The Count of Monte Cristo by Alexander Dumas (top android ebook reader .TXT) 📕

view which it is possible for human understanding to embrace."

"Pray, sir, explain yourself," said Villefort, more and more astonished, "I really do--not--understand you--perfectly."

"I say, sir, that with the eyes fixed on the social organization of nations, you see only the springs of the machine, and lose sight of the sublime workman who makes them act; I say that you do not recognize before you and around you any but those office-holders whose commissions have been signed by a minister or king; and that the men whom God has put above those office-holders, ministers, and kings, by giving them a mission to follow out, instead of a post to fill--I say that they escape your narrow, limited field of observation.

It is thus that human weakness fails, from its debilitated and imperfect organs. Tobias took the angel who restored him to light for an ordinary young man. The nations took Attila, who was doomed to destroy them, for a conqueror similar to other conquerors, and it was necessary for both to reveal their missions, that they might be known and acknowledged; one was compelled to say, 'I am the angel of the Lord'; and the other, 'I am the hammer of God,' in order that the divine essence in both might be revealed."

"Then," said Villefort, more and more amazed, and really supposing he was speaking to a mystic or a madman, "you consider yourself as one of those extraordinary beings whom you have mentioned?"

"And why not?" said Monte Cristo coldly.

"Your pardon, sir," replied Villefort, quite astounded, "but you will excuse me if, when I presented myself to you, I was unaware that I should meet with a person whose knowledge and understanding so far surpass the usual knowledge and understanding of men. It is not usual with us corrupted wretches of civilization to find gentlemen like yourself, possessors, as you are, of immense fortune--at least, so it is said--and I beg you to observe that I do not inquire, I merely repeat;--it is not usual, I say, for such privileged and wealthy beings to waste their time in speculations on the state of society, in philosophical reveries, intended at best to console

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those whom fate has disinherited from the goods of this world."

"Really, sir," retorted the count, "have you attained the eminent situation in which you are, without having admitted, or even without having met with exceptions? and do you never use your eyes, which must have acquired so much finesse and certainty, to divine, at a glance, the kind of man by whom you are confronted?

Should not a magistrate be not merely the best administrator of the law, but the most crafty expounder of the chicanery of his profession, a steel probe to search hearts, a touchstone to try the gold which in each soul is mingled with more or less of alloy?"

"Sir," said Villefort, "upon my word, you overcome me. I really never heard a person speak as you do."

"Because you remain eternally encircled in a round of general conditions, and have never dared to raise your wings into those upper spheres which God has peopled with invisible or exceptional beings."

"And you allow then, sir, that spheres exist, and that these marked and invisible beings mingle amongst us?"

"Why should they not? Can you see the air you breathe, and yet without which you could not for a moment exist?"

"Then we do not see those beings to whom you allude?"

"Yes, we do; you see them whenever God pleases to allow them to assume a material form. You touch them, come in contact with them, speak to them, and they reply to you."

"Ah," said Villefort, smiling, "I confess I should like to be warned when one of these beings is in contact with me."

"You have been served as you desire, monsieur, for you were warned just now, and I now again warn you."

"Then you yourself are one of these marked beings?"

"Yes, monsieur, I believe so; for until now, no man has found himself in a position similar to mine. The dominions of kings are limited either by mountains or rivers, or a change of manners, or an alteration of language. My kingdom is bounded only by the world, for I am not an Italian, or a Frenchman, or a Hindu, or an American, or a Spaniard--I am a cosmopolite. No country can say it saw my birth. God alone knows what country will see me die. I adopt all customs, speak all languages. You believe me to be a Frenchman, for I speak French with the same facility and purity as yourself. Well, Ali, my Nubian, believes me to be an Arab; Bertuccio, my steward, takes me for a Roman; Haidee, my slave, thinks me a Greek. You may, therefore, comprehend, that being of no country, asking no protection from any government, acknowledging no man as my brother, not one of the scruples that arrest the powerful, or the obstacles which paralyze the weak, paralyzes or arrests me. I have only two adversaries--I will not say two conquerors, for with perseverance I subdue even them,--they are time and distance. There is a third, and the most terrible--that is my condition as a mortal being. This alone can stop me in my onward career, before I have attained the goal at which I aim, for all the rest I have reduced to mathematical terms. What men call the chances of fate--namely, ruin, change, circumstances--I have fully anticipated, and if any of these should overtake me, yet it will not overwhelm me.

Unless I die, I shall always be what I am, and therefore it is that I utter the things you have never heard, even from the mouths of kings--for kings have need, and other persons have fear of you. For who is there who does not say to himself, in a society as incongruously organized as ours, 'Perhaps some day I shall have to do with the king's attorney'?"

"But can you not say that, sir? The moment you become an inhabitant of France, you are naturally subjected to the French law."

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"I know it sir," replied Monte Cristo; "but when I visit a country I begin to study, by all the means which are available, the men from whom I may have anything to hope or to fear, till I know them as well as, perhaps better than, they know themselves. It follows from this, that the king's attorney, be he who he may, with whom I should have to deal, would assuredly be more embarrassed than I should."

"That is to say," replied Villefort with hesitation, "that human nature being weak, every man, according to your creed, has committed faults."

"Faults or crimes," responded Monte Cristo with a negligent air.

"And that you alone, amongst the men whom you do not recognize as your brothers--for you have said so,"

observed Villefort in a tone that faltered somewhat--"you alone are perfect."

"No, not perfect," was the count's reply; "only impenetrable, that's all. But let us leave off this strain, sir, if the tone of it is displeasing to you; I am no more disturbed by your justice than are you by my second-sight."

"No, no,--by no means," said Villefort, who was afraid of seeming to abandon his ground. "No; by your brilliant and almost sublime conversation you have elevated me above the ordinary level; we no longer talk, we rise to dissertation. But you know how the theologians in their collegiate chairs, and philosophers in their controversies, occasionally say cruel truths; let us suppose for the moment that we are theologizing in a social way, or even philosophically, and I will say to you, rude as it may seem, 'My brother, you sacrifice greatly to pride; you may be above others, but above you there is God.'"

"Above us all, sir," was Monte Cristo's response, in a tone and with an emphasis so deep that Villefort involuntarily shuddered. "I have my pride for men--serpents always ready to threaten every one who would pass without crushing them under foot. But I lay aside that pride before God, who has taken me from nothing to make me what I am."

"Then, count, I admire you," said Villefort, who, for the first time in this strange conversation, used the aristocratic form to the unknown personage, whom, until now, he had only called monsieur. "Yes, and I say to you, if you are really strong, really superior, really pious, or impenetrable, which you were right in saying amounts to the same thing--then be proud, sir, for that is the characteristic of predominance. Yet you have unquestionably some ambition."

"I have, sir."

"And what may it be?"

"I too, as happens to every man once in his life, have been taken by Satan into the highest mountain in the earth, and when there he showed me all the kingdoms of the world, and as he said before, so said he to me,

'Child of earth, what wouldst thou have to make thee adore me?' I reflected long, for a gnawing ambition had long preyed upon me, and then I replied, 'Listen,--I have always heard of providence, and yet I have never seen him, or anything that resembles him, or which can make me believe that he exists. I wish to be providence myself, for I feel that the most beautiful, noblest, most sublime thing in the world, is to recompense and punish.' Satan bowed his head, and groaned. 'You mistake,' he said, 'providence does exist, only you have never seen him, because the child of God is as invisible as the parent. You have seen nothing that resembles him, because he works by secret springs, and moves by hidden ways. All I can do for you is to make you one of the agents of that providence.' The bargain was concluded. I may sacrifice my soul, but what matters it?" added Monte Cristo. "If the thing were to do again, I would again do it." Villefort looked at Monte Cristo with extreme amazement. "Count," he inquired, "have you any relations?"

"No, sir, I am alone in the world."

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"So much the worse."

"Why?" asked Monte Cristo.

"Because then you might witness a spectacle calculated to break down your pride. You say you fear nothing but death?"

"I did not say that I feared it; I only said that death alone could check the execution of my plans."

"And old age?"

"My end will be achieved before I grow old."

"And madness?"

"I have been nearly mad; and you know the axiom,--non bis in idem. It is an axiom of criminal law, and, consequently, you understand its full application."

"Sir," continued Villefort, "there is something to fear besides death, old age, and madness. For instance, there is apoplexy--that lightning-stroke which strikes but does not destroy you, and yet which brings everything to an end. You are still yourself as now, and yet you are yourself no longer; you who, like Ariel, verge on the angelic, are but an inert mass, which, like Caliban, verges on the brutal; and this is called in human tongues, as I tell you, neither more nor less than apoplexy. Come, if so you will, count, and continue this conversation at my house, any day you may be willing to see an adversary capable of understanding and anxious to refute you, and I will show you my father, M. Noirtier de Villefort, one of the most fiery Jacobins of the French Revolution; that is to say, he had the most remarkable audacity, seconded by a most powerful organization--a man who has not, perhaps, like yourself seen all the kingdoms of the earth, but who has helped to overturn one of the greatest; in fact, a man who believed himself, like you, one of the envoys, not of God, but of a supreme being; not of providence, but of fate. Well, sir, the rupture of a blood-vessel on the lobe of the brain has destroyed all this, not in a day, not in an hour, but in a second. M. Noirtier, who, on the previous night, was the old Jacobin, the old senator, the old Carbonaro, laughing