In Mary Shelley’s Frankenstein, The Creature educates and learns more about what he is through reading famous books of the past. One of the more important books The Creature reads in the novel is John Milton’s Paradise Lost. By having The Creature read Paradise Lost, Mary Shelley is able to contrast the very idea of creation, and what it means to be a “Creator” versus what it means to be a “Creation”. John Milton presents creation in Paradise Lost as a symbiotic relationship between creator and creation, as without one, the other will not thrive to full potential. On the other hand, Mary Shelley’s presentation of creation is completely opposite to John Milton’s. In Frankenstein, the entire novel focuses on an ongoing battle between creator
The creator-creation relationship presented in Paradise Lost is filled with much more love,and and partnership than its counter in Frankenstein, in which the same relationship is filled with much more hatred, regret and angst. In Paradise Lost the relationship between God, the creator, and Adam and Eve, the creation, was filled with love with one another and compassion towards each other 's happiness. When describing the relationship between God, Adam and Eve, Milton writes “Hee for God
This quote is extremely important in showing us that God had created Adam for the betterment of himself, and had created Eve for the betterment of Adam. This proves that God didn’t create Adam and Eve just because he had the power too, instead he created them to bring fulfilment to himself and his creations. Later on in the epic, Satan states, when he first gazes upon Adam and Eve, “In them divine resemblance, and such grace. The hand that formed them on their shape hath poured” (ll 364-365). Satan, God 's “ultimate” enemy, states himself that he could see the pure, divine relationship between God and his creations, simply by looking upon them. Unfortunately this blissful relationship between creator and creation isn 't represented in Frankenstein. Instead we see a relationship in which the creator, Victor Frankenstein, is horrified and disgusted at not only himself for creating such a monster but also at the physical appearance of his creation, The Creature. Immediately after realizing what he had created, Frankenstein exclaims “I beheld the wretch — the miserable monster whom I had created….his eyes, if eyes they may be called, were fixed on me….He might have spoken, but I did not hear; one hand was stretched out, seemingly
In both John Gardner's Grendel and Mary Shelley's Frankenstein, creation is a central theme. Victor Frankenstein is inexplicably driven to make a creature like himself, though he doesn't have any external reason for doing so. The monster himself enacts a kind of creation; he seeks to understand the truth of human nature by reading man's works, but also indulges in his own stories and fantasies of a life lived among friends. Shelley explores to some extent the morality of such creation (at least on the part of Victor Frankenstein), but Gardner is more interested in what the act of creation reveals about the nature of existence.
“I now hasten to the more moving part of my story. I shall relate events that impressed me with feelings which, from what I was, have made me what I am” (Shelley 92). Frankenstein’s Creature presents these lines as it transitions from a being that merely observes its surroundings to something that gains knowledge from the occurrences around it. The Creature learns about humanity from “the perfect forms of [his] cottagers” (90). Mary Shelley’s Frankenstein offers compelling insights into the everlasting nature versus nurture argument. Her husband, Percy Bysshe Shelley wrote, “Treat a person ill, and he will become wicked.” Shelley believes that the nurture of someone, or something, in the Creature’s case, forms them into who they become and what actions they take. While this is true for Frankenstein’s Creature, the same cannot be said about Victor Frankenstein.
In the book of Genesis, God is creating the world and eventually creates his children Adam and Eve. Like Adam, the creature in Frankenstein was created by another being, in this case Victor Frankenstein. As a creation, the monster has had no choice in his own development just like Adam didn’t. Frankenstein abandoned his creation and left it to fend for itself and cope with abandonment as it learns the workings of the world. This is similar to Adam’s excommunication from the Garden of Eden as he himself was cast away from God. The creation says, “Remember, that I am thy creature; I ought to be thy Adam; but I am rather the fallen angel, whom thou drivest from joy for no misdeed,” (Shelley 84) which shows how even though Frankenstein is the parental figure he has disowned the creation similar to the story of Adam. In the book of Genesis, as a result of God’s negligence as a parent, Adam acts in rebellion towards God. Likewise, the creature’s abandonment leads it to act in a malicious manner towards Frankenstein and other human beings. The negligence of the parental figures led both of their children to have eccentric behavior as they had to develop their own understanding of the world without any guidance from a parental
American psychologist and well renowned author Jerome Kagan states “Genes and family may determine the foundation of the house, but time and place determine its form.” The topic of nature vs. nurture is highly known to the English literature community and is classified as a major aspect of gothic works. In the novel Frankenstein the author Mary Shelley uses the monster’s constant rejection from society to demonstrate that an individual’s traits are affected more by their environment and their surroundings than by nature.
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
The most important religious comparison in Frankenstein, are the outstanding similarities between Victor as God and the monster as Lucifer. This idea is proven by the monster in the quote where he states, " I am thy creature; I ought to be thy Adam, but I am rather the fallen angel, whom thou drivest from joy for no misdeed." Broken down, this quote shows us that the monster feels that he is the neglected creation and that he has been created to be unhappy, although he has committed no wrongdoing, and he doesn't deserve to be mistreated by society. As it goes in the bible, God created Lucifer as the most brilliant and beautiful angel in the sky with good intentions, but Lucifer turned his back on his creator and began a notorious streak of evil as the "malignant devil." Now if the role of God is switched with that of Victor, and the role of Lucifer is switched with that of the monster, the story is retold in almost the same context. Now to prove that this is not just farfetched speculation, the monster even says in his quote that he ought to be Adam, God's successful creation, rather than the fallen angel (Lucifer). Among other quotes in which the monster deigns Victor as [his] creator, this is a powerful novel reference and this quote beautifully shows the direct motif of religious role-playing in Frankenstein.
Throughout time man has been isolated from people and places. One prime example of isolation is Adam, "the man [formed] from the dust of the ground [by the Lord God]" (Teen Study Bible, Gen. 2.7). After committing the first sin he secludes "from the Garden of Eden to work the ground from which he had been taken" (Teen Study Bible, Gen. 3.23). This isolation strips Adam from his protection and wealth the garden provides and also the non-existence of sin. Mary Shelley, the author of Frankenstein, is able to relate to the story of Adam and the first sin to help her character, the Creature, associate with Adam. The Creature is able to relate because "[l]ike Adam, [he is] apparently united by no link to any other being in existence" (Shelley 124). In other ways the creator of the creature, Victor Frankenstein, also identifies with the tale of the first human, but with a different character, God. "God created man in his own image" (Teen Study Bible, Gen. 1.27) and unlike Frankenstein "God saw all that he had made, and it was very good" (Teen Study Bible, Gen. 1.31). Frankenstein brought a life into the world but did not take the responsibility to lead and guide his creature to benefit himself or the created. Unlike God's creature who did in turn prosper. Instead of prosperity Frankenstein receives a life of loneliness and responsibility of many unnecessary deaths. The Creature, like his creator, lives his life in isolation from society. His only goal is to be loved and accepted by those around him. Through these circumstances the effects of isolation and loneliness are brought to life by the creature and the creator thought their pasts, social statuses, emotions, and dreams and fantasies.
Andrew Lustig proposed a great question to the readers of Mary Shelley’s novel Frankenstein, “How far should we go in out efforts to alter nature, including human nature? As stewards of God’s creation what are our responsibilities?” (Lustig 1) This question results in theme of nature vs. nurture in the novel. The nature vs. nurture debate is an important topic in Mary Shelley’s novel Frankenstein. The two central characters, Victor Frankenstein and the creature that he creates; both, characters were raised differently. The nature and the nurture of their upbringing can be a cause of why they are, the way they are. Victor and his creature are subject to very different nurturing styles. Shelley also incorporates the representations of light and fire. This representation is key to the nature vs. nurture discussion in the novel.
Mary Shelley’s novel Frankenstein centers around a creator who rejects his own creation. The plot thickens as Victor Frankenstein turns his back on his creation out of fear and regret. The monster is cast out alone to figure out the world and as a result of a life with no love, he turns evil. Shelley seems to urge the reader to try a relate with this monster and avoid just seeing him as an evil being beyond repentance. There is no doubt that the monster is in fact evil; however, the monster’s evilness stems from rejection from his creator.
One of the most influential contributions in the formation of the monster’s character is Victor’s failure as a creator and a father. As a creator, Victor has the responsibility of providing for his creation, just as God provided for Adam and Eve. At the same time, Victor also falls under the role of a father, and should therefore seek to strengthen the familial bond between the two of them. However, Victor fails in both of these endeavors, because he cannot accept the monster in his deformity. “Frankenstein’s sole regret… is that he did not create an aesthetically pleasing being” (Bond). Victor, due to his skewed vision of humanity, believes outer beauty to be a reflection of inner character, and that because of the monster’s hideous appe...
God and Frankenstein's creations stunningly resemble each other. The monster relates to Satan, Adam, and Eve. Victor quotes, "You may render me the most miserable of men, but you shall never make me base in my own eyes," this is when the monster asks for a companion, Victor refuses. The monster also shows that he will go to any extent to be happy and complete vengeance when he goes on a murder spree. Adam quotes " for with thee/ Certain my resolution is to die; /How can I live without thee?" Resembling the monster, hence he wants a companion, Eve.
Victor Frankenstein and his creation are alike in several ways, one of them being their appreciation of nature. Victor embraces the nature for the quick moment that he escapes the creature as it “filled me with a sublime ecstasy that gave wings to the soul and allowed it to soar from the obscure world to light and joy” (Shelley 84). Vict...
Professor John Lye of Brock University, California describes literary theory as: "a collection of related theoretical concepts and practices which are marked by a number of premises, although not all of the theoretical approaches share or agree on all of them."
Artificial organisms. Creating life. When most people hear these words their minds immediately think about Frankenstein. Dr. Frankenstein, the mad genius, created a human-like monster using science. Many people are frightened by this concept; however, some people are perplexed and curious. Should real life scientists create artificial organisms? Should they delve into this extremely complex and almost fictional science. Yes, I believe that they should dive in head first. Although scientists are many years away from achieving this goal, the road to success will produce many byproducts that would greatly benefit the world’s health.
In the opening lines of Paradise Lost, Milton wastes no time conveying to his readers what his purpose in writing the epic is. He writes in the beginning that he intends to “assert Eternal Providence, / and justifie the wayes of God to men” (I. 25-26). What exactly does this mean though? In order to be able to clearly judge and evaluate what these lines imply, it is important that one understands what exactly Milton’s thoughts we regarding “Eternal Providence” and the “wayes of God”. Stemming from this idea, it is important to also realize how the idea of free will intertwines with the omniscience of God. For Milton, God’s omniscient did not constrain the free will of Adam and Eve. However, this idea presents the reader with a paradoxical situation that Milton as an author was fully aware of. Paradise Lost presents the reader with eternal providence and free will as being part and parcel of each other, neither constrains the other, and it is these two aspects, along with that of knowledge that lay the groundwork in understanding Paradise Lost.