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In the afterword of the Signet Classics edition of The Man in the Iron Mask, scholar Jack Zipes writes that Dumas’s novel expresses a “nostalgic yearning for a code of honor and decency which […] could only be maintained in fiction” (486). Zipes further questions whether this code existed in real life, but one may certainly argue that such a code of conduct existed in the world of the novel. Strength, honor, dignity, devotion, and loyalty are all admirable traits that the Musketeers strive to uphold and embody. Arguably the most prevalent of these traits throughout the novel is honor. D’Artagnan especially regards himself as a man of honor, and he offers others every possible chance to be honorable. D’Artagnan routinely looks for ways to prioritize his friends’ safety when given orders to do them harm, and he even argues against arresting Fouquet in his own house because of the dishonor it might bring upon him and the king. D’Artagnan pointedly puts aside any personal issues he has with someone so that he may do what he believes is right—even if that means defying a king’s command. Fouquet proves himself to be a man of honor when he frees the king from the Bastille, even though he knows that doing so all but guarantees his imminent arrest for financial crimes. Fouquet’s actions show that to be honorable, one may sometimes have to act against one’s self-interests.
Unfortunately, not all of the Musketeers place such high value on being honorable. In D’Artagnan’s mind, being honorable means placing others above himself and keeping his word (e.g., honoring an agreement). D’Artagnan’s sense of honor and duty are inextricably linked to his bonds of friendship with the other Musketeers, but Aramis’s attitudes oppose those ideals. Aramis prioritizes himself and his goals above anyone and nearly everything else. When Philippe is troubled over usurping his brother, he thinks, “Let me imitate Monsieur d’Herblay, whose thoughts are of and for himself alone, who regards himself as a man of honor, so long as he injures or betrays only his enemies” (173). Aramis does not honor his bond to his friends, nor does he honor his promise to care for Philippe. He manipulates his friends and abandons Philippe when his plans are discovered. As D’Artagnan’s code becomes a relic of a forgotten era, Aramis’s conduct perfectly demonstrates the new political attitudes of King Louis XIV’s reign. Aramis fits in with the new regime because of his ambition and ruthlessness. D’Artagnan, Porthos, and Athos die by the novel’s conclusion because their adherence to the “old ways” renders them ineffectual.
In the same way that D’Artagnan values honor, he also places high esteem on his friendships, and he takes extraordinary pride in how he stays true to his friends throughout the novel. That said, his devotion to his friends often puts him in conflict with his king, so the novel explores the push and pull of his obligations: his professional duty to the king and his personal duty to his friends. D’Artagnan’s character arc depicts him as being torn between two social contracts, and he struggles to find a balance between them. When King Louis XIV sends D’Artagnan to Belle-Isle to capture Porthos and Aramis, D’Artagnan stalls the siege so he can think of how to save his friends. Colbert assures him that a victory at Belle-Isle would earn him a promotion, but D’Artagnan sees no value in advancement gained by sacrificing his friends. D’Artagnan tries everything he can to rescue them, including resigning his command, but the other musketeers act on secret orders, and D’Artagnan can do nothing. In the end, his decision to continue serving as a Musketeer leaves him no other option but to obey his king, and that choice leads to his death in Holland.
Athos and Raoul also demonstrate a bond none of the other Musketeers possess, which is familial. Athos is profoundly devoted to his son, so much so that he cares for little else in his life, even forfeiting his rank and favor with the king to stand up for Raoul and protect him. Athos puts his familial duty above his duty to the king, and later, he even prioritizes his bond to Raoul over his duty to himself. When Raoul leaves for Africa, Athos supports him because he recognizes that Raoul wants something to devote himself to, but without his son there, Athos wastes away. With nothing else in his life to balance the intensity of his familial duty, Athos loses himself in grief and dies shortly after Raoul. It is worth noting that Porthos also dies because he has only one devotion: Aramis and their long-standing friendship. He believes Aramis at every stage of the usurpation plot, but it is not because Porthos is stupid or naïve; he believes Aramis because he sees no reason for his friend to lie to him. Porthos assumes that Aramis shares the same sense of devotion.
While the early political machinations in the novel take a backseat to the development of the Musketeers and Louis XIV’s growth as king, the political side of the novel resurfaces shortly after Porthos dies. In Zipes’s afterword, he writes that
Louis’s rise to greatness demands cold calculation and total administration that will not and does not have any use for the strength (Porthos), dignity (Athos/Raoul), and loyalty (D’Artagnan) of the Musketeers. Only Aramis survives at the end because he is unscrupulous and cunning and embodies a modern spirit that is […] a mixture of cold aristocratic autocracy and bourgeois calculation (494)
that aligns with the political atmosphere at the time of Dumas’s writing. This political attitude that surfaces during Louis XIV’s reign and regains popularity in Dumas’s lifetime is called realpolitik, or political Realism. It draws heavily on Niccolò Machiavelli’s The Prince (1532). This political theory operates on the premise that everything a leader does is done for the state (i.e., “reason of state”) and that a state’s true goal is to secure its own power at home and abroad. The state’s prosperity ought to be the government’s highest priority, and all its actions should be taken for that reason. This is the political attitude rising in the wake of the Musketeers, and their deaths mean the ideals, values, and hope for a harmonious existence in the previous era are left behind.
However, in an absolute monarchy wherein the king is the state, it becomes increasingly difficult for one to differentiate the reason of state from self-interest. When Louis XIV seeks to maximize his power, he leaves little room for the Musketeers and absolutely no room for any advisor who disagrees with him—hence why Fouquet is forced out and Colbert takes his place. Colbert aligns himself with Louis XIV even on personal matters, establishing himself as a figure the state can trust to meet its goals. Aramis perfectly fits this new ideology, as it mirrors his behavior since the opening chapters. Aramis has always put himself and his interests first, asserting that he is an agent of God and is doing God’s work. His actions stand to benefit the Church’s power and influence just as much as they benefit his own. As the other original Musketeers die, Aramis is left to contend with the little progress his actions have earned him. By escaping to Spain and securing an ambassador position, he ingratiates himself into a global political arena wherein his selfishness can benefit the state, and he can prove himself to still be useful.



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