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Mrs. Leavis comes closest to the truth in her discussion of this story in the Sewanee Review in which she says: "Hawthorne has imaginatively recreated for the reader that Calvinist sense of sin, that theory which did in actuality shape the early social and spiritual history of New England." But Mrs. Leavis seems to miss the critical implications of the story, for she goes on to say: "But in Hawthorne, by a wonderful feat of transmutation, it has no religious significance, it is a psychological state that is explored. Young Goodman Brown's Faith is not faith in Christ but faith in human beings, and losing it he is doomed to isolation forever." Those who persist in reading this story as a study of the effects of sin on Brown come roughly to this conclusion: "Goodman Brown became evil as a result of sin and thought he saw evil where none existed." Hawthorne's message is far more depressing and horrifying than this. The story is obviously an individual tragedy, and those who treat it as such are right, of course; but, far beyond the personal plane, it has universal implications.
Young Goodman Brown, as a staunch Calvinist, is seen at the beginning of this allegory to be quite confident that he is going to heaven.
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Though his family has been Christian for generations, the point is made early in the story that Young Goodman Brown has been married to his Faith for only three months. Either the allegory breaks down at this point or the marriage to Faith must be looked upon as the moment of conversion to grace in which he became fairly sure of his election to heaven. That Goodman Brown is convinced he is of the elect is made clear at the beginning: "... and after this one night I'll cling to her skirts and follow her to heaven." In other words, at the start of his adventure, Young Goodman Brown is certain that his faith will help man get to heaven. It is in this concept that his disillusionment will come. The irony of this illusion is brought out when he explains to the devil the reason for his tardiness: "Faith kept me back awhile." That is what he thinks! By the time he gets to the meeting place he finds that his Faith is already there. Goodman Brown's disillusionment in his belief begins quickly after meeting the devil. He has asserted proudly that his ancestors ''have been a race of honest men and good Christians since the days of the martyrs," and the devil turns his own words on him smartly:
Well said, Goodman Brown! I have been as well acquainted with your family as with ever a one among the Puritans; and that's no trifle to say I helped your grandfather, the constable, when he lashed the Quaker woman so smartly through the streets of Salem; and it was I that brought your father a pitch-pine knot, kindled at my own hearth, to set fire to an Indian village, in King Philip's war. They were my good friends, both, and many a pleasant walk have we had along this path, and returned merrily after midnight I would fain be friends with you for their sake.
Goodman Brown manages to shrug off this identification of his parental and grandparental Puritanism with the devil, but the reader should not overlook the sharp tone of criticism in Hawthorne's presentation of this speech.
When the devil presents his next argument, Brown is a little more shaken. The devil has shown him that Goody Cloyse is of his company and Brown responds: "What if a wretched old woman do choose to go to the devil when I thought she was going to heaven: is that any reason why I should quit my dear Faith and go after her?'' He still believes at this point that his faith will lead him to heaven. The devil's reply, "You will think better of this by and by," is enigmatic when taken by itself, but a little earlier the narrator had made a comment which throws a great deal of light on this remark by the devil. When he recognized Goody Cloyse, Brown said, "That old woman taught me my catechism," and the narrator added, "and there was a world of meaning in this simple comment." The reader at this point should be fairly well aware of Hawthorne's criticism of Calvinism. The only way there can be a "world of meaning" in Brown's statement is that her catechism teaches the way to the devil and not the way to heaven.
From this point on Brown is rapidly convinced that his original conception about his faith is wrong. Deacon Gookin and the "good old minister," in league with Satan, finally lead the way to his recognition that this faith is diabolic rather than divine. Hawthorne points up this fact by a bit of allegorical symbolism. Immediately after he recognizes the voices of the deacon and the minister, we are told by the narrator that "Young Goodman Brown caught hold of a tree for support, being ready to sink down on the ground, faint and overburdened with the heavy sickness of his heart. He looked up to the sky, doubting whether there really was a heaven above him. Yet there was a blue arch, and the stars brightened in it." Here the doubt has begun to gnaw, but the stars are symbols of the faint hope which he is still able to cherish, and he is able to say: "With heaven above and Faith below, I will yet stand firm against the devil." But immediately a symbolic cloud hides the symbolic stars: ''While he still gazed upward into the deep arch of the firmament and had lifted his hands to pray, a cloud, though no wind was stirring, hurried across the zenith and hid the brightening stars." And it is out of this black cloud of doubt that the voice of his faith reaches him and the pink ribbon of his Faith falls. It might be worthwhile to discuss Faith's pink ribbons here, for Hawthorne certainly took great pains to call them to our attention. The ribbons seem to be symbolic of his initial illusion about the true significance of his faith, his belief that his faith will lead him to heaven. The pink ribbons on a Puritan lady's cap, signs of youth, joy, and happiness, are actually entirely out of keeping with the severity of the rest of her dress which, if not somber black, is at least gray. When the ribbon falls from his cloud of doubt, Goodman Brown cries in agony, "My Faith is gone!'' and it is gone in the sense that it no w means not what it once meant. He is quick to apply the logical, ultimate conclusion of Goody Cloyse's catechizing: "Come, devil; for to thee is this world given."
Lest the reader miss the ultimate implication of the doctrine of predestination, Hawthorne has the devil preach a sermon at his communion service: "Welcome, my children ... to the communion of your race. Ye have found thus young your nature and your destiny." Calvinism teaches that man is innately depraved and that he can do nothing to merit salvation. He is saved only by the whim of God who selects some, through no deserts of their own, for heaven which the great mass of mankind is destined for hell. The devil concludes his sermon: "Evil is the nature of mankind. Evil must be your only happiness. Welcome again, my children, to the communion of your race." It is not at all insignificant that the word race is used several times in this passage, for it was used earlier by Goodman Brown when he said, "We have been a race of honest men and good Christians...." After this sermon by the devil, Young Goodman Brown makes one last effort to retain the illusion that faith will lead him to heaven; he calls out: "Faith! Faith! ... look up to heaven, and resist the wicked one." But we are fairly sure that he is unsuccessful, for we are immediately told: ''Whether Faith obeyed he knew not."
Young Goodman Brown did not lose his faith (we are even told that his Faith survived him); he learned its full and terrible significance. This story is Hawthorne's criticism of the teachings of Puritanic-Calvinism. His implication is that the doctrine of the elect and damned is not a faith which carries man heavenward on its skirts, as Brown once believed, but, instead, condemns him to hellbad and good alike indiscriminatelyand for all intents and purposes so few escape as to make one man's chance of salvation almost disappear. It is this awakening to the full meaning of his faith which causes Young Goodman Brown to look upon his minister as a blasphemer when he teaches "the sacred truths of our religion, and of saint-like lives and triumphant deaths, and of future bliss or misery unutterable," for he has learned that according to the truths of his faith there is probably nothing but "misery unutterable" in store for him and all his congregation; it is this awakening which causes him to turn away from prayer; it is this awakening which makes appropriate the fact that "they carved no hopeful verse upon his tombstone."
Though much is made of the influence of Puritanism on the writings of Hawthorne, he must also be seen to be a critic of the teachings of Puritanism. Between the position of Vernon L. Parrington, who saw Hawthorne as retaining "much of the older Calvinistic view of life and human destiny," and that of Regis Michaud, who saw him as "an anti-puritan and prophet heralding the Freudian gospel," lies the truth about Hawthorne.