Miles Coverdale Character Analysis

Yet, after all, let us acknowledge it wiser, if not more sagacious, to follow out one’s day-dream to its natural consummation, although, if the vision have been worth the having, it is certain never to be consummated otherwise than by a failure. And what of that! Its airiest fragments, impalpable as they may be, will possess a value that lurks not in the most ponderous realities of any practicable scheme. They are not the rubbish of the mind. Whatever else I may repent of, therefore, let it be reckoned neither among my sins nor follies, that I once had faith and force enough to form generous hopes of the world’s destiny—yes!—and to do what in me lay for their accomplishment; even to the extent of quitting a warm fireside, flinging away a freshly lighted cigar, and travelling far beyond the strike of city-clocks, through a drifting snow-storm.

The most curious part of the matter was, that, long after my slight delirium had passed away—as long, indeed, as I continued to know this remarkable woman—her daily flower affected my imagination, though more slightly, yet in very much the same way. The reason must have been, that, whether intentionally on her part, or not, this favorite ornament was actually a subtile expression of Zenobia’s character.

Then, also, as anybody could observe, the freedom of her deportment (though, to some tastes, it might commend itself as the utmost perfection of manner, in a youthful widow, or a blooming matron) was not exactly maidenlike. What girl had ever laughed as Zenobia did! What girl had ever spoken in her mellow tones! Her unconstrained and inevitable manifestation, I said often to myself, was that of a woman to whom wedlock had thrown wide the gates of mystery. Yet, sometimes, I strove to be ashamed of these conjectures. I acknowledged it as a masculine grossness—a sin of wicked interpretation, of which man is often guilty towards the other sex—thus to mistake the sweet, liberal, but womanly frankness of a noble and generous disposition. Still, it was of no avail to reason with myself, nor to upbraid myself. Pertinaciously the thought—‘Zenobia is a wife! Zenobia has lived, and loved! There is no folded petal, no latent dew-drop, in this perfectly developed rose!’—irresistibly that thought drove out all other conclusions, as often as my mind reverted to the subject.

“Did you ever see a happy woman in your life? Of course, I do not mean a girl—like Priscilla, and a thousand others, for they are all alike, while on the sunny side of experience—but a grown woman. How can she be happy, after discovering that fate has assigned her but one single event, which she must contrive to make the substance of her whole life? A man has his choice of innumerable events.”

Our labor symbolized nothing, and left us mentally sluggish in the dusk of the evening. Intellectual activity is incompatible with any large amount of bodily exercise. The yeoman and the scholar—the yeoman and the man of finest moral culture, though not the man of sturdiest sense and integrity—are two distinct individuals, and can never be melted or welded into one substance.

Thus, as my conscience has often whispered me, I did Hollingsworth a great wrong by prying into his character, and am perhaps doing him as great a one, at this moment, by putting faith in the discoveries which I seemed to make. But I could not help it. Had I loved him less, I might have used him better. He—and Zenobia and Priscilla, both for their own sakes and as connected with him—were separated from the rest of the Community, to my imagination, and stood forth as the indices of a problem which it was my business to solve.

“For, little as we know of our life to come, we may be very sure, for one thing, that the good we aim at will not be attained. People never do get just the good they seek. If it come at all, it is something else, which they never dreamed of, and did not particularly want. Then, again, we may rest certain that our friends of to-day will not be our friends of a few years hence; but, if we keep one of them, it will be at the expense of the others—and, most probably, we shall keep none.”

This hermitage was my one exclusive possession, while I counted myself a brother of the socialists. It symbolized my individuality, and aided me in keeping it inviolate.

Now, as I looked down from my upper region at this man and woman—outwardly so fair a sight, and wandering like two lovers in the wood—I imagined that Zenobia, at an earlier period of youth, might have fallen into the misfortune above indicated. And when her passionate womanhood, as was inevitable, had discovered its mistake, there had ensued the character of eccentricity and defiance, which distinguished the more public portion of her life.

“I hate to be ruled by my own sex; it excites my jealousy and wounds my pride. It is the iron sway of bodily force, which abases us, in our compelled submission. But, how sweet the free, generous courtesy, with which I would kneel before a woman-ruler!”

“Yes, if she were young and beautiful,” said Zenobia, laughing. “But how if she were sixty, and a fright?”

It appeared, unless he over-estimated his own means, that Hollingsworth held it at his choice (and he did so choose) to obtain possession of the very ground on which we had planted our Community, and which had not yet been made irrevocably ours, by purchase. It was just the foundation that he desired. Our beginnings might readily be adapted to his great end.

Even her characteristic flower, though it seemed to be still there, had undergone a cold and bright transfiguration; it was a flower exquisitely imitated in jeweller’s work, and imparting the last touch that transformed Zenobia into a work of art.

“Oh, this stale excuse of duty!” said Zenobia, in a whisper so full of scorn that it penetrated me like the hiss of a serpent. “I have often heard it before, from those who sought to interfere with me, and I know precisely what it signifies. Bigotry; self-conceit; an insolent curiosity; a meddlesome temper; a cold-blooded criticism, founded on a shallow interpretation of half-perceptions; a monstrous scepticism in regard to any conscience or any wisdom, except one’s own; a most irreverent propensity to thrust Providence aside, and substitute one’s self in its awful place—out of these, and other motives as miserable as these, comes your idea of duty!”

Nor was her reputation seriously affected by the report. In fact, so great was her native power and influence, and such seemed the careless purity of her nature, that whatever Zenobia did was generally acknowledged as right for her to do. The world never criticised her so harshly as it does most women who transcend its rules. It almost yielded its assent when it beheld her stepping out of the common path, and asserting the more extensive privileges of her sex, both theoretically and by her practice. The sphere of ordinary womanhood was felt to be narrower than her development required.

How strangely she had been betrayed! Blazoned abroad as a wonder of the world, and performing what were adjudged as miracles—in the faith of many, a seeress and a prophetess—in the harsher judgment of others, a mountebank—she had kept, as I religiously believe, her virgin reserve and sanctity of soul, throughout it all. Within that encircling veil, though an evil hand had flung it over her, there was as deep a seclusion as if this forsaken girl had, all the while, been sitting under the shadow of Eliot’s pulpit, in the Blithedale woods, at the feet of him who now summoned her to the shelter of his arms. And the true heart-throb of a woman’s affection was too powerful for the jugglery that had hitherto environed her.

“Ah, this is very good!” said Zenobia, with a smile. “What strange beings you men are, Mr. Coverdale!—is it not so? It is the simplest thing in the world, with you, to bring a woman before your secret tribunals, and judge and condemn her, unheard, and then tell her to go free without a sentence. The misfortune is, that this same secret tribunal chances to be the only judgment-seat that a true woman stands in awe of, and that any verdict short of acquittal is equivalent to a death-sentence!”

“A moral? Why, this:--that, in the battlefield of life, the downright stroke, that would fall only on a man’s steel head-piece, is sure to light on a woman’s heart, over which she wears no breastplate, and whose wisdom it is, therefore, to keep out of the conflict. Or this:--that the whole universe, her own sex and yours, and Providence, or Destiny, to boot, make common cause against the woman who swerves one hair’s breadth out of the beaten track.”

“But I am weary of this place, and sick to death of playing at philanthropy and progress. Of all the varieties of mock-life, we have surely blundered into the very emptiest mockery, in our effort to establish the one true system. I have done with it […]. It was, indeed, a foolish dream! Yet it gave us some pleasant summer days and bright hopes, while they lasted. It can do no more; nor will it avail us to shed tears over a broken bubble.”

It was a woful thought, that a woman of Zenobia’s diversified capacity should have fancied herself irretrievably defeated on the broad battle-field of life, and with no refuge, save to fall on her own sword, merely because Love had gone against her. It is nonsense, and a miserable wrong—the result, like so many others, of masculine egotism—that the success or failure of woman’s existence should be made to depend wholly on the affections, and on one species of affection; while man has such a multitude of other chances, that this seems but an incident.

Yet, after all, let us acknowledge it wiser, if not more sagacious, to follow out one’s day-dream to its natural consummation, although, if the vision have been worth the having, it is certain never to be consummated otherwise than by a failure. And what of that! Its airiest fragments, impalpable as they may be, will possess a value that lurks not in the most ponderous realities of any practicable scheme. They are not the rubbish of the mind. Whatever else I may repent of, therefore, let it be reckoned neither among my sins nor follies, that I once had faith and force enough to form generous hopes of the world’s destiny—yes!—and to do what in me lay for their accomplishment; even to the extent of quitting a warm fireside, flinging away a freshly lighted cigar, and travelling far beyond the strike of city-clocks, through a drifting snow-storm.

The most curious part of the matter was, that, long after my slight delirium had passed away—as long, indeed, as I continued to know this remarkable woman—her daily flower affected my imagination, though more slightly, yet in very much the same way. The reason must have been, that, whether intentionally on her part, or not, this favorite ornament was actually a subtile expression of Zenobia’s character.

Then, also, as anybody could observe, the freedom of her deportment (though, to some tastes, it might commend itself as the utmost perfection of manner, in a youthful widow, or a blooming matron) was not exactly maidenlike. What girl had ever laughed as Zenobia did! What girl had ever spoken in her mellow tones! Her unconstrained and inevitable manifestation, I said often to myself, was that of a woman to whom wedlock had thrown wide the gates of mystery. Yet, sometimes, I strove to be ashamed of these conjectures. I acknowledged it as a masculine grossness—a sin of wicked interpretation, of which man is often guilty towards the other sex—thus to mistake the sweet, liberal, but womanly frankness of a noble and generous disposition. Still, it was of no avail to reason with myself, nor to upbraid myself. Pertinaciously the thought—‘Zenobia is a wife! Zenobia has lived, and loved! There is no folded petal, no latent dew-drop, in this perfectly developed rose!’—irresistibly that thought drove out all other conclusions, as often as my mind reverted to the subject.

“Did you ever see a happy woman in your life? Of course, I do not mean a girl—like Priscilla, and a thousand others, for they are all alike, while on the sunny side of experience—but a grown woman. How can she be happy, after discovering that fate has assigned her but one single event, which she must contrive to make the substance of her whole life? A man has his choice of innumerable events.”

Our labor symbolized nothing, and left us mentally sluggish in the dusk of the evening. Intellectual activity is incompatible with any large amount of bodily exercise. The yeoman and the scholar—the yeoman and the man of finest moral culture, though not the man of sturdiest sense and integrity—are two distinct individuals, and can never be melted or welded into one substance.

Thus, as my conscience has often whispered me, I did Hollingsworth a great wrong by prying into his character, and am perhaps doing him as great a one, at this moment, by putting faith in the discoveries which I seemed to make. But I could not help it. Had I loved him less, I might have used him better. He—and Zenobia and Priscilla, both for their own sakes and as connected with him—were separated from the rest of the Community, to my imagination, and stood forth as the indices of a problem which it was my business to solve.

“For, little as we know of our life to come, we may be very sure, for one thing, that the good we aim at will not be attained. People never do get just the good they seek. If it come at all, it is something else, which they never dreamed of, and did not particularly want. Then, again, we may rest certain that our friends of to-day will not be our friends of a few years hence; but, if we keep one of them, it will be at the expense of the others—and, most probably, we shall keep none.”

This hermitage was my one exclusive possession, while I counted myself a brother of the socialists. It symbolized my individuality, and aided me in keeping it inviolate.

Now, as I looked down from my upper region at this man and woman—outwardly so fair a sight, and wandering like two lovers in the wood—I imagined that Zenobia, at an earlier period of youth, might have fallen into the misfortune above indicated. And when her passionate womanhood, as was inevitable, had discovered its mistake, there had ensued the character of eccentricity and defiance, which distinguished the more public portion of her life.

“I hate to be ruled by my own sex; it excites my jealousy and wounds my pride. It is the iron sway of bodily force, which abases us, in our compelled submission. But, how sweet the free, generous courtesy, with which I would kneel before a woman-ruler!”

“Yes, if she were young and beautiful,” said Zenobia, laughing. “But how if she were sixty, and a fright?”

It appeared, unless he over-estimated his own means, that Hollingsworth held it at his choice (and he did so choose) to obtain possession of the very ground on which we had planted our Community, and which had not yet been made irrevocably ours, by purchase. It was just the foundation that he desired. Our beginnings might readily be adapted to his great end.

Even her characteristic flower, though it seemed to be still there, had undergone a cold and bright transfiguration; it was a flower exquisitely imitated in jeweller’s work, and imparting the last touch that transformed Zenobia into a work of art.

“Oh, this stale excuse of duty!” said Zenobia, in a whisper so full of scorn that it penetrated me like the hiss of a serpent. “I have often heard it before, from those who sought to interfere with me, and I know precisely what it signifies. Bigotry; self-conceit; an insolent curiosity; a meddlesome temper; a cold-blooded criticism, founded on a shallow interpretation of half-perceptions; a monstrous scepticism in regard to any conscience or any wisdom, except one’s own; a most irreverent propensity to thrust Providence aside, and substitute one’s self in its awful place—out of these, and other motives as miserable as these, comes your idea of duty!”

Nor was her reputation seriously affected by the report. In fact, so great was her native power and influence, and such seemed the careless purity of her nature, that whatever Zenobia did was generally acknowledged as right for her to do. The world never criticised her so harshly as it does most women who transcend its rules. It almost yielded its assent when it beheld her stepping out of the common path, and asserting the more extensive privileges of her sex, both theoretically and by her practice. The sphere of ordinary womanhood was felt to be narrower than her development required.

How strangely she had been betrayed! Blazoned abroad as a wonder of the world, and performing what were adjudged as miracles—in the faith of many, a seeress and a prophetess—in the harsher judgment of others, a mountebank—she had kept, as I religiously believe, her virgin reserve and sanctity of soul, throughout it all. Within that encircling veil, though an evil hand had flung it over her, there was as deep a seclusion as if this forsaken girl had, all the while, been sitting under the shadow of Eliot’s pulpit, in the Blithedale woods, at the feet of him who now summoned her to the shelter of his arms. And the true heart-throb of a woman’s affection was too powerful for the jugglery that had hitherto environed her.

“Ah, this is very good!” said Zenobia, with a smile. “What strange beings you men are, Mr. Coverdale!—is it not so? It is the simplest thing in the world, with you, to bring a woman before your secret tribunals, and judge and condemn her, unheard, and then tell her to go free without a sentence. The misfortune is, that this same secret tribunal chances to be the only judgment-seat that a true woman stands in awe of, and that any verdict short of acquittal is equivalent to a death-sentence!”

“A moral? Why, this:--that, in the battlefield of life, the downright stroke, that would fall only on a man’s steel head-piece, is sure to light on a woman’s heart, over which she wears no breastplate, and whose wisdom it is, therefore, to keep out of the conflict. Or this:--that the whole universe, her own sex and yours, and Providence, or Destiny, to boot, make common cause against the woman who swerves one hair’s breadth out of the beaten track.”

“But I am weary of this place, and sick to death of playing at philanthropy and progress. Of all the varieties of mock-life, we have surely blundered into the very emptiest mockery, in our effort to establish the one true system. I have done with it […]. It was, indeed, a foolish dream! Yet it gave us some pleasant summer days and bright hopes, while they lasted. It can do no more; nor will it avail us to shed tears over a broken bubble.”

It was a woful thought, that a woman of Zenobia’s diversified capacity should have fancied herself irretrievably defeated on the broad battle-field of life, and with no refuge, save to fall on her own sword, merely because Love had gone against her. It is nonsense, and a miserable wrong—the result, like so many others, of masculine egotism—that the success or failure of woman’s existence should be made to depend wholly on the affections, and on one species of affection; while man has such a multitude of other chances, that this seems but an incident.