关于《牧师的黑纱》译本的一些思考

奴隶制下的压迫与爱——浅析托尼•莫里森的《宠儿》方言电视节目收视群体特点及社会影响分析On the Use of Satire and Humor in Pygmalion浅议商标品牌的翻译王尔德童话《夜莺与玫瑰》中的唯美主义人文主义思想在《皆大欢喜》中的运用论中国神话和希腊神话的文化差异中美家庭教育文化对比及其根源分析浅谈国际商务谈判礼仪任务型教学法在初中英语口语教学中的应用研究美国电影中的大众文化价值观研究初中英语说写技能综合教学研究路易莎•梅•奥尔科特《小妇人》中的女性话语旅游翻译中的跨文化语用失误探析《玛莎•奎斯特》中玛莎性格的根源与身体器官有关的中英文习语对比研究《紫色》的妇女主义解读从《人生的枷锁》中三个女性看毛姆的婚爱观澳大利亚传记文学中的土著文化：以《我的位置》为例从接受美学角度分析企业简介汉英翻译狄更斯小说《远大前程》中的批判现实主义特点解读意象图式研究解析哈代《远离尘嚣》中的悲剧因素爵士时代美国东西部的差距在盖茨比的人生悲剧中所扮演的角色如何培养大学生英语阅读理解技能《吉姆老爷》中吉姆的性格分析西方饮食文化给中国餐饮业经营者带来的若干启示国际商务谈判中的文化差异分析《飘》的成长主题解读英汉思维模式差异的对比研究从《绝望主妇》各主角看美国家庭问题身势语在国际商务谈判中的应用《了不起的盖茨比》中黛西的人物性格分析商标翻译中的文化要素非言语交际在中西文化中的差异《了不起的盖茨比》中美国梦的破灭Foreignization as a Translation Approach－－On the Translation of Culture-Loaded Words and Expressions in Wei-ch’eng中英色彩词的文化内涵异同分析从女性主义视角解读《疯狂主妇》简析《卡斯特桥市长》中亨查德的悲剧命运《宠儿》中塞斯的性格分析浅析中西饮食隐含的文化差异及其中式菜肴名称翻译策略A Contrastive Analysis of Table Manners and Culture between China and Western Countries从安利（中国）的成功看直销模式在我国的发展浅析《雾都孤儿》中象征手法的运用理智胜于情感从《嘉莉妹妹》看本性与理性的斗争罗伯特弗罗斯特田园诗歌意象的象征意义浅析《警察与赞美诗》中欧亨利的写作风格从功能翻译理论谈中餐菜单的英译《威尼斯商人》中的种族及宗教冲突浅析商务英语的语言特点及翻译论《莫瑞斯》中E. M. 福斯特的自由人文主义思想《爱玛》中身份和同辈的压力体验式教学模式在初中英语阅读教学中的应用从生态女性主义视角解读《喜福会》A Study of Narrative V oice in Jodi Picoult’s My Sister’s Keeper论教师的非语言行为在课堂教学中的作用跨文化交际背景下英语禁忌语探析英文商标的汉译母语在小学英语学习中的正迁移浅议我国民营企业薪酬管理商务英语信函中礼貌策略初探浅析《苔丝》中的象征主义英汉谚语中“爱”的情感隐喻对比研究（开题报告+论）论商务谈判中的文化因素从翻译等值理论看文化词的翻译Analysis of the Character Satan in Paradise LostA Brief Analysis of China English and Its Future方位词的文化内涵与翻译大学生英语听力两种辅助活动实证研究初中英语教学中的角色扮演探究《紫色》中的妇女主义者形象汽车广告功能分析《葬花吟》两英译本的比较研究《雾都孤儿》中南希的人物性格分析A General Analysis of Mr.Xu Y uanzhong’s Translation Art of Language V ariation in Classic PoemsA Study of Stylistic Features and Translation of Journalistic English分析《宠儿》中塞丝的创伤与愈合Gone with the Wind: From Novel to Film不一样的颤栗—东西方恐怖片的比较论《奥兰多》中双性同体观关于农村初中生在英语课堂教学中注意力的调查研究Analyzing the Development of English Color Term and Its Chinese TranslationOn the Female Initiation Theme in Little Women目的论指导下的导游词英译策略研究模糊语在英语广告中的语义分析中小学辅导机构英语教学模式——一对一教学与小班课堂教学教案的比较分析英汉基本色彩词的种类、特点与其文化映现对比肯克西《飞越疯人院》的女性主义批评中国英语与中式英语之比较瓦尔登湖畔的隐士：反抗与变革空间介词在英汉时间表达中的隐喻性用法对比研究从好莱坞电影看美国的文化霸权浅析欧•亨利短篇小说中的写作风格语码转换的面子维护策略从社会语言学角度分析美国黑人英语乌托邦和老子道家思想的比较研究从奈达的功能对等理论看《老友记》字幕中的幽默翻译春节与圣诞节的对比研究浅析国际商务谈判成功之道解析《麦田里的守望者》中霍尔顿的性格特征及其成因简析《蝇王》的象征主义中学英语教师课堂反馈对学生焦虑的影响课堂英语教学与网络英语教学的对比英语新词汉译原则研究提高高中生英语听力的策略和技巧从语言角度分析《功夫熊猫》中中西文化的交融功能对等理论在中文菜单翻译中的应用A Comparison of the English Color Terms试论商务英语与普通英语的异同——商务英语书面语的特点移民影响下的美国文化特点分析On Dickinson’s Choice of Nature as the Theme of Her Poems论《绯闻女孩》中的美国社会文化特征论中西方建筑风格的文化差异从世纪后服饰发展比较中西文化差异浅析虚词在英语写作中的重要性浅谈英语委婉语的作用和原则英汉基本颜色词文化内涵之对比研究《追风筝的人》作为成长小说的的体裁分析Jane Austen’s V iews on Marriage Reflected in Pride and Prejudice电影《海上钢琴师》的浪漫主义解读论《海浪》中体现的死亡意识和生命意识从叶芝的诗歌看象征主义的发展美国牛仔形象演变和西部电影发展的研究对比研究中西文化中的委婉语我之歌——弗洛伊德精神分析视角下的艾德娜之死论证北美独立战争的合法性—重读托马斯.潘恩的《常识》Beowulf: A Christianity Guided Pagan EpicA Contrastive Study of English and Chinese Gratitude Expressions形合与意合对比研究及翻译策略中西饮食文化的差异中英酒俗对比从《老人与海》看海明威的硬汉精神《第二十二条军规》中尤索林的观察者与实践者角色评析A Comparison of the English Color Terms逆成构词的分类及其认知机制和规律浅析《恋爱中的女人》的圣经意象原型——从原型批评角度解读从日常交际礼貌用语失误看中西方文化差异从民族文化心理差异角度看功能对等论在商标翻译中的运用How to Arouse the Students’Interests in English Learning谈英语教学中导入文化背景知识的必要性《美国丽人》中折射出的父母对青少年行为和心理的影响中西方创世神话文化的比较论中美商务谈判中个人主义和集体主义价值观冲突及对策论《纯真年代》的女性意识对英文广告中模糊语言美学功能的理论探究A Comparison of the English Color Terms《乞力马扎罗的雪》中概念隐喻分析The Proper Application of Body Language in Middle-School English Teaching 《小王子》中的象征意蕴的分析The Application of Games in English Teaching for Y oung Learners《简爱》与《谢利》中女主人公的对比分析研究浅析文化差异对中西商务谈判的影响On the Influence of Religion on Chinese and British Culture浅析艾伦坡小说《黑猫》中的哥特式风格爱默生的超验主义和老子的道家思想对比《冰与火之歌》的人文主义分析书面语言输入与输出对英语词汇习得的影响An Analysis on the Tree Image on Sethe’s Back in Beloved海明威《印第安人营地》新解《天黑前的夏天》中女主人公凯特的自我救赎之路中西方传统女权主义思想异同比较——王熙凤与简爱之人物性格对比分析英汉习语渊源对比及其常用分析方法A Comparison of the English Color Terms论有效开展小学英语对话教学的策略论概念隐喻视角下的隐喻翻译大学英语教师课堂话语礼貌现象研究论中西旅游文化的差异性从语境视角分析电影字幕英译中翻译English Teaching and Learning in China's Middle School礼貌原则在商务英语业务关系信函中的应用从礼貌原则看《威尔与格蕾丝》的对话论色彩在《红字》中的运用与艺术效果从目的论角度剖析电影片名翻译中西葬礼文化的对比研究从《透明的东西》探讨纳博科夫的时间意识跨文化交际中英汉成语翻译初探汉英“眼”概念隐喻的对比研究对中西方礼貌原则差异的研究Charlotte Bronte’s Concept of Marriage－－Comment on Jane Eyre from angle of true love 中外服装品牌英文标签语言的跨文化研究从《夜莺与玫瑰》看王尔德唯美主义的道德观解析《拉帕西尼之女》中贝雅特丽丝浅析英语语言中的性别歧视现象中学英语口语教学中的互动试比较《汤姆索亚历险记》与《哈克贝利芬历险记》中主人公性格异同点《了不起的盖茨比》的叙事技巧分析英语新闻的用词和翻译浅析菲利普从妥协走向庸常的原因—反刍毛姆《人性的枷锁》《喧哗与骚动》中凯蒂悲剧的分析英语语言中的性别歧视The Analysis of the Representative Images in The Waste Land《献给艾米丽的玫瑰》中的象征主义爱米莉•狄金森诗歌中的植物隐喻谈归化与异化翻译的融合－－以谚语翻译为例试论任务型教学法在英语阅读教学中的应用英语谚语中关系分句之先行词he高频使用之探析。

牧师的黑面纱读后感《牧师的黑面纱》是一部令人深思的小说，通过讲述牧师霍尔姆斯的故事，展现了一个人在道德和信仰的选择中所面临的挑战和矛盾。

故事中的牧师霍尔姆斯在一次意外中失去了他的一只眼睛，从而戴上了一块黑色的面纱。

这块黑面纱不仅成为了他的标志，也成为了他内心深处的一种隐秘。

小说以第一人称的叙述方式，将读者引入了牧师霍尔姆斯的内心世界。

在他的内心深处，他对自己的信仰和责任感有着深刻的思考和挣扎。

他在面对信徒们的信仰时，内心深处的矛盾和挣扎也在不断地发生。

他不知道自己是否有资格继续担任牧师的职责，是否有资格去引导信徒们的信仰。

他的内心深处充满了对自己的怀疑和挣扎，这种挣扎也成为了他内心深处的一种黑色的面纱。

通过牧师霍尔姆斯的故事，作者向读者展现了一个人在信仰和责任的选择中所面临的挑战和矛盾。

他的内心深处充满了对自己的怀疑和挣扎，这种挣扎也成为了他内心深处的一种黑色的面纱。

这块黑面纱不仅成为了他的标志，也成为了他内心深处的一种隐秘。

在这个物欲横流的社会中，人们往往会迷失自己，忘记自己内心的信仰和责任。

牧师霍尔姆斯的故事提醒了我们，无论在何种情况下，我们都应该坚守自己的信仰和责任，不要被物质的诱惑所迷惑。

同时，我们也应该理解和尊重他人内心的挣扎和矛盾，给予他们更多的理解和支持。

通过阅读《牧师的黑面纱》，我深刻地感受到了信仰和责任的重要性，也更加清晰地认识到了自己内心的挣扎和矛盾。

这部小说不仅让我感受到了牧师霍尔姆斯内心的挣扎和矛盾，也让我更加坚定了自己内心的信仰和责任。

希望在今后的生活中，我能够坚守自己的信仰和责任，不被外界的诱惑所迷惑，成为一个更加坚强和有信仰的人。

①新英格兰缅因州约克县有位约瑟夫·穆迪牧师，约摸八十年前去世。

他与这里所讲的胡珀牧师有相同的怪癖，引人注目。

不过，他的面纱含义不同。

年轻时，他因失手杀死一位好友，于是从那天直到死，都戴着面纱，不让人看到他面孔。

——作者注一个寓言米尔福礼拜堂的门廊上，司事正忙着扯开钟绳。

村里的老人们弯腰驼背顺街走来，孩子们喜笑颜开，活蹦乱跳地跟着父母，要不就一本正经地迈步，浑身礼拜天打扮的神气。

衣冠楚楚的小伙子们侧目偷看好看的姑娘，觉得安息日的阳光使她们比平日更漂亮啦。

人流大都涌进门廊，司事开始打钟，一面盯着胡珀牧师的门口。

牧师一露头，他就该停打召唤的钟声了。

“牧师脸上这是啥呀？”司事失惊大叫。

听到的人都立刻回过身来，只见一位貌似胡珀先生的人，正若有所思地缓步朝礼拜堂走来。

人们全呆了，即算来了位生人到胡珀牧师布道坛上动手给垫子掸灰尘，他们也不至于如此大惊小怪。

“你敢肯定这是俺们那位牧师？”古德曼·格雷问司事。

“错不了，是胡珀先生。

”司事应道，“今儿他本该跟韦斯特伯雷的舒特牧师对换的，可昨天舒特牧师捎信儿说不来了，得去给一场丧事做祈祷。

”如此大惊小怪的理由好像并不充分。

胡珀牧师年届三十，一派绅士风度，虽仍未成家，却不失牧师该有的整洁干净。

仿佛有位周到的妻子已为他浆洗过领箍，刷净了一周来落在礼拜天这身法衣上的灰尘。

浑身上下只有一样东西刺眼，这就是箍住额头，低垂盖脸，随呼吸颤动的一块黑面纱。

近些看，面纱似有两层，除了嘴和下巴，一张脸给遮得严严实实。

不过，也许并没挡住他的视线，只给看到的一切有生命无生命的东西蒙上了一层黑影。

带着这片黑影，善良的胡珀先生朝前走着，步子缓慢沉静，像心不在焉的人惯常那样，微微驼背，两眼看地，但对等候在礼拜堂台阶上的教友们仍和气地点头致意，然而众人只顾吃惊打怪，竟忘了还礼。

“俺真不敢相信那面纱后头就是胡珀先生的脸。

”司事道。

“俺可不喜欢那玩意儿。

”一位老妪蹒跚而入，嘀嘀咕咕地说，“把脸一蒙，他就变得让人害怕啦。

Hawthorne‟s “The Minister‟s Black Veil” is regarded as one of the earliest and greatest American short stories. Like many of Hawthorne‟s stories, this story i s developed around a single symbol: the black veil that the Reverend Mr. Hoo per wears to hide his face from the world. The nature of secret sin and huma ns‟ fallen nature are the main theme. Hawthorne‟s intended meaning with the t ale has been the subject of considerable debate.. Some critics note that “Mr. H ooper is the type of the abnormal, who has lost the power of seeing life stead ily and whole”.They think the sin - crazed Hooper himself is “to outward gaze the gentlest si nful of men” and “his mistaken notion about the nature of evil prompt him to attempt the salvation of his fellow men by a method which seriously endange rs his own salvation.” Critic William Bysshe Stein in 1955 even considered H ooper an antichrist. As to such kind of claims, I find it hard to agree. Even t hough Mr. Hooper fails to fulfill his responsibilities as a minister well, there i s no evidence to show he deserves to be called an antichrist for he hasn‟t don e anything against the will of the holy Jesus. It‟s true that Hooper fixes his e yes on the townspeople, hoping to help them expose their sins. But he cannot be defined as sin - crazed for this reason. The American author Nathaniel Ha wthorne had an intricate relationship with the tradition of American Puritanism, with which both he and his Puritan ancestors were imbued in character and i n belief, and yet his representative work The Scarlet Letter has always receive d an all-too-simple, one-dimensional critical response from most Chinese reader s and critics, rendering it a bitter demonstration of and outright protest against the dehumanizing role of Puritan ethics and, by extension, that of Christian et hics in general. This paper attempts at a new reading of this much-misinterpreted work. By analyzing the novel‟s dominant themes, the development of its m ajor characters, the narrative voice, and even its honest criticism of the Puritan community, this paper is intended to reveal that, instead of assailing the Chris tian ethics, the novel expresses what is central to the ethical values based on t he Christian Scripture: the universality of sin and guilt in spite of their various disguise, and the pity on and redemption of the human individuals as well as communities equally enslaved by sin.The sin Mr. Hooper committedMr.Hooper‟s deathbed remarks show that he intends the black veilto symbolize the secret sin which all men “loathsomely treasure up”in their he arts. That he intended himself to typify mankind‟s evil nature is clear enough, but the reason why he thought himself evil is not so clear.We may infer from Hooper‟s presence at the funeral on that Sunday that perhaps he is responsi ble for the death of the young lady, because “at the inst ant when the clergyman‟s features were disclosed, the corpse hadslightly shuddered”. But in fact,“a superstitious old woman was the only witnes s of this prodigy”. A couple of people said they saw “t he ministerand the maiden‟s spirit were walking hand in hand.”But this is justtheir fantasy and no other evidence can support it. It‟s reasonable tothink these words are used to add a little bit of mystery which is typicalof Hawthorne‟s writing feature. Provided Hooper‟s hidden sin is true, his action of still coming to this funeral reflects his sufficient courage and a since re wish of repentance. He is so repentant that this incident becomes a turning point of his destiny forcing him to wear a black veil to confess his previous s in for the rest of life. His firm resolution shows his valuable honesty which ahypocrite does not possess. Everyone has a secret sin or sorrow of one type or other. Mr. Hooper has chosen to make his black veil visible while others h ave kept their secrets in their own hearts. His quick response to mend what h e had done is admirable and as a faithful messenger of God.II. Unity of the hero‟s personalityWhile many readers may view Mr. Hooper as a weak coward with asense of superiority and imbalance of mind, I prefer to see him as a remarkable man of integrity, bravery, responsibility and dignity. Prior to and af ter his wearing the black veil, his individuality does not change.Firstly he is a minister with good appearance. He is consistently gentleand neatly dressed as if taken care of by a careful wife. Secondly, hetakes a stable responsibility for his religious faith and he is competent for his job. He achieves success in both his career and his life: “He acquired a name throughout the New- England churches, and they called himFather Hooper ⋯he had one congregation in the church, and a more crowded one in the church- yard.”Mr. Hooper has gained true love from Elizabeth as w ell as a good or even true friend, Reverend Mr. Clark who cares about Hoope r and rides in haste to pray by the bed - side of the expiring Hooper. Mr. Ho oper is a revolutionary man. He does not yield to hardships regardless of the bitter misunderstanding from the multitude nor did he submit to fate. As Hoop e r lies dying, he still refuses to lift the black veil: “On Earth, never! ”I view this utterance as the maintenance of fulfilling his ministerial duties till the last breath.On the contrary, it is motivated by his hope for peace of mind in the after - life: “It is but a mortalveil—it is not for eternity! ”We must take special notice of Mr.Hooper‟s smile. The minister‟s smile is mentioned eight times and is associated with the light image. In four passages it is described as glimmering or gleaming. From the smile - light association, we can infer that the smile betokens Hooper…s ties with his fellow men and his hold on his own sanity. It indicates that he has not been completely enveloped by the terrifying black veil which has multiplied his doubts about his own salvation.教长的黑面纱一：作者纳撒尼尔·霍桑（NathanieIHawthorne，1804－1864），美国浪漫主义小说家。

The summary of The Minister's Black VeilAt the beginning of the summary, I want to say that this story is hard for me to understand what the author wants to express, if I just read once. So I have to read again and search some information about the author, then it may down on me.Let us talk about the author firstly, Nathaniel Hawthorne, he was a pioneer in psychological story, and good at analyzing people’s heart. His works tended to discuss about morals and sins, so he advocated that washing off evils and purifying hearts by doing good things and self-confession, then you got save. In his works not fully described dark things, he was not only revealing evils in the society and weaknesses of people, but also having sympathy for good men. It is worth to mention that Hawthorne lived in a Puritanism age that was popular in America. Specially, his families were all puritans. It is no doubt that he was deeply affected by the Puritanism. Hawthorne liked to reveal secret evils and lonely feelings of human, which always became the themes of his stories. As the author said, The Minister's Black Veil is a parable. But what is the author truly wanted to show? I take the question into my reading. Above all, I would like to talk about the story in my words.That was a Sabbath day, all of parishioners were gathering in Milford meetinghouse，everyone waited for the clergyman—Mr. Hooper.But when the clergyman—Mr. Hooper showed up, the sexton cried in astonishment in that their parson had on a black veil. It was confuse everybody in the Milford meetinghouse that Mr. Hooper's face was behind that piece of crape. Everyone guessed why their parson did this, and the confusion became bigger and bigger as time went on. Everything was changed, except Mr. Hooper himself. He did the former things he usually did.Here I had one question, at that Sabbath day’s afternoon, Mr. Hooper made a funeral prayer for a young lady, when his features were disclosed, why the corpse had slightly shuddered?The parishioners tried to help Mr. Hooper to become normal, they invited him to attend a wending. Mr. Hooper still had on a black veil, when he came. And it was interesting that the bride's cold fingers quivered in the tremulous hand of the bridegroom as the bridal pair stood up before the minister. Another question: Why she quivered?After performing the ceremony, Mr. Hooper raised a glass of wine to his lips, wishing happiness to the new-married couple in a strain of mild pleasantry that ought to have brightened the features of the guests, like a cheerful gleam from the hearth. At that instant, catching a glimpse of his figure in the looking glass, the black veil involved his own spirit in the horror with which it overwhelmed all others. His frame shuddered, his lips grew white, he spilt the untasted wine upon the carpet, and he rushedforth into the darkness. One more question: why he so afraid to see his face in the wine?The next day, the whole village of Milford talked of little else than Parson Hooper's black veil. Different people had different opinions. Finally, they decided to talk with their parson and persuade he remove the black veil. The result was less than satisfactory. His plighted wife also wanted to know what the black veil concealed, so she entered upon the subject with a direct simplicity. After a long talk, Elizabeth didn’t succeed in casting aside Mr. Hooper’s black veil. And before she left, she arose, and stood trembling before. The last question: why Elizabeth trembled?After that people couldn’t understand Mr. Hooper, and had more cons pious of him. People didn’t respect him, the kid and the timid avoided him, while the bold throw themselves in his way. There were lots of fables about him. Whatever the others said and did, Mr. Hooper gave a sad smile back.Among all its bad influences, the black veil had the one desirable effect, of making its wearer a very efficient clergyman. As years wore on, shedding their snows above his sable veil, he acquired a name throughout the New England churches, and they called him Father Hooper.When Mr. Hooper was seriously ill, lots of people came to see him. Those people hoped that their parson would willing to cast aside thisblack veil from his face before the veil of eternity be lifted. They filed, and Mr. Hooper rested in the grave with his black veil.This is the whole story. I am thinking about what is the black veil symbolized? Maybe everyone has his sins, and everyone under an invisible black veil, which lead people trembling when they feel it.The Minister's Black VeilTHE SEXTON教堂司市stood in the porch （门廊）of Milford meetinghouse米尔福德教会, pulling busily at the bell rope敲钟索. The old people of the village came stooping along the street. Children, with bright faces, tripped （to walk or run with quick light steps as if you are dancing）merrily愉快的beside their parents, or mimicked模仿a graver gait, in the conscious dignity of their Sunday clothes. Spruce打扮整齐(neat and clean) bachelors单身汉looked sidelong at the pretty maidens少女, and fancied that the Sabbath安息日sunshine made them prettier than on weekdays. When the throng人群had mostly streamed into the porch, the sexton began to toll鸣钟the bell, keeping his eye on the Reverend牧师教士可尊敬的Mr. Hooper's door. The first glimpseof the clergyman's牧师教士figure was the signal for the bell to cease its summons召唤传唤."But what has good虔诚的Parson神职人员Hooper got upon his face?" cried the sexton in astonishment.All within hearing immediately turned about, and beheld观察the semblance外貌of Mr. Hooper, pacing slowly his meditative冥想way toward the meetinghouse. With one accord they started, expressing more wonder than if some strange minister were coming to dust the cushions of Mr. Hooper's pulpit讲道坛."Are you sure it is our parson?" inquired Goodman Gray of the sexton. "Of a certainty it is good Mr. Hooper," replied the sexton. "He was to have exchanged pulpits with Parson Shute, of Westbury; but Parson Shute sent to excuse himself yesterday, being to preach a funeral sermon.丧葬布道"The cause of so much amazement may appear sufficiently slight. Mr. Hooper, a gentlemanly person, of about thirty, though still a bachelor, was dressed with due clerical neatness, as if a careful wife had starched his band, and brushed the weekly dust from his Sunday's garb服装. There was but one thing remarkable in his appearance. Swathed (wrapped or covered) about his forehead前额变形, and hanging down over his face,so low as to be shaken by his breath, Mr. Hooper had on a black veil. On a nearer view it seemed to consist of two folds of crepe (crape, 绉绸), which entirely concealed his features, except the mouth and chin, but probably did not intercept拦截his sight, further than to give a darkened aspect to all living and inanimate things. With this gloomy shade before him, goad Mr. Hooper walked onward, at a slow and quiet pace, stooping somewhat, and looking on the ground, as is customary with abstracted men出神的人们, yet nodding kindly to those of his parishioners 教区居民who still waited on the meetinghouse steps. But so wonderstruck大吃一惊were they that his greeting hardly met with a return."I can't really feel as if good Mr. Hooper's face was behind that piece of crape," said the sexton."I don't like it," muttered an old woman, as she hobbled蹒跚而行into the meetinghouse. "He has changed himself into something awful, only by hiding his face.""Our parson has gone mad!" cried Goodman Gray, following him across the threshold门槛.A rumor of some unaccountable phenomenon had preceded Mr. Hooper into the meetinghouse, and set all the congregation圣会集会astir骚动. Few could refrain from twisting their heads toward the door; many stoodupright, and turned directly about while several little boys clambered爬上upon the seats, and came down again with a terrible racket吵闹. There was a general bustle喧闹, a rustling 瑟瑟声of the women's gowns 长外衣and shuffling拖着脚走路of the men's feet, greatly at variance with与什么不和that hushed寂静的repose which should attend the entrance of the minister. But Mr. Hooper appeared not to notice the perturbation不安of his people. He entered with an almost noiseless step, bent his head mildly to the pews坐位on each side, and bowed as he passed his oldest parishioner, a white-haired great-grandsire, who occupied an armchair in the center of the aisle走道通道. It was strange to observe how slowly this venerable值得尊敬的man became conscious观察到of something singular异常in the appearance of his pastor牧师. He seemed not fully to partake of the prevailing wonder, till Mr. Hooper had ascended the stairs, and showed himself in the pulpit, face to face with his congregation集会, except for the black veil. That mysterious emblem象征was never once withdrawn. It shook with his measured breath, as he gave out the psalm诗篇圣歌; it threw its obscurity朦胧between him and the holy page, as he read the Scriptures 圣经; and while he prayed, the veil lay heavily on his uplifted countenance面容. Did he seek to hide it from the dread Being whom he was addressing?Such was the effect of this simple piece of crepe, that more than one woman of delicate nerves柔和的神经was forced to leave the meetinghouse. Yet perhaps the pale-faced congregation面色苍白的集会was almost as fearful a sight to the minister, as his black veil to them. Mr. Hooper had the reputation of a good preacher, but not an energetic one; he strove 奋斗to win his people heavenward 朝向天国的by mild 温和, persuasive influences, rather than to drive them thither 对岸的by the thunders of the Word. The sermon布道训诫which he now delivered was marked by the same characteristics of style and manner as the general series of his pulpit oratory演讲术. But there was something, either in the sentiment情感of the discourse谈论itself, or in the imagination of the auditors听者, which made it greatly the most powerful effort that they had ever heard from their pastor's lips. It was tinged著淡色于, rather more darkly than usual, with the gentle gloom of Mr. Hooper's temperament. The subject had reference to secret sit, and those sad mysteries which we hide from our nearest and dearest最亲密的and would fain乐意地conceal掩盖隐瞒from our own consciousness, even forgetting that the Omniscient上帝can detect 察觉them. A subtle power was breathed进入into his words. Each member of the congregation, the most innocent girl, and the man of hardened breast, felt as if the preacher had crept upon them, behind his awful veil, and discovered their hoarded贮藏的iniquity邪恶of deed or thought. Manyspread their clasped hands on their bosoms. There was nothing terrible in what Mr. Hooper said, at least no violence; and yet, with every tremor颤动of his melancholy忧郁的voice, the hearers quaked颤抖. An unsought pathos同情痛苦came hand in hand with awe. So sensible were the audience of some unwonted少有的不寻常的attribute in归属与their minister牧师, that they longed for渴望a breath of wind to blow aside the veil, almost believing that a stranger's visage面貌would be discovered, though the form, gesture, and voice were those of Mr. Hooper.At the close of the services, the people hurried out with indecorous不合礼节的confusion, eager to communicate their pent-up被压抑的amazement, and conscious of lighter spirits the moment they lost sight of the black veil. Some gathered in little circles, huddled closely together, with their mouths all whispering in the center; some went homeward归途上alone, wrapped in把什么包在里面，陷于silent meditation无声的沉思; some talked loudly, and profaned亵渎the Sabbath day with ostentatious惹人注目的laughter. A few shook their sagacious有远见的聪慧的heads, intimating暗示宣布that they could penetrate the mystery看透秘密; while one or two affirmed断言肯定that there was no mystery at all, but only that Mr. Hooper's eyes were so weakened by the midnight lamp as to require a shade. After a brief interval幕间休息, forth自什么以后came good Mr. Hooper also, in the rear of在什么的后面his flock. Turning his veiled face from one group to another, he paid due reverence尊敬to the hoary古老的久远的heads, saluted赞扬the middle-aged with kind dignity尊严as their friend and spiritual guide, greeted the young with mingled authority and love, and laid his hands on the little children's heads to bless them. Such was always his custom on the Sabbath day. Strange and bewildered使困惑looks repaid him for his courtesy礼貌. None, as on former occasions, aspired to渴望the honor of walking by their pastor's side. Old Squire 乡绅Saunders, doubtless by an accidental lapse of memory, neglected to invite Mr. Hooper to his table, where the good clergyman had been wont 习惯于to bless the food, almost every Sunday since his settlement. He returned, therefore, to the parsonage牧师住处, and, at the moment of closing the door, was observed to look back upon回顾the people, all of whom had their eyes fixed upon the minister. A sad smile gleamed faintly 微弱地隐约闪现from beneath the black veil, and flickered颤动about his mouth, glimmering as he disappeared. "How strange," said a lady, "that a simple black veil, such as any woman might wear on her bonnet软帽, should become such a terrible thing on Mr. Hooper's face.""Something must surely be amiss有缺陷的with Hooper's intellects," observed her husband, the physician内科医生of the village. "But the strangest part of the affair is the effect of this vagary奇想, even on a sober-minded清醒的镇静的man like myself. The black veil, though itcovers only our pastor's face, throws its influence over his whole person, and makes him ghostlike幽灵似的from head to foot. Do you not feel it so?""Truly do I," replied the lady; "and I would not be alone with him for the world. I wonder he is not afraid to be alone with himself!""Men sometimes are so," said her husband.The afternoon service was attended with similar circumstances. At its conclusion, the bell tolled for the funeral of a young lady. The relatives and friends were assembled in the house, and the more distant acquaintances stood about the door, speaking of the good qualities of the deceased死者, when their talk was interrupted by the appearance of Mr. Hooper, still covered with his black veil. It was now an appropriate emblem象征. The clergyman stepped into踏上行走the room where the corpse was laid, and bent over俯身the coffin, to take a last farewell of his deceased parishioner. As he stooped弯腰, the veil hung 悬挂straight down from his forehead, so that, if her eyelids had not been dosed forever, the dead maiden might have seen his face. Could Mr. Hooper be fearful of her glance, that he so hastily匆忙地caught捕捉back the black veil?A person who watched the interview between the dead and the living scrupled顾虑踌躇not to affirm, that, at the instant when the clergyman's features were disclosed, the corpse had slightly shuddered发抖, rustling the shroud寿衣and muslin cap棉布帽子, though the countenance retained the composure of death. A superstitious old woman was the only witness of this prodigy奇迹（something strange and wonderful）. From the coffin Mr. Hooper passed into the chamber of the mourners哀悼者, and thence从那时起to the head of the staircase楼梯, to make the funeral prayer. It was a tender and heart-dissolving prayer, full of sorrow, yet so imbued 灌输with celestial天上的hopes, that the music of a heavenly harp, swept by the fingers of the dead, seemed faintly to be heard among the saddest accents of the minister. The people trembled, though they but darkly understood him when he prayed that they, and himself, and all of mortal race, might be ready, as he trusted this young maiden had been, for the dreadful糟糕透的hour that should snatch夺得抢走the veil from their faces. The bearers went heavily forth, and the mourners followed, saddening all the street, with the dead before them, and Mr. Hooper in his black veil behind."Why do- you look back?" said one in the procession队伍to his partner. "I had a fancy," replied she, "that the minister and the maiden's spirit were walking hand in hand."联手"And so had I, at the same moment," said the other.That night, the handsomest couple in Milford village were to be joined in wedlock婚姻. Though reckoned估计a melancholy忧郁的man, Mr.Hooper had a placid 平静的温和的cheerfulness快活for such occasions, which often excited a sympathetic smile where livelier merriment欢喜would have been thrown away丢弃. There was no quality of his disposition which made him more beloved than this. The company at the wedding awaited his arrival with impatience, trusting that the strange awe, which had gathered over him throughout the day, would now be dispelled消除. But such was not the result. When Mr. Hooper came, the first thing that their eyes rested on was the same horrible black veil, which had added deeper gloom to the funeral, and could portend (预示、预兆) nothing but evil to the wedding. Such was its immediate effect on the guests that a cloud seemed to have rolled duskily from beneath the black crepe, and dimmed the light of the candles. The bridal新娘pair一对stood up before the minister. But the bride's cold fingers quivered in the tremulous 战栗hand of the bridegroom, and her deathlike paleness苍白caused a whisper私语that the maiden who had been buried a few hours before was come from her grave to be married. If ever another wedding were so dismal阴沉的沉闷的, it was that famous one where they tolled the wedding knell丧钟. After performing the ceremony, Mr. Hooper raised a glass of wine to his lips, wishing happiness to the new-married couple in a strain of mild pleasantry that ought to have brightened the features of the guests, like a cheerful gleam from the hearth. At that instant, catching a glimpse of his figure in the lookingglass, the black veil involved his own spirit in the horror with which it overwhelmed all others. His frame shuddered, his lips grew white, he spilt the untasted wine upon the carpet, and rushed forth into the darkness. For the Earth, too, had on her Black Veil.The next day, the whole village of Milford talked of little else than Parson Hooper's black veil. That, and the mystery concealed behind it, supplied a topic for discussion between acquaintances meeting in the street, and good women gossiping at their open windows. It was the first item of news that the tavernkeeper小酒店主told to his guests. The children babbled of 胡言乱语it on their way to school. One imitative模仿little imp小淘气covered his face with an old black handkerchief, thereby so affrighting his playmates that the panic seized himself, and he well-nigh 几乎可谓lost his wits by his own waggery玩笑滑稽.It was remarkable that of all the busybodies and impertinent粗鲁的不讲礼仪的people in the parish教区, not one ventured to投机put the plain question to Mr. Hooper, wherefore原因he did this thing. Hitherto至今, whenever there appeared the slightest call for such interference干涉冲突, he had never lacked advisers, nor shown himself averse to反对厌恶be guided by 根据their judgment. If he erred做错犯罪at all, it was by so painful a degree of self-distrust, that even the mildest censure责备责难would lead him to consider an indifferent action as a crime. Yet,though so well acquainted with this amiable和蔼可亲的weakness, no individual among his parishioners chose to make the black veil a subject of friendly remonstrance.规劝谏书There was a feeling of dread恐惧, neither plainly坦白的坦率的confessed nor carefully concealed, which caused each to shift the responsibility upon another, till at length it was found expedient权宜之计(an clever and effective way) to send a deputation代表of the church, in order to deal with Mr. Hooper about the mystery, before it should grow into a scandal. Never did an embassy 大使馆so ill discharge免除its duties. The minister received them with friendly courtesy, but remained silent, after they were seated, leaving to his visitors the whole burden of introducing their important business. The topic, it might be supposed, was obvious enough. There was the black veil swathed裹round Mr. Hooper's forehead, and concealing every feature above his placid温和的平静的mouth, on which, at times, they could perceive the glimmering of a melancholy smile. But that piece of crepe绉纱,to their imagination, seemed to hang down before his heart, the symbol of a fearful secret between him and them. Were the veil but cast aside消除抛弃, they might speak freely of it, but not till then. Thus they sat a considerable time, speechless, confused, and shrinking uneasily from Mr. Hooper's eye, which they felt to be fixed upon them with an invisible glance. Finally, the deputies returned abashed不安的窘迫的to their constituents, pronouncing the matter too weighty to be handled,except by a council of the churches, if, indeed, it might not require a general synod教会法院.But there was one person in the village unappalled by the awe with which the black veil had impressed all besides herself. When the deputies returned without an explanation, or even venturing投机to demand one, she, with the calm energy of her character, determined to chase away赶走驱逐the strange cloud that appeared to be settling round Mr. Hooper, every moment more darkly than before. As his plighted wife (已订婚), it should be her privilege 特权to know what the black veil concealed. At the minister's first visit, therefore, she entered upon the subject with a direct simplicity, which made the task easier both for him and her. After he had seated himself, she fixed her eyes steadfastly踏实的upon the veil, but could discern辨别nothing of the dreadful可怕的gloom that had so overawed吓住威慑the multitude群众; it was but a double fold of crepe, hanging down from his forehead to his mouth, and slightly stirring with his breath."No," s aid she aloud, and smiling, "there is nothing terrible in this piece of crepe, except that it hides a face which I am always glad to look upon. Come, good sir, let the sun shine from behind the cloud. First lay aside your black veil; then tell me why you put it on."Mr. Hooper's smile glimmered faintly."There is an hour to come," said he, "when all of us shall cast aside抛弃our veils. Take it not amiss不坏(to feel upset and offended about something that someone has said or done), beloved friend, if I wear this piece of crepe till then.""Your words are a mystery, too," returned the young lady. "Take away the veil from them, at least.""Elizabeth, I will," said he, "so far as my vow誓言may suffer me. Know, then, this veil is a type and a symbol, and I am bound to 一定会wear it ever, both in light and darkness, in solitude and before the gaze of multitudes, and as with strangers, so with my familiar friends. No mortal eye will see it withdrawn. This dismal shade must separate me from the world; even you, Elizabeth, can never come behind it!""What grievous痛苦的affliction折磨hath befallen you," she earnestly 真诚的inquired, "that you should thus darken your eyes forever?""If it be a sign of mourning," replied Mr. Hooper, "I, perhaps, like most other mortals, have sorrows dark enough to be typified by a black veil." "But what if the world will not believe that it is the type of an innocent sorrow?" urged Elizabeth. "Beloved and respected: as you are, there may be whispers that you hide your face under the consciousness of secret sin. For the sake of your holy office, do away this scandal!"The color rose into her cheeks as she intimated the nature of the rumors that were already abroad in the village. But Mr. Hooper's mildness did not forsake抛弃断念him. He even smiled again--that same sad smile, which always appeared like a faint glimmering of light, proceeding from 从什么出发the obscurity beneath the veil."If I hide my face for sorrow, there is cause enough;" he merely replied; "and if I cover it for secret sin, what mortal might not do the same?"And with this gentle, but unconquerable obstinacy固执did he resist her entreaties恳求. At length最终Elizabeth sat silent. For a few moments she appeared lost in thought, considering, probably, what new methods might be tried to withdraw her foyer休息厅from so dark a fantasy, which, if it had no other meaning, was perhaps a symptom of mental disease. Though of a firmer character than his own, the tears rolled down her cheeks. But, in an instant, as it were可以说是好像, a new feeling took the place of sorrow; her eyes were fixed insensibly on the black veil, when, like a sudden暴洪twilight in the air, its terrors fell around her. She arose, and stood trembling before him."And do you feel it then, at last?" said he, mournfully.She made no reply, but covered her eyes with her hand, and turned to leave the room. He rushed forward and caught her arm."Have patience with me, Elizabeth!"cried he, passionately. "Do not desert me, though this veil must be between us here on earth. Be mine, and hereafter there shall be no veil over my face, no darkness between our souls! It is but a mortal veil--it is not for eternity! O! you know not how lonely I am, and how frightened, to be alone behind my black veil. Do not leave me in this miserable obscurity forever!""Lift the veil but once, and look me in the face," said she."Never! It cannot be!" replied Mr. Hooper."Then farewell!" said Elizabeth.She withdrew her arm from his grasp, and slowly departed, pausing at the door, to give one long shuddering gaze, that seemed almost to penetrate the mystery of the black veil. But, even amid his grief, Mr. Hooper smiled to think that only a material emblem had separated him from happiness, though the horrors which it shadowed forth must be drawn darkly between the fondest柔情的of lovers.From that time no attempts were made to remove Mr. Hooper's black veil, or, by a direct appeal, to discover the secret which it was supposed to hide. By persons who claimed a superiority优越性to popular prejudice, it was reckoned more an eccentric反常的古怪的whim, such as often mingles with the sober actions冷静的行为of men otherwise rational,and tinges them all with its own semblance of insanity. But with the multitude, good Mr. Hooper was irreparably不能恢复的不能够挽回的a bugbear怪物(something that makes people feel worried or scared). He could not walk the street with any peace of mind, so conscious was he that the gentle and timid would turn aside to avoid him, and that others would make it a point of hardihood大胆to throw themselves in his way. The impertinence鲁莽无礼of the latter class compelled him to give up his customary walk at sunset to the burial ground; for when he leaned倾身pensively焦虑地沉思地over the gate, there would always be faces behind the gravestones, peeping at偷看his black veil. A fable went the rounds that the stare of the dead people drove him thence. It grieved him, to the very depth of his kind heart, to observe how the children fled from his approach, breaking up their merriest sports, while his melancholy figure was yet afar off遥远地Their instinctive直觉的本能的dread担心caused him to feel more strongly than aught else that a preternatural horror was interwoven within the threads of the black crape. In truth, his own antipathy to对什么反感the veil was known to be l so great, that he never willingly passed before a mirror, nor stooped to drink at a still fountain, lest, in its peaceful bosom, he should be affrighted by himself. This was what gave plausibility to the whispers, that Mr. Hooper's conscience tortured him for some great crime too horrible to be entirely concealed, or, otherwise than so obscurely intimated. Thus, from beneaththe black veil, there rolled a cloud into the sunshine, an ambiguity of sin or sorrow, which enveloped the poor minister, so that love or sympathy could never reach him. It was said that ghost and fiend魔鬼consorted (结交) with him there. With self-shudderings and outward terrors, he walked continually in its shadow, groping darkly within his own soul, or gazing through a medium that saddened the whole world. E ven the lawless wind, it was believed, respected his dreadful secret, and never blew aside the veil. But still good Mr. Hooper sadly smiled at the pale visages外貌of the worldly throng as he passed by.Among all its bad influences, the black veil had the one desirable effect, of making its wearer a very efficient clergyman. By the aid of his mysterious emblem--for there was no other apparent cause--he became a man of awful power over souls that were in agony痛苦不堪of sin. His converts always regarded him with a dread peculiar to是什么的特有的themselves, affirming, though but figuratively比喻性的, that, before he brought them to celestial light, they had been with him behind the black veil. Its gloom, indeed, enabled him to sympathize with all dark affections. Dying sinners罪人cried aloud for Mr. Hooper, and would not yield their breath till he appeared; though ever, as he stooped to whisper consolation安慰, they shuddered at the veiled face so near their own.Such were the terrors of the black veil, even when Death had bared his visage! Strangers came long distances to attend service at his church,。

新英格兰缅因州约克县有位约瑟夫·穆迪牧师，约摸八十年前去世。

他与这里所讲的胡珀牧师有相同的怪癖，引人注目。

不过，他的面纱含义不同。

年轻时，他因失手杀死一位好友，于是从那天直到死，都戴着面纱，不让人看到他面孔。

——作者注一个寓言米尔福礼拜堂的门廊上，司事正忙着扯开钟绳。

村里的老人们弯腰驼背顺街走来，孩子们喜笑颜开，活蹦乱跳地跟着父母，要不就一本正经地迈步，浑身礼拜天打扮的神气。

衣冠楚楚的小伙子们侧目偷看好看的姑娘，觉得安息日的阳光使她们比平日更漂亮啦。

人流大都涌进门廊，司事开始打钟，一面盯着胡珀牧师的门口。

牧师一露头，他就该停打召唤的钟声了。

“牧师脸上这是啥呀？”司事失惊大叫。

听到的人都立刻回过身来，只见一位貌似胡珀先生的人，正若有所思地缓步朝礼拜堂走来。

人们全呆了，即算来了位生人到胡珀牧师布道坛上动手给垫子掸灰尘，他们也不至于如此大惊小怪。

“你敢肯定这是俺们那位牧师？”古德曼·格雷问司事。

“错不了，是胡珀先生。

”司事应道，“今儿他本该跟韦斯特伯雷的舒特牧师对换的，可昨天舒特牧师捎信儿说不来了，得去给一场丧事做祈祷。

”如此大惊小怪的理由好像并不充分。

胡珀牧师年届三十，一派绅士风度，虽仍未成家，却不失牧师该有的整洁干净。

仿佛有位周到的妻子已为他浆洗过领箍，刷净了一周来落在礼拜天这身法衣上的灰尘。

浑身上下只有一样东西刺眼，这就是箍住额头，低垂盖脸，随呼吸颤动的一块黑面纱。

近些看，面纱似有两层，除了嘴和下巴，一张脸给遮得严严实实。

不过，也许并没挡住他的视线，只给看到的一切有生命无生命的东西蒙上了一层黑影。

带着这片黑影，善良的胡珀先生朝前走着，步子缓慢沉静，像心不在焉的人惯常那样，微微驼背，两眼看地，但对等候在礼拜堂台阶上的教友们仍和气地点头致意，然而众人只顾吃惊打怪，竟忘了还礼。

“俺真不敢相信那面纱后头就是胡珀先生的脸。

”司事道。

“俺可不喜欢那玩意儿。

”一位老妪蹒跚而入，嘀嘀咕咕地说，“把脸一蒙，他就变得让人害怕啦。

《牧师的黑面纱》(The Minister’s Black Veil)是美国作家霍桑（1804～1864）最著名的短篇小说之一，最早发表于《Token》杂志上，之后被收录在霍桑的第一部短篇故事集《重讲一遍的故事》（1837年）。

[1]霍桑的短篇小说按题材可以分为“新英格兰传奇”和“心之寓言”两大类。

《牧师的黑面纱》是“心之寓言”中最有影响力的一篇。

故事发生在19世纪的美国的新英格兰地区。

胡珀牧师是位受教民爱戴和敬重的牧师，一个星期天早上在为教民做弥撒时他突然罩了一块黑色的面纱，此事引起了教民的强烈反应，包括他的未婚妻伊丽莎白都力劝他摘下面纱，但都以失败告终。

由于面纱的存在，胡珀牧师与教民的关系从此疏离。

在孤苦惨淡的心境下牧师走完了他的人生历程，即便在生命结束的最后时刻他也拒绝摘除面纱，就这样面纱最终陪伴他敛棺下葬。

对于该短篇小说国内外的研究者们多关注面纱及其象征意义，比如，美国小说家爱伦坡推断面纱是牧师隐秘之恶的象征，他认为胡珀牧师与他参加葬礼上死去的少女有不洁关系。

还有些评论家如Frederick Crews认为胡珀牧师与霍桑的其他一些作品中的人物一样，都是霍桑对于两性性关系的恐惧。

也有一些评论家认为面纱代表了基督教原罪的概念，面纱象征人类天性中对罪恶的迷恋和隐藏罪恶的意识。

[1]本文试图从清教主义对人与人性禁锢的视角，重新解读这篇小说。

纵观胡珀牧师的一生，我们不难感受到清教主义的熏陶浸染已深入其骨髓，在极端清教主义的束缚和禁锢下，他成为一个不折不扣的牺牲品和殉难者。

“清教（思想∕主义）（puritanism）”一词是由“清教徒”一词源于拉丁语Purus，意为“清洁”“纯净”。

“清教”既是一种信仰概念，也是一个伦理价值概念。

清教的伦理价值是清教信仰在现实生活中的延伸，主要表现为虔诚、诚实、节俭、勤勉、节欲、自我完善等。

清教徒最初是正面积极的，他们反抗罗马教皇的专制、反对社会腐败风气，注重理智，推崇思想禁绝欲望；他们始终保持严谨和克制，排斥任何可能引致道德堕落的行为。

《牧师的黑面纱》读后感《牧师的黑面纱》是霍桑第一部短篇小说集《故事重述》中最为出色的一篇小说，讲述了一位英格兰牧师突然带上神秘黑纱的故事。

胡波先生在一个晴朗的布道日突然以黑面纱的形象示人，引起了教友的哗然，猜测和不安，到了做礼拜时，大家又感到少女的死与牧师有某种神秘的联系。

更令人震惊的是，牧师居然带着黑面纱出席婚礼，但是直到牧师死去，他也没有摘下那神秘的黑面纱。

我们不禁会想，黑面纱到底代表了什么？从胡波的身份——牧师和黑面纱在人们心上的阴影来看，黑面纱代表传统的清教思想。

黑面纱无时无刻不在提醒着牧师“我有罪”，令其在强烈的自我批判和痛苦的反省中不能自拔。

宗教带给人们的并非精神上的慰藉，而是身处其中的恐惧。

人们没有了希望没有了欢乐，但这面纱又无法摆脱——甚至在牧师去世之后人们还心有余悸，而且无处不在——出现在少女之死中，婚礼上，时时出现在人们的视线中。

这些都充分反映宗教在人们生活中根深蒂固。

文中写道：“每一张脸上都有一张黑纱；大地也带着自己的面纱；人有时会自己怕自己的”。

这几句话暗示了霍桑认为邪恶的存在和人类对于邪恶的不可避免，如果用清教思想来反抗和拒绝邪恶，不断地赎罪，人就会成为罪恶感的奴隶，无法体验活着的快乐。

此外，黑面纱还代表勇于面对内心罪恶的必要性。

事实上，胡波先生认为每一个人都有罪的想法在他和伊丽莎白的对话中就表现出来了：“如果我遮住面孔是有不可告人的罪过，那么世人谁不可以这样做呢？”胡波先生通过带上面纱宣告每个人心中都存在罪恶感。

作为牧师，他试图带头揭露自己内心的丑恶，进而引起人们对自身罪恶感的关注。

当教徒们“觉得躲在可怕面纱后面的牧师似乎已偷偷逼近，探到了他们思想与行为中的罪恶”黑面纱的效力似乎得到了印证。

不难看出，胡波先生是为受人尊敬的好牧师，然而黑面纱的出现打破了这种表面上的关系。

自从他带上了面纱，居民们都开始躲着他。

他坚持戴面纱以至于未婚妻伊丽莎白也弃他而去。

正是他脸上的黑面纱使他陷入孤立的境地。

牧师的黑面纱主题分析Like the people in town, the reader is left somewhat in the dark as to the reasons for Hooper’s choice of the black veil. It is clear that he is not mentally disturbed as he continues behaving normally so it seems that the only other option is that he is either in mourning or is hiding something. The numerous references to secret sin (a common theme in works by Nathaniel Hawthorne) make it more likely that this is the cause but there are never any clues as to what his sin might have been.Academia has offered many interpretations of "The Minister's Black Veil" by Nathaniel Hawthorne and its themes and meanings. Some scholars have suggested that Hooper did something unspeakable with the corpse of the woman for whom the funeral was for and others have suggested that he was simply trying to prove a point about inherent or original sin. This is Nathaniel Hawthorne’s most contentious work and the last hundred years have produced a wide body of scholarship aimed at making sense of it. It is suggested that if you are writing a paper, you take a look at the outside sources listed below to get an idea of the many theories that are out there.One of the first themes in The Minister's Black Veil by Nathaniel Hawthorne that readers are likely to recognize is the reaction of the townspeople to change, especially when a change is associated with their religion or religious figures. This is clearly not an accepting community and it is worth thinking critically about the way the whole community comes together to shun him, especially if you are considering this text in light of Hawthorne’s most famous work, The Scarlet Letter. The veil makes the Reverend look dark and gloomy and instantly, even before one day is through the people in town are witnessing supernatural events.It seems there is something to said about the group mentality of Puritans and their quick tendencies toward superstition. Elizabeth is the only exception to this reaction but even she cannot take it and chooses not to marry her betrothed. Part of this is due to the wild rumors that are circulating and it should be noted that this happens right away. This tendency for the Puritan community to begin instantly judging and wagging tongues is part of what Hooper is referring to at the end of the story when he suggests that everyone is wearing a veil. He is saying that none of them are free from sin, the only difference between Hooper and them is that he recognizes his sin instead of acts as though he is without it.It must be understood that this is a text written about the Puritan period during which the general feeling was that everyone was born with original or inherent sin. All people were guilt inthe eyes of God and all that one could do was work hard and remain apart from it. Obviously, sin is a major theme here as it is in Hawthorne’s other works although it is more ambiguous. Unlikein The Scarlet Letter, the reader has no idea whether or not Hooper is guilty of some awful sin. This forces readers to think about the other possible reasons the Reverend might be donning the veil.Although there are clues, they are all contradictory. Furthermore, the fact that the story ends with a note about a real minister who took on a veil after accidentally killing his friend lends credence to the idea that the minister really did do something worthy of his self-punishment and hiding away until after death. Again, nothing is clear and the best the reader or student of thistext can do it find a solid thesis statement and stick with it. It would be just as supportable by the text to say that the minister was punishing himself for his secret sin as it would be to suggest the opposite and remember that there are really no wrong answers when it comes to this story aslong as you can use quotes to support what you say.主题Few stories in American literature have been given the scrutiny of thisone by Hawthorne. Researchers will find very little trouble in gathering dozens upon dozens of interpretations upon this story. What is perhaps most intriguing is the lengths that various critics will go to in order to stripthis story of its most obvious interpretation.First, let’s briefly summarize the story. The tale opens on a Sunday with morning services about to begin. All seems normal until Rev. Hooper exits the rectory to preach the service, inexplicably wearing a double fold of black crepe over the upper half of his face. The appearance of the minister greatly disturbs his parishioners. After a funeral and a wedding that day, Rev. Hooper meets with his fiancée, Elizabeth. When he refuses to set the veil aside for her, she breaks off the engagement although remaining quite devoted to him. Years pass by as Hooper maintains the black veil. He becomes a more effective preacher during these years although remaining an enigma to his flock. Finally, as he lies on his deathbed, another minister, Rev. Clark, urges him to finally remove the veil. Hooper refuses, aided by Elizabeth, and dies covered by theblack cloth.In order to understand this story, one must begin and end the interpretation—or at least its heart—with the veil. Why does Hooper wear the veil? Is he hiding something or hiding from something? Alternately, is the veil a tool for concealment or for signification. The most obvious interpretation, and the one that most of the congregation apparently assume to be true, is that Hooper has committed some horrible sin and wears the veil in order to hide his face in shame. Edgar Allan Poe theorized that Hooper had committed a sexual sin with the young woman whose funeral he performs that first day. While such is a possibility, it, I believe, takes the story to a too-literal level. On the other hand, the veil might be a tool to s hield Hooper’s eyes from other people.Looking at the alternate scheme of understanding the veil, we might wonder if Hooper wears to veil to cover something up or to reveal something. Perhaps the veil indicates his awareness of sin. If so, then we might profitably ask whether the sin signified is his own or someone else’s?Some readers have picked up on a Biblical usage of veils. In II Corinthians 3:13, Paul contrasts the boldness of the believer with Moses, who veiled himself in Exodus 34 after meeting with God on Sinai. As Moses descended from his meetings with God, the glory would gradually fade away from his face. Moses delivered God’s message to the people with an uncovered, radiant face, and then covered his face until the next meeting. As tantalizing as this reference is, one might find it difficult to connect Hooper’s view of theveil with this Mosaic veiling. It seems clear in Hawthorne’s story that the key to the veil is sin. The key to the veil in the Moses story is the glory and radiance of God. These seem to be two wholly different things.In fact, though, these two things are not nearly as separate as they might appear at first blush. Moses veiled his face in order to hide the contrast between his radiant, God-drenched face and a merely human face. The key tounderstanding sin in its Biblical form is to see it as separation from God, a deviation from holiness.Hooper’s veil, whatever its origin, has the effect of emphasizing man’s lack of holiness and separation from God. This is the sort of emphasis that runs through all of Paul’s writings. In fact, this is the realization that eme rges in Paul’s Damascus Road experience. Paul, convinced of his righteousness, travels toward Damascus in order to expose the failings of others. Upon encountering Christ on the road, Paul’s eyes are blinded—a sort of veiling—yet his self-perception is opened. He sees himself as a sinful man, hopeless but for the salvation offered through Christ Jesus. We only know these things, of course, because Paul has related them, either directly or by way of Luke. Recall that his fellow travelers could not hear distinct words during the event.Does Hooper experience his own Damascus Road event? Hawthorne, by his ambiguity, ensures that readers will not know without assistance from Hooper, and the minister is not willing to testify of whatever experience has placed the veil on his face.What places the veil on Hooper’s face? That is a cause that we will never know. Perhaps Hawthorne intends this ambiguity to allow the reader tointerpret it through his own lens. I am reminded here of the many reactions I have witnessed to Paul’s II Corinthians 12 account of his thorn in the flesh. Since Paul leaves the thorn extremely ambiguous, many readers have interpreted it according to their own weaknesses.In the end, Hawthorne’s story stands as a latter-day account of the Puritan view of man’s sinfulness and need for God. Any interpretation that leavesthis asp ect out of “The Minister’s Black Veil” is hiding something—or perhaps hiding from something.。