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A Monster’s Paradise

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See the resemblance again?

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Fig 7. Adam and Eve Driven out of the Garden of Eden. Digital image. ClipArt Etc. ClipArt Etc, n.d. Web. 7 Nov. 2016.

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Fig 5. Jaffe, Carly. Frankenstein's Monster. Digital image. Frankenstein. Weebly, n.d. Web. 7 Nov. 2016.

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Fig 6. Adam and Eve. Digital image. The Church of Jesus Christ of Latter-Day Saints. The Church of Jesus Christ of Latter-Day Saints, n.d. Web. 7 Nov. 2016.

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Fig 8. Frankenstein's Monster. Digital image. Google Sites. N.p., n.d. Web. 7 Nov. 2016.

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Fig 4. Frankenstein's Monster and Little Girl. Digital image. Mubi. N.p., n.d. Web. 7 Nov. 2016.

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Fig 3. Adam in the Garden of Eden. Digital image. World of Webb. Alan Webb, 2016. Web. 7 Nov. 2016.

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Fig 2. Michelangelo. The Creation of Adam. Digital image. Michelangelo. Michelangelo, n.d. Web. 6 Nov. 2016.

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Fig 1. Shelley, Mary Wollstonecraft. Birth of Frankenstein. Digital image. Bio.com. N.p., n.d. Web. 6 Nov. 2016.

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See the resemblance between the Creation of Frankenstein and the Creation of Adam?

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The downfall of both Adam and the Monster are strikingly similar as they were both caused by the corrupt influences of others in their society, and not directly by themselves. Because they were the groundbreaking creations that their animators worked tirelessly on, the Monster and Adam were never predestined to sin. Instead it was their (detrimental) exposure to the rest of mankind that would act as a catalyst for their evil. It is fair to say that if not for the Monster's cruel encounters with mankind and if not for Eve and her ignorance, neither the Monster nor Adam would've committed the misdeeds they are infamously known for. Both creations would have most likely remained innocent or still be living in paradise if they had avoided encounters with the rest of mankind. Victor and God never designed their creations to reap havoc, instead they experiments were born as neutral, innocent beings who would later be corrupt by the wicked forces of their society.

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Since Adam and the Monster are the first of their kind, they have no ties with any other living being. This alienates them from the rest society as they have no one to connect with or relate to. As a result, both creature long for a companion similar to themselves. The Monster's desire for companionship displays the human natural in him and he resembles Adam as they both long for a significant other who will get them through their situations. This similarity with God's best creation suggests that the Monster was not created by Victor to evoke havoc (as God would never intentionally create a destructive being) and the Monster is instead lead to evoke havoc by the exclusion he is to experience from mankind. This supports the idea that the Monster was not animated as an evil being and is instead corrupt by his cruel treatment by mankind.

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Abandonment by their creators has a lasting impact on both creations. The Monster experiences abandonment with Victor fleeing Ingolstadt. This act of desertion has a great impact on the Creature as he now realizes the extent of the prejudice placed upon him. If Victor, the man who had tirelessly assembled and built him, was disgusted enough to abandon his hard work then he, the Monster, must truly be a malevolent being. This later perpetuates the idea that he is a fiend and enemy of mankind, which would only encourage his crimes and wrath. Adam faces abandonment as well, after he is banished from Eden. For both creatures, desertion by their creators acted as the stimulant of their sins. If one's own father believes one is wicked and malicious, then is it not the truth? As a result of their creators recklessness, the Monster goes on a vengeful pursuit of Victor's family and Adam passes his sins to the rest of mankind. If not for the abandonment both Adam and the Monster would have remained pure, supporting the idea that it is one's environment including the people they are surrounded by that makes one malignant, not one's biology.

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Due to their limited contact with other living beings, both the Monster and Adam are initially seen as neutral or (to an extent) virtuous. Neither of them know much about happiness, grief, anger nor how to love or hate and sin. The limited knowledge and emotion they do feel is neither from their creator (N/A for the Monster) or intuition. Intuition would lead the Monster the become a relatively righteous and wholesome being (so much so he clearly states it himself) and Adam's kindness would be the result of his creator's guidance. The similar concept of neutrality between the two contrasting beings supports the idea that no individual is born evil, instead it is the society and people they are exposed to that creates evil and sin. Even though the Monster will come commit many sins later on, it is clear that he and Adam once shared the same virtuous values, supporting the idea that neither he nor Adam were born to sin.

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The first phenomenon both creations see soon after opening their eyes is light. By seeing the exact same matter after birth indicates that the two beings were brought into the world as equals. There is no romanticization of Adam's birth because he is God's son and there is no disposition towards the Monster because he is Victor's forbidden experiment.This indicates that when in their most innocent and true form, the Monster was no more evil than Adam, and Adam was no more virtuous than the Monster. Victor's attempts to create the Monster in his own image is also similar to how God created Adam in his own image, implying that Victor never intended the Monster to commit sin. In fact it can be viewed as quite the opposite as Victor was trying to create a perfect being, not a vicious beast. The Monster's creation and birth imitates Adam's creation and birth, making sin a definite choice and not a biological characteristic bestowed upon them.

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The Monster of Mary Shelley’s novel, Frankenstein, exemplifies God’s creation, Adam, from John Milton’s poems of Paradise Lost as both creatures are not forged to purposefully commit sin, and are instead lead their misdeeds by the corrupt forces of their environment.

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                                                                 Work Cited

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                                                                 Work Cited

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Adam and Eve. Digital image. The Church of Jesus Christ of Latter-Day Saints. The Church of
Jesus Christ of Latter-Day Saints, n.d. Web. 7 Nov. 2016.

Adam and Eve Driven out of the Garden of Eden. Digital image. ClipArt Etc. ClipArt Etc, n.d. Web. 7
Nov. 2016.

Adam in the Garden of Eden. Digital image. World of Webb. Alan Webb, 2016. Web. 7 Nov. 2016.

Frankenstein's Monster. Digital image. Google Sites. N.p., n.d. Web. 7 Nov. 2016

Frankenstein's Monster and Little Girl. Digital image. Mubi. N.p., n.d. Web. 7 Nov. 2016.

Jaffe, Carly. Frankenstein's Monster. Digital image. Frankenstein. Weebly, n.d. Web. 7 Nov. 2016.

Michelangelo. The Creation of Adam. Digital image. Michelangelo. Michelangelo, n.d. Web. 6 Nov.
2016.

Milton, John. "Paradise Lost: Book 4." The John Milton Reading Room. Ed. Thomas H. Luxon.

Dartmouth College, n.d. Web. 3 Nov. 2016.

Milton, John. "Paradise Lost: Book 9." The John Milton Reading Room. Ed. Thomas H. Luxon.

Dartmouth College, n.d. Web. 1 Nov. 2016.

Milton, John. "Paradise Lost: Book 8." The John Milton Reading Room. Ed. Thomas H. Luxon.

Dartmouth College, n.d. Web. 3 Nov. 2016.

Milton, John. "Paradise Lost: Book 11." The John Milton Reading Room. Ed. Thomas H. Luxon.

Dartmouth College, n.d. Web. 1 Nov. 2016.

Shelley, Mary Wollstonecraft. Birth of Frankenstein. Digital image. Bio.com. N.p., n.d. Web. 6 Nov.
2016.

Shelley, Mary Wollstonecraft, Douglas Clegg, and Harold Bloom. Frankenstein, Or, The

Modern Prometheus. New York, NY: Signet Classics, 2013. Print.

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                                                                       Neutrality 

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                                                                       Neutrality 

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“I had desired it with an ardour that far exceeded moderation; but now that I had finished, the beauty of the dream vanished, ad breathless horror and disgust filled my heart. Unable to endure the aspect of being I had created, I rushed out of the room and continued a long time traversing my bedchamber, unable to compose my mind to sleep” (Shelley 58-59).

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Michael, this my behest have thou in charge,

Take to thee from among the Cherubim

Thy choice of flaming Warriours, least the Fiend
Or in behalf of Man, or to invade
Vacant possession som new trouble raise:

Hast thee, and from the Paradise of God

Without remorse drive out the sinful Pair,

From hallowd ground th' unholie, and denounce

To them and to thir Progenie from thence

Perpetual banishment. (11.99-108)

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                                                         Abandonment

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                                                         Abandonment

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"Strait toward Heav'n my wondring Eyes I turnd,

And gaz'd a while the ample Skie, till rais'd

By quick instinctive motion up I sprung,

As thitherward endevoring, and upright

Stood on my feet;" (8.257-261).

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“By degrees, I remember, a stronger light pressed upon my nerves, so that I was obliged to shut my eyes. Darkness then came over me and troubled me, but hardly had I felt this when, by opening my eyes, as I now suppose, the light poured in upon me again” (Shelley 108).

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                                                             At the Beginning

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                                                             At the Beginning

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"In solitude

What happiness, who can enjoy alone,

Or all enjoying, what contentment find?

Thus I presumptuous; and the vision bright,

As with a smile more bright'nd, thus repli'd"

(8.364-368).

"Hast thou not made me here thy substitute,

And these inferiour farr beneath me set?

Among unequals what societie

Can sort, what harmonie or true delight?

Which must be mutual, in proportion due

Giv'n and receiv'd;" (8.381-386).

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"I am alone and miserable: man will not associate with me; but one as deformed and horrible as myself would not deny herself to me. My companion must be of the same species and have the same defects. This being you must create" (Shelley 155).

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                                                            Companionship

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                                                            Companionship

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                                                                               Fall from Grace

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                                                                               Fall from Grace

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"She gave him of that fair enticing Fruit

With liberal hand: he scrupl'd not to eat

Against his better knowledge, not deceav'd,

But fondly overcome with Femal charm.

Earth trembl'd from her entrails, as again

In pangs, and Nature gave a second groan,

Skie lowr'd, and muttering Thunder, som sad drops

Wept at compleating of the mortal Sin

Original; while Adam took no thought,

Eating his fill, nor Eve to iterate" (9.996-1005).

"Should God create another Eve, and I

Another Rib afford, yet loss of thee

Would never from my heart; no no, I feel

The Link of Nature draw me: Flesh of Flesh,

Bone of my Bone thou art, and from thy State

Mine never shall be parted, bliss or woe"
(9.911-916).

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“But again when I reflected that they had spurned and deserted me, anger returned, a rage of anger, and unable to injure anything human, I turned my fury towards inanimate objects” (Shelley 148-149).

“The feelings of kindness and gentleness which I had entertained but a few moments before gave place to hellish rage and gnashing of teeth. Inflamed by pain, I vowed eternal hatred and vengeance to all mankind" (Shelley 152).

“The child still struggled and loaded me with epithets which carried despair to my heart; I grasped his throat to silence him and in a moment he lay dead at my feet” (Shelley 153).

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"Adam the goodliest man of men since borne

His Sons" (4.323-324).

"But let us ever praise him, and extoll

His bountie, following our delightful task

To prune these growing Plants, and tend these Flours,

Which were it toilsom, yet with thee were sweet"(4.436-439).

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“I have good dispositions; my life has been hitherto harmless and in some degree beneficial; but a fatal prejudice clouds their eyes, and where they ought to see a feeling and kind friend, they behold only a detestable monster” (Shelley 144).

“I could have torn him limb from limb, as the lion rends the antelope. But my heart sank within me as with bitter sickness, and I refrained” (Shelley 145).