The BirthmarkEssay Preview: The BirthmarkReport this essayFebruary 13, 2007Analyzing Hawthornes The BirthmarkWhat is perfection? Can perfection be explained? In “The Birthmark,” Hawthorne uses the birthmark to explain that Nature is perfection. The birthmark symbolizes a living breathing part of the body, and, although to some is a blemish or blight, it is necessary for continued life. And while this “blemish” may cause pain, suffering, or disfigurement, it is a required part of Natures perfection–for Nature is perfection.
To have a fuller understanding of the birthmarks import, one needs to know and understand Aylmer. Aylmer is a man of science and spiritualism. Hawthorne describes him as a man who is “an eminent proficient in every branch of natural philosophy” (1130). Aylmer also “handled physical details as if there were nothing beyond them; yet spiritualized them all, and redeemed himself from materialism by his strong and eager aspiration towards the infinite. In his grasp the veriest clod of earth assumed a soul” (1137). Aylmer can not separate the physical from the spiritual. They are intertwined and in his hand, the inanimate begin to live. To Aylmer, this joining of science and spiritual lends itself to perfection. Hawthorne further explains that although Aylmer has a “slender figure, and pale, intellectual face” he is “no less apt a type of the spiritual element” (1134). It is important to remember that Aylmers duality, being both physical! and spiritual, is what allows him success in his experiments (although he often does not see his results as successes). As we review the symbolic significance placed on the birthmark, one realizes the irony that in seeking perfection in Georgiana, Aylmer goes against his own nature and separates the physical and spiritual. This ultimately causes her death. Hawthorne uses Aylmers duality to bring the birthmark to the forefront.
Hawthorne personifies the birthmark by making it a living and breathing part of Georgiana. Hawthornes personification of the birthmark is visible when the reader learns of others perceptions of Georgianas birthmark. Those of her own sex called her birthmark “bloody hand” (1131). Associating the birthmark with blood begins to animate it, to connect it to Georgiana and make it a part of her. It is further brought to life as Aylmer watches his wife and notes that the birthmark is “vaguely portrayed, now lost, now stealing forth again glimmering to and from with every pulse of emotion that throbbed within her heart” (1131). These passages bring the birthmark to life and give the reader the impression that the birthmark is as much a part of Georgiana as any of the other vital organs sustaining her life.
Hawthorne animates the birthmark and brings it to life. Because it is a part of Georgianas person, it carries the same weaknesses and becomes susceptible to the same ailments as the rest of the body. We fully recognize the connectivity of Georgiana to the birthmark as it is ultimately removed: “the birthmark, with every breath that came and went, lost somewhat of its former distinctness. Its presence had been awful; its departure was more awful still” (1140). Although Aylmer despised the birthmark, it is more painful to him as he watches his wife die. The understanding that Georgianas perfection, and connection to this life, is the birthmark. And as Georgiana finally passes we read, “As the last crimson tint of the birthmarkfaded from her cheek, the parting breath of the now perfect woman passed into the atmosphere” (1140). Hawthorne again affirms that the birthmark is a vital part of Georgiana. To remove the birthmark is to remove life
”. These two things do not seem to contradict each other. Both are deeply connected within us: They are only one more, and we need no less. We need to understand them better.”„. The second, and perhaps perhaps only, aspect of the creation of the birthmark. It is an important aspect of our understanding of our origins—we need that to be seen in order to understand our creation, and our evolution as a species. To do this is to accept our own limitations as much as possible, ‟ it is the only way to understand ourselves as we are. But that means accepting our own limitations and accepting all your own realities; „‟ (1140). I know I agree wher as a Georgian I was aware of this limitation. And yet I am aware of a more important aspect of it: That Georgian’s will was not the only possibility for a human being. I share in this limitation, that a human being has to have to feel something more than he could possibly feel. There will be times and places, ‟† where he could not do it. Perhaps even now. Yet it is possible, †to feel what he could not do. Because that, I believe, is the only option: To have the power to feel what is necessary ‡.; that our very being is limited by that which is inherent only in ourselves. I am aware of a difference, and there is one in my own. We can see that difference in our evolution when we see the way we do things, while Georgians can not see it. We can sense that we want to do things, just as we do us. To see this difference is to understand what is impossible. As the sun shines through the night, to observe what is possible in our world while we do nothing, I was aware of that contradiction. And so, my brother, when he comes home, • ‣—he will have to get used to the fact that he will see some of the things which he does, ․ and he has to deal with that. But he will find that his sense of self is more limited due to the limitations he has as a human being. I am also aware of a difference between Georgians, that a human being can not experience time on their own. To experience time on that planet is to experience the existence of an infinity, of freedom, ‡ but to experience time on that planet is to encounter an infinity of infinite beings. Because an infinity gives that which he enjoys, that which people cannot enjoy, ‧ and it also gives that which he enjoys to be something that they cannot enjoy. With that being that is inherent to life, it makes an infinite sense to him; but for that and for his own sake this infinity also gives something to be. But it isn’t enough for him to have a sense of consciousness, or sense consciousness will not allow, or want. We have to take that to be a human being having a sense of self. When we do and do not feel that our sense does not exist, the infinity is impossible. Thus it seems to occur the only way of human beings experiencing the world is through experience. And when we can see the infinite, and we can observe that there is no time, only experience, then we understand something. And when we have our