Knowledge is Suffering

In Mary Shelly’s novel, Frankenstein, the inter-textual reference to Prometheus surfaces an idea that the novel encompasses: knowledge is suffering.  This sly sub title, The Modern Prometheus, highlights the commonalities between Victor and Prometheus. Both characters begin their stories as individuals with a drive to create man, or recreate man, to the best of his abilities. After the creation, each man faults in his own way that can be referred to as “sin”. Now ironically “chained” by the work that initially was deemed good, the two creators endure the suffering that they never imagined would accompany such an invention. Unfortunately, their knowledge is their own demise in the end.

Initially viewed by the reader as caring inventors, Prometheus and Victor use their knowledge to give life to “an inanimate body” with great enthusiasm (Shelley, 60). This enthusiasm arises from their idea that with this creation they will be praised for new, uncharted work. Victor’s quick monologues and seemingly rushed actions in the beginning of the novel emphasize his almost mad-scientist qualities. In one such monologue Shelly makes those qualities clear when Victor excitedly recalls how, “My limbs now tremble, and my eyes swim…but then a resistless, and almost frantic, impulse, urged me forward…for this one pursuit,” (Shelley, 58).   He has devoted the entirely of his well-being to this creation thinking all the time that once created he would be able to relax and to enjoy his good work.

Similarly, when Prometheus is given the task to create humans, he does so with great devotion. He had been instructed to create man for the entertainment of the Titans by his father Zeus; therefore, he worked with the mind set that his creation would bring him not only satisfaction, but also appreciation by the Titians. With great care Prometheus worked clay to form humans in the image of the gods, just as Victor took the image of man and recreated the human form. The two creators used their knowledge and energy, setting all else aside, with the thought that with their creation would come good.

The essence of goodness that the creator’s knowledge initially bestows upon the creation is refuted by an irredeemable sin in both stories. Once the creature opened his eyes, Victor should have rejoiced that his “labors” were over, as well as feel a sense of accomplishment since he had just recreated man. Instead, he feels as though he just committed some irredeemable sin for he states, “Unable to endure the aspect of the 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, 61). Rather than being satisfied he was mortified at the hideous creature he had created (Shelley, 60). The initial satisfaction he had so dutifully waited for never came and he shied away from his creation as if in hopes that it would just disappear.  Ironically it does later, only to support that knowledge is suffering.

On the other hand, Prometheus is greatly satisfied with his creation and so are the Titians. Yet, as time progresses, Prometheus, who takes the opposite approach of Victor and actually cares for his creation, realizes that his humans are in need. Acting with the compassion of a father, Prometheus commits his irredeemable sin when he steals fire from Zeus so that humans may have light, keep warm, and cook meat. It is here that he, like Victor, will be punished; however, unlike Victor, Prometheus is not punishing himself.

The creations that were once thought to set their souls free from labor and hardship are now in essence the chains that hold both Victor and Prometheus back.  Following the tragic awakening of his creation, Victor cannot bear to not only be his “master”, but also cannot even care for the being.  His hatred is to the degree that Victor even tells the creature, “Begone, vile insect! Or rather, stay, that I may trample you to dust!” (Shelley, 93).  From such hostility the creature’s thoughts become vengeful and malicious due to the desperation he feels from his abandonment. Left alone in a world he did not wish to become a part of, the creature ends up a terror in Frankenstein’s life. He even threatens Frankenstein saying, “I can make you so wretched that the light of day will be hateful to you,” after learning that his request for a mate has been brutally abandoned (Shelley, 146). Once the enemy lines were drawn, Frankenstein is forever chained to the consequences of his actions. His life becomes a downward spiral in which he losses the love of his life and begins a never-ending chase after the creature.

In Prometheus’ case he did his part to care for his creation; however, it was the degree that he attempted to provide for them that caused his demise. Seeing that his humans were in need, Prometheus stole fire from Zeus in order to provide heat, light, and allow meat to be cooked. After discovering the deed that had been done, Zeus punishes his son for stealing by literally chaining him to the Mountains of Caueasus. Here, an eagle would tear his liver out everyday; a pain he had to endure repetitively. The knowledge he used to create his human beings and the knowledge of a greater force (fire) that could assist them lead to his reoccurring pain. In his situation he literally was chained and endured pain because of his own knowledge.

In the beginning both creators initiated projects with the hope that the completion of the project would bring satisfaction and a sense of accomplishment. However, the projects that began as a benefit are twisted by an irredeemable sin. This sin in the case of Victor alters his creation into a horrible mistake. In the case of Prometheus, it is not his creation that is a mistake, it is the effort that he puts forth to help it that is deemed wrong. In the end of both stories, the creators are punished by their knowledge and are chained to ultimate suffering. Therefore, ultimately their knowledge leads to each creator’s own demise in the end.