charity and Mammonism -inside the cypher of four-card monte Cristo In the research of western sandwich literature, the Mammonism and Hu valetity learnm to be the eternal theme. Hu humansity has appe bed kick byly in Italy in 15th Century, the time of the Renaissance of Culture. Then it conduct to a philosophic debate on human physical bodykind rights for several(prenominal) centuries. In the other hand, with the study of the modern industry, western commonwealth paid more(prenominal) than and more attention to the cherish of m adepty. And n iodines circulation has become the symbol of the climb on of the slap-up industry. And from then, Mammonism has more and more conflicts with Humanity beca pulmonary atomic number 65 no one wants to suffer for bills alone mint non live with appear money. And novelists, just like the lubri cigarettet, a great deal put on their unique humor and tolerance to finalize the disputations amid them and discover the mysteries of t hem. The matter of three-card monte Cristo and its writer Alexander Dumas can be regarded as a milestone of them. Alexander Dumas was a force of nature. A robust, roaring man of vast appetites and hey daylight vaster energies, he cries out to be measured in cubits kind of than the feet and inches that are used for mere mortals. For forty years, sparks from his mighty anvil lit fires which inflamed the instauration and burn still. Edmond Dantes is one of his bull out of dreams. He was born in 1802 at Villers-Cotterets. When he was twenty-one, he left Villers-Cotterets and his job£ a none-too-diligent minor shop clerk and unflinching to make his way in capital of France as an author. With the arousing of the Revolution, Dumas scored an broad success with Henry III and His Court(1829), a scarper which helped to put in the new ¡°Romantic¡± drama which was a potent flavor of the reaction against the ultra-conservative semipolitical, moral, and cultural climate of th e Restoration. In 1840, Dumas initiated his ! attention into historic pragmatism. And The Three Musketeers and The total of three-card monte Cristo(1844-1846) are the most noneworthy two among his ¡°historical novels¡±. He love travel and was a talent cooker. He lived among the nobilities, unless he c altogethered himself a rude(a) republican who had strong sense of hearty justice. But at the corner of his halo, some people criticized his sumptuous and dissipated flavor and his open-handed writing way. It¡¯s contributionly true(p). His open-handedness helps to explain his cavalier mail to literary property. Early in his career, comments were make somewhat his use of collaborators, and scour friends and fellow authors found it hard to believe that any(prenominal) one man could, unaided, write or even pasture all vast novels he signed. In 1845, a diary keeper named Jacquot attempted to expose Dumas, accusing him of directing a ¡°fiction-factory¡± which assiduous writers to turn out the serials an d volumes to which he put his signature. Dumas took him to court and larn his case. And in his later years, he lived with his word of honor, mostly in Italy. And in December, 1870, Dumas died at Puy, near Dieppe, after a slash in September. The Count of monte Cristo was drawn from a true mapping entitled ¡°Le Diamant et la Vengeance¡±(¡° penalise and the ball field¡±) which attracted Dumas. This affair began in Paris in 1807 where four friends from the Midi, Francois Picaud, Guilhem Solari, and Antoine Allut were in the habit of meeting regularly at the caf¨¦ run by one Mathieu Loupian, a widower with two children. When Picaud, a cobber, proclaimed that he was to marry Marguerite Vigoroux, a pretty daughter with a handsome dowry, the desirous Loupian persuaded the others that Picaud require to be taught a lesson. With only allut dissenting from what he considered to be a wild jest, they denounced Picaud as an English spy. He was arrested and disappeared from sig ht. vii years later, in April 1814, Picaud was relea! sed from the prison of Fenestrelles in Piedmont. While function his sentence, he had adult close to another prisoner, a Milanese cleric woebegone by his family, who had come to regard him as a son (just like Dantes and Faria). Before his death in January 1814, the cleric make over to him a vast wad which included a secret hoard of three one million million gold take ups. Picard returned to Paris an extremely rich man on 15th February 1815. at that place he acquire the Marguerite had waited for him for 2 years on ward marrying Loupian who had used he dowry to open what had become one of the most excogitate adequate to(p) caf¨¦ in Paris. Following the trail, he traveled to see Allut who had retired to Niems. Calling himself the Abbe Baldini(Abbe Faria?), he explained that he had make outd a stall in a Naples jail with Picard who was now dead. afterward he revealed the identity of those who had denounced him, he used his money to watch his revenge, who is the embryoni c figure of Monte Cristo. It also is the main extraction of The Count of Monte Cristo, alone novel is novel. It needs haemorrhoid of others natural elements. And the most attractive amour that can solo give tongue to the contradiction between Humanity and Mormonism is the writing style of demarcation line used by Dumas. The brave and honest Edmond Dantes and envious liars, Danglar, Villefort and Fernand; Count Cristo, a great philanthropist who has the treasure of heaven and the miser, Danglar, no one can took out a coin from his air hole until he died; a beautiful and kindhearted girl, Valentine and her stepmother, a malicious witch and Albert, a upright and restless c integrity and his pharisaical father, judge Villefort; and etc. There are even lots more pairs of contrast which serve the main thread of contrast- the money and the humanity. And on the other hand, Edmond Dantes is not merely the dupe of the invidia of Danglars still a pawn in indorse of political i ntrigue: the clothes and titles may be different, but! France is as firmly under the have of sultans and vizirs as the point where the superficial forms of tyranny were at least openly acknowledged. and Monte Cristo speaks out against ¡°the socialists¡± and rejects all loyalty to a fiat hostile to the mood of justice, is not Villfort ¡°the living statue of the law¡±. Dantes the victim turns himself by direction of his throw efforts into a hardened individualist who, though he never forgets the rights of man, has relied on his own energies, brains, and provide to overcame impossible odds. At this level Monte Cristo shares the nascent habit of realism outdo exemplified by Balzac: indeed, the novel is sometimes legal opinion of as a kind of ¡°Comedir humaine¡± in its own right. Then again, Dumas¡¯s protagonist, a superman who tastes disillusionment, belongs with those disintegrating, self- interrogationing heroes who so fired the Romantic imagination. He suffers the extremity of those who live to see their wish es come true: the headstrong wine of vengeance turns to dust in his mouth. But Dantes trials and his divine fortune to revenge the wrongs done also cripple him emotionally. His first thought on returning to France may well be to quit the good, and Morrel¡¯s business is duly saved. But he is blessed to engineer human happiness in which he cannot share: he is a man apart, an outsider. And the terrible bell he takes of those who wronged him leaves him empty rather than fulfilled. Vengeance may be a meal best eaten cold, but cold meats do not satisfy him. He is as lonely as Vigny¡¯s Moses who is abandoned by god.
Monte Cristo does no t unproblematic live above the orderinging which h! e judges, he is drop off from it, without human contact, a solitary figure set up to the destiny of his mission. He believes that he is God¡¯s relay transmitter through whom just punishment is meted out to those who have sinned against man and heaven. But as time passes, even he begins, to suspect that anyone can really be ¡°the angel of Providence¡±. As Meriedes points out, self-appointed Hammers of Lord are not always commensurate to distinguish between Justice and Anger: why does Monte Cristo remember crimes that Providence has forgotten? It is only when villefort has gone mad, Danglars has wind his own brain out, and Morcerf is destroyed that Monte Cristo understands that he is not the privileged instrument of God¡¯s providence but a victim of fate like all the others. lone(prenominal) them does he abandon his obsession: the crimes of Mme de Villfort and the death of Edward, which he had not foreseen, do not simply teach him that Fate is beyond his control but f inally sicken him. Monte Cristo¡¯s net victory is not the defeat of his enemies but the spiritual re-birth which enables him to take back the human race and said away in swear with Haydee. Fraucois Picaud revenged himself by acts which were criminal; Monte Cristo, as the doer of Providence, stiff neutral, refuses to intervene, and settles for laying traps in which his pray entangle themselves through avariciousness or ambition. His victims are made responsible for brining about their own downfall and their fate is a punishment not for what they one time did to Edmond Dantes but for the crimes they have since committed against moral and social law: Danglars for his financial opportunism. Fernand for betraying Ali Pacha, and Villefort for applying the law without mercy. Behind events is a vigorous refutal of Justice. On the other hand, as a fiction, The Count of Monte Cristo also have its aspect of irreality. Dantes is the typical example. surviving in the realistic world a mong such realistic people, his lily style made him ! too distinguished from others. And also Priest Faria does. His theatrical subprogram just likes the gift from God down on Dantes. Dantes became a Furies overnight. From this point, we also can have an opportunity to glimpse Dumas¡¯ weakness of the Capitalistic society and his idealism of Mormonism. If you want to line up the resultant of the combat between Humanity and Mormonism, when you involve yourself into the novel. You go away find nothing. Dumas just is a story teller, not a social critic. He tell us this kind of war will not come to the end unless the present society dust has been replaced. The only way to avoid it is to omit, escape the world of human; escape the place where money is needed and escape the value of money, just like Count Monte cruise his sauceboat to the horizon of the rising sun. But however, we should know one thing: ¡°Money can never override Humanity.¡± differently you will live in the menace of The Count of Monte Cristo. At the end, I w ould like to quote the last part of the earn from Monte Cristo to Maximilian: ¡° Live, then, and be happy, beloved children of my heart, and never forget, that until the day when God will deign to reveal the future to man, all human wisdom is contained in these two words£Â¡° cargo deck and want¡±. ¡ªYour friend, EDMOND DANTES,¡± ¡ªEND¡ª ¡ªAPPENDIX¡ª SELECT BIBLIOGRAPHY THE COUNT OF monte CRISTO David Coward, Oxford University evoke If you want to get a full essay, order it on our website:
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