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An Essay on Hawthorne’s “The Birth-Mark”

Nathaniel Hawthorne has received recognition to be one of the most brilliant minds of American literature, primarily for the subject matter he tackled in his varied shorts and novels. Born into an area rich on old Puritan-Christian ideologies, Hawthorne frequently tackled matters of psychology and philosophy—challenging the basis of religious and civil morality; frequently evidence of these arguments were buried within symbolic elements, revealing themselves later toward the end of the narrative. Hawthorne’s The Birth-Mark employs these techniques, allowing the reader to sit and ponder about the tale’s moral as well as which characters might be villainous or heroic.

The Birth-Mark carries multiple symbolic elements, and leaves the reader with an array of morals to decipher—the battles of man against nature, the struggles of character in relationships, the dangers of hubris; interestingly, all of these messages are encompassed in and surrounded by the birth-mark.

Aylmer was a stereotypical man of science—knowledgeable and arrogant, carrying a number of neuroses that would have undoubtedly entertained the like of Sigmund Freud or Carl Jung. In reviewing the way this character was described, we might come to the conclusion that the scientist suffered from narcissism, perfectionism, and something between megalomania and a god-complex. This man wise and worldly eventually fell for the lovely Georgiana—an idealist—whom seemed to be perfect in every way, save one small blemish on her left cheek. Described as a relatively small mark which no other would pay mind, the reddish birth-mark favoring the shape of a tiny, hand was enough to drive Aylmer mad. In Aylmer’s obsession over the imperfection he began to associate the mark with nearly every negative that humanity and the world had to offer; to him the blemish symbolized “his wife’s liability to sin, sorrow, decay, and [die].” (Hawthorne, par. 8)

Following an evening discussion about the mark, Aylmer’s hatred and obsession infected his dear wife. Georgiana—young and naïve, possessing a great love and admiration for her husband—clung to his words, and desired the mark to be removed by the wondrous magic of his science—even if it would possibly result in death. Aylmer hastily proclaimed that he had been concocting methods and formulae in his mind that should yield positive results and forever erase this fault of nature. Aylmer thusly obliged Georgiana’s wishes, disregarding a bad omen received in a dream as well as words to the wise offered by his assistant, Aminadab.

Georgiana, whilst awaiting the procedure in her husband’s laboratory, learns of Aylmer’s varied experiments, finding a journal of her husband’s. Through reviewing the numerous trials—some of which having been failures, and a number of successes that could potentially unravel the lives of many—Georgiana finds how deeply depressed her husband is. Scrawled throughout the volume Aylmer had described failures as catastrophes, successes as failures; nothing seemed to measure up to the expectations he had set. After attempts to stroke her poor husband’s ego—something which she seems to do our of sorrow and love for the down-spirited man—Aylmer confesses that he had already begun experimentation on the mark, long before she had given her consent.

Eventually, Aylmer presents Georgiana with the elixir and watches her drift into a sleep. As he keeps a watchful eye, documenting the drug’s progression, he sees the ill-fated mark slowly fade. Finally, as the mark draws to a point where it has nearly vanished, Georgiana awakens, and announces to her husband that she is dying.

The birth-mark had become another one of Aylmer’s obsessions—an experiment in manufacturing perfection. His haughtiness and belief that he possessed the ability to challenge and change Nature’s design had proven fateful time and again; this time, however, had caused him to sacrifice his wife. Symbolically, the birth-mark represented any ill-perceived notion of the world and universe that man might wish to change. Additionally, the birth-mark carried symbolic representation of the paradoxical statement that within imperfection there is perfection—sometimes what we may see as wrong is right for certain purpose.

An interesting lesson exists with the view of the birthmark as perfect imperfection that can be applied to man and his relationships. On the surface of the story, we could simply read that no good can come from attempting to change the person that is one’s partner; while this is true, further in-depth reading and psychoanalysis of the text reveals much more. Not only did Georgiana’s birth-mark become an experimental project for Aylmer to fix—Georgiana was the project. Often in relationships—especially when they are still fresh, as is depicted in this tale—a partner might see something that is in need of change; frequently this is a reflection of a terrible match of characters or some issue buried in the partner’s psyche (McKenna, 2006 ); “death” of the relationship or the partner “needing” change usually occurs.

In the relationship described in this tale, Aylmer saw the mark and Georgiana in need of change, because they were not “perfect”—an issue with which Aylmer struggled within himself. Aylmer pushed Georgiana into submission, and killed her—mentally, emotionally and physically. Sadly, Georgiana played into this outcome of her own will, and wasn’t completely victimized. On the other side of the relationship, a partner can be so willing and forgiving of the other that any faults that arise must be their own and not that of the other or the two. Georgiana, holding such an idealization and idolization of Aylmer led herself to believe that the words Aylmer spoke were true (McKenna, 2006); as such, she disregarded the many warning signs and allowed for her partner to destroy who she was.

Aylmer, too, represented sins and psychoses present in all man; fortunately many of these inner issues only exist in whatever degree we allow. Further symbolism and flaws in man may be seen with Aylmer’s interactions with Aminadab. Aylmer’s constant reference to him as a man of clay raises a few possible interpretations: in plain context, this may be more of a demeaning term, as it is outlined that Aminadab is more of a common man—common as dirt, and tough or stubborn as clay, perhaps? Looking religiously, however, there are references in the Bible to men being clay (Walsh, 2009). Aminadab, being a “man of clay” seemed to know better than to go against nature as Aylmer did; Aylmer thought himself to be above it.

Aylmer desired to discover all the answers to life, and wished to do so without realizing that he may not worthy of an answer, or that an answer may simply not exist. Tragically, Aylmer failed to possess concepts of patience, acceptance, and serenity. Had these elements been part of his psyche, his entire character would have been very different, and the poor Georgiana might still have life.

Works Cited

Hawthorne, Nathaniel. “The Birth-Mark” ENGL200: Composition and Literature. American Public University System. 2011. McGraw-Hill. PDF/Web. Retrieved from: http://ebooks.apus.edu.ezproxy1.apus.edu/ENGL200/Perkins_2011_unit2.pdf

McKenna, John J. “Lessons About Pygmalion Projects And Temperament In Hawthorne’s “The Birthmark..” Eureka Studies In Teaching Short Fiction 7.1 (2006): 36-43. i Web. 29 July 2012.

Walsh, Conor. “Aminadab In Nathaniel Hawthorne’s THE BIRTH-MARK.” Explicator 67.4 (2009): 258-260. Academic Search Premier. Web. 29 July 2012.