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Moreau's Creations
Moreau's Monstrous Creations
Moreau vividly describes the monsters in Paradise Lost. Although at times difficult to decipher with the heavy use of prose, the descriptions for the discerning reader render images that are both disturbing and realistic in the terminology used. Many describe the creatures as human animals because of Moreau's intent to transform the islands animals into humans because of his regard for humanity. The question that seems to be at the juxtaposition of the entire Paradise Lost story is what really separates man from beast and is there a real separation? The surgical modifications that are made to the animals through vivisection to make them more like humans creates ugly and disfigured half beast half humans. The lack of care, understanding and empathy for the animals that are butchered at the hands of Moreau bespeaks his singular focus in resolving his own internal questions at the expense of the creatures that are around...
One of the most intriguing characters is Lota, who is half woman and half panther. The slant of her eyes, the unnatural curves created by the combination of human and animal, the hair that covers her body so unnaturally makes her both intriguing and gruesome at the same time. Many of the characters are described as having pointed ears, barrel chests, disfigured from their natural form, walking on all fours but still retaining much of their human like qualities. The notion is both intriguing and disturbing.
Moreau makes the parallel between heaven and hell, suggesting that the beastly creations emanate from Hell or even fell from heaven. The monsters occupy both the land and water, and are horrific characterizations of what is normally seen as either land or water based animals. The greatest monstrosities however, are the depiction of Satan and the power that he is given in Moreau's writings. Satan's fall from grace and the power of observing the universe…
Paradise Lost, Book I Analysis Use of Imagery in Paradise Lost -- Book I Paradise Lost offers an introduction to the story of original sin. Milton uses powerful imagery and allegory to relay the Biblical account of the fall of Adam and Eve in the Book of Genesis and forfeiture of the Garden of Eden. The story of good and evil is presented in a unique and interesting narrative form. In Book
Paradise Lost Book II begins with the assembled devils holding their council in Hell. It begins with a general address by Satan, who says "I give not Heav'n for lost" (II.14). In other words, Satan considers war against God to still be a possibility, and he begins the discussion by asking whether the war should be an outright attempt to take Heaven, or whether it should be conducted, surreptitiously, as
332-333, 336-337). The fallen angels' response to Satan's call is the final confirmation of his character, because it demonstrates how he is able to maintain the respect and interest of his followers even though it appears as if they have been stripped of everything. In this sense, Satan is a kind of idealized revolutionary leader, outmatched by the "Almighty" but unwilling to give up, all the while maintaining the respect
Tests will follow. Continue to cultivate by day, and sleep by night, for even the Nightingale sings of golden slumbers. No want or will of evil haunts this Heavenly hour or dare awakens conscience. Do not act in haste for the fate of humankind has not yet been marbled in stone. According to Milton, Satan's persuasive speech advices Eve that her eyes will be open and that "Millions of spiritual
And so, Kenton goes on, given this schism between East and West, it is his theory that the schism was perhaps symbolized through the interactions between God and the Devil. The freedom of the individual to find his way to God "through Scripture...coincided with Milton's commitment to symbolically unify East and West as proof of the regeneration," Kenton wrote (p. 17). Indeed, Milton's Christian background "necessitates" the need for
Journal Two: God's Will? The issue of God's omniscience vs. The supposed free will of man has plagued theologians for millennia, and it is doubtful that I will solve it in this half page response. Milton's version of the tale does not really seem to support this reading, however. Though God was ultimately responsible for Satan's being in the right (or wrong) place at the wrong (or right) time, he clearly