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Shelley's Prometheus Unbound is an amalgam of the message of Paradise Lost with a more benign view of Prometheus than that of his wife Mary in her work Frankenstein.
Whereas Mary Shelley likened the modern scientist in his endeavours to a Prometheus doing illicit things to human nature, Shelley portrayed Prometheus as something akin to a Christ figure.
There is a bit more to it than that though. Shelley's lyric drama largely takes place within the mind of the suffering Prometheus. It manifests Shelley's own ideational conception of life and language, as we see by first looking at his essay 'On Life'. The same can be seen in his conceptualization of good and evil merely as ideas. And it accordingly reflects his reworking of Milton's conception of a 'paradise within' away from the knowledge of what Christ has done to atone for mankind's sin to what humanity itself can do by feeling the right feelings and sentiments in response to being wronged.
Rather than Aeschylus's tragic drama Prometheus Bound, then, in which Prometheus the Titan is a criminal who suffered justly for the monstrous act of stealing fire from the gods to pervert mankind, Shelley recasts Prometheus as a heroic figure - a liberator, a martyr, and even as a saviour whose thoughts reflect Shelley's view of love (Cf. his essay 'On Love).
In the end, Shelley's Prometheus forgives the tyrant who wrongly oppresses him.
In this, for all of Shelley's announced hostility to Christianity, we can see a figurative representation of its central event, that enacted by Christ on Good Friday: Christ’s passion on the cross, his forgiveness of his enemies, and his atonement for their sins. In place of God as the agent of suffering, of forgiveness, and of salvation, we have the figure of Prometheus, whose suffering seems as ideational as his act of love.
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