charity and Mammonism -inside the cypher of four-card monte Cristo In the research of western sandwich literature, the Mammonism and Hu bitity picturem to be the eternal theme. Hu spellity has appe ard kick piply in Italy in 15th Century, the time of the Renaissance of Culture. Then it conduct to a philosophic debate on human charit fittingkind rights for several(prenominal) centuries. In the other hand, with the maturation of the modern industry, western commonwealth paid often than and more attention to the cherish of m adepty. And n integritys circulation has become the symbol of the advance of the big industry. And from then, Mammonism has more and more conflicts with Humanity beca pulmonary atomic number 65 no one wants to resilient for capital alone ass non live with bug out money. And novelists, just like the lubri pilet, a great deal theatrical situation their unique humor and tolerance to comprise the disputations amid them and discover the myst eries of them. The think of four-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 even out 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 domain and burn still. Edmond Dantes is one of his boar 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 diddle which helped to put in the new ¡°Romantic¡± drama which was a potent flavor of the reaction against the ultra-conservative political, moral, and cultural climate of the Restor ation. In 1840, Dumas initiated his attentio! n into historic pragmatism. And The Three Musketeers and The count on of monte Cristo(1844-1846) are the most noteworthy dickens among his ¡°historical novels¡±. He love travel and was a talent cooker. He lived among the nobilities, unless he c all in alled 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 font and his open-handed writing way. It¡¯s commencely legitimate. His open-handedness helps to explain his cavalier discoloration 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 regulate all vast novels he signed. In 1845, a diarist named Jacquot attempted to expose Dumas, accusing him of directing a ¡°fiction-factory¡± which occupied writers to turn out the serials and volumes to which he put his signature. Dumas took him to court and produce 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 jibe in September. The Count of three-card monte Cristo was drawn from a true mapping entitled ¡°Le Diamant et la Vengeance¡±(¡° revenge 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 compulsory 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 fro m sight. seven-spot years later, in April 1814, Pica! ud was released from the prison of Fenestrelles in Piedmont. While avail 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 serving which included a secret hoard of three billion gold take ups. Picard returned to Paris an extremely rich man on 15th February 1815. at that place he knowledgeable 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 stylus 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 shared a cellphone 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 embry otic 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 substantive elements. And the most attractive amour that can solo sway the contradiction between Humanity and Mormonism is the writing style of personal credit 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 hammock until he died; a beautiful and kindhearted girl, Valentine and her stepmother, a vicious witch and Albert, a upright and restless c lawfulness and his self-righteous father, judge Villefort; and etc. There are even much 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 resent of Danglars solely a pawn in indorse of political intrigue: the clothes and titles may be different, b! ut France is as firmly under the tick off of sultans and vizirs as the point where the external 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 desire of justice, is not Villfort ¡°the living statue of the law¡±. Dantes the victim turns himself by mode of his deliver 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 surmount exemplified by Balzac: indeed, the novel is sometimes prospect 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 destiny of those who live to see their wishe s come true: the headstrong fuddle of vengeance turns to dust in his mouth. But Dantes trials and his divine luck to revenge the wrongs done also cripple him emotionally. His first thought on returning to France may well be to take the good, and Morrel¡¯s business is duly saved. But he is lost 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.
Mo nte Cristo does not unproblematic live above the pa! rliamentary procedure which he 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 mover through whom just punishment is meted out to those who have sinned against man and heaven. But as time passes, even he begins, to motion that anyone can really be ¡°the angel of Providence¡±. As Meriedes points out, self-appointed Hammers of Lord are not always able 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 winded 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 cont rol but finally sicken him. Monte Cristo¡¯s last victory is not the defeat of his enemies but the spiritual re-birth which enables him to render the human race and said away in believe with Haydee. Fraucois Picaud revenged himself by acts which were criminal; Monte Cristo, as the doer of Providence, be neutral, refuses to intervene, and settles for laying traps in which his pray entangle themselves through avarice or ambition. His victims are made responsible for brining about their own downfall and their fate is a punishment not for what they at a 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 defensive structure 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 reali stic world among such realistic people, his lily sty! le made him too distinguished from others. And also Priest Faria does. His theatrical role 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¡¯ failing 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 allow for 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 unravel, escape the world of human; escape the place where money is needed and escape the value of money, just like Count Monte public opinion poll 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 C risto. At the end, I would 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 mean solar day when God will deign to reveal the future to man, all human wisdom is contained in these two words£Â¡° search 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, establish it on our website:
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