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Quote by Guy de Maupassant

“Now listen carefully: Marriage, to me, is not a chain but an association. I must be free, entirely unfettered, in all my actions--my coming and my going; I can tolerate neither control, jealousy, nor criticism as to my conduct. I pledge my word, however, never to compromise the name of the man I marry, nor to render him ridiculous in the eyes of the world. But that man must promise to look upon me as an equal, an ally, and not as an inferior, or as an obedient, submissive wife. My ideas, I know, are not like those of other people, but I shall never change them.”

Quote by Guy de Maupassant

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Guy de Maupassant
Guy de Maupassant

Guy de Maupassant, born on August 5, 1850 and died on July 6, 1893, was a renowned French novelist and master of the short story, often hailed as the 'King of Short Stories'. With his keen observation and unique writing style, Maupassant produced a vast array of short stories reflecting social realities and human weaknesses, which have had a profound impact on literature. more

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“‎...minun mielestäni nykyinen teatteri vain pelkkää rutiinia, ennakkoluuloa. Kun esirippu nousee ja nuo suuret kyvyt, pyhän taiteen papit ja papittaret, esittävät kolmiseinäisessä huoneessa iltavalaistuksessa miten ihmiset syövät, juovat, rakastavat, kävelevät, miten kantavat pukuaan, kun he halpahintaisista kuvaelmista ja korulauseista koettavat onkia esiin moraalia — pientä, helppotajuista, kotioloissa tarvittavaa moraalia, kun minulle tuhansien eri muunnosten muodossa tarjotaan aina vain yhtä ja samaa, yhtä ja samaa, yhtä ja samaa — niin minä juoksen pakoon, juoksen pakoon kuin Maupassant Eiffel-tornia, joka pusersi hänen aivojaan lattaudellaan.”

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“He did not know how to make her understand that he would be happy, most happy, to become her husband in his turn. He certainly could not tell her that, now, at this moment, in this place, in the presence of this corpse; nevertheless he could, he believed, find one of those ambiguous, acceptable, complicated statements whose words have hidden significance, and which can, by their calculated reservations, express everything you intend.”

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“The great self-limitation practiced by man for ten centuries yielded, between the fourteenth and seventeenth centuries, the whole flower of the so-called "Renaissance." The root, usually, does not resemble the fruit in appearance, but there is an undeniable connection between the root's strength and juiciness and the beauty and taste of the fruit. The Middle Ages, it seems, have nothing in common with the Renaissance and are opposite to it in every way; nonetheless, all the abundance and ebullience of human energies during the Renaissance were based not at all on the supposedly "renascent" classical world, nor on the imitated Plato and Virgil, nor on manuscripts torn from the basements of old monasteries, but precisely on those monasteries, on those stern Franciscians and cruel Dominicans, on Saints Bonaventure, Anselm of Canterbury, and Bernard of Clairvaux. The Middle Ages were a great repository of human energies: in the medieval man's asceticism, self-abnegation, and contempt for his own beauty, his own energies, and his own mind, these energies, this heart, and this mind were stored up until the right time. The Renaissance was the epoch of the discovery of this trove: the thin layer of soil covering it was suddenly thrown aside, and to the amazement of following centuries dazzling, incalculable treasures glittered there; yesterday's pauper and wretched beggar, who only knew how to stand on crossroads and bellow psalms in an inharmonious voice, suddenly started to bloom with poetry, strength, beauty, and intelligence. Whence came all this? From the ancient world, which had exhausted its vital powers? From moldy parchments? But did Plato really write his dialogues with the same keen enjoyment with which Marsilio Ficino annotated them? And did the Romans, when reading the Greeks, really experience the same emotions as Petrarch, when, for ignorance of Greek, he could only move his precious manuscripts from place to place, kiss them now and then, and gaze sadly at their incomprehensible text? All these manuscripts, in convenient and accurate editions, lie before us too: why don't they lead us to a "renascence" among us? Why didn't the Greeks bring about a "renascence" in Rome? And why didn't Greco-Roman literature produce anything similar to the Italian Renaissance in Gaul and Africa from the second to the fourth century? The secret of the Renaissance of the fourteenth-fifteenth centuries does not lie in ancient literature: this literature was only the spade that threw the soil off the treasures buried underneath; the secret lies in the treasures themselves; in the fact that between the fourth and fourteenth centuries, under the influence of the strict ascetic ideal of mortifying the flesh and restraining the impulses of his spirit, man only stored up his energies and expended nothing. During this great thousand-year silence his soul matured for The Divine Comedy; during this forced closing of eyes to the world - an interesting, albeit sinful world-Galileo was maturing, Copernicus, and the school of careful experimentation founded by Bacon; during the struggle with the Moors the talents of Velasquez and Murillo were forged; and in the prayers of the thousand years leading up to the sixteenth century the Madonna images of that century were drawn, images to which we are able to pray but which no one is able to imitate. ("On Symbolists And Decadents")”

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