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characterization: Danton - a,, dead saint "

In the speech before the Revolutionary Tribunal (III, 4) provides, Danton confident his services out to the Republic.
He calls the 10th August 1792 and 21 Januar 1793rd Erts
The date refers to the formation of the council, with which he stormed the Tuileries.
Subsequently he was Minister of Justice. The second date refers to the execution of Louis XVI. In a special way is his name with the events of 02 - 06 September 1792 attached. In this
Time was - killed well over a thousand nobles, clergy and royalists in their prisons - with his acquiescence.

as "Man of the September" (I, 5) it is not only his friend Lacroix.
The regard which the revolutionary Danton, is clearly in a remark Robespierre:
"They will say, his gigantic figure would have thrown too much shadow on me [...]." (I, 6)
This is the background before the course is that Danton, exclaiming, "My Name! The people! "(I, 5) responds to the first signs of a threat. This was repeated several times "you will not venture it" (II, 1, II, 4) also refers to the way it assesses public opinion on his person: As hero of the Revolution imagines he is safe.

Just the memory of the September murders but also illustrate the conscience of man Danton, who can not avoid the question of guilt and responsibility (II, 5).
his own meaning of qualification, it is therefore against the tribunal set of his action. "I'm not proud of it" (III, 4)
And already in discussion with Lacoix he understands less than active for as Reactive:
" We do not have the revolution but the revolution has made us. "(II, 1) While it is
here act mainly on the question of responsibility for society, but one can also understand this statement so that the experience of the revolution have left their mark in the revolutionaries.
From such experiences, is to also understand the following dialogue with Camille:

Danton: Who then is to put all the beautiful things in the works?

Camille: We and the honest people.

Danton: The "and" in between is a long word, it keeps us one little apart [...].
the honest people can borrow money, you can gossip with them are
and his daughters marry her, but that's all! (I, 1)

is even more pronounced its verdict against Lacroi x: "The people are like a child who break it should do everything to see what's in it." (I, 5 )
The position enstpricht a of man that denies the possibility of real communication between individuals.
The senses of people appear him rough and limited. The reliable knowledge of the opposite erstreckt sich nur auf dessen sichtbaren Äußerlichkeiten.
Danton misstraut sowohl den Sinnen als auch der Sprache als Kommunikationsmittel, denn alle diese vermittelnden Instanzen - die „groben Sinne“ - müsste man überspringen, wollte man ein gegenseitiges Verstehen gewährleisten: „Einander kennen? Wir müsssten uns die Schädeldecken aufbrechen und die Gedanken einander aus den Hirnfasern zerren.“ (I, 1)
In der Unfähigkeit, zum anderen vorzudringen, sieht Danton ein Wesensmerkmal des Menschen:

Wir sind Dickhäuter, wir strecken die Hände nacheinander aus, aber es ist vergebliche Mühe, wir reiben nur das grobe Leder aneinander ab - wir sind sehr einsam. (I, 1)

Unter diesen Umständen wir revolutionäres handeln sinnlos, da es ein gemeinsames Verständnis von zu erreichenden menschlichen Zuständen - mithin vom Menschen - voraussetzt.

Ich habe es satt; wozu sollen wir Menschen miteinander kämpfen? Wir sollten uns nebeneinander setzen und ruhe haben. (II, 1)

Hier klingt Dantons Epikureertum an, nach dem die Ruhe, als Ruhe der Seele, das ziel eines glücklichen Lebens ist.
Aus dem Mann des September wird so ein Gemäßigter, who says of himself: "I'm not lazy, but tired [...]." (II 3), the victim rather than to act himself:" I would rather be guillotined, as a guillotine can be [.. .] "(II, 1).
The figure of Danton fits but now apparently in a single image.
If the rich diversity of this figure in the last two acts clearly, so show up in the first two acts, which are based on the previous analysis, already inconsistencies . This explains his wife Julie Danton seriously his love for her (I, 1) and in the fifth scene of Act II shows how much he their counsel need.
same time, he maintains a close to Grisette Marion (I, 5).
His Epikureertum can be used as "vicious" mean (I, 5), his life - that is already showing the first scene - rather similar to that of the nobles and unchallenged remains Lacroix 'Note:

They call us thieves and (bowing to the ears of Danton) it is between you and me, halfway some truth in it. (I, 5)

The privileges for its abolition, he fought once enjoyed, the tired revolutionary now
themselves to accept that the different roles assumed Danton seems likely. The role of the tired revolutionary allowed at least one thing: the fearless approach to the impending danger:

[...] life is not worth the work, you suffer to get it. (I, 2)

I will know how to die with courage, this is easier than to live. (II, 3)
be accepted Lacroix's statement:

[...] you called me a dead saint. You were more right than you yourself believed.
(II, 1)

(Source: Interpretation Guide German: Georg Büchner - Danton's Death;
Performed by Jörg Barke, STARK, ISBN 3-89449-497-2)