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Lykke-Per - LykkePer - Henrik Pontoppidan 1857-1943
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3.000 kr.
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Varebeskrivelse
Meget sjælden udgave og i en luksus-indbinding:
1. udgave og 1. oplag (1898-1904):
Flot stand: 8. bind indbundet i smukt rødt semi-maroquin (gedeskind) - forgyldte titelfelter på rygge 190+157+138+137+181+170+197+271 s. - trykt på vandmærket kvalitetspapir - med bogmærker af rødt silke - kort navn på smudstitelblad i første bog - Det Nordiske Forlag/Bogforlaget Ernst Bojesen/ Gyldendalske Boghandel 1898-1904.
Prisen er fast.
Stort set findes der af Lykke-Per tre indbyrdes forskellige udgaver at vælge imellem: Originaludgaven i otte bind (som er til salg her), den samarbejdede udgave i tre bind fra 1905 og tobindsudgaven fra 1918, som Tranebogsudgaven er et – ganske let revideret – optryk af. Denne 1. udgave består af næsten 500 flere sider end de "normale" udgaver. Dejligt sæt af en af de vigtigste romaner i dansk litteratur. Romanen blev aldrig senere udgivet i denne form.
Nydeligt eksemplar af originaludgaven i de originale bind: Hans ungdom - Finder skatten - Hans kærlighed - I det fremmede - Hans store værk - Hans kæreste - Hans rejse til Amerika - Hans sidste kamp.
Det er måske ikke uden grund at den tidligere ejer af bøgerne valgte at få bøgerne bundet ind i anarkismens farver. I Pontoppidans forfatterskab er anarkismen og anarkiet et gennemgående træk i hele forfatterskabet. Nogle påstår at Pontoppidan politisk set var yderliggående liberalist med en stærk dragning mod anarkismen og at hans stillingtagen til de aktuelle begivenheder i mange henseender var bestemt af hans anarkistiske grundholdning. Hans udgangspunkt er altid det enkelte menneske og han lægger stor vægt på personlighedens udvikling som mål for den enkelte. Han er ikke socialist, han sætter aldrig kollektivet over individet, han taler ikke om klassekamp, og han prioriterer friheden frem for ligheden. Fra romantikken overtog han respekten for folket og nationen som de centrale størrelser i en velordnet tilværelse, men han overtog også den romantiske opfattelse af kunstneren som en revolutionær kraft.
En af de bøger som Henrik Pontoppidan holdt mest af var: "Thomas a Kempis om Christi Efterfølgelse fire Bøger": "Hans Lykke-Per, hvis hele liv er forgæves oprør mod en pietistisk barndom, begynder på et vist tidspunkt at samle gamle andagtsbøger, blandt dem Thomas a Kempis. Han gyser ved værkets fornægtelse af "Blodets Grunddrifter"; hans ønskedrøm er det modsatte extrem: en solbrun, sorgløs naturgud. I en forfalden præstegård, hvor en præst uden menighed, pastor Fjaltring, residerer med en hustru, der søger trøst i flasken, finder han billedet på en ensomhed i sorg og smerte, der myrder sjælen og gør legemet til vrag; Fjaltring hænger sig af anger; hans var skylden for, at den kvinde, der begyndte med lys og liv, forkom. Men dette er ikke Pers sidste erfaring. Han taler om "det store Spøgelse", og mener dermed en samvittighed, der er syg. Et spaltet sind uden kraft til at vælge, fostrer syg samvittighed. Fjaltring havde en syg samvittighed, og ikke mindre Per selv, så længe han i evig usikkerhed stræbte efter at være det, hans natur forbød ham at være. Den afgørende forandring indtræder efter den krise, der indledes med erhvervelsen af Thomas a Kempis. Da hører han for første gang i sit indre en "Spøgelsesstemme", der spørger: "Hvem er du selv?" (II.338 ff.). Under løsningen af jegets gåde, erkender han, at vejen til "Frigjorthed" går gennem at "ville sig selv". Han omsætter sin erkendelse i liv. Han akcepterer sig selv som en "Skifting", "en underjordisk en", der er "tegnet med Gravens Kors". Men just idet han forviser sig selv fra alle drømmelande, erfarer han, at den "store Lidelse" er "Guddommens sande Naade". Dog, det er ikke Per, der taler om guddom; det kan han ikke, da han er gudløs. Han taler om "Naturen", som han kalder en uudtømmelig kilde til rigdom for den, der "tror" på den. Pastor Fjaltring manglede troen på naturens helbredende magt, men Per har den. I hans efterladte papirer illustreres det ved historien om en smuk dreng, hvem hans faders råhed slog til krøbling; thi hvad skete? Modsat en broder, der bevarede hele lemmer, men aldrig blev andet end en grov krabat, udviklede krøblingen, netop fordi han var udelukket fra "Livet", i lidelsens skærsild så fint et indre, at der stod glans af ham. Per selv i sit "tilbagetrukne Liv", i sin fjerne afkrog, ser med ligegyldighed, at en anden, der blev i "Verden", stjæler hans planer og ved deres hjælp vinder al den hæder, han engang drømte om. "Verden" og dens herlighed synes tom.
At Per gennemgår just den lutringsproces som Thomas a Kempis anbefaler, forklarer vistnok tilstrækkeligt Pontoppidans interesse for den stærke mystiker og moralist. Men hermed er ikke alting sagt. I den gamle bog er åndens sejr det tilstræbte ideal: Lykke-Per derimod nøjes kun med den, fordi han ikke kan få mere. Han ville gerne have realiseret sin drøm om blussende udfoldelse af alle kræfter, og han testamenterer sine penge til en skole, der forbereder ungdommen dertil. Han selv var handicappet. Medfødt natur tvang ham til at gå den vej, han gik, hvis han overhovedet ville gå nogen vej. Det er naturligt, at Pontoppidan, der aldrig blev træt af at brændemærke det, han kaldte den "lyriske forrådnelse" i fædrelandet, måtte drages af et værk, hvis psykologi er så mandig og hvis moral så krævende, men grænsen i hans tilegnelse lå, så vidt man kan se, der hvor det kristelige begynder. Kun i verdslig, ikke i kristelig forstand kom bogen ham ved. Sagtens for at præcisere dette blev der nedlagt protest.
Det er mærkeligt, at Pontoppidan på et centralt punkt antog samme læremester som Thomas. En dagbogsoptegnelse fra de sene år lyder: "Ganske imod vor Vilje, vore Ønsker og Forhaabninger, nødes vi Skridt for Skridt til at virkeliggøre vort Livs Bestemmelse, som vi mange gange først selv forstaar ved Vejens Ende. "Vi føres"." Den "dybe livserfaring" i de understregede ord bekender han at skylde Thomas a Kempis' fjerne forfader, den hellige Augustin".
Very rare edition and in a luxury binding:
1st edition and 1st printing (1898-1904):
Excellent condition: 8th volume bound in beautiful red semi-moroquin (goatskin) - gilded title fields on spines 190+157+138+137+181+170+197+271 pp. - printed on watermarked quality paper - with red silk bookmarks - short name on the dust jacket of the first book - Det Nordiske Forlag/Bogforlaget Ernst Bojesen/ Gyldendalske Boghandel 1898-1904.
The price is fixed.
There are basically three different editions of Lykke-Per to choose from: the original edition in eight volumes (which is for sale here), the collaborative edition in three volumes from 1905 and the two-volume edition from 1918, of which the Tranebogsudgaven is a – quite slightly revised – reprint. This 1st edition consists of almost 500 more pages than the "normal" editions. A lovely set of one of the most important novels in Danish literature. The novel was never published in this form later.
A lovely copy of the original edition in the original volumes: His youth - Finding the treasure - His love - In the foreign land - His great work - And his girlfriend - His journey to America - His last battle.
It is perhaps not without reason that the previous owner of the books chose to have the books bound in the colours of anarchism. In Pontoppidan's writings, anarchism and anarchy are a recurring feature throughout the entire writings. Some claim that Pontoppidan was politically an extreme liberal with a strong inclination towards anarchism and that his stance on current events was in many respects determined by his anarchist fundamentalism. His starting point is always the individual person and he places great emphasis on the development of personality as the goal for the individual. He is not a socialist, he never puts the collective above the individual, he does not talk about class struggle, and he prioritizes freedom over equality. From Romanticism he took over respect for the people and the nation as the central figures in a well-ordered existence, but he also took over the Romantic view of the artist as a revolutionary force.
One of the books that Henrik Pontoppidan liked the most was: "Thomas a Kempis on the Following of Christ Four Books": "His Lucky Per, whose whole life is a vain rebellion against a pietistic childhood, at a certain point begins to collect old devotional books, among them Thomas a Kempis. He shudders at the work's denial of "The Basic Instincts of the Blood"; his wishful thinking is the opposite extreme: a sun-tanned, carefree nature god. In a dilapidated rectory, where a priest without a congregation, Pastor Fjaltring, resides with a wife who seeks solace in the bottle, he finds the image of a loneliness in sorrow and pain that murders the soul and makes the body a wreck; Fjaltring hangs himself from remorse; he was to blame for the fact that the woman who began with light and life disappeared. But this is not Per's last experience. He speaks of "the great Ghost", and by this he means a conscience that is sick. A divided mind without the power to to choose, fosters a sick conscience. Fjaltring had a sick conscience, and no less Per himself, as long as he strove in eternal uncertainty to be what his nature forbade him to be. The decisive change occurs after the crisis that begins with the acquisition of Thomas a Kempis. Then he hears for the first time within himself a "ghostly voice" that asks: "Who are you yourself?" (II.338 ff.). In solving the riddle of the self, he recognizes that the path to "liberation" lies through "willing oneself". He translates his realization into life. He accepts himself as a "shifter", "an underground one" who is "marked with the Cross of the Grave". But precisely as he banishes himself from all dream lands, he experiences that the "great suffering" is "the true grace of the Deity". However, it is not Per who speaks of deity; he cannot do that, since he is godless. He speaks of "Nature", which he calls an inexhaustible source of wealth for those who "believe" in it. Pastor Fjaltring lacked faith in the healing power of nature, but Per has it. In his surviving papers, this is illustrated by the story of a beautiful boy who was crippled by his father's rudeness; for what happened? In contrast to a brother who kept his limbs intact, but never became anything more than a rough crab, the cripple, precisely because he was excluded from "Life", developed such a fine interior in the purgatory of suffering that he shone. Per himself, in his "reclusive life", in his remote corner, watches with indifference that someone else, who remained in "The World", steals his plans and with their help wins all the honors he once dreamed of. "The World" and its glory seem empty.
The fact that Per undergoes precisely the process of purification that Thomas a Kempis recommends probably sufficiently explains Pontoppidan's interest in the strong mystic and moralist. But this does not say everything. In the old book, the victory of the spirit is the ideal sought: Lucky Per, on the other hand, is content with it only because he cannot have more. He would like to have realized his dream of a blazing display of all his powers, and he bequeaths his money to a school that prepares young people for this. He himself was handicapped. Innate nature forced him to go the way he went, if he wanted to go any way at all. It is natural that Pontoppidan, who never tired of branding what he called the "lyrical decay" in his fatherland, had to be drawn to a work whose psychology is so manly and whose morality is so demanding, but the limit in his appropriation lay, as far as one can see, where the Christian begins. The book only appealed to him in a worldly, not in a Christian, sense. Apparently, in order to clarify this, a protest was lodged.
It is strange that Pontoppidan assumed the same teacher as Thomas at a central point. A diary entry from his later years reads: "Quite against our will, our wishes and hopes, we are forced step by step to realise the destiny of our lives, which we often only understand ourselves at the end of the road. 'We are being led'." He confesses that he owes the "deep life experience" in the underlined words to Thomas a Kempis' distant ancestor, Saint Augustine."
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Sidst redigeret: 1.4.2026 kl. 20:17 ・ Annonce-ID: 5900306
