By this point in the novel, after two trials and an education in ancient and modern
political science, this word may be thought to carry large public as well as private
associations. But in this context they are theological as well, invoking the notion
of a theodicy (from Greek theou dike), a justification of God, which is Milton's announced
purpose for Paradise Lost: that is, to "justify the ways of God to men" (I.26).

Perhaps the Creature comprehends that is he talking to a person from a long line of
civic magistrates, or perhaps his plea has simply been predicated on their shared
Enlightenment discourse. Whatever the case, in his long narration he has consistently
been touching on the nerve from which he at last gets a response. For the first time
in his dealings with the Creature, from the original thought of his creation down
to this moment of moral decision, Victor acknowledges an abstract concept of the justice
owed him.

This phrase is ambiguous: "fellow-creatures" in this contexts appears to be limited
to his family and friends. Later, Victor will revert to what he owes the human race
as a separate entity from the Creature, and justice will be construed quite differently.

These exact words were uttered in the previous chapter when the Creature described
burning down the De Lacey's cottage (II:8:13 and note).

In the ongoing education of the Creature this is the point at which he is first able
to conceptualize that refinement of affection that constitutes kindness. As with much
of the ongoing development of his awareness, there is an ironic undertone here, however,
since he will never experience the sort of solicitude that, despite his poverty and
blindness, is the elder De Lacey's daily expectation and comfort.

As was the case three paragraphs earlier, here the Creature evokes essential Enlightenment
values, twice privileging the notion of sympathy, but the affirmations are so hedged
as to be ominous.

A highly resonant shift of language. Elizabeth is forced back on intuition in the
same manner as Victor had been on his return to Geneva (I:6:25). Given the miscarriage
of justice perpetrated by those who convicted Justine on the basis of circumstantial
logic, Elizabeth's intuitive knowledge of the heart seems a preferable means by which
to organize—or to transcend—social institutions. And yet, the contrasting case of
Victor's passion for revenge would suggest how unpredictable, and even dangerous,
such a course might be.

Again, the Creature uncannily picks up on the timbres of Victor's meditations. Compare,
for instance, the first paragraph of this second volume (II:1:1), where Victor reviews
what he considers is a "blasted" existence. There his remorse (note) has much the
same deleterious and lasting effect that the Creature here attributes to knowledge.

That is, the language spoken is German, not the French used by the De Laceys and the
Creature. This relapse appears to bear a symbolic connotation, as the Creature, who
had seen his efforts to acquire language as the key to his being accepted within human
society, is suddenly plunged once again into linguistic incomprehension.

Although the tonality is subtle, the Creature's education along with Safie seems to
have a bonding effect, increasing his original attachment to her. In two months' time
the linguistic disadvantage that is a shared mark of their alienation is assuaged,
preparing them simultaneously for what should be a full social integration.