“The point is that nobody likes having salt rubbed into their wounds, even,” wrote Rebecca West, “if it is the salt of the earth” (qtd. in Oxford 430). This statement reflects the intrinsic fallacies of human nature in Flannery O’Connor’s “Good Country People. Using symbolism, O’Connor illustrates the effects of physical and psychological problems, as well as how readily these flaws are taken advantage of by society.
The major symbol in the story is Hulga Hopewell’s artificial leg, which she is “as sensitive about as a peacock about his tail” (141). The leg embodies both Hulga’s masculinity and the rigidity of her soul. Because of her handicap, she believes in nothing and indifferently severs all emotional ties to life “as a good surgeon scrapes for cancer” (141). At one time she was her mother’s Joy, but deciding that the “dust” (132) of her existence deserves “the ugliest name in any language,” (132) casts off the name her mother gave her and christens herself “Hulga. The name and the declaration “If you want me, here I am- LIKE I AM” (131) express Hulga’s presentation of herself to the world. She regards most people as condemned by their own stupidity, and delights in causing their discomfort. Mrs. Freeman, who, as her name suggests, is not influenced by others’ opinions, earns Hulga’s dislike because Hulga “had found that it was not possible to be rude to her,” (132) and therefore elicits no satisfaction from her. Hulga’s attitude represents the radical effect that a flaw, whether real or imaginary, has on action and perception.
Mrs. Hopewell symbolizes willful blindness to the imperfection of life. In the instances when she actually acknowledges unpleasantness, she dismissed it with a cheery platitude such as “nothing is perfect” (131). She over looks the pain and loneliness in her daughter’s life, excusing Hulga’s disposition as evidence that she is “still a child” (133). Her main regret concerning Hulga’s condition is that she “had never danced a step or had any normal good times,” (132) instead of the fact that Hulga lost a substantial part of herself in the accident. Mrs. Hopewell epitomizes the idea that “ignorance is bliss.”
There are several references to the hypocrisy of religion in the story. The most obvious is the hollow Bible, which contains Manley’s personal vices. Manley is devoted to Christianity when it earns money or trust, but has “been believing in nothing” (142) all his life. Mrs. Hopewell’s righteous soul regards atheistic literature as “some evil incantation in gibberish” (133) and recognizes the significance of a Bible at the bedside, but would rather lie than socially condemn herself by admitting that her Bible is “in the attic somewhere” (143). Many people view religion as a benefit, but unless faith gains money, “interesting things,” (142) or comfort, few truly believe.
The act of deception to achieve one’s desires is shown through Manley Pointer. His presentation as “good country people” (135) merits Mrs. Hopewell’s instant trust, for she believes he is “the salt of the earth” (135). With the confidence of his heart condition, he baits her trust further, as Hulga suffers from the same ailment. He also emphasizes his dedication to “Chrustian service” (135) in order to sell a few Bibles. The phallic connotation of the name “Manley Pointer” symbolizes the masculine sexuality with which he deceives Hulga. Under her defenses she is merely a woman in need of affection, and, using her weakness, Manley lures her into a helpless position so that he can add her leg to his collection of trophies. Manley Pointer represents the ruthlessness every man, woman, and child employs to get what he or she wants.
The stigmatic stereotypes attached to social class are demonstrated throughout the story. “Good country people” (135) are perceived as downtrodden, good-hearted children incapable of conscious thought. For Mrs. Hopewell, the existence of simple people is a relief, and she laments that “there aren’t enough good country people in the world” (135). Mrs. Hopewell stresses that nosy Mrs. Freeman is a lady because in Mrs. Hopewell’s world, nothing can demoralize the merits of “the salt of the earth” (135). If Manley Pointer had said his hometown was a large city, Mrs. Hopewell would not have allowed him in her home. Hulga’s education gives her a sense of superior enlightenment, yet she believes she has succeeded in the seduction of Manley while he is in fact outwitting her. Even if subconsciously, Hulga relies on his background as evidence that she is safe with him. As Manley’s deception becomes apparent to her, she attempts to appeal to his assumed simplicity by reminding him that he is “just good country people” (142).
Hulga finds herself alone and helpless, seeing the world around her for the very first time. Despite her education and defenses, she is the victim of a simple boy’s cruel selfishness. As depicted in the story, there is no protection against human nature. At some point, everybody learns that life in an apathetic society necessitates the expectation of deception. However educated and experienced people are, nobody can be prepared for malevolence, and it does indeed cost an arm or a leg. Through the symbolism in her story, O’Connor teaches a lesson about flawed humanity that is more valuable than Hulga’s Ph.D.: “that is life” (131).
O’Connor, Flannery. “Good Country People.” Literature and the Writing Process. Elizabeth McMahan, Susan X. Day, and Robert Funk. 6th ed. Upper Saddle River, NJ: Prentice, 2002. 130-143
West, Rebecca. The Oxford Essential Quotations Dictionary. Berkeley ed. New York: Berkeley, 1998. 430
