In Mary Shelley's Frankenstein, Victor Frankenstein and his creation are both symbolically comparable to that of God, Adam and Satan as characterized in John Milton's epic poem Paradise Lost. In Frankenstein, Victor is the one who wants to be the first man to be able to give life. Even though Victor is successful in his creation, just as God is in Paradise Lost, he is a self-absorbed man who takes it upon himself to discover the truths of morality and to obtain more knowledge. Victor’s creation, the monster, is symbolic to both Adam and to Satan in Milton's epic poem. The monster created by Victor was created in the image of man and he was not created to be evil to have the intention of harming others.
Frankenstein and Paradise Lost Mary Shelley has created a subversive and grotesque God/Man relationship in "Frankenstein." Shelly sets up Frankenstein and, at times, Man in general, to be the monster's God. Shelley's integration with Paradise Lost creates opportunity for making such comparisons. When the monster gives his book review of the found classic, he states, "It moved every feeling of wonder and awe, that the picture of an omnipotent God warring with his creatures was capable of exciting." This is reminiscent of the war he has with Frankenstein when his wishes are refused.
The troubles of Victor Frankenstein began with his quest for knowledge, and, end where both pieces end: death. The characters in Frankenstein are a collection of those in Paradise Lost. Frankenstein parallels Eve in the Garden of Eden in that they would do whatever it takes to gain the knowledge of all things. While, the Creature corresponds to Satan because they both wanted to break free from their creators and receive a chance at their own decisions. In Chapter 15 of Frankenstein, Shelley alludes to Paradise Lost in order to establish a connection between the Creature and Adam, when the Creature tries to 'sympathize with [his] feelings and cheer [his] gloom.'
Shelley's Use of the Modern Prometheus as a Subtitle to the Novel The idea of the 'Modern Prometheus' is important in the novel in many ways as Frankenstein is widely known as being the 'Modern Prometheus'. In having said this, Frankenstein is called the modern day Prometheus as he stole from God something that was not meant to be known by humans and "animated" his idea with science and modern day technology. Also, just like Prometheus, Frankenstein and mankind were punished for these actions. Prometheus caused Zeus to create Pandora who released all evil, disaster and illnesses to mankind, while Frankenstein would live with the guilt and regret of having made this "monster" and releasing it onto society and also for the death of many of his friends and family. One of the main ideas of calling the novel the "Modern Prometheus" is that it was Zeus's will that humans should not have the power to create fire, just as it is the belief of many that humans do not, or should not have the power to be the "creator" of life.
Paranormal creation and humanities emotive detachment are explored in both pieces, as their respective context has shaped conceptualisations of man’s desires which lead to destruction. Humanity possess a congenital desire to conquer science and the secrets of life, a notion exemplified by Shelley through creation and its propensity for destruction, contextually shaped by Luigi Galvani’s theories of galvanisation. Shelley has thus remodelled the Promethean myths axiom of man overreaching his biblical passivity through playing God, her response acting as a cautionary tale to scientists during the Industrial Revolution. The monsters belief that ‘I ought to be thy Adam but instead I am thy fallen angel’ is a literary allusion to Milton’s Paradise Lost, perpetuating Shelley’s admonitory of man’s desires as Victor’s monster and Satan are ‘irrevocably excluded’ from compassion, unlike their creators. Comparatively Roy is the ‘meteor from heaven, metaphorically aligning him to Milton’s Satan and thus developing a similar prem... ... middle of paper ... ...lley’s ideology that neglecting nature due to man’s desires is destructive.
Frankenstein and Paradise Lost Striking similarities between a duo of novels are not unusual. The novel Frankenstein, by Mary Shelly, deals with a scientist named Victor Frankenstein who embodies a creature, who eventually wreaks havoc on his life. The novel Lost Paradise, by John Milton, exposes the cruelty of Christianity or the Christian God within the characters God, Satan, Adam, and Eve. Victor Frankenstein and God have many similarities, as they are both creators of incarnations. Victor's creature known as the monster shows striking similarities with Satan and Adam.
Finally, the character of Frankenstein as a modern Prometheus of the scientific age is discussed in the context of English Romantic literature. This “Promethean longing” mentioned by Hundle, is the connection between Victor Frankenstein and Robert Walton. They both seek to gain knowledge of the unknown. Victor Frankenstein’s obsession with occult scientific knowledge results in the destruction of his family and friends, whilst Walton, the narrator of the story, causes many deaths by his obsessive journey to the North Pole. Shelly’s use of the Prometheus myth combines the two versions of the legend, Prometheus the “fire-stealer” and Prometheus the “life-giver”.
Mary lets the reader know why Victor Frankenstein decides to create his monster through ambiguous soliloquy like ramblings and critics make sure to let others know their theories behind the motives for his heinous actions. Nevertheless, Victor wants to be famous and he intends to do so by creating a superhuman ‘monster.’ He discovers the hidden secret of creating life and starts right away into a delirious like state of work. The actual abuse of power that he commits can be seen through the lack of thought about the repercussions behind his actions (Shelley 48-51). Victor refuses to acknowledge that he usurps the power reserved to God only. A famous saying I have heard recently states ‘Play God, Pay the Price’; Victor tries to play God and he definitely pays the price by creating a monster who would destroy his whole family.
(Webster?s 769). In this case, the only definition that can solely apply to the creature and not to Victor as well, is the one that associates with physical appearance. It is physical behavior that defines a monster, rather than physical appearance. Throughout the story, the creature did kill and endanger many lives; however, his actions were only a reaction to the cruel behavior that Frankenstein portrayed to him. Frankenstein sees the creation as if he were the devil when the creature tries to make an effort to embrace him (Mellor Mary Shelley 357).
It is known that physically, the monster was quite hideous and hence the image and likeliness referred to here cannot be in flesh and appearance but in the personality Frankenstein possessed. This explains the reason why bot... ... middle of paper ... ...ed life in the lifeless being that Frankenstein had created and it was the spark of happiness that the monster stole from Frankenstein and gave it to the devils. Definitely as The Book of Genesis suggests, the creator will share similarities with the creation. The hideous appearance of the monster is in fact the ugly part of Frankenstein. The monster has no self existence with the other part missing, which is the reason why the monster kills himself after Frankenstein dies.