Part 98

“You seem geographically engaged, sir? It is a rich study for you, who, as I learn, have seen as many lands as are delineated on this map.” “Yes, sir,” replied the count; “I have sought to make of the human race, taken in the mass, what you practice every day on individuals—a physiological study. I have believed it was much easier to descend from the whole to a part than to ascend from a part to the whole. It is an algebraic axiom, which makes us proceed from a known to an unknown quantity, and not from an unknown to a known; but sit down, sir, I beg of you.” Monte Cristo pointed to a chair, which the procureur was obliged to take the trouble to move forwards himself, while the count merely fell back into his own, on which he had been kneeling when M. Villefort entered. Thus the count was halfway turned towards his visitor, having his back towards the window, his elbow resting on the geographical chart which furnished the theme of conversation for the moment,—a conversation which assumed, as in the case of the interviews with Danglars and Morcerf, a turn analogous to the persons, if not to the situation. “Ah, you philosophize,” replied Villefort, after a moment’s silence, during which, like a wrestler who encounters a powerful opponent, he took breath; “well, sir, really, if, like you, I had nothing else to do, I should seek a more amusing occupation.” “Why, in truth, sir,” was Monte Cristo’s reply, “man is but an ugly caterpillar for him who studies him through a solar microscope; but you said, I think, that I had nothing else to do. Now, really, let me ask, sir, have you?—do you believe you have anything to do? or to speak in plain terms, do you really think that what you do deserves being called anything?” Villefort’s astonishment redoubled at this second thrust so forcibly made by his strange adversary. It was a long time since the magistrate had heard a paradox so strong, or rather, to say the truth more exactly, it was the first time he had ever heard of it. The procureur exerted himself to reply. “Sir,” he responded, “you are a stranger, and I believe you say yourself that a portion of your life has been spent in Oriental countries, so you are not aware how human justice, so expeditious in barbarous countries, takes with us a prudent and well-studied course.” “Oh, yes—yes, I do, sir; it is the _pede claudo_ of the ancients. I know all that, for it is with the justice of all countries especially that I have occupied myself—it is with the criminal procedure of all nations that I have compared natural justice, and I must say, sir, that it is the law of primitive nations, that is, the law of retaliation, that I have most frequently found to be according to the law of God.” “If this law were adopted, sir,” said the procureur, “it would greatly simplify our legal codes, and in that case the magistrates would not (as you just observed) have much to do.” “It may, perhaps, come to this in time,” observed Monte Cristo; “you know that human inventions march from the complex to the simple, and simplicity is always perfection.” “In the meanwhile,” continued the magistrate, “our codes are in full force, with all their contradictory enactments derived from Gallic customs, Roman laws, and Frank usages; the knowledge of all which, you will agree, is not to be acquired without extended labor; it needs tedious study to acquire this knowledge, and, when acquired, a strong power of brain to retain it.” “I agree with you entirely, sir; but all that even you know with respect to the French code, I know, not only in reference to that code, but as regards the codes of all nations. The English, Turkish, Japanese, Hindu laws, are as familiar to me as the French laws, and thus I was right, when I said to you, that relatively (you know that everything is relative, sir)—that relatively to what I have done, you have very little to do; but that relatively to all I have learned, you have yet a great deal to learn.” “But with what motive have you learned all this?” inquired Villefort, in astonishment. Monte Cristo smiled. “Really, sir,” he observed, “I see that in spite of the reputation which you have acquired as a superior man, you look at everything from the material and vulgar view of society, beginning with man, and ending with man—that is to say, in the most restricted, most narrow 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 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; Haydée, 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.” “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.’” 30029m “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 everyone 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.”