Why Doesn t Brown Want to Continue on Young Goodman Brown

Connor Seaton

Professor Kristen Chancey

Composition/Literature

10 Apr. 2021

Unit II Essay – Draft: "Young Goodman Brown"

The story of "Young Goodman Brown" is one about deception, religion, and the Salem Witch Trials. Goodman Brown goes on a journey into the woods at night only to have his entire world turned upside down. He meets the Devil disguised as an old man who tries to convince him to join him while Brown refuses (Hawthorne par. 1-73). As the night continues, Goodman Brown hears all sorts of familiar voices on the road going to a Witch ceremony, making Brown skeptical of his peer's faith. It is not until he hears his wife, Faith, on the road that he rejects his faith and goes to the ceremony. Brown sees his peers, his wife, and the Devil at the ceremony, which was all too much for him to handle, making him wake up in the forest (Hawthorne par. 1-73). Was it all a dream, or did the events that took place at night really happen? Nathaniel Hawthorne wants you to believe that the forest's events transpired; however, Brown's dream adventure was prompted by egoism, corruption, consciousness, and social standards.

Goodman Brown has a righteous ego that seems to blind his judgment throughout the story is one possible theory about what transpired during that night. Rena Korb, a writer who wrote a segment about the story's metaphorical structure, brought up an interesting idea about the true meaning behind Brown's struggle with instinctive desires. She believes the story is an example of Sigmund Freud's theory or a battle between ego, superego, and instinctive desires (Korb 304). The ego is Goodman Brown himself, while the superego is that barrier between the ego and the instinctive desires represented by the Devil's knowledge of alluring Sin. The superego is the Puritan society's morality that Goodman Brown wants to upkeep (Korb 304). The Devil is clever in Brown's dream to target that barrier by testing his faith with having people that he is associated with being Witches and Worshipers. The effect of people that Brown thought were innocent and unsinful would weaken the barrier and would finally break once he heard his wife's voice (Hawthorne par. 1-73). Once that barrier was split between the ego and the instinctive desires, they corrupted Brown's judgment of his fellow peers. Brown could no longer have faith in the Puritans as that dream created a new superego from the ashes of the original. This superego would create that distrust we find him in at the end of the story when he no longer believes his peer's holy intentions (Korb 304).

Brown's faith was corrupted during the dream events that transpired most definitely. Lines like "My Faith is gone" and "There is no good on earth; and sin is but a name. Come, devil; for to thee is this world given" implicate that once Brown heard his wife's voice venturing to the ceremony is where the corruption was closing in (Hawthorne par. 51). The Devil claims in the story that "Evil is the nature of mankind," which seems to be left floating behind in the mind of Goodman Brown as this roots into his interaction with his peers (Hawthorne par. 67). Since the Devil spoke about people Brown knew, like his father, grandfather, and holy peers, this can be considered an attack on Brown's faith as it prompts Brown to start questioning what he believes in. Once the Devil has planted that seed into Brown's thoughts, that thought begins to grow if everyone else has given in to sin, why does he continue to reject the Devil's words? It is almost like Brown had a weak grip on his beliefs as it only took the Devil a single illusion to spark that corruption into Brown's thoughts (Morsberger 306).

Something strange about "Young Goodman Brown" is Brown's motive to enter the forest during the night. We are left with a highly vague setup with Brown running an errand in the evening and telling Faith to pray for him. He knew something evil is to happen with the line, "With this excellent resolve for the future, Goodman Brown felt himself justified in making more haste on his present evil purpose" (Hawthorne par. 8). Four lines after that, he was spooked by the old man appearing but was "not wholly unexpected." Brown knew he was doing something that most people would morally be against, yet his curiosity got the better of him. Brown wanted to learn a little about the other side but bit off more than he could chew, causing him to be entirely captivated by the sin of the Devil (Tritt 114). Interestingly enough, Brown's curiosity for this journey into the forest springs the guilt of his decisions he made after he has the dream and wakes up. This curiosity was fueled by the Devil's interaction with Brown and the weakening of his faith. Brown feels that it was all too real for him, causing him to have anxiety for abandoning his faith in the first place. The guilt, therefore, creates an illusion for Brown to believe in forcing the distrust we see at the end (Tritt 114).

Brown's dream was brought on by his consciousness of the Puritan sociality is another possible theory. Brown's grip on his beliefs is relatively weak; outside forces can easily manipulate his beliefs, including his own second-guessing. This idea is most likely what happened during his journey into the forest. Brown enters the woods at dusk and later falls asleep; during his sleep in his unconsciousness, he thinks of these projections that change his perception of his beliefs with the transpired events (Predmore 255). At the beginning of the story, he is confident and then gradually becomes withdrawn from their world until he has fully been converted to a lifestyle that death can not even be an escape. At the start of the story, Brown might have been with Puritans for quite some time; he had blocked out all the bad things with holy teachings and created an illusion that Brown was entirely devoted to society. For unknown reasons, he decided to journey into the forest or a symbol for the unknown. Once he got there, he started to have thoughts that he had never had before as he knew he was not following the teachings he had once dedicated to himself. His subconsciousness leaked in new ideas that had never occurred to him that might have been related to something that Brown connected to the Devil (Predmore 255).

If Brown had thoughts that seem to question his previous beliefs, he started to see past the Puritan's weak teachings. Brown convinced himself of this in his dream with his subconsciousness. It brought people he knew to say that they do not believe in the words they have told their entire life. Instead, they were always a part of the Devil's work and never had pure intentions that Brown had always conceived (Predmore 255). After his night in the woods, it was almost like Brown had died and was reborn into a world of sin; he woke up from his dream life to a reality that he was always a part of but never knew existed (Connolly 310). This new Brown is the one that returns to his village with a new demeanor towards his wife, Faith, and his fellow peers that he no longer trusted even with their presence with the children. However, this version of Brown was not faithless as we think he is when it comes to his resentment of the Puritan teachings (Connolly 310). If anything, this Brown has risen above his fellow peer's teaching with a new reborn faith that differs from the education that Brown believes now to be told by falsehood. This idea reinforces the idea of egoism as Brown has tainted his visions of the Puritans with a new illusion that he is above the so-called sinners around him (Connolly 310).

Brown had the prenotion that he would "cling to her skirts and follow her to heaven" after that night in the woods but instead had other plans that seem to smear that intention (Hawthorne par. 7). After the dream in the woods, even death could no longer release him from this new prison that the Devil had sparked in the mind of Brown. The forest next to the village would serve as a reminder to him of the events that took place, and he could never forget his new knowledge that was branded into his mind (Gallagher 30). The difference between these Browns is night and day as he has been split into two separate worlds of good and evil. Brown is still connected to both worlds and lands somewhere on either side or straight down the middle. That night in the woods had taken a price of a piece of Brown's character to mold him into a distrustful, miserable, gloomy witness (Gallagher 29-30).

The tale of "Young Goodman Brown" is one of the subconsciousness inside the mind of someone who has an inner tournament. Brown's character had small doubts that seemed to grow as time went on until he convinced himself that a witch meeting changed his notion about his faith and Puritan teachings. Brown had done all of this to himself without his knowledge of it even being done. In religious terms, he had taken a bite out of the Forbidden Fruit and was met with a new yet sinful outlook of his fellow peers. Brown has now retracted himself from everything his community still stands for and seems to be bruting deeper into an isolated lifestyle. At the end of the story, we leave Brown as an old man who was distrustful for the rest of his life. He had a dying hour of gloom because everyone had lost faith in him as he had lost faith in them.

Works Cited

Connolly, Thomas. "Hawthorne's 'Young Goodman Brown': An Attack on Puritanic Calvinism." Gale Literature, 2008.

Gallagher, Edward. "The Concluding Paragraph of 'Young Goodman Brown.'" Studies in Short Fiction, vol. 12, no.1, 1 Jan. 1975, pp. 29-30. EBSCO: Academic Search Complete, Accession Number: 27831271. Accessed on 10 Apr. 2021.

Hawthorne, Nathaniel. "Young Goodman Brown." 1835.

Korb, Rena. "Overview of 'Young Goodman Brown.'" Gale Literature, 2002.

Morsberger, Robert. "The Woe that Is Madness: Goodman Brown and the Face of Fire" Gale Literature.

Predmore, Richard. "'Young Goodman Brown.' Night journey into the forest." Journal of Analytical Psychology, vol. 22, no.3, 1 Jul. 1977, pp. 250-257. EBSCO: Academic Search Complete, DOI: 10.1111/j.1465-5922.1977.00250.x. Accessed on 10 Apr. 2021.

Tritt, Michael. "'Young Goodman Brown' and the Psychology of Projection." Studies in Short Fiction, vol. 23, no. 1, 1 Jan. 1986, pp. 113-115. EBSCO: Academic Search Complete, Accession Number: 7702396. Accessed on 10 Apr. 2021.

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