, entering the army, made a splendid career for himself: he was a good speaker. The second, Gaétan, showing no particular aptitude for anything, lived mostly in the country, where he hunted, bred horses, and devoted himself to music and painting. The third son, René, destined from his childhood for the law, resigned his deputyship to avoid complicity in the Ferry decrees against the religious orders; and later, perceiving the revival under the presidency of Monsieur Fallières of the days of Decius and Diocletian, put his knowledge and zeal at the service of the persecuted Church.

From the Concordat of 1801 down to the closing years of the Second Empire all the d'Esparvieus attended mass for the sake of example. Though sceptics in their inmost hearts, they looked upon religion as an instrument of government.

Marc and René were the first of their race to show any sign of sincere devotion. The General, when still a colonel, had dedicated his regiment to the Sacred Heart, and he practised his faith with a fervour remarkable even in a soldier, though we all know that, piety, daughter of Heaven, has marked out the hearts of the generals of the Third Republic as her chosen dwelling-place on earth.

Faith has its vicissitudes. Under the old order the masses were believers, not so the aristocracy or the educated middle-class. Under the First Empire the army from top to bottom was entirely irreligious. To-day the masses believe nothing. The middle classes wish to believe, and succeed at times, as did Marc and René d'Esparvieu. Their brother Gaétan, on the contrary, the country gentleman, failed to attain to faith. He was an agnostic, a term commonly employed by the modish to avoid the odious one of freethinker. And he openly declared himself an agnostic contrary to the admirable custom which deems it better to withhold the avowal.

In the century in which we live there are so many modes of belief and of unbelief that future historians will have difficulty in finding their way about. But are we any more successful in disentangling the condition of religious beliefs in the time of Symmachus or of Ambrose?

A fervent Christian, René d'Esparvieu was deeply attached to the liberal ideas his ancestors had transmitted to him as a sacred heritage. Compelled to oppose a Jacobin and atheistical Republic, he still called himself Republican. And it was in the name of liberty that he demanded the independence and sovereignty of the Church.

During the long debates on the Separation and the quarrels over the Inventories, the synods of the bishops and the assemblies of the faithful were held in his house. While the most authoritatively accredited leaders of the Catholic party: prelates, generals, senators, deputies, journalists, were met together in the big green drawing-room, and every soul present turned towards Rome with a tender submission or enforced obedience; while Monsieur d'Esparvieu, his elbow on the marble chimney-piece, opposed civil law to canon law, and protested eloquently against the spoliation of the Church of France, two faces of other days, immobile and speechless, looked down on the modern crowd; on the right of the fire-place, painted by David, was Romain Bussart, a working-farmer at Esparvieu in shirt-sleeves and drill trousers, with a rough-and-ready air not untouched with cunning. He had good reason to smile: the worthy man laid the foundation of the family fortunes when he bought Church lands. On the left, painted by Gérard in full-dress bedizened with orders, was the peasant's son, Baron Emile Bussart d'Esparvieu, prefect under the Empire, Keeper of the Great Seal under Charles X, who died in 1837, churchwarden of his parish, with couplets from La Pucelle on his lips.

René d'Esparvieu married in 1888 Marie-Antoinette Coupelle, daughter of Baron Coupelle, ironmaster at Blainville (Haute Loire). Madame René d'Esparvieu had been president since 1903 of the Society of Christian Mothers. These perfect spouses, having married off their eldest daughter in 1908, had three children still at home — a girl and two boys.

Léon, the younger, aged seven, had a room next to his mother and his sister Berthe. Maurice the elder, lived in a little pavilion comprising two rooms at the bottom of the garden. The young man thus gained a freedom which enabled him to endure family life. He was rather good-looking, smart without too much pretence, and the faint smile which merely raised one corner of his mouth did not lack charm.

At twenty-five Maurice possessed the wisdom of Ecclesiastes. Doubting whether a man hath any profit of all his labour which he taketh under the sun he never put himself out about anything. From his earliest childhood this young hopeful's sole concern with work had been considering how he might best avoid it, and it was through his remaining ignorant of the teaching of the Ecole de Droit that he became a doctor of law and a barrister at the Court of Appeal.

He neither pleaded nor practised. He had no knowledge and no desire to acquire any; wherein he conformed to his genius whose engaging fragility he forbore to overload; his instinct fortunately telling him that it was better to understand little than to misunderstand a lot.

As Monsieur l'Abbé Patouille expressed it, Maurice had received from Heaven the benefits of a Christian education. From his childhood piety was shown to him in the example of his home, and when on leaving college he was entered at the Ecole de Droit, he found the lore of the doctors, the virtues of the confessors, and the constancy of the nursing mothers of the Church assembled around the paternal hearth. Admitted to social and political life at the time of the great persecution of the Church of France, Maurice did not fail to attend every manifestation of youthful Catholicism; he lent a hand with his parish barricades at the time of the Inventories, and with his companions he unharnessed the archbishop's horses when he was driven out from his palace. He showed on all these occasions a modified zeal; one never saw him in the front ranks of the heroic band exciting soldiers to a glorious disobedience or flinging mud and curses at the agents of the law.

He did his duty, nothing more, and if he distinguished himself on the occasion of the great pilgrimage of 1911 among the stretcher-bearers at Lourdes, we have reason to fear it was but to please Madame de la Verdeliére, who admired men of muscle. Abbé Patouille, a friend of the family and deeply versed in the knowledge of souls, knew that Maurice had only moderate aspirations to martyrdom. He reproached him with his lukewarmness, and pulled his ear, calling him a bad lot. Anyway, Maurice remained a believer.

Amid the distractions of youth his faith remained intact, since he left it severely alone. He had never examined a single tenet. Nor had he enquired a whit more closely into the ideas of morality current in the grade of society to which he belonged. He took them just as they came. Thus in every situation that arose he cut an eminently respectable figure which he would have assuredly failed to do, had he been given to meditating on the foundations of morality. He was irritable and hot-tempered and possessed of a sense of honour which he was at great pains to cultivate. He was neither vain nor ambitious. Like the majority of Frenchmen, he disliked parting with his money. Women would never have obtained anything from him had they not known the way to make him give. He believed he despised them; the truth was he adored them. He indulged his appetites so naturally that he never suspected that he had any. What people did not know, himself least of all, — though the gleam that occasionally shone in his fine, light-brown eyes might have furnished the hint — was that he had a warm heart and was capable of friendship. For the rest, he was, in the ordinary intercourse of life, no very brilliant specimen.



Desirous of embracing the whole circle of human knowledge, and anxious to bequeath to the world a concrete symbol of his encyclopædic genius and a display in keeping with his pecuniary resources, Baron Alexandre d'Esparvieu had formed a library of three hundred and sixty thousand volumes, both printed and in manuscript, whereof the greater part emanated from the Benedictines of Ligugé.

By a special clause in his will he enjoined his heirs to add to his library, after his death, whatever they might deem worthy of note in natural, moral, political, philosophical, and religious science.

He had indicated the sums which might be drawn from his estate for the fulfilment of this object, and charged his eldest son, Fulgence Adolphe, to proceed with these additions. Fulgence Adolphe accomplished with filial respect the wishes expressed by his illustrious father.

After him, this huge library, which represented more than one child's share of the estate, remained undivided between the Senator's three sons and two daughters; and René d'Esparvieu, on whom devolved the house in the Rue Garancière, became the guardian of the valuable collection. His two sisters, Madame Paulet de Saint-Fain and Madame Cuissart, repeatedly demanded that such a large but unremunerative piece of property should be turned into money. But René and Gaétan bought in the shares of their two co-legatees, and the library was saved. René d'Esparvieu even busied himself in adding to it, thus fulfilling the intentions of its founder. But from year to year he lessened the number and importance of the acquisitions, opining that the intellectual output in Europe was on the wane.

Nevertheless, Gaétan enriched it out of his funds, with works published both in France and abroad which he thought good, and he was not lacking in judgment, though his brothers would never allow that he had a particle. Thanks to this man of leisurely and inquiring mind, Baron Alexandre's collection was kept practically up to date. Even at the present day the d'Esparvieu library, in the departments of theology, jurisprudence, and history is one of the finest private libraries in all Europe. Here you may study physical science, or to put it better, physical sciences in all their branches, and for that matter metaphysic or metaphysics, that is to say, all that is connected with physics and has no other name, so impossible is it to designate by a substantive that which has no substance, and is but a dream and an illusion. Here you may contemplate with admiration philosophers addressing themselves to the solution, dissolution, and resolution of the Absolute, to the determination of the Indeterminate and to the definition of the Infinite.

Amid this pile of books and booklets, both sacred and profane, you may find everything down to the latest and most fashionable pragmatism.

Other libraries there are, more richly abounding in bindings of venerable antiquity and illustrious origin, whose smooth and soft-hued texture render them delicious to the touch; bindings which the gilder's art has enriched with gossamer, lacework, foliage, flowers, emblematic devices, and coats of arms; bindings that charm the studious eye with their tender radiance. Other libraries perhaps harbour a greater array of manuscripts illuminated with delicate and brilliant miniatures by artists of Venice, Flanders or Touraine. But in handsome, sound editions of ancient and modern writers, both sacred and profane, the d'Esparvieu library is second to none. Here one finds all that has come down to us from antiquity; all the Fathers of the Church, the Apologists and the Decretalists, all the Humanists of the Renaissance, all the Encyclopaedists, the whole world of philosophy and science. Therefore it was that Cardinal Merlin, when he deigned to visit it, remarked:

"There is no man whose brain is equal to containing all the knowledge which is piled upon these shelves. Happily it doesn't matter."

Monseigneur Cachepot, who worked there often when a curate in Paris, was in the habit of saying:

"I see here the stuff to make many a Thomas Aquinas and many an Arius, if only the modern mind had not lost its ancient ardour for good and evil."

There was no gainsaying that the manuscripts formed the more valuable portion of this immense collection. Noteworthy indeed was the unpublished correspondence of Gassendi, of Father Mersenne, and of Pascal, which threw a new light on the spirit of the seventeenth century. Nor must we forget the Hebrew Bibles, the Talmuds, the Rabbinical treatises, printed and in manuscript, the Aramaic and Samaritan texts, on sheepskin and on tablets of sycamore; in fine, all those antique and valuable copies collected in Egypt and in Syria by the celebrated Moïse de Dina, and acquired at a small cost by Alexandre d'Esparvieu in 1836, when the learned Hebraist died of old age and poverty in Paris.

The Esparvienne library occupied the whole of the second floor of the old house. The worts thought to be of but mediocre interest, such as books of Protestant exegesis of the nineteenth and twentieth centuries, the gift of Monsieur Gaétan, were relegated unbound to the limbo of the upper regions. The catalogue, with its various supplements, ran into no less than eighteen folio volumes. It was quite up to date, and the library was in perfect order. Monsieur Julien Sariette, archivist and paleographer, who, being poor and retiring, used to make his living by teaching, became, in 1895, tutor to young Maurice on the recommendation of the Bishop of Agra, and with scarcely an interval found himself curator of the Bibliothèque Esparvienne. Endowed with business-like energy and dogged patience, Monsieur Sariette himself classified all the members of this vast body. The system he invented and put into practice was so complicated, the labels he put on the books were made up of so many capital letters and small letters, both Latin and Greek, so many Arabic and Roman numerals, asterisks, double asterisks, triple asterisks, and those signs which in arithmetic express powers and roots, that the mere study of it would have involved more time and labour than would have been required for the complete mastery of algebra, and as no one could be found who would give the hours, that might be more profitably employed in discovering the law of numbers, to the solving of these cryptic symbols, Monsieur Sariette remained the only one capable of finding his way among the intricacies of his system, and without his help it had become an utter impossibility to discover among the three hundred and sixty thousand volumes confided to his care, the particular volume one happened to require. Such was the result of his labours. Far from complaining about it, he experienced on the contrary a lively satisfaction.


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Table of Contents

I. Containing in a few lines the history of a French family from 1789 to the present day
II. Wherein useful Information will be found concering a Library where strange things will shortly come to pass
III. Wherein the Mystery begins
IV. Which in its Forceful Brevity projects us to the limits of the Actual world
V. Wherein Everything seems strange because Everything is logical
VI. Wherein Pere Sariette discovers his Missing Treasures
VII. Of a somewhat lively interest, whereof the moral will, I hop,e appeal greatly to my Readers, since it can be expressed by this sorrowful query: "Thought, whither dost thou lead me?" For it is a universally admitted truth that true wisdom lies in not thinking at all
VIII. Which speaks of Love, a subject which always gives pleasure, for a Tale without Love is like Beef without Mustard: an insipid dish
IX. Wherein it is shown that, as an ancient Greek Poet said, "Nothing is sweeter than Aphrodite the Golden"
X. Which far surpasses an audacity the imaginative flights of Dante and Milton
XI. Recounts in what manner the Angel, attired in the cast-off garments of a suicide, leaves the youthful Maurice without a Heavenly Guardian
XII. Wherein it is set forth how the Angel Mirar, when bearing Grace and Consolation to those dwelling in the neighbourhood of the Champs Elysees in Paris, beheld a Music-Hall Singer named Bouchotte and fell in love with her
XIII. Wherein we hear the beautiful archangel Zita unfold her lofty designs and are shown the wings of Mirar, all moth-eaten, in a cupboard
XIV. Which reveals the Cherub toiling for the welfare of humanity and concludes in an entirely novel manner with the Miracle of the Flute
XV. Wherein we see young Maurice bewailing the loss of his Guardian Angel, even in his mistress's arms, and wherein we hear the Abbe Patouille reject as vain and illusory all notions of a new rebellion of the Angels
XVI. Wherein Mira the Seeress, Zephyrine and the fatal Amedee are successively brought upon the scene, and wherein the notion of Euripides that those whom Zeus wishes to crush he first makes mad, is illustrated by the terrible example of Monsieur Sariette
XVII. Wherein we learn that Sophar, no less eager for gold than Mammon, looked upon his heavenly home less favourably than upon France, a country blessed with a Savings Bank and Loan Departments, and wherein we see, yet once again, that whoso is possessed of this world's goods fears the evil effects of any change
XVIII. Wherein is begun the Gardener's Story, in the course of which we shall see the Destiny of the World unfolded in a discourse as broad and magnificent in its views, as Bossuet's discourse on the history of the universe is narrow and dismal
XIX. The Gardener's Story, continued
XX. The Gardener's Story, continued
XXI. The Gardener's Story, concluded
XXII. Wherein we are shown the interior of a Bric-a-brac shop, and see how Pere Guinardon's guilty happiness is marred by the jealousy of a love-lorn dame
XXIII. Wherein we are permitted to observe the admirable character of Bouchotte, who resists violence but yields to love. After that let no one call the Author a Misogynist
XXIV. Containing an account of the vicissitudes that befel the "Lucretius" of the Prior do Vendome
XXV. Wherein Maurice finds his angel again
XXVI. The Conclave
XXVII. Wherein we shall see revealed a dark and secret mystery and learn how it comes about that Empires are often hurled against Empires, and ruin falls alike upon the victors and the vanquished; and the wise reader (if such there be--which I doubt) will meditate upon this important utterance: "A war is a matter of business"
XXVIII. Which treats of a painful domestic scene
XXIX. Wherein we see how the Angel, having become a man, behaves like a man, coveting another's wife and betraying his friend. In this chapter the correctness of young D'Esparvieu's conduct will be made manifest
XXX. Which treats of an affair of honour, and which will afford the reader an opportunity of judging whether, as Arcade affirms, the experience of our faults makes better men and women of us
XXXI. Wherein we are led to marvel at the readiness with which an honest man of timid and gentle nature can commit a horrible crime
XXXII. Which describes how Nectaire's flute was heard in the tavern of Clodomir
XXXIII. How a dreadful crime plunges Paris into a state of terror
XXXIV. Which contains an account of the arrest of Bouchotte and Maurice, of the disaster which befell the D'Esparvieu library, and of the departure of the Angels
XXXV. And last, wherein the sublime dream of Satan is unfolded

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