The reader can then deduce that Frankenstein’s story is one of misused ambition (in the matter of scientific discovery) to gain recognition.
In his letters, we also find out Walton’s aims and aspirations, and the plans for his voyage of discovery. Walton seems to be very self-satisfied with his plans, and we get the feeling of pride when he says:
“I shall satiate my ardent curiosity with the sight of a part of the world never before visited, and may tread a land never before imprinted by the foot of man.”
Of course this is the typical use of dramatic irony by Shelley in the Victorian era when “pride comes before a fall” was a phrase commonly used. This stimulates a feeling of foreboding in the reader, a kind of preparation for what is to come in this field of discovery. It is now that we are introduced to his ‘thirst for knowledge’ and begin to worry about what is to become of it in the hands of a proud man.
The desire to find out the unknown and to be the first to discover the unseen is a tragic flaw of both Walton and the Victor Frankenstein, and from the very first letter, the theme of glory is heavily established. Walton states:
“I preferred glory.”
Although the field of discovery is different for each character, they are bound by an insatiable thirst for knowledge. Each man avidly desires to reveal the indefinite, selfishly to provide them with immortality by the means of eternal fame. Glory was the downfall of Frankenstein, and is a potentially dangerous failing in Walton’s character:
“But success shall crown my endeavours.”
This selfish pursuit seems to override the pursuit where there is “continual food for discovery and wonder.” I find this very worrying. Scientific discovery seems not to be a wonderful thing, but more of a claim to fame.
The blindness involved in Walton’s pursuit of recognition is alarming. As the leader of a dangerous expedition, he is responsible for the lives of other men. His fervent longing for glory in his scientific pursuit endangers those men as he overlooks moral and even rational perceptions of what is possible and what is not. He seems naïve of morality, and plans to succeed even at the cost of human life because he considers this discovery worth such a sacrifice:
“One man’s life or death is but a small price to pay for the acquirement of the knowledge which I sought.”
I flinched at the use of the word “I.” The knowledge he seeks appears to be for his own self-gratification.
His shipmates do not agree with him:
"The men, unsupported by ideas of glory and honour, can never willingly continue to endure their present hardships."
Walton's egocentricity becomes apparent as he never once asks about his sister's well being, despite the fact that he has not seen her for a number of years. Later as we hear Frankenstein’s story, we find that this element in Walton’s character is also mirrored in his own, as he disregards his family for years as he experiments with the principle of life. Once again the selfishness of the pursuit of glory is paramount, succeeding the search for knowledge.
Because Walton has overcome a minor problem on his expedition (the leakage) he becomes overconfident and believes that he can overcome any obstacles of nature:
““Why not still proceed over the untamed yet obedient element?”
Victor Frankenstein has too much ambition for his own good:
“Wealth was an inferior object, but what glory would attend the discovery…”
The isolation that he experiences is very much self-inflicted. Frankenstein was self-taught in subjects that only he had interest in: the principles of life. The major path that he followed was influenced by this solitary learning of an unconventional topic. Fastidiously studying a topic left untouched by all before him, his ignorant ambition conquers all morals as he persists searching for recognition and immortality – as a result of man’s quest for knowledge, the ultimate isolation of a being is created. It is extremely irresponsible, and proves that man may not be strong enough to deal with the “continual food for discovery and wonder.”
“Now that I had finished, the beauty of the dream vanished, and breathless horror and disgust filled my heart. Unable to endure the aspect of the being I had created, I rushed out of the room.”
The Creation is dreadfully unhappy because of this rejection and neglect, and he is even alienated from society because Victor Frankenstein blindly created him to be hideous:
“I had selected his features as beautiful. Beautiful! Great God!”
Thoughtlessly, Frankenstein continued with his task, without considering the acceptance of the Creature into civilization.
Our sympathy for the Daemon is heightened by his own obliviousness:
“Alas! I did not entirely know the fatal effects of this miserable deformity.”
Also, the Daemon lives as primitive man. He does not even discover fire until he stumbles across it in the forest. As he seeks shelter near the DeLaceys’ cottage, he learns civilisation by watching and listening like a child. He learns the ways of interaction, notions of pain and joy, and the ‘Science of Words.’ I feel that this is the true wonder of discovery:
“I easily perceived that, although I eagerly longed to discover myself to the cottagers, I ought not to make the attempt until I had first become master of their language.”
The Daemon’s development is rapid, though it is his own father who should have taught him these things. He is totally alone with his learning. He is so grateful for his ‘friends’ (although it is a one-sided relationship), and so remorseful for stealing, that he anonymously clears the snow from their path, helps to farm the land, and collects firewood for them; thus from a hunter-gatherer he has developed into a sentient being through his solitary self-teaching. Through these discoveries he is doing good for others. He is deeply affected when they are unhappy:
“I thought (foolish wretch!) that it might be in my power to restore happiness to these deserving people.”
As we begin to study the first experiences of his life, we find the Creature to be primarily rejected by Victor Frankenstein: his ‘father’ and ‘creator.’ Frankenstein is essentially the Daemon’s god:
“Accursed creator! Why did you form a monster so hideous that even you turned from me in disgust? God, in pity made man beautiful and alluring, after his own image; but my form is a filthy type of yours.”
The creature is isolated by his behaviour. He is alone in the world and lives like primitive man. He eats berries from the trees and seeks shelter from trees and caves, and other natural forms. He later realises that the embers he discovers produce fire, which in turn provides him with the three necessities of life: light, heat and food. It is essential for the sustenance of life on earth. Before this discovery, the daemon was isolated by his means of living and his primitive behaviour. He was uneducated, and not well enough informed of ‘new’ techniques that improve the standard of living. The Creature has no one to help him or to explain new concepts and discoveries; he doesn’t have a parental figure for guidance.
In my view, the fact that the creature’s god and father deserted him makes it inevitable that he turns to malignity. As man turns from God, he becomes roguish and destructive, disobeying the fundamental laws. However, the daemon has never been acquainted with his god, and is not taught how to behave in the first place; therefore he has no guidelines to follow – no father to imitate. Frankenstein’s Creation, though benevolent at heart – through no influence of his creator - becomes revengeful.
The Daemon is unable to cope with the sadness of solitude so he sets out to find his creator and to beg him to end his suffering by giving him a companion. When his creator refuses, unable to deal with the permanence of his isolation and misery after his only hope is destroyed, he turns his rage on Frankenstein and vows to get revenge on the creator of his misery.
He also lashes out and destroys the only people he has ever cared for because they do not return his affection - they turn him away with disgust:
"When I reflected that they had spurned and deserted me, anger returned, a rage of anger.”
And where is the one who made this all-important scientific discovery? Frankenstein is liable for his own downfall. He gave up all responsibility after accomplishing his undertaking.
As ideas such as the principle of life were arising at the time, Shelley is voicing a remarkable argument: Because technology was fast approaching before humans had developed enough to know how use it, it was extremely worrying that any faith or religion which survives the mechanization of the world, as well as any laws at the time, provided no moral code for science.
I believe that it is in the account of the Daemon’s solitude that Shelley portrays the true meaning of Frankenstein’s statement: that in a “scientific pursuit there is continual food for discovery and wonder.” The Creature is innocent, and does not wish to discover anything more than is to be expected of a ‘normal’ being. He wishes to pursue the knowledge of emotional communication that will provide him with friends to love and who will love him. He does not long for science that will improve his situation in society or make him glorious and famous, unlike Walton and Frankenstein. It is ironic that both Walton and Frankenstein fail in their final ambitions. Walton does not make it to the North Pole, and Frankenstein does not destroy the Daemon. As a whole, the novel left me with the impression that ‘with great knowledge comes great responsibility,’ and that it is doubtful that there is anyone who can succeed who has ideal morals and is selfless. It is a frightening prospect that “scientific pursuit” could get into the wrong hands. It is also remarkable that the Daemon is the last character in the novel to speak - his is the view that we are left with – the lasting impression.
