The Crucible (part 2) – Arthur Miller

The Crucible (part 2)

 

Analysis of Major Characters

 

John Proctor

 

          In a sense, The Crucible has the structure of a classical tragedy, with John Proctor as the play’s tragic hero. Honest, upright, and blunt-spoken, Proctor is a good man, but one with a secret, fatal flaw. His lust for Abigail Williams led to their affair (which occurs before the play begins), and created Abigail’s jealousy of his wife, Elizabeth, which sets the entire witch hysteria in motion. Once the trials begin, Proctor realizes that he can stop Abigail’s rampage through Salem but only if he confesses to his adultery. Such an admission would ruin his good name, and Proctor is, above all, a proud man who places great emphasis on his reputation. He eventually makes an attempt, through Mary Warren’s testimony, to name Abigail as a fraud without revealing the crucial information. When this attempt fails, he finally bursts out with a confession, calling Abigail a “whore” and proclaiming his guilt publicly. Only then does he realize that it is too late, that matters have gone too far, and that not even the truth can break the powerful frenzy that he has allowed Abigail to whip up. Proctor’s confession succeeds only in leading to his arrest and conviction as a witch, and though he lambastes the court and its proceedings, he is also aware of his terrible role in allowing this fervor to grow unchecked.

 

        Proctor redeems himself and provides a final denunciation of the witch trials in his final act. Offered the opportunity to make a public confession of his guilt and live, he almost succumbs, even signing a written confession. His immense pride and fear of public opinion compelled him to withhold his adultery from the court, but by the end of the play he is more concerned with his personal integrity than his public reputation. He still wants to save his name, but for personal and religious, rather than public, reasons. Proctor’s refusal to provide a false confession is a true religious and personal stand. Such a confession would dishonor his fellow prisoners, who are brave enough to die as testimony to the truth. Perhaps more relevantly, a false admission would also dishonor him, staining not just his public reputation, but also his soul. By refusing to give up his personal integrity Proctor implicitly proclaims his conviction that such integrity will bring him to heaven. He goes to the gallows redeemed for his earlier sins. As Elizabeth says to end the play, responding to Hale’s plea that she convince Proctor to publicly confess: “He have his goodness now. God forbid I take it from him!”

 

Abigail Williams

 

       Of the major characters, Abigail is the least complex. She is clearly the villain of the play, more so than Parris or Danforth: she tells lies, manipulates her friends and the entire town, and eventually sends nineteen innocent people to their deaths. Throughout the hysteria, Abigail’s motivations never seem more complex than simple jealousy and a desire to have revenge on Elizabeth Proctor. The language of the play is almost Biblical, and Abigail seems like a Biblical character—a Jezebel figure, driven only by sexual desire and a lust for power. Nevertheless, it is worth pointing out a few background details that, though they don’t mitigate Abigail’s guilt, make her actions more understandable.  

 

        Abigail is an orphan and an unmarried girl; she thus occupies a low rung on the Puritan Salem social ladder (the only people below her are the slaves, like Tituba, and social outcasts). For young girls in Salem, the minister and the other male adults are God’s earthly representatives, their authority derived from on high. The trials, then, in which the girls are allowed to act as though they have a direct connection to God, empower the previously powerless Abigail. Once shunned and scorned by the respectable townsfolk who had heard rumors of her affair with John Proctor, Abigail now finds that she has clout, and she takes full advantage of it. A mere accusation from one of Abigail’s troop is enough to incarcerate and convict even the most well-respected inhabitant of Salem. Whereas others once reproached her for her adultery, she now has the opportunity to accuse them of the worst sin of all: devil-worship.

 

Reverend Hale

 

       John Hale, the intellectual, naïve witch-hunter, enters the play in Act I when Parris summons him to examine his daughter, Betty. In an extended commentary on Hale in Act I, Miller describes him as “a tight-skinned, eager-eyed intellectual. This is a beloved errand for him; on being called here to ascertain witchcraft he has felt the pride of the specialist whose unique knowledge has at last been publicly called for.” Hale enters in a flurry of activity, carrying large books and projecting an air of great knowledge. In the early going, he is the force behind the witch trials, probing for confessions and encouraging people to testify. Over the course of the play, however, he experiences a transformation, one more remarkable than that of any other character. Listening to John Proctor and Mary Warren, he becomes convinced that they, not Abigail, are telling the truth. In the climactic scene in the court in Act III, he throws his lot in with those opposing the witch trials. In tragic fashion, his about-face comes too late—the trials are no longer in his hands but rather in those of Danforth and the theocracy, which has no interest in seeing its proceedings exposed as a sham.

 

            The failure of his attempts to turn the tide renders the once-confident Hale a broken man. As his belief in witchcraft falters, so does his faith in the law. In Act IV, it is he who counsels the accused witches to lie, to confess their supposed sins in order to save their own lives. In his change of heart and subsequent despair, Hale gains the audience’s sympathy but not its respect, since he lacks the moral fiber of Rebecca Nurse or, as it turns out, John Proctor. Although Hale recognizes the evil of the witch trials, his response is not defiance but surrender. He insists that survival is the highest good, even if it means accommodating oneself to injustice—something that the truly heroic characters can never accept.

 

 

Themes, Motifs & Symbols

 

Themes

 

Themes are the fundamental and often universal ideas explored in a literary work.

Intolerance

 

The Crucible is set in a theocratic society, in which the church and the state are one, and the religion is a strict, austere form of Protestantism known as Puritanism. Because of the theocratic nature of the society, moral laws and state laws are one and the same: sin and the status of an individual’s soul are matters of public concern. There is no room for deviation from social norms, since any individual whose private life doesn’t conform to the established moral laws represents a threat not only to the public good but also to the rule of God and true religion. In Salem, everything and everyone belongs to either God or the Devil; dissent is not merely unlawful, it is associated with satanic activity. This dichotomy functions as the underlying logic behind the witch trials. As Danforth says in Act III, “a person is either with this court or he must be counted against it.” The witch trials are the ultimate expression of intolerance (and hanging witches is the ultimate means of restoring the community’s purity); the trials brand all social deviants with the taint of devil-worship and thus necessitate their elimination from the community.

 

Hysteria

 

Another critical theme in The Crucible is the role that hysteria can play in tearing apart a community. Hysteria supplants logic and enables people to believe that their neighbors, whom they have always considered upstanding people, are committing absurd and unbelievable crimes—communing with the devil, killing babies, and so on. In The Crucible, the townsfolk accept and become active in the hysterical climate not only out of genuine religious piety but also because it gives them a chance to express repressed sentiments and to act on long-held grudges. The most obvious case is Abigail, who uses the situation to accuse Elizabeth Proctor of witchcraft and have her sent to jail. But others thrive on the hysteria as well: Reverend Parris strengthens his position within the village, albeit temporarily, by making scapegoats of people like Proctor who question his authority. The wealthy, ambitious Thomas Putnam gains revenge on Francis Nurse by getting Rebecca, Francis’s virtuous wife, convicted of the supernatural murders of Ann Putnam’s babies. In the end, hysteria can thrive only because people benefit from it. It suspends the rules of daily life and allows the acting out of every dark desire and hateful urge under the cover of righteousness.

 

Reputation

 

Reputation is tremendously important in theocratic Salem, where public and private moralities are one and the same. In an environment where reputation plays such an important role, the fear of guilt by association becomes particularly pernicious. Focused on maintaining public reputation, the townsfolk of Salem must fear that the sins of their friends and associates will taint their names. Various characters base their actions on the desire to protect their respective reputations. As the play begins, Parris fears that Abigail’s increasingly questionable actions, and the hints of witchcraft surrounding his daughter’s coma, will threaten his reputation and force him from the pulpit. Meanwhile, the protagonist, John Proctor, also seeks to keep his good name from being tarnished. Early in the play, he has a chance to put a stop to the girls’ accusations, but his desire to preserve his reputation keeps him from testifying against Abigail. At the end of the play, however, Proctor’s desire to keep his good name leads him to make the heroic choice not to make a false confession and to go to his death without signing his name to an untrue statement. “I have given you my soul; leave me my name!” he cries to Danforth in Act IV. By refusing to relinquish his name, he redeems himself for his earlier failure and dies with integrity.

 

Motifs

 

Motifs are recurring structures, contrasts, or literary devices that can help to develop and inform the text’s major themes.

 

Empowerment

 

The witch trials empower several characters in the play who are previously marginalized in Salem society. In general, women occupy the lowest rung of male-dominated Salem and have few options in life. They work as servants for townsmen until they are old enough to be married off and have children of their own. In addition to being thus restricted, Abigail is also slave to John Proctor’s sexual whims–he strips away her innocence when he commits adultery with her, and he arouses her spiteful jealousy when he terminates their affair. Because the Puritans’ greatest fear is the defiance of God, Abigail’s accusations of witchcraft and devil-worship immediately command the attention of the court. By aligning herself, in the eyes of others, with God’s will, she gains power over society, as do the other girls in her pack, and her word becomes virtually unassailable, as do theirs. Tituba, whose status is lower than that of anyone else in the play by virtue of the fact that she is black, manages similarly to deflect blame from herself by accusing others.

 

Accusations, Confessions, and Legal Proceedings

 

The witch trials are central to the action of The Crucible, and dramatic accusations and confessions fill the play even beyond the confines of the courtroom. In the first act, even before the hysteria begins, we see Parris accuse Abigail of dishonoring him, and he then makes a series of accusations against his parishioners. Giles Corey and Proctor respond in kind, and Putnam soon joins in, creating a chorus of indictments even before Hale arrives. The entire witch trial system thrives on accusations, the only way that witches can be identified, and confessions, which provide the proof of the justice of the court proceedings. Proctor attempts to break this cycle with a confession of his own, when he admits to the affair with Abigail, but this confession is trumped by the accusation of witchcraft against him, which in turn demands a confession. Proctor’s courageous decision, at the close of the play, to die rather than confess to a sin that he did not commit, finally breaks the cycle. The court collapses shortly afterward, undone by the refusal of its victims to propagate lies.

 

Symbols

 

Symbols are objects, characters, figures, or colors used to represent abstract ideas or concepts.

 

The Witch Trials and McCarthyism

 

There is little symbolism within The Crucible, but, in its entirety, the play can be seen as symbolic of the paranoia about communism that pervaded America in the 1950s. Several parallels exist between the House Un-American Activities Committee’s rooting out of suspected communists during this time and the seventeenth-century witch-hunt that Miller depicts in The Crucible, including the narrow-mindedness, excessive zeal and disregard for the individuals that characterize the government’s effort to stamp out a perceived social ill. Further, as with the alleged witches of Salem, suspected Communists were encouraged to confess their crimes and to “name names,” identifying others sympathetic to their radical cause. Some have criticized Miller for oversimplifying matters, in that while there were (as far as we know) no actual witches in Salem, there were certainly Communists in 1950s America. However, one can argue that Miller’s concern in The Crucible is not with whether the accused actually are witches, but rather with the unwillingness of the court officials to believe that they are not. In light of McCarthyist excesses, which wronged many innocents, this parallel was felt strongly in Miller’s own time.

 

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