Such an object is, at all events, a necessity for him in his greater work. A crude form of it is the snake, in the tale of "The Bosom Serpent," one of those "allegories of the heart" which he apparently meant to write in a series of which he never found the key. The idea is an old one; the man with a snake in his bosom is a hypochondriac, who by centring his thoughts on himself has developed this fancy and is tortured by it. The cure is wrought when he forgets himself in returning to the love of his wife. The almost physical dismissal of the serpent into the fountain, which is neither averred nor denied, like a devil cast out as in old times, is puerile; but Hawthorne was, in other tales, not averse to a naturalistic explanation of his mysteries, as if a basis of matter of fact, however irrelevant essentially, gave more plausibility to their truth. If the snake is "egotism," if it is the torture of self in a man, if its cure is the loss of self in love, then making the snake real and physical is absurdity; medicine and morals are confounded; the scientific fact has nothing to do with the artistic meaning and is a concession to the gross senses of the reader. The story illustrates the method, rather than its successful application; for the physical horror is really greater here than the moral revulsion. In "The Minister's Black Veil" the object is more happily dealt with. It is to be noticed that Hawthorne did not invent these objects, he found them; and, in this case, he has used the tradition of an old Puritan minister of the past age. He uses the veil to typify man's concealment of himself from others, even the nearest; and while it visibly isolates the minister among his fellow-men, it finally unites him with them in a single lot; for to the mind's eye, educated by this image to a new power of seeing, all men wear this veil; humanity is clothed with it in life, and moulders away beneath it in the grave, whither its secrets are carried. The seeming exception is found to be the rule; the horror attaching to the one unseen face is now felt in all faces; the race is veiled, and the bit of crape has fallen like the blackness of night upon all life, for life has become a thing of darkness, a concealment. Here the moral idea is predominant, and in it the symbol issues into its full life.