When you first pick up the Penguin Classics edition of the tome that is The Count of Monte Cristo you will meet a back cover that reads: "The epic tale of wrongful imprisonment, adventure and revenge, in its definitive translation." This misrepresents Dumas' classic, though, as this book is not about revenge. Instead, it is a story of forgiveness, repentance, and faith.

The initial wrongful imprisonment, and subsequent plot for revenge, only serves as a catalyst for Dantes' spiritual liberation-a two part transformation beyond the confines of the material world: first into the worldly Count of Monte Cristo, an international multi-millionaire and master of disguise, and then, finally, into a faithful servant of God. Edmond Dantes was born a prisoner to sin: His incarceration saved his soul ('As for you, you meant evil against me, but God meant it for good' Genesis 50:20)

The first transformation: a god among men

Readers are introduced to Edmond Dantes returning from a sea merchant's expedition as a member on the ship named the Pharaon: "He was a young man of between eighteen and twenty, tall, slim, with fine dark eyes and ebony-black hair. His whole demeanor possessed the calm and resolve peculiar to men who have been accustomed from childhood to wrestle with danger" (7-8). Dantes is young but mature for his age as a result of his 'dangerous' upbringing. Because of his potential he is the ship owner Morrel's top candidate to become the new captain of the Pharaon. Most notably, Dantes is on the verge of great success. He is engaged to the beautiful Mercedes. He is likely going to become the captain of his ship. However, he is not yet great. When Dantes is put into prison unjustly, what is most upsetting is the fact of what Edmond could have been.

Once imprisoned, however, Dantes has the opportunity to completely transform--not into someone who will be but instead into someone who is. The prison serves as Dantes' cocoon for the next fourteen years where, at the time of eclosion, he will be spiritually, physically, and intellectually transformed.

With nothing left in the world to rely on, Dantes turns to the Lord for refuge: "Dantes had exhausted every human resource. Inevitably, as we said earlier, he turned to God. Every pious notion ever sown in the world and gleaned by some wretch, bowed beneath the yoke of destiny, now came to refresh his soul. He recalled the prayers that his mother had taught him and discovered a significance in them that he had not previously understood: to a happy man, a prayer is a monotonous composition, void of meaning, until the day when suffering deciphers the sublime language through which the poor victim addresses God. So he prayed, not with fervour, but with fury. Praying aloud, he was no longer frightened by the sound of his own words; he fell into a sort of ecstasy, he saw God radiant in every word he uttered and confided every action of his humble and abandoned life to the will of this powerful Deity, deriving instruction from them and setting himself task to perform. At the end of every prayer he added the self-interested entreaty that men more often contrive to address to their fellows than to God: 'And forgive us our trespasses, as we forgive them that trespass against us.'" (132-133) This is the first moment in TCoMC where Dantes forms a relationship with God. He creates a channel of communication where he 'derives instructions' from God and determines what direction to move forward. His relationship with the Lord, as defined in these early chapters, also influences his conception of judgement and forgiveness--'as we forgive them that trespass against us.'

In addition to his spiritual transformation, he is transformed physically. He sheds his old identity and heightens his senses beyond regular human ability. For example, it is mentioned throughout the novel that he develops what is essentially night vision. He also is known to eat very little for days on end. He becomes physically strong, and he is an exceptional marksman.

Lastly, Dantes is transformed by the mentor he meets by fate alone: Abbe Faria. Faria is shown to be incredibly intelligent, helping Dantes learn to problem solve independently. The first problem that Dantes must uncover is who put him in this situation.

"'Hence the maxim: if you wish to find the guilty party, first discover whose interests the crime serves! Whose interests might be served by your disappearance?' 'No one's, for heaven's sake! I was so insignificant!' 'That is not the answer, because that answer is wanting to both logic and common sense. Everything, my good friend, is relative, from the king who stands in the way of his designated successor to the employee who impedes the supernumerary: if the king dies, the successor inherits a crown; if the employee dies, the supernumerary inherits a salary of twelve hundred livres. These twelve hundred livres are his civil list: they are as necessary to his survival as the king's twelve million.'" (161)

With the help of the abbe, Dantes is able to come up with a hypothesis. That allows him to consider methods to prove his hypothesis true or false, without relying on a single source for his answer. Faria's method is utilized by Dantes later in the book when he questions multiple witnesses about his case without them knowing. Dantes does not inherently trust the conclusion that Faria and himself determined while he was in prison. It simply allowed him to establish a starting point and move on from there. His method of inquiry relied on facts rather than his own flawed intuition ('I was so insignificant!').

Furthermore, Faria teaches Dantes that knowledge is not the accumulation of facts. Instead it is taking what you know and applying it to the world around you. "'Learning does not make one learned: there are those who have knowledge and those who have understanding.'" (168). Anyone can be told and remember that it takes light 8 minutes to leave the surface of the sun until it makes contact with the earth. What is more impressive is the ability to derive that knowledge yourself, without anyone else confirming it. Not until you are able to derive facts independently are you able to be intellectually free. The abbe continues, "'The first requires memory, the second philosophy.' 'But can't one learn philosophy?' 'Philosophy cannot be taught. Philosophy is the union of all acquired knowledge and the genius that applies it: philosophy is the shining cloud upon which Christ set His foot to go up into heaven.'" (168-169).

Thus, Abbe Faria teaches Dantes everything he knows--'human knowledge is very limited and when I have taught you mathematics, physics, history and the three or four modern languages that I speak, you will know everything that I know' (168)--but more importantly how to apply it.

Much later in the book, a mysterious figure emerges: The Count of Monte Cristo. To the reader, it is unclear that this person is the same Edmond Dantes we knew so many pages prior. There is a lot of buzz in Parisian society, partially bolstered by the news that Albert and Franz share with their friends and colleagues after their return trip from Italy. They say that the Count of Monte Cristo is unfathomably wealthy, yet no one knows where he attained such a fortune, and that he apparently goes by the name Captain Sinbad in certain contexts: "So my Count of Monte Cristo is one of those fisherman. He even has an appropriate name: he calls himself Sinbad the Sailor and he owns a cavern full of gold" (452). The myth that is Monte Cristo is unfathomable to Albert's friends, yet he must defend the Count, "'No doubt everybody does exist, but not as he does. Not everybody has black slaves, princely galleries, weapons like those in the Casauba, horses worth six thousand francs apiece, and Greek mistresses!'" (452). Another friend jokes, "'You see: he's a vampire'" (453).

It is clear that Dantes has transformed into someone, or something, incredible, yet it is not his final form. Only in the midst of carrying out his plot for revenge does Dantes complete the transformation set before him by God.

Caderousse

Caderousse betrayed Dantes through omission. He knew the plan against Dantes but instead of stopping it decided to turn a blind eye. Dantes uses him to confirm exactly how and why he was arrested and forgives him early on, even paying him anonymously as a reward for his honesty. Because of this, it wasn't in the Count's revenge roadmap to inflict suffering on Caderousse. Still, however, Caderousse is consumed by avarice, and takes the first opportunity to try and rob the Count's home while the Count is away on a trip. The interaction that follows between Dantes, who is disguised as an abbe, and Caderousse is one of my favorite scenes in the entire book:

"'God is full of mercy for everyone, as he has been towards you. He is a father before He is a judge.' [...] 'Here is what He did for you, this God whom you refuse to recognize even in your last hour. He gave you health, strength, secure work and even friends [...] But, instead of making use of these gifts of the Lord [...] what did you do? You abandoned yourself to idleness and drunkenness, and in your drunkenness you betrayed one of your best friends.' [...] 'No one will escape: I am telling you that, Caderousse. Benedetto will be punished.' [...] 'I found you arrogant and bloodthirsty, so I let God's will be done!' [...] 'God could have guided the murderer's dagger so that you would die immediately, yet He gave you a quarter of an hour to reconsider. So look in your heart, you wretch, and repent!' 'No,' said Caderousse. 'No, I do not repent. There is no God, there is no Providence. There is only chance.' 'There is both Providence and God,' said Monte Cristo [...] Caderousse [...] clasped his hands and raised them in one supreme final effort: 'Oh, God,' he said. 'Oh, God, forgive me for denying You. You do indeed exist, You are the father of men in heaven and their judge on earth [...] My God, my Lord, receive my soul!' And, closing his eyes, Caderousse fell backwards with a last cry and a final gasp." (928-932)

I love this interaction because it tells us so much about Dantes and his understanding of God in this moment. He believes that God is 'a father before a judge' but also that 'No one will escape.' He also allows himself to try and understand the will of God, 'I let God's will be done' when allowing Caderousse to be killed by Benedetto. Most importantly, he argues repentance is most important to the Lord, 'God could have guided the murderer's dagger so that you would die immediately, yet He gave you a quarter of an hour to reconsider. So look in your heart, you wretch, and repent!'

Monte Cristo theoretically saves Caderousse's soul in this moment, who had been given so many opportunities to change his ways up until this point, but he did it with his own understanding of judgement, rather than the Lord's. Who is to say whether or not Caderousse deserved to die on this night? Perhaps the interactions with the abbe would have been enough for him to reform. Monte Cristo may very well have a unique connection to God but before his second transformation he puts his own understanding before the Lord's. I don't find him to be uniquely pious up until this point where he at times demonstrates arrogance due to his unearthly power and influence.

The final transformation: a man before God

Mercedes tames the lion

Later in the novel, Dantes is humbled by Mercedes, his ex-fiance, who, acting as a servant of the Lord, begs Dantes to spare her son, Albert: "'I, who have also been betrayed, assassinated and cast into a tomb, I have emerged from that tomb by the grace of God and I owe it to God to take my revenge. He has sent me for that purpose. Here I am.' [...] 'Forgive, Edmond,' she said. 'For my sake, forgive, for I love you still.' [...] 'Mercedes, I must have my revenge because for fourteen years I suffered, fourteen years I wept and cursed. Now, I say to you, Mercedes, I must have my revenge!' [...] 'Be avenged on him, on me, but not on my son!' 'It is written in the Holy Book that the sins of the fathers shall be visited upon the children even unto the third and fourth generation,' Monte Cristo replied. 'Since God dictated those very words to his prophet, why should I be better than God?' [...] 'Oh, believe me, Edmond, I too, wrongdoer though I was, I too have suffered!' [...] 'No,' Mercedes said, interrupting him. 'But I have seen the same man I loved preparing to become the murderer of my son!' She said these words with such overwhelming grief, in such a desperate voice, that when he heard it a sob rose in the count's throat. The lion was tamed, the avenging angel overcome." (982-984) The earliest part of this quote reveals the count's arrogance 'I, who have also been betrayed, assassinated and cast into a tomb, I have emerged from that tomb by the grace of God and I owe it to God to take my revenge.' Clearly Dantes feels vindicated in his actions for revenge. He sees himself as a victim and arrogantly assumes he knows the will of God. He inaccurately assigns his God-given abilities as an approval for violence. Yet Mercedes reminds and implores him to 'forgive.' (has Dantes forgotten that God is a father before he is a judge?)

Dantes also misrepresents the Bible (mirroring the Devil (Matthew 4:6)) to justify his own actions, 'It is written in the Holy Book that the sins of the fathers shall be visited upon the children even unto the third and fourth generation,' which comes from Numbers 14:18. Mercedes isn't telling Dantes to be better than God, though, and to frame it in this way creates a straw man fallacy. Additionally, he appeals to authority by saying if God is willing to do this then I should be willing too, even though he is not an equivalent to God.

In the end, Mercedes appeals to Dantes' emotions, sharing that she also suffered, thus thawing Dantes from his icy anger. Eventually she convinces him with the emotion in her voice that his suffering is not an isolated incident. His arrogance stems from the fact that he considers his suffering to be the greatest in the world. He thinks up until this moment that he, rather than God, is the judge, while his suffering justifies his actions. Only after understanding that Mercedes suffered as much as himself, and over the course of their lives, perhaps much more, is he able to change. 'The lion was tamed, the avenging angel overcome' marks the end of the second transformation. Dantes' arrogance subsides and he humbly submits himself before the Lord. Once he is tamed, he no longer trusts in his own ability to determine the outcome of his life. Instead he puts his complete faith in the Lord.

A Transformed Monte Cristo

The first indication of Dantes' second transformation comes the very next day after his secret encounter with Mercedes. Instead of killing Albert in the impending duel, or in shamefully avoiding it, he commits himself to both participating in the duel and allowing Albert to kill him without firing back. He no longer considers the sins of Fernand to be justification in the punishment of Albert. Moreover, after this interaction with Mercedes, the Count is willing to help Eugenie (Danglars' daughter) by giving her a forged passport and to help Valentine (Villefort's daughter) survive any attempted poisoning from Mme de Villefort. Although Dantes expressed indifference to Valentine's initial brush with death upon hearing the news from Maximilien, he clearly never sought to punish her directly as a result of Villefort's betrayal. Ambivalence is not the same as seeking revenge and once Maximilien reveals his love for Valentine, then Dantes is willing to do everything in his power to save her. He has completely separated the sins of fathers and children and acts accordingly.

Fernand

Had the Count hardened his heart against Mercedes, he would have killed Albert the next day during the duel. This would have been an excellent final step in revenge against Fernand, stealing his only son and heir. He already revealed the truth about Fernand regarding his actions in Janina, ruining his reputation and eliminating him from his job. "'Gentleman,' said the chairman, when the sounds had died away, 'does Monsieur de Morcerf stand convicted of felony, treason and conduct unworthy of a member of this House?' 'Yes!' replied all the members of the commission of inquiry with one voice." (962-963). However, before the duel, he retained his status as a husband and father. After the duel, Fernand lost everything else he considered his, not because of Dantes' actions but because he could no longer hide within a life built upon a foundation of lies: "But the cab left without Mercedes' head, or Albert's, appearing at the window to give one last glance at the solitary house, at the abandoned father and husband...one last glance of farewell and regret, that is to say, of forgiveness. So, at the very moment when the wheels of the cab were clattering over the cobbles under the archway, a shot rang out and a whiff of dark smoke curled out through one of those bedroom windows, shattered by the force of the detonation." (1013). Dantes 'act of revenge' was only to inquire about the events of Janina. Others did the investigating and ultimately Fernand's character was revealed.

Villefort

Villefort's destruction was similarly the result of his own doing. Dantes does not punish Villefort for his wrongful imprisonment. Instead, he reveals the truth of Villefort's past, outside of his own judgement, which is enough to ruin his reputation. In addition to revealing Villefort's relationship to Benedetto, he gives Mme Villefort the idea that Valentine's inheritance will leave Eduardo with nothing. The evil that entangled itself within the Villefort household was not created by Dantes. This evil, however, would have killed Valentine had Dantes not been transformed by Mercedes.

Villefort is an interesting foil to Dantes: he is a powerful man, has a passion for justice, and has a self-proclaimed relationship with the Lord. Villefort says to Mme Danglars: "'There are crimes that go unpunished because the criminals are not known and one is afraid of striking an innocent head instead of a guilty one; but when these criminals are discovered-' here Villefort reached out his hand towards a crucifix hanging opposite his desk and repeated '-when these criminals are discovered, by the living God, whoever they are, they shall die!' (1076). Villefort also interprets himself as a conduit for God. Before Dantes' second transformation, they mirror each other in their arrogance. Both men claim to understand the will of God but in reality they invoke this divine authority to justify whatever their desires. They are relying on their own worldly knowledge above anything else. He continues: "'For God's sake, never ask me to pardon a guilty man. What am I? The law. Does the law have eyes to see your sorrow? Does the law have a memory to make itself the conduit for your tender thoughts? No, Madame, the law orders and when it orders, it strikes. You will tell me that I am a living being and not a book of laws; a man, not a rule. Look at me, Madame; look around me: have men treated me as a brother? Have they loved me? Have they considered me? Have they spared me? Has anyone ever begged pardon for Monsieur de Villefort, and has anyone ever granted a pardon to Monsieur de Villefort? No, no, no! Struck, struck and struck against!' (1077) Villefort declaring himself as 'the law' is actually a declaration of his own omnipotence. He considers himself the final judge instead of God. The reality is that Villefort has Cain's anger within his soul--'Have they loved me?' He is angry at the world but in this anger he blames everyone else except for himself. If not for Mercedes, Dantes would have been destined for the same fate.

Danglars

Finally, there is Danglars, who is responsible for creating the plan that would lead to Dantes' arrest. Without Danglars, Dantes would have never been arrested in the first place. Dantes would have become the captain of the Pharaon, he would have married Mercedes, and his father would not have starved to death in isolation. Perhaps Danglars was the most deserving of Dantes' wrath; however, in the end his punishment is the least severe.

Before Dantes confronts Danglars, he parts from Paris a final time: "Then, when he had turned his powerful gaze on this Babylon which inspires religious poets as it does materialistic sceptics, he bent his head and clasped his hands as if in prayer, and murmured: 'Great city, it is less than six months since I came through your gates. I think that the spirit of God brought me here and takes me away triumphant. To God, who alone can read my heart, I confided the secret of my presence within your walls. He alone knows that I am leaving without hatred and without pride, but not without regret. He alone knows that I employed the power with which He had entrusted me, not for myself, nor for idle purpose. O great city! In your heaving breast I found what I was looking for; like a patient miner, I churned your entrails to expel the evil from them. Now my work is complete, my mission accomplished; now you can offer me no further joys or sorrows. Farewell, Paris! Farewell!'" (1186). Dantes expresses the state of his transformation 'To God, who alone can read my heart' and 'not for myself.' He moved to Paris to attempt enacting God's will. His actions aren't driven by personal gain or feelings of revenge at all. Instead, he is totally indifferent. For Dantes, it was a divine job.

The difference between Dantes and Villefort is that Dantes is acting on behalf of others and not for himself. Because of Dantes, the truth was revealed and evil was expelled. Parisian courts, streets, markets even, are in a healthier state. The next generation was healed and set free.

The final evidence that Dantes is not acting to fulfill his own desires is in his forgiveness of Danglars: "'Of what must I repent?' Danglars stammered.'Of the evil you have done,' said the same voice. 'Oh, yes, I do repent! I do!' Danglars cried, and he beat his breast with his emaciated fist. 'Then I pardon you,' said the man, throwing aside his cloak and taking a step into the light." (1229) Dantes did not require begging. He needed only to hear Danglars ask for forgiveness earnestly a single time. Immediately after Danglars says 'I do repent' Dantes forgives him, without a second thought. Contrast this with Villefort's earlier declaration,'when these criminals are discovered...they shall die!' Thus, Danglars is released, free to begin his life again. Perhaps, this time, for good.

A final message

Dantes' imprisonment did not instigate a story of revenge. Instead, it initiated the journey for a man to become incredible among men but insignificant before God, and, fortunately, he realized the truth before he too was punished like Villefort. In a letter to Maximilien at the end of the novel, Dantes writes, "Tell the angel who will watch over your life, Morrel, to pray sometimes for a man who, like Satan, momentarily thought himself the equal of God and who, with all the humility of a Christian, came to realize that in God's hands alone reside supreme power and infinite wisdom. These prayers may perhaps ease the remorse that he takes with him in the depth of his heart." (1242). Dantes admits in the final pages of our journey what the entire story was about: 'pray sometimes for a man who, like Satan, momentarily thought himself the equal of God.' Dantes learned that everything in the universe is in the control of God. Moreover, Dumas is spelling it out for his readers what he has been saying for over 1200 pages. No matter your wealth, political influence, business acumen, number of diplomas--never forget to humble yourself before God.

Dantes leaves Maximilien with his most important life philosophy: "As for you, Morrel, this is the whole secret of my behavior towards you: there is neither happiness nor misfortune in this world, there is merely the comparison between one state and another, nothing more. Only someone who has suffered the deepest misfortune is capable of experiencing the heights of felicity. Maximilien, you must needs have wished to die, to know how good it is to live. So, do live and be happy, children dear to my heart, and never forget that, until the day when God deigns to unveil the future to mankind, all human wisdom is contained in these two words: 'wait' and 'hope'!" (1242-1243). Hope in God's goodness, wisdom, and omnipotence.

In times of trouble, we all take refuge in something. The Count of Monte Cristo was a fantastic journey that I thoroughly enjoyed and recommend with conviction. Although God is referenced throughout the novel, I don't think this is necessarily a Christian book. To believe in good requires faith. To trust that the future can get better requires patience.

Honestly, the state of the world worries me. It makes me want to give up. However, I admit I am an imperfect being who obviously cannot see the future. I am left with a decision: hope or despair. I choose to hope, despite however bleak any individual moment can feel, which is a choice that can never be taken from me.

5/5 stars