INTRODUCTION
It has been commonly accepted that John Milton is acquainted with Dante Alighieri who has a great influence on Milton’s epic Paradise Lost. The significance of The Divine Comedy for Milton lies especially in Dante’s Inferno and Purgatorio. Scholars1 have quoted plentiful echoes of Dante throughout Milton’s works, and have compared these two great poets for centuries. In the 19th century Mary Shelley employed a cluster of images and ideas from Milton’s Paradise Lost (especially from Book Ten) in Frankenstein -- the work that establishes the fame of Mary -- to forge her novelistic world of desire, deterioration, and desperation. Therefore, this novel has been studied many times for Miltonic echoes and influences. In Frankenstein, Mary Shelley defines the relationship between man and nature arisen from the scientific and technological progress with an epic theme of man’s lust, limitation, and punishment. Overall the motif of this novel is an archetypal journey driven by man’s forbidden fire of desire.
Since Dante does have such great influence on Milton from whose work Mary borrows and utilizes as her source of reference, there should be some connection between Dante and Mary. When Victor first sees the monster alive, he describes that
No mortal could support the horror of that countenance. A mummy again endured with animation could not be so hideous aas that wretch. I had gazed on him while unfinished; he was ugly then, but when those muscles and joints were rendered capable of motion, it became a thing such as even Dante could not have conceived.2 (51)
Here manifests the first direct reference of Dante in this fiction. This ugliness also explains why the creature’s fire for love is forbidden and impossible. In additi...
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...id, Dante’s Commedia, and Milton’s Paradise Lost.” Comparative Literature Studies 43.1 (2006): 134-152. Web. 23 Jul. 2009
Hustis, Harriet. “Responsible Creativity and the Modernity of Mary Shelley’s Prometheus.” Studies in English Literature, 1500-1900 43.4 (2003): 845-858. Web. JSTOR. 15 May. 2009
Lamb, John B. “Mary Shelley’s Frankenstein and Milton’s Monstrous Myth.” Nineteenth-Century Literature 47.3 (1992): 303-319. Web. JSTOR. 29 Dec. 2013
Punday, Daniel. “Narrative Performance in the Contemporary Monster Story.” The Modern Language Review 97.4 (2002): 803-820. Web. JSTOR. 29 Dec. 2013
Sharp, Michele Turner. “If It Be a Monster Birth: Reading and Literary Property in Mary Shelley’s Frankenstein.” South Atlantic Review 66.4 (2001): 70-93. Print.
Shelley, Mary Wollstonecraft. Frankenstein or The Modern Prometheus. London: Everyman’s Library, 1992. Print.
The Inferno is the first section of Dante's three-part poem, The Divine Comedy. Throughout Dante's epic journey into the depths of Inferno he encounters thirty monsters and five hybrid creatures. The most significant of these monsters are of central importance to his journey and to the narrative, as they not only challenge Dante's presence in Inferno, but are custodians of Hell, keeping in order or guarding the "perduta gente". In this essay I am concentrating on these prominent beasts, namely Minos, Cerberus, Plutus and Geryon, establishing why they feature in Dante's eschatological vision and discussing the sources which influenced his inclusion of these particular creatures. These four monsters all fulfil important functions as well as representing important themes in Inferno, establishing them as symbols which reinforce Dante's allegory.
Works Cited Shelley, Mary. Frankenstein: A Norton Critical Edition. ed. J. Paul Hunter. New York: W. W. Norton, 1996.
No mortal could support the horror of that countenance. A mummy again endued with animation could not be so hideous as that wretch. I had gazed on him while unfinished; he was ugly then; but when those muscles and joints were rendered capable of motion, it became a thing such as even Dante could not have conceived. (Shelley, 235)
Turner Sharp, Michele. If It Be a Monster Birth: Reading and Literary Property in Mary
“If you would not be forgotten as soon as you are dead and rotten, either write things worth reading or do things worth writing.” This maxim applies to the poet Dante Alighieri, writer of The Inferno in the 1300s, because it asserts the need to establish oneself as a contributor to society. Indeed, Dante’s work contributes much to Renaissance Italy as his work is the first of its scope and size to be written in the vernacular. Due to its readability and availability, The Inferno is a nationalistic symbol. With this widespread availability also comes a certain social responsibility; even though Dante’s audience would have been familiar with the religious dogma, he assumes the didactic role of illustrating his own version of Christian justice and emphasizes the need for a personal understanding of divine wisdom and contrapasso, the idea of the perfect punishment for the crime. Dante acts as both author and narrator, completing a physical and spiritual journey into the underworld with Virgil as his guide and mentor. The journey from darkness into light is an allegory full of symbolism, much like that of Plato’s Allegory of the Cave, which shows a philosopher’s journey towards truth. Therefore, Dante would also agree with the maxim, “Wise men learn by others’ harms; fools scarcely by their own,” because on the road to gaining knowledge and spiritual enlightenment, characters who learn valuable lessons from the misfortunes of others strengthen their own paradigms. Nonetheless, the only true way to gain knowledge is to experience it first hand. Dante’s character finds truth by way of his own personal quest.
Shelley, Mary. “Frankenstein.” In A Norton Critical Edition. New York: W. W. Norton & Company, Inc. 1996.
The idea for the novel of Mary Shelley’s Frankenstein came to her one night when she was staying in the company of what has been called ‘her male coterie’, including Lord Byron and her husband, Percy Shelley. Mary Shelley’s whole life seems to have been heavily influenced by men. She idolised her father, William Godwyn, and appears to have spent a good part of her life trying very hard to impress both him and her husband. There seems to have been a distinct lack of female influence, her mother, Mary Wollstonecraft, having died weeks after her birth, being replaced by a neglectful step-mother. These aspects of her life are perhaps evident in her novel. The characters and plot of Frankenstein were perhaps influenced by Shelley’s conflicting feelings about the predominately masculine circle which surrounded her, and perhaps the many masculine traits that we see in novel were based upon those of the male figures in Shelley’s own life. In this essay I will attempt to show some of these traits.
Dante’s Inferno presents the reader with many questions and thought provoking dialogue to interpret. These crossroads provide points of contemplation and thought. Dante’s graphic depiction of hell and its eternal punishment is filled with imagery and allegorical meanings. Examining one of these cruxes of why there is a rift in the pits of hell, can lead the reader to interpret why Dante used the language he did to relate the Idea of a Just and perfect punishment by God.
Mary Shelley’s novel, Frankenstein, illustrates the Romantic idea of the sublime naturalworld as an emotional experience for the characters of the novel. Within the text, Shelleyutilizes an allusion to the John Milton’s biblical story, Paradise Lost, to make a parallel betweenthe characters. Within the passage, the monster compares himself, as well as his creator, Victor,to the characters Adam and Satan. He comes to realize that he is more similar to Satan;ultimately, leading him to his reign of terror and the revenge he wishes to impose on Victor. Themonster realizes that he is similar to Adam in Paradise Lost in that they both do not want to bealone. The monster also realizes that there is good in the world that is deeply contrasted with
Mary Shelly's "Frankenstein" narrates a story about a scientist, Victor Frankenstein, and his creation of a monster set apart from all worldly creatures. Frankenstein's creation parallels Milton's "Paradise Lost" and God's creation of man; Victor Frankenstein is symbolic of God and the monster is symbolic of Adam. The parallel emphasizes the moral limitations of mankind through Victor Frankenstein and the disjunction and correlation with "Paradise Lost". Shelly links the two stories together through Victor's creation of the monster and his "fall" from humanity which I will focus on initially. More importantly, the main divergence of the two works lies in the representation of God in "Paradise Lost" and Victor in "Frankenstein". Both the correlations and disjunctions prove three human moral limitations: omnipotence, ambition, and (in relating to Christianity) human imperfection. Furthermore, each limitation relates to the author's warning to humanity of our progression as a society.
Moreover, Dante, the narrator of the Inferno, has succeeded in not only telling the frightening story of the Inferno, but also pointing out the importance of the relationship between human’s sins and God’s retribution, using the monsters as the symbols for each kind of sin and its punishment throughout the progress of the story, which teaches his readers to be well aware of their sins through the literature – a part of humanities; the disciplines that teach a man to be a human.
Mary Shelley’s world renowned book, “Frankenstein”, is a narrative of how Victor Frankenstein, a brilliant chemist, succeeds in creating a living being. Although Frankenstein’s creation is benevolent to begin with, he soon turns murderous after being mistreated by humans. His anger turns towards Frankenstein, as he was the one who brought him into the world that shuns him. The Monster then spends the rest of the story trying to make his creator’s life as miserable as his own. This novel is an excellent example of the Gothic Romantic style of literature, as it features some core Gothic Romantic elements such as remote and desolate settings, a metonymy of gloom and horror, and women in distress.
In conclusion, Paradise Lost can be seen through a historically contextual lens that allows us to see the parallels between Milton’s life and experiences during the reign of Charles I, and the predominant themes in his epic poem. Many of the themes in Paradise Lost, from the broader situational occurrences to the behavior of individual character’s and their attitudes toward the situations in which they find themselves can be seen as directly influenced by Milton’s time as a Parliamentarian in 17th century England.
John Milton's great epic poem, Paradise Lost, was written between the 1640's and 1665 in England, at a time of rapid change in the western world. Milton, a Puritan, clung to traditional Christian beliefs throughout his epic, but he also combined signs of the changing modern era with ancient epic style to craft a masterpiece. He chose as the subject of his great work the fall of man, from Genesis, which was a very popular story to discuss and retell at the time. His whole life had led up to the completion of this greatest work; he put over twenty years of time and almost as many years of study and travel to build a timeless classic. The success of his poem lies in the fact that he skillfully combined classic epic tradition with strongly held Puritan Christian beliefs.
Paradise Lost is one of the finest examples of the epic tradition in all of literature. In composing this extraordinary work, John Milton was, for the most part, following in the manner of epic poets of past centuries: Barbara Lewalski notes that Paradise Lost is an "epic whose closest structural affinities are to Virgil's Aeneid . . . "; she continues, however, to state that we now recognize as well the influence of epic traditions and the presence of epic features other than Virgilian. Among the poem's Homeric elements are its Iliadic subject, the death and woe resulting from an act of disobedience; the portrayal of Satan as an Archillean hero motivated by a sense of injured merit and also as an Odyssean hero of wiles and craft; the description of Satan's perilous Odyssey to find a new homeland; and the battle scenes in heaven. . . . The poem also incorporates a Hesiodic gigantomachy; numerous Ovidian metamorphoses; an Ariostan Paradise of Fools; [and] Spenserian allegorical figures (Sin and Death) . . . . (3)