Category: The Crucible

Setting

How is Reverend Parris portrayed?

Parris is described as a man in his forties and the author adds that there is “very little good to be said for him” (Miller 6). He is quite dissatisfied with his life as he thinks that everybody (including) God does not like him. He also likes when children are quiet and behave themselves.

What is the economic situation in Salem?

The economic situation in Salem is quite difficult as people have to work hard to gather good harvest. The land is not very fertile and the town is surrounded by the forest.

How did the Europeans view the Puritans?

Europeans saw the Puritans as a sect of some fanatics. Europeans also thought that Puritans were positively affecting development of their economy through trade.

Theocracy

What reason “more than the creed” does the author give for the people of Salem remaining so strongly united?

The author notes that people lived in quite harsh environment which united them. They had to work hard and it is possible to assume that they depended on each other’s help. Therefore, they were united by labor more than by the creed.

What do the magistrates do in order make sure that community members worship at the meeting house?

The magistrates hired two men who observed whether people were praying or singing with the necessary zeal. These men were also to make sure that people had a good reason to miss a meeting at the meeting house.

How does the “predilection for minding other people’s business” impact some members of the community?

The author states that the “predilection for minding other people’s business” affected members of the community in a positive as well as negative way (Miller 4). In the first place, people could easily trace inappropriate behavior and even prevent some actions. However, it also led to creation of an unhealthy atmosphere in the community as people became suspicious and could use the principle of predilection to pursue their own goals.

The Wilderness

How did the Puritans view the forest and why?

As has been mentioned above the town was surrounded by the forest and the forest was still a territory of Indians at that time. Puritans and Indians did not build proper relationships and there were numerous conflicts between these two groups. Thus, Indians often killed or hurt Puritans (though Indians were also often attacked). This is why the Puritans saw the forest as something hostile and it was associated with a dangerous and evil place. Eventually, they developed a view that it was the citadel of the devil.

Why die the Puritans view the Indians as heathens?

One of main reasons why the Puritans viewed the Indians as heathens was inability of Europeans to convert the Indians in their faith. The Indians were very different in everything (clothes, traditions, beliefs and so on) and this also made the Puritans view them as heathens as Europeans believed that everybody who did not share their views was a heathen. Besides, it was easier to justify Puritans’ inappropriate deeds (taking Indians’ land).

What is the main conflict/tension in this section?

The main conflict in the section is the Puritans need for land. The Puritans needed more space for themselves and their families. Clearly, they could gain land at the expense of the Indians’ land. Thus, the main conflict was resources rather than faith or traditions. However, many Puritans thought that the main conflict was the difference in religious beliefs.

“Christianity”

How were the Puritans fathers persecuted in England?

The Puritans were persecuted in England. The Protestants did not allow them to practice their religion and follow their rules. Of course, the Puritans had limited opportunities to obtain a job or means to earn money for their living. Some people could laugh at them and some could hurt or even kill the Puritans. This is why the Puritans had to leave their homeland.

How did the Puritans view other sects of Christianity? How is this ironic?

It is noteworthy that the Puritans did not want to accept that there can be other religions in their “New Jerusalem” (Miller 5). They believed that they were the only rightful Christians. It is ironic as they were ready to prosecute people who practiced another religion just like they were prosecuted for their religious beliefs. More so, they did not see anything wrong about it.

According to the author, why did they feel this way?

Miller notes the Puritans tried to protect their religion as they believed they could keep their order that way (5). They thought other religions could corrupt the world they were living in. This corruption could be dangerous as they could lose the battle for their existence in the dangerous environment. As has been mentioned above, they had to live in harsh conditions and their order was an effective way to handle their difficulties.

Next Generation Puritans

How does Miller explain a theocracy?

The author notes that theocracy is the ruling of ideology. He stresses that religious beliefs were the basis for the rules that regulated people’s lives. The Puritans followed those rules without questioning their effectiveness or necessity. They believed that this order could help them survive and develop a prosperous and righteous community.

“Evidently the time came in New England when the repressions of order were heavier than warranted?”

The author refers to the infamous witch hunt. He states that rules accepted by the Puritans fathers were quite effective and could help create a good community. However, the conditions changed and the Puritans inhabited another land where life was different. Thus, the rules were not effective in the new land. Moreover, people relied on rules too much and they did not question the authority of their leaders who could be corrupted.

Other than possible witches, what does Miller say made these Puritans feel panic?

Miller notes that witches were only one thing that made the Puritans feel scared. Another reason for the panic was deprivation of their basic freedoms. They felt suffocating as more and more rules were imposed. Besides, they could feel that their order is being destroyed and they are left alone in the dangerous environment.

In the final paragraph, Miller cites a number of reasons that a person might accuse someone of being a witch. What are three reasons?

The three reasons that led to accusations were as follows: hatred of neighbors, land-lust and old scores. It is necessary to note that accusations of a family member could lead to problems for the entire family and all its members could be persecuted in this or that way. Thus, it is quite common that neighbors have certain issues and may argue some times. Sometimes these issues may lead to development of hatred between the neighbors and accusing a neighbor’s wife of witchcraft was an effective way to make his life miserable. Sometimes, people wished to gain more land and the accusation could help in this case as well. The neighbor could obtain the land of the accused person. Finally, accusations were also a good way to take a revenge.

Works Cited

Miller, Arthur. The Crucible. New York, NY: Penguin Classics, 2003. Print.

The Crucible, written by Arthur Miller in 1953, is a play focusing on the topic of the Salem witch of the last decade of the 1600s in Massachusetts. Critics have identified Miller’s play as an allegory for the politics of U.S. Senator Joseph McCarthy (McCarthyism) involved in the governmental persecution of citizens accused of being communists. In the play, Salem citizens are enthralled by mass hysteria and the fear of witchcraft. While the entire tragedy of the witch-hunt has been linked to the characters of Abigail Williams and John Proctor, the author also suggests that others may also be called responsible. Based on the analysis of the play, it is hypothesized that Reverend Samuel Parris and the Putnams should also be considered culpable for the tragedy.

Reverend Samual Parris is a character to blame for the persecution of alleged witches and the overall hysteria not only because of his unpleasant character but also because of the unfair treatment of his daughter Betty. Miller describes the character of Parris not in a favorable light: “he cut a villainous path, and there is very little good to be said for him” (1). The Reverend’s personal qualities reflect his paranoia and obsession with being obeyed: “In meetings, he felt insulted if someone rose to shut the door without first asking his permission” (Miller 1). At the beginning of the play, Parris finds Betty and her cousin Abigail dancing naked in the forest under Tituba’s guidance. Without trying to resolve the situation civilly, he thinks that the girls were bewitched. Also, it is later revealed that Parris does not like children and is not a compassionate father: “a widower with no interest in children […] he regarded them as young adults”, which explains why he is so quick to label the girls as witches and start the hysteria that captured the entire town (Miller 1).

The Putnams, both Ann and Thomas, can also be blamed for the witch-hunt because from the very beginning of the play, the two of them are eager to blame the deaths of their seven children on witches. It is clear that the Putnams are wealthy and powerful but have their own struggles. For example, Ann Putnam is described as a “twisted soul of forty-five, a death-ridden woman, haunted by dreams” (Miller 9). Thomas is a “well-to-do, hard-handed landowner, near fifty” (Miller 10). Their behavior is irrational and is somewhat attention-seeking: they repeat their suspicions about witches’ actions over and over, spread the rumors around Salem, and use their daughter as a tool to push their agenda. Thomas’s character is especially important to consider because he used the accusations of witchcraft to feed his selfish and greedy desires. For instance, they manipulate their remaining daughter, Ruth, into accusing Martha Corey of witchcraft to obtain her husband’s land and get richer.

In The Crucible, many characters can be blamed for the witchcraft-associated hysteria. However, Reverend Parris and the Putnams stand out as people who followed their egoistic nature and used hysteria for their personal gains. The Putnams’ credibility should have never been trusted because they have used the deaths of their children to push their agenda by stating that it was the magical force that made babies “wither in their arms the very night of their birth” (Miller 12). The family goes as far as blaming their midwife, Rebecca, for the loss of children. Ann is particularly resentful because Rebecca has many healthy children. Reverend Parris is also the one to bear the blame because, similar to the Putnams, he uses witchcraft as a narrative to pursue his selfish and greedy gains. For example, he is extremely concerned about the public not linking him to witcraft because he could lose his position as a minister. Later in the play, when Parris testifies in court, he denies seeing girls dancing naked in the forest despite confronting his niece, Abigail, about it.

While the blame for the mass witchcraft hysteria can be linked to Parris and the Putnams, Abigail is the real villain in The Crucible because she does nothing to stop the witchcraft craze as it started. She is initially among the girls dancing in the forest with Tituba because she wanted to use the power of spirits to kill Elizabeth Proctor to be with her husband. Because of the jealousy and the desire to eliminate her competition, Abigail is eager to do anything to get her closer to John Proctor. She convinces other girls to go to the woods, but when they are caught, she realizes that she should blame someone else for avoiding being persecuted and killed. Abigail conveniently accuses Elizabeth along with several others and uses the gullibility of Salem citizens.

To conclude, the Salem witch-hunt described in The Crucible is rooted in the human qualities of greed, jealousy, and manipulation. All the characters discussed above played a role in the deaths of innocent people because of their pursuit of personal agendas instead of being diligent members of society. While Parris was terrified for his reputation, the Putnams wanted to get richer by using the overall chaos that captured the town.

Work Cited

Miller, Arthur. The Crucible. Heinemann, 1992.

In the play “The Crucible”, Artur Miller raises the topic of Salem witch accusations taking place in Massachusetts during the end of the seventeenth century. The story observes individuals from various social statuses, their sins, and the dark sides of the personalia. In “The Crucible”, the author raises such essential issues as deception, goodness, guilt, hysteria, reputation, social status, judgment, and many others. One can call Miller a predictor as all these topics remain the significant issues of human lives. People still choose between lie and truth, kindness and evil; care about their social position and reputation; judge others, and do not want to be judged. It is hard to debate that all human beings act in terms of self-benefit and wellbeing by their nature. However, society does not let them drown in egoism and their needs. Living in a community puts obligations on all individuals to care about the other one, choose a decent action among many possible. The theme of goodness stands out between all the topics raised in the play and stays one of the majors throughout it.

Miller, in his work, shows a typical theocratic society in which the church and religious obligations control the government. Because of that, for this society, moral laws are equal to state laws. Hence, shortcomings and proper actions made by a human is a subject of public concern. Consequently, any deviation from social rules brings harm to society and means disrespect of God. According to Miller, “repressions of the order were heavier than seemed warranted by the dangers against which the order was organized” (48). In Salem, one belongs to God or the devil, and no other variants are accepted.

Nearly every character in the book is concerned with the idea of being good as their beliefs and religion teach them to face God as a decent person after they die. Some people’s concern for goodness reflects what they are in other peoples’ eyes. As for Parris, he is guided by neighbors’ views which are brightly shown in the play’s opening. Parris is more worried about what the visitors will think about him than the health of his daughter. It is especially felt in his words to Abigail: “I have fought here three long years to bend these stiff-necked people to me, and now when some good respect is rising for me in the parish, you compromise my very character” (Miller 54). Parris’s concerns to be and stay good in other peoples’ minds show a wrong perception of what “being good” truly means. Focusing on the outside, the preacher forgets about the importance of the inside. Being a decent example of kindness and honor, one should always start from the soul, clear mind, and proper actions. Parris, however, shows the attitude to other people by characterizing them as “stiff-necked”.

Some people in the book also use the lie to stay decent from other people’s perspectives. Abigail follows the example of Tituba by deceptively admitting witchery, and she does that to persuade the Salem residents that she is a good person. However, such a character as Mary Warren confesses what truly happened because being decent means telling the truth, not being seen as a good one. Marry Warren, the preacher’s servant shows the light intentions of her soul. The lady says that she “only comes to see the great doings in the world” (Miller 66). The perception of morally right actions should always go from one’s heart. Using deception as a tool to solve issues cannot lead to either personal success or public respect. All the lies eventually appear in the short or long term, so all the people using falsehoods win is the amount of time until the truth will step on their heels.

Several characters show a fight for being decent and honorable with their reflections and hesitations for the right action. For instance, Reverend John Hale appears in the play as a firmly confident witch recognizer. Sill, at the end of the book, Miller illustrates him as a man full of doubts that cannot live with a clear conscience unless he inspires prisoners to confess falsely. The disappointment he reached is seen in the final play’s act in his begging Elizabeth to prevail her husband to confess. Hale says that “cleave to no faith when faith brings blood”, which makes the man change his principles to save the victims of the case (Miller 202). Hale is an interesting example of how a man can adjust his values to fight for some major moralities in life.

In “The Crucible”, Artur Miller reveals essential topics observing Salem residents’ lives in the seventeenth century. One of the most significant themes raised in the play is the issue of goodness. Miller shows how the perception of being a proper man varies in society. Some care more about the community’s opinion to stay good in their eyes; some are willing to lie in terms of looking right for others; some struggle to find the correct way to behave for everyone’s wellbeing. It is essential to face honesty and truth forgetting about fears and other people’s judgment. True goodness comes from heart and soul, and staying kind and sincere takes an enormous responsibility and a challenging fight, but it is worth it.

Reference

Miller, Artur. The Crucible. Penguin Group, 2003.

Introduction: The Dark Story of Salem

In the Infamous Historical Events Hall of Fame, the Salem Witch Trial would definitely hit the top five. A story of one of the most contrived cases and the most gruesome execution (“The Man of Iron: Giles Corey” para. 4), the Salem Witch Hunt has been retold in a million ways. Arthur Miller’s interpretation, The Crucible, is, perhaps, the most well-known one. Though Miller has made a range of changes to the original, the alterations did not prevent from understanding the case better; instead, these changes allowed for updating the story so that it would be interesting to a modern audience.

The Salem Witch Hunt and Henry Miller’s Interpretation

A closer look at the story will reveal that most changes made to it concerned the character of Abigail Williams. The specified characters were not quite crucial to the original story, where the focus was on Giles Corey. Miller, however, made these characters central to his rendition of the case.

What goes against the character

First and most obvious, the fact that Abigail Williams testified against John Procter and not his wife should be mentioned (Burns para. 12). Indeed, according to the existing evidence, Abigail claimed Procter to be a wizard. This stands in sharp contrast with what Miller told in his version of the story.

The affair that was not

Further investigation shows that the romantic plotline regarding Abigail Williams and John Procter (Miller 22) was, in fact, Miller’s invention. Indeed, in reality, the relationships between the two were far not that close, and the adultery issue was never raised during the trial. Perhaps, Miller altered the story so that the readers could empathize with the characters. This explains why, in reality, Abigail did testify against John Procter.

Age issues: the real Abigail Williams

A quick rundown of the Salem Trial facts will reveal why the aforementioned relationships between Abigail and Procter could not take place: in fact, the real Williams was only eleven at the time that the court case occurred. Naturally, to create the tension and establish a romantic setting, Miller had to make Abigail’s character of the full legal age.

Why Reinventing the Wheel: Fueling the Story

With all these differences in mind, though, one must ask oneself whether the inconsistencies with the actual story matter that much. A closer look at the play will reveal that historical accuracy was not what Miller pursued; instead, the author was obviously aiming at creating an allegory for the events that he witnessed at the time in the United States. To be more specific, the McCarthyism of the 1950s is obviously referenced in the novel (“Salem Witch Trials” para. 8). If no changes had been made to the plot, the reference would not have been that obvious.

Alterations and the Understanding of the Event

Despite the fact that the changes made by Miller may be viewed as needlessly forced in, they, in fact, forward the story and allow for character development. Indeed, the changes made to the play allowed for creating a drama and making the characters more relatable. By thinking up a love story, Miller added even ore conflict to an already complicated issue and introduced his characters as three-dimensional and complex. Therefore, though the changes would have seemed odd in a documentary, they factored in a historical fiction quite naturally.

Works Cited

Burns, Margo. “Arthur Miller’s The Crucible: fact & Fiction.” 17^th Century Colonial New England. 2011. Web.

Miller, Arthur. The Crucible. New York City, NY: Viking Press. 1953. Web.

“Salem Witch Trials.” History.com. n. d. Web.

“The Man of Iron: Giles Corey.” UMKC School of Law. n. d. Web.

Introduction

This paper agrees with the concept that “all literature is protest” this is because some literary works often reflect on one aspect of society that the author would like changed or even completely removed from the world.

The Lottery

For instance, when reading “the lottery” and the premise of characters continuing a barbaric tradition, it seemingly appears to be a critique of old traditions, practices and beliefs that society continues to follow at the present despite the fact that there is little in the way of sufficient justification as to why they should still be in use (Berne and Clark 675). For example, despite changes in social thought and the equal rights movement, there is still a considerable level of misogyny that exists in the world.

One of the primary reasons behind this is due to the fact that women are considered “the weaker sex” and, as such, are subject to various discriminatory practices in the form of being sexually harassed, being subject to lower wages as well as having to endure the discrimination in their workplace. The story of “the lottery” helps to shed light on the useless nature of these actions by showing that sometimes actions are done just because they have been done for a long period of time despite all logic dictating that they should have been stopped a long time ago. Thus, in the case of “the lottery” it can be seen that it is a form of protest against the practice of blindly following “tradition” without taking into consideration the full logic of the actions that you are undertaking.

The Crucible

The same can be said for the short play “the Crucible” wherein it is an apparent criticism against blind accusations without sufficient reasoning behind them. In the story, it is the fear mongering created by a few individuals that results in the spread of finger pointing and accusations being directed against various female members of a village as being “witches” (Tunc 266). The sheer illogical nature behind the actions of the story, after further research, shows that it is a parody of McCarthyism which was a process conducted during the height of the Cold War wherein numerous people were blindly accused as being communists by other people that were also accused which resulted in a considerable level of finger pointing in order to prove one’s innocence.

The end result was that numerous innocent people were accused of being Communists despite having no evidence aside from the statements of other people. It is this type of blind accusation that “the Crucible” parodies since it showcases that the reason behind the acts in the first place was nothing more than a few men in power attempting to push through their own agendas. Thus, “the Crucible” is a way in which the author depicts his ire and displeasure at the events that are occurring around him. It should be noted that since overt protests during this era would have caused more people to label the author as a communist, he chose a more subversive method in the form of a literary device. The end result is a piece that helps to showcase the hypocrisy and stupidity behind blind accusations and fear.

Conclusion

Based on what has been presented, it can be seen that literary works often reflect on one aspect of society that the author would like changed or even completely removed from the world.

Works Cited

Berne, Jennifer I., and Kathleen F. Clark. “Comprehension Strategy Use During Peer-Led Discussions Of Text: Ninth Graders Tackle “The Lottery.” Journal Of Adolescent & Adult Literacy 49.8 (2006): 674-686. Print

Tunc, Tanfer Emin. “The Healer And The Witch: Sexuality And Power In Arthur Miller’s The Crucible.” Explicator 71.4 (2013): 266-270. Print

Introduction

This paper considers “the Crucible” as a great piece of literature since it utilizes thematic elements from the 1700s in order to explain concepts related to hysteria, corruption, the abuse of power and hypocrisy. It is a perfect example of what happens when a logical system of checks and balances is not implemented within the governing body of a society resulting in the proliferation of governmental policies based on personal agendas. The story helps to showcase that not all acts by a ruling body are for the benefit of the local populace; instead, some acts are done under the guise of helping when in reality what is occurring is nothing more than a subversive means of promoting an agenda that is in no way, shape or form something that benefits the society as a whole.

What Makes the Crucible Great?

One of the most poignant aspects of the Crucible was how it showcased how quick the general public believed the words of Abigail and the Reverends regarding the presence of “witches” in the town of Salem and how their actions sparked what can undoubtedly be described as a witch hunt. The phrase: “Until an hour before the Devil fell, God thought him beautiful in Heaven” helps readers to understand how the townspeople were so easily lulled into believing the Reverends due to their position of power and how they were leaders within their respective societies (Colton 1). The mere concept that they are being tricked or that the accusers are doing this for their own benefit never seems to enter into their minds at all. Their belief in the infallibility in those that lead them resulted in the promotion of societal hysteria involving the concept of witchcraft and the resulting hyperbole involving several women in the town being witches.

Vulnerability within Society

The concept shown in the previous section shows an inherent vulnerability within society since it is likely to fall victim to the schemes of those in power which are cloaked in subtle lies meant to entice and convince people that what is being done is for their own good. This can be seen in the following phrase in the book:

“This is a sharp time, now, a precise time-we live no longer in the dusky afternoon when evil mixed itself with good and befuddled the world. Now, by God’s grace, the shining sun is up, and them that fear not light will surely praise it.” (Colton 1)

The aforementioned phrase is attributed to the character of Danforth who has become so thoroughly convinced by the witchcraft accusers that what they are doing is the work of God that he zealously believes that what he does is being done for the greater good despite the fact that everything that has been said involving witchcraft has been nothing but a lie from the start. When examining these concepts, it can be seen that the work of Miller is actually applicable to not only during the period of McCarthyism but also to the present wherein lobbyists in the government, corporate influences as well as party allegiances often dictate the development of internal and external government policies that affect the citizens of a country (Colton 1). It is often the case that various policies are enacted not for the good of the people, rather, they are for those that have a vested interest in such policies in the first place. For instance, the NRA (National Rifle Association) in the U.S. is considered to have one of the most powerful lobbying organizations in the country and this has resulted in the continued promotion of gun rights and policies associated with owning guns despite the various media stories that have depicted gun violence as one of the leading causes of preventable death in the country.

Evidence from countries such as Japan, France and Germany has shown that extensive gun control combined with preventing people from purchasing semi-automatic weaponry and military grade hardware has resulted in far lower gun related deaths within their respective borders and is clear evidence that the rampant gun ownership within the U.S. is one of the reasons why violent deaths via gunfire continues to be an issue. However, despite such evidence, concrete policies to reduce or rescind gun ownership have not been implemented due to the NRA lobby. This particular aspect shows a considerable level of parallelism with the Crucible since it shows how those in power often put forth policies that are more detrimental to the public than they beneficial. This shows how timeless the concepts present within the book are since, decades later, they continue to be applicable to present day society.

Hyperbole and Hypocrisy in the Crucible

Going along this line of thought, of particular interest to this paper is how the book portrays hyperbole and hypocrisy and connects it with the events of the McCarthy era. This particular aspect is exemplified through the following quote from the story:

“I want the light of God; I want the sweet love of Jesus! I danced for the Devil; I saw him, I wrote in his book; I go back to Jesus; I kiss His hand. I saw Sarah Good with the Devil! I saw Goody Osburn with the Devil! I saw Bridget Bishop with the Devil!” (Colton 1)

Stated by the character of Abigail Williams in the story, this particular quote is actually a metaphor for the way in which people who were accused of being communists were “brought back into the fold” so to speak after they had confessed and then subsequently pointed out others of being communists as well. It is interesting to note that this particular act perpetuates a cycle wherein other people who have been accused consequently admit to the act and then accuse others as well in order to show their innocence (Colton 1). The inherent problem though with this cycle, both in the Crucible and in the McCarthy era, is the fact that all those that have been accused and those that they consequently accuse in order to be acquitted are all innocent. The cycle simply continues due to the desire of those in power to justify the persecution in the first place and it is the general public that acquiesces to such actions due to the way in which they are controlled through fear.

The concept of fear, both in the Crucible and in the McCarthy era, is the manner in which those in power control the perception of the general public. For the people in Salem, it is the fear of being subject to witchcraft and the unknown that results in them allowing the witch hunt to continue while in the case of the McCarthy era communist witch hunts, it is the fear of war and subversive communist agents within the country that causes the public to acquiesce with the witch hunts of the government. In both cases, it can clearly be seen that it is fear that allows unreasonable and unlawful actions to continue under the guise of lawful actions that are for the common good. It is based on this interpretation that when viewing the work of the author as a whole, it seems to be a call to action for the public to stand up against the fear that holds them back, to go against personal agendas in the guise of government policies and to develop the clear notion that those in power are there to serve them and not the other way around.

Conclusion

All in all, what makes the Crucible a great piece of literature is the timelessness associated with its various ideas and concepts. Though it utilizes characters and situations from the 17th century in order to criticize events during the mid 1900s, they still continue to be applicable to this very day. This may be due to the fact that society itself has not changed drastically over the past hundred years. While it may be true that technological improvements have resulted in a far more interconnected world, the fact remains that social concepts and ideas that existed several hundred years ago continue to run rampant at the present. However, instead of such ideas existing on a small scale, they are now attributable to events on a regional and international stage. It is based on this that the message Miller imparts become all the more important since it is evident that the events in Salem and during the McCarthy era should not be repeated. This can only be prevented if people begin to realize that they hold power over the government and not the other way around.

Works Cited

Colton, Alyssa. “Literary Contexts In Plays: Arthur Miller’s “The Crucible.” Literary Contexts In Plays: Arthur Miller’s ‘The Crucible’ (2006): 1. Print

Arthur Miller composed his play “The Crucible” in the town of Salem, Massachusetts, in the year 1692. The story of the play revolves around a farmer John Proctor and his community, devastated by allegations of witchcraft. The play begins with a group of young girls being discovered to have been dancing in the forest. Fearing the consequences of what they did, the girls begin to lie about their actions.

When one of the girls falls ill, accusation of witchery becomes their escape from suspicion. This coincidence only helps exceed the villagers’ beliefs of supernatural possession. Abigail Williams, the prime motivator behind these series of events, takes this opportunity to accuse Elizabeth, the wife of John Proctor, of practicing witchcraft. In so doing, she hopes to be able not only to affect vengeance on Proctor, who had earlier rejected her after an affair, but to regain him by eliminating her competition. Lies build upon lies as the chain of events escalates and results in many deaths. When John Proctor tries to save his wife and friends, he is forced to question his own values and beliefs and is made to choose between the purity of his name and the value of his life.

Miller saw in history a parallel sequence of events: a mass hysteria that gripped people and destroyed the social fabric of their community. The cruel persecution of minorities and the interference of the state in the individual’s conscience became the key concerns of Miller’s criticism of this people’s actions and beliefs. Miller relates the actions of the people in 1692 to present day by stating that when one rises above the villainy displayed, one can only pity them all, just as we shall be pitied someday.

Miller portrays these Puritans as a selfish group of people who can claim witchery upon their neighbor or someone with whom they’re disputing for the simple purpose of self-benefit, without even feeling any hint of remorse about it. Their creed was a snobbish sort who “carried about an air of innate resistance.” They forbade anything having to do with any sort of enjoyment, and in the instance of vacationing from work; they found themselves concentrating harder upon prayer.

As Miller makes plain in his explanatory notes to the play, even though the belief in witchcraft was widespread throughout the Christian world, New World Puritanism was much harsher than Old World Protestantism because of the Puritans’ trials in the wilderness. The disasters that they endured, coupled with their strict theology, led to persecutions, including the Salem witch-hunts.

The destabilized and demoralized situation indicated, according to the Puritan interpretation, that God had turned his face away from his chosen people and that Satan was reaching out for power. The fear of God’s wrath, evoked and nourished in fierce Puritan sermons, intensified the search for dark forces, which were blamed with the entire weight of people’s frustrations.

The theme of hypocrisy comes into play when Reverend Parris questions Abigail about her actions in the woods. She denies any unlawful activity, including anything involving the act of witchcraft. Her duplicity is shown when she speaks to John Proctor and tells him what actually happened when not minutes earlier; she had lied to her uncle about that exact subject. The theme of guilt is associated mainly with John Proctor’s actions.

He committed adultery, and is now in repentance for his irreverent actions. His wife, suspecting disloyalty, questioned Proctor of any misconduct. He admitted to his wife of his transgression, and even though had been exceedingly apologetic since, there was still suspicion amid his wife’s scrutiny. As he bade Abigail to cease persisting in seeking his affection, he felt guilt for the fault he had previously committed. The theme of authority is subjected in an argument between Reverend Parris and John Proctor.

The theme of hysteria, continued throughout the play, takes place as the community reacts to the girls’ accusations. (O’Neal, 118) The frenzy begins as people automatically associate any happenings, mysterious or not, with witchcraft. If one is accused, they are unavoidably marked. Their name blackened by the selfish accusations of ruthless teenagers. Hysteria is a main theme developed throughout the play. The girls’ accusations sent a panic among the citizens of Salem within moments. People started thinking differently; questioning others in suspicion, and undoubtedly speculating whether the most unlikely people were involved in witchcraft.

In conclusion, as the act ends, the four themes, hypocrisy, guilt, authority and hysteria are tied together as the girls are questioned and begin to “cry out”. They find their escape by accusing others of the precise things they had been engaging in. The hysteria continues as fear arises throughout the community, and more people, innocent or not is accused of witchcraft.

Works Cited

Miller, Arthur. The Crucible. New York: Penguin Books, 1953.

O’Neal, Michael. “History, Myth, and Name Magic in Arthur Miller’s The Crucible.” CLIO 12(1983): 111-22.

Throughout history, the term “witch” has often been used to demonize and ostracize women who were seen as different or threatening to the status quo. In many societies, women knowledgeable about herbal remedies or with non-conforming personalities were often labeled as witches and subjected to persecution (Miller 8). In Arthur Miller’s 1953 play, The Crucible, the characters labeled as witches symbolize power for women who want to take a stand against corruption. These women, Rebecca Nurse, Elizabeth Proctor, and Martha Corey, proudly climb to the gallows in the final scene, refusing to confess to a crime they did not commit. Miller’s play is a valuable literary work that relies on the witch characters to create the symbol of empowered women who have the internal power to fight against corruption and injustice and defend their individuality.

Firstly, in The Crucible, the characters labeled as witches represent a form of resistance against corruption and injustice. In the play, the accusations of witchcraft are used as a tool by Salem’s corrupt and power-hungry leaders to control and punish those who dare to defy them. The accused witches become symbols of strength and resistance by standing up against these false accusations and refusing to confess. This representation of “the witch” as a symbol of resistance against corruption and injustice has been noted by several scholars. In a review by Mulyanto et al., they state that the accused witches of Salem personify all women who have suffered accusations and persecution for their individuality (55). Similarly, Swain shows in his book that the play suggests that the true enemy in Salem is not the devil but rather the corrupt and manipulative forces of the status quo. Thus, the female characters under analysis are considered powerful symbols that fight against these negative phenomena.

Secondly, the characters labeled as witches in The Crucible represent the dangers of groupthink and highlight the importance of individuality. Throughout the play, the Salem community becomes caught up in a frenzy of accusations and finger-pointing as individuals succumb to the pressure to conform to the dominant narrative of witchcraft (Aziz and Korsten 189). However, the accused witches refuse to give in to this external impact and stand firm in their beliefs, even in the face of death. In this way, the witches serve as a reminder of the importance of defending one’s convictions and beliefs. Scholar Swain states that “the play suggests that true moral strength comes from the individual’s willingness to stand alone in the face of injustice” (12). By opposing the false accusations and refusing to confess, the accused witches in The Crucible become powerful symbols of the fact that women should defend their individuality. This value should be preserved, even if it is necessary to go against society.

In conclusion, Arthur Miller’s The Crucible uses the characters labeled as witches to represent the importance of standing up for one’s convictions and the dangers of blindly following the crowd. Through their portrayal in the play, the accused witches have become powerful symbols of strength and resistance for women who want to take a stand against corruption and injustice. The play additionally demonstrates that women should defend their individualities, even if this activity requires going against society and refuting generally accepted norms and expectations. Thus, the author relied on characters with negative connotations to show that women are powerful and should be empowered in society.

Works Cited

Aziz, Aamir, and Frans Willem Korsten. “Theatricality, the Spectacle’s Veil and Allegory-in-Reverse in Arthur Miller’s The Crucible.” English Studies, vol. 99, no. 2, 2018, pp. 183-193.

Miller, Arthur. The Crucible. 1953, Web.

Mulyanto, Hum, Slamet Setiawan, and Fabiola D. Kurnia. “Pragmatic Analysis of the Dialogues in Arthur Miller’s Drama ˈThe Crucibleˈ.” Journal of Literature, Languages and Linguistics, vol. 61, 2019, pp. 53-67.

Swain, Kelley. “The Handed-Down Crucible: An Inheritance of Witches.” The Lancet Psychiatry, vol. 5, no. 11, 2018, pp. 882-883.

The Crucible is a 1953 play written by a prominent American playwright Arthur Miller. The book is concerned with the topic of witch trials taking place in the city of Salem, the Province of Massachusetts Bay, 1692-1693; it features a number of characters, some of whom depict the real people living in that period. One such character is Reverend John Hale, a pastor and state official who is famous for acting against witch trials after being initially their proponent. In this paper, we will discuss the personality of Mr. Hale the character, and attempt to decide what kind of people he represents.

Mr. Hale’s personality is somewhat controversial; while readers might not like him initially, with time, it becomes apparent that he is a positive character rather than a negative one. He possesses a number of features that are usually considered good; he is a determined, focused, and attentive person who addresses the issues that brought him to Salem thoroughly and responsibly. He is determined to do what he considers to be good, for which purpose he possesses rather a considerable amount of knowledge gained by studies.

What the readers might not like in Mr. Hale is that he is not devoid of conceit. He does not only wish to do good; he also seeks to be praised and admired by society. His studies and his actions are driven not only by the intent to get knowledge and help the society but also (and perhaps even primarily) by the desire to be recognized. However, it might be stated that in reality, few individuals are only motivated by the wish to do good.

People are not to be blamed for the desire to be admired; it is different from, for instance, the wish to dominate. As long as it is accompanied by the intention to do good rather than by the tolerance of or indifference to adversity, it might motivate persons to act in ways that benefit society.

Another feature that the readers might dislike Mr. Hale for is that he is a specialist in witch studies and demonology, the disciplines aimed at prosecuting innocent women for the fictional actions. (It should not be forgotten that the book was written in 1953, when the tales about evil witches were usually met with a solid degree of skepticism.) However, it should be taken into account that in the society in which Mr. Hale lived, the idea that witchcraft is a fiction, even if this idea existed, was simply too radical to be taken seriously. Indeed, “better minds than Hale’s were… convinced that there is a society of spirits beyond our ken” (Miller 33).

The authorities such as the church and theology persuaded everybody and were themselves convinced, that witches, the Devil, etc., are real; disbelieving, this was laughable in the educated world, and also dangerous. Thus, the belief that witches exist is a feature for which Mr. Hale, as a man of his time, cannot be blamed for.

It is important, however, that later in the play, Mr. Hale demonstrates open-mindedness rather than dogmatism. Despite his strong convictions, he is willing to accept the possibility that there is something wrong with what he beliefs in. He says: “theology is a fortress; no crack in a fortress may be accounted small” (Miller 67); he does not insist that there might be no cracks. Later in the book, when the witch trials take place, he is one of those who choose to side with the wrongly accused when he sees the wrong of it, rather than persist in his dogmas.

Therefore, it is possible to state that Rev. John Hale is a positive character. He represents those people who are generally quite intelligent, thorough and diligent; who, in spite of some selfish motives, are not willing to tolerate adversity or, even worse, to be indifferent to it; and who are willing to reconsider their beliefs in the presence of the evidence that casts doubts on these convictions.

Works Cited

Miller, Arthur. The Crucible. n.d. Web.

In the course of human history, the theme of unknown has always been of the greatest interest for people. However, it is in human nature to be afraid of everything unknown and to attribute unknown things to magical powers. People who were somehow connected with witchcraft aroused intense emotions and reactions of the rest of society. If we add love and jealousy to the theme of witchcraft, we will get the main idea of the play “The Crucible” by Arthur Williams, based on “The Salem Witch-hunt” (Bllom 3). The whole ominous action is provoked and unfolds because of the opposition of three characters: John Proctor, Abigail Williams, and Elizabeth Proctor. John may be considered the protagonist of the play, however, the interrelation of the two main female characters of the play are, certainly, of great use for the development of the action and realization of the main themes of the play.

It is evident that Abigail Williams is the villain of “The Crucible”, for she is the person who has given a stimulus to the chain of horrible events, which lead to the deaths of innocent people accused of witchcraft (MacBain 16). At first sight, her character may seem simple, guided by passion and immaturity, but this point of view is false. From the very first pages the reader gets acquainted with Abigail as a “strikingly beautiful girl” (Miller and Blakesley 6). At the same time, the author immediately states that the young beauty possesses “endless capacity for dissembling” (Miller and Blakesley 6). This quality is the key trait of Abigail’s character. We cannot but admit that the villain of the play is a strikingly charismatic person who is, by all means, a born manipulator. Due to her endless slyness, she manages to delude everyone, it is easy for her to make an impression of “all worry and apprehension and propriety”, hiding her real nature and feelings under masterfully created disguise (Miller and Blakesley 6). Just as every other character of the play, Abigail Williams has her own crucible, the burden of isolation and solitude. The personal crucible of the second woman, Elizabeth Proctor, is her husband’s love affair with the young servant, Abigail. Thus, two women become connected by means of “their” man. The author positions these two characters as absolute opposites, like two poles. While Abigail is passionate and “has a questionable reputation for wildness” (Johnson and Johnson 3), Elizabeth is introduced to the audience as a “cold” Puritan woman, as described by Abigail: “a bitter woman, a lying, cold, sniveling, woman, and I will not work for such a woman” (Miller and Blakesley 9). However, when the reader meets her for the first time, she makes completely different impression. She is reserved, dutiful, and faithful to her husband. Still, her soul is tortured by his adultery. Probably, it is her weakness, her enduring self-imposed pain, which is ruinous for her own soul and for her married life. This may be vividly observed in the abstract describing the dinner that consisted of rabbit when the pronoun “she” was continuously used instead of “it”: “I took care …She’s tender?” (Miller and Blakesley 48). Thus, just as the character of Abigail is not entirely negative, for the end of the play reveals that she is a child deep in her soul, the character of Elizabeth is not entirely good, as jealousy is also a sin, though not so awful as adultery. Besides, Elizabeth is accused by Abigail for blackening her reputation that causes absence of workplace after her discharge from the Proctors’ house. We will never know if this is true or not, but the possibility of spreading rumors is possible.

Speaking about the motives that guided the actions of the women, the common motive may be defined: both wanted one man. However, the motives collided, as they needed the same man: Abigail wanted to have her first and, probably, the only man, who showed the seventeen-year-old girl the nature of physical relationship of a man and a woman, while Elizabeth desperately tried to save her family. However, the actions of Abigail cannot be considered as caused by egoism, lust, and immaturity only. John Proctor says that Abigail “hopes to dance with me upon my wife’s grave” (Miller and Blakesley 100). This is true, but this is not the only motive of the heroine. It should be taken into account that her “family [was] killed in King Philip’s War” (Johnson and Johnson 10). Abigail was an orphan, and she had no rights and influence in society. When she discovered that she had an ability to manipulate the post-influential people of the town, it was like a dream for her, the dream where her power was boundless.

If we consider the relationship of the two women with other characters of the play, we should concentrate our attention on the relationship with John again, as this is the most important relationship for both women. The relationship between a husband, a wife, and former mistress builds up an eternal triangle. However, Abigail is turned out of it, as John has ended their love affair. Unfortunately, for Elizabeth, the mistress virtually remains present, and this is the cause of her pain and suffering. In the course of the action a Puritan woman, with the truth as the supreme virtue, resorts to lie during the trial, which shows that her love for husband is the most important thing for her: “God damns a liar less than he that throws his life away for pride” (Miller and Blakesley 120). What is more, final acceptance of John’s decision characterizes his wife as strong and deep personality: “He have his goodness now. God forbid I take it from him!” (Miller and Blakesley 132).

Drawing a conclusion, it should be mentioned that the creation of two bright and strong female characters is the evident sign of “insistent literary pulse” of Arthur Miller (Bottoms 222). The opposing characters successfully interact in the course of the play and vividly supplement each other. The women have principal opposite features but they also possess common features, motives, and desires.

Works Cited

Bottoms, Stephen. “Arthur Miller: A Critical Study.” The Modern Language Review 102.1 (2007): 222.

Johnson, Claudia Durst, and Vernon E. Johnson. Understanding the Crucible A Student Casebook to Issues, Sources, and Historical Documents. Westport, CT: Greenwood Press, 1998.

MacBain, Jenny. The Salem Witch Trials: A Primary Source of the Witchcraft Trials in Salem, Massachusetts. NY: The Rosen Publishing Group, 2003.

Miller, Arthur & Blakesley, Maureen. The Crucible. Oxon: Heinemann, 1992.

The Crucible. Ed. Harold Bloom. Philadelphia: Chelsea House, 1999.