The Crucible Themes
The main themes in The Crucible include the destructive power of lies, the importance of reputation, and hysteria and corruption.
- The destructive power of lies: Abigail and her friends tell a series of lies to avoid being punished for breaking the rules. These lies ultimately destroy the community of Salem.
- The importance of reputation: As the trials and accusations escalate, the townspeople of Salem make quick judgments based on reputation and fight to protect their own names.
- Hysteria and corruption: The play explores how during the Salem witch trials, mass hysteria allowed personal motives to supersede logic and justice.
Politics
In the early 1950s, Senator Joseph McCarthy's powerful House Un-American Activities Committee claimed the American Communist Party, a recognized political group, was endangering national security by establishing connections with Russia. Although Russia was an ally during World War II, it became an enemy afterward. People who supported communism or had ties to Russia were summoned before the committee to explain their actions, denounce their beliefs, and name former friends and associates involved in the communist movement. Arthur Miller, the playwright, appeared before a Senate hearing in 1957, where he admitted attending communist gatherings, particularly those for writers, but refused to identify others. Although he denied being a Party member, he was eventually found guilty of contempt.
The McCarthy Committee's targeting of innocent and mostly harmless citizens, along with politically motivated persecution more broadly, is explored in The Crucible through the theme of witchcraft. The play specifically portrays events in seventeenth-century Salem, Massachusetts. The hysteria that grips the town at the start of the play closely resembles the frenzy of communist "witch-hunting" in 1950s America. John Proctor's trial, forced confession, and eventual retraction in the play reflect the situations faced by those brought before the House Un-American Activities Committee. By presenting a protagonist who remains steadfast in his beliefs and integrity, Miller expresses sympathy for those targeted during McCarthy’s investigations and advocates for personal and political freedom for all citizens.
The Crucible also delves into political persecution as a tactic to divert attention from challenging societal issues. McCarthy’s hunt for communist sympathizers did little to improve American life; instead, it bred unwanted suspicion and paranoia. To many, however, McCarthy was seen as a heroic defender of capitalism, distracting the public from urgent issues like racial and gender inequalities. The investigators in Miller's play act similarly, refusing to acknowledge that their strict lifestyle may have led some young women to rebel, such as dancing around a fire in the woods. Instead, they blame the girls' actions on the Devil and witchcraft. This deflection unites the community against an external evil believed to be corrupting their town. Unfortunately, much like McCarthy's persecution divided American communities, the Salem Witch Trials ultimately destroy the village’s way of life.
Morals and Morality
The Crucible delves into moral dilemmas that resonate universally, while also capturing the unique context of America during its creation. As Dennis Welland notes in his book on Arthur Miller, the play's moral themes are similar to those found in George Bernard Shaw's works, such as Pygmalion and Major Barbara. Shaw often suggests that misguided actions, like the witch trials, arise from a failure to take personal responsibility rather than sheer cruelty or malice. Essentially, instead of challenging the unjust trials, the residents of Salem choose to comply. Welland observed: "That is why Elizabeth quietly dismisses Hale's fervent plea to help Proctor save himself as 'the Devil's argument'... Elizabeth, much like [George Bernard] Shaw's St Joan [in his play of the same name], has learned through suffering that 'God's most precious gift is not life at any price, but the life of spiritual freedom and moral integrity.' In Proctor's ultimate rejection of his confession and his refusal to compromise his principles to save his life, we see the victory of personal integrity in a morally complex world."
Society
In addition to examining individual morality, Miller also explores how society reacts to events within its community. Through the girls' initial allegations and the ensuing panic, Miller illustrates how peer pressure can drive people to engage in actions they know are wrong. Furthermore, the community's reaction to these claims shows how easily stories can be distorted, leading to unjust blame. Miller links the mass hysteria in Salem to the community's strong religious zeal and rigid views on sexuality. The girls' fear of punishment for dancing and singing underscores the strict behavioral codes they must follow.
Despite these restrictions, the town is not free from sexual scandals: the illicit affair between Abigail and John Proctor is a key element of the play and contributes to the tragic series of events. Miller may be suggesting that such severe religious codes suppress emotions, which eventually manifest in forbidden acts. The widespread panic among the young girls could be seen as an outburst of long-repressed sexual feelings and desires.
Nicholas Hytner, known for The Madness of King George, directed the 1996 film adaptation of The Crucible, for which Miller wrote the screenplay. In his introduction to the Penguin edition of the screenplay, Hytner emphasized this theme. He stated, "a community that denies to its young any outlet for the expression of sexuality is asking for trouble." Through the events of the play, Miller appears to warn against extreme religious and political fanaticism by showing the potential emotional eruptions—and the disastrous consequences—that can occur when all forms of sexual expression are repressed.
The Destructive Power of Lies
The Crucible deals heavily with the idea of deceit, and as the events of the play unfold, it is clear that dishonesty is both a cause and a product of the witch trials. In the very first scene, the audience is presented with the lie that sets off the events of the play: Abigail's account of what happened in the woods with the other girls. Abigail initially insists to Parris that the girls were only dancing and vehemently denies that they "conjured spirits." Under questioning, however, Abigail then amends her story and claims that it was Ruth and Tituba who attempted to summon spirits, not her. Even this is a lie, as a later conversation with the other girls reveals that Abigail tried casting a charm to kill Elizabeth Proctor.
Abigail's tenuous relationship with the truth and ability to lie convincingly foreshadow the false accusations that will later come to dominate Salem. As the witch trials escalate, the truth becomes less and less important to those in power. Even when dishonest individuals come clean—for example, John Proctor reveals his affair, and Mary Warren admits that girls fabricated their accusations—their confessions fall on deaf ears. Reverend Hale comes to believe that truth has little power in Salem and, abandoning his Christian principles, counsels those convicted of witchcraft to falsely confess in order to save themselves from execution.
The Importance of Reputation
One's reputation is paramount in Salem—an idea that is highlighted through several different characters. Notably, Parris's concern in the first scene is less for his apparently ill daughter and more for how the girls' dancing in the forest and suspected witchcraft may reflect negatively on him. He frets that there is a faction of people within Salem who would like nothing more than to see him gone—and, assuming this faction is led by John Proctor, Parris targets him during the witch trials. Notably, the first women accused of witchcraft are those with poor reputations: Tituba, a slave; Sarah Good, a recluse; and Goody Osborne, a drunk. As the hysteria escalates, however, social standing becomes less important, and eventually, several highly regarded individuals, including Rebecca Nurse, fall prey to the accusations.
Reputation also plays a key role in John Proctor's internal conflict as he grapples with the private shame of his immoral affair and his fear that his sin will be made public. Paradoxically, his overwhelming desire to preserve his reputation, or "good name," is what prevents John—ordinarily a good and moral man—from doing the right thing: though he knows the girls are lying, he is reluctant to expose them when doing so may reveal that he had an affair with Abigail. When he himself is accused of witchcraft, John comes to realize that his good name can only be preserved by telling the truth. In the end, he chooses to die with his dignity and honor intact rather than make a false public confession, and in doing so, he finally reclaims his "goodness."
The Relationship Between Hysteria and Corruption
Fear can drive people to react irrationally, and in The Crucible, fear of witchcraft leads Salem down a path of hysteria, corruption, and revenge that nearly destroys the town. The townspeople are convinced that witchcraft is real and present in their town, despite the presence of logical explanations for the strange occurrences at the beginning of the play. Their willingness to embrace the rumors of witchcraft stems not only from their Puritan beliefs but also from the deep resentments and interpersonal conflicts that simmer within the town. While some, including John Proctor, Reverend Hale, and Giles Corey try—and fail—to quell the mounting hysteria, others cynically exploit the chaos for their own purposes. Parris uses the crisis to strengthen his authority as the town's religious leader, and Thomas Putnam gains revenge against Francis Nurse by having Rebecca Nurse accused of witchcraft.
Accused individuals who wish to live must confess—and in turn are expected to accuse others. This flawed system of justice thus not only falsely reinforces the legitimacy of the girls' claims but also perpetuates the cycle of accusations, enabling the trials to spiral out of control. The speed and ferocity of the witchcraft scare is precisely what makes the hysteria so difficult to halt, as doing so would require those in charge to admit that they have made grave errors in judgment. Indeed, Danforth admits as much when he refuses to postpone Rebecca Nurse's execution, citing his fear that "reprieve or pardon must cast doubt upon the guilt of them that died till now."
Mass Paranoia and Human Dignity
The Crucible is a play about a man’s refusal to lie in order to satisfy phony claims enforced by the establishment; it portrays mass paranoia and the struggle to maintain human dignity in the face of a universe bereft of reason and order. The play’s attitude to the specific topic of witchcraft, however, is thoroughly naturalistic. Characters are motivated by rational economic concerns, jealousy, or a juvenile passion for the forbidden; even the religious zeal of Parris has its deeper roots in the minister’s wish that he could continue to “preach nothin’ but golden candlesticks until he had them.”
Truth and Personal Sacrifice
In the final scene in jail, Proctor achieves heroic stature when he decides that his life is worth less than his duty to the truth. His claim to personal happiness is less important than the truth that the whole community—and history—needs, and he overcomes his previous, somewhat contrived flaw (adulterous lust). Because of Proctor’s act, Arthur Miller implies in an epilogue to the printed play entitled “Echoes down the Corridor,” “the power of theocracy in Massachusetts was broken.”
Tragic Hero
The theme of the tragic hero in The Crucible is embodied primarily in the character of John Proctor. According to Aristotle, a tragic hero possesses a flaw leading to their downfall, evoking pity and fear. Proctor fits this mold through his tragic flaw, which is his concern for his reputation and honesty. His refusal to falsely confess to witchcraft, despite the opportunity to save his life, ultimately leads to his execution. This decision highlights his tragic flaw and cements his role as a tragic hero in the narrative.
John Proctor's tragic flaw is his unwavering honesty and concern for his name. In the play's climax, he refuses to sign a false confession, declaring, "Because it is my name! Because I cannot have another in my life!" This refusal results in his execution, a fate that evokes pity due to its unjust nature. Proctor's integrity and honor make his downfall particularly poignant, as he stands out as one of the few honest characters amidst the hysteria of the witch trials.
Proctor's tragic end also evokes fear. The audience fears for his life and the consequences of the mob mentality that leads to his demise. This fear is amplified by the historical context of the play, written during the McCarthy trials, reflecting the dangers of mass hysteria and unthinking conformity. Proctor's fate serves as a cautionary tale about the perils of such societal dynamics.
While John Proctor is the primary tragic hero, Reverend Hale presents a variant of this archetype. Unlike Proctor, Hale's downfall is not personal but reputational. Initially supporting the trials, Hale's realization of their falsehood leads him to attempt to stop them. Despite his integrity and decency, Hale's standing in the community is diminished by the end of the play. His experience mirrors the tragic hero's journey, as his adherence to justice and truth results in a loss of respect, aligning him with the theme of the tragic hero.
Religion
In The Crucible, religion is a central theme that influences the actions and beliefs of the characters. The play is set in Salem, a Puritan community where religion and state are intertwined, creating a theocracy. This religious framework is meant to unify the community and protect it from external threats. However, the rigid religious structure also fosters division and conflict, as seen in the witch trials that unfold. The characters' interactions with religion reveal their personal struggles and the broader societal tensions within Salem.
John Proctor's relationship with religion highlights the hypocrisy and materialism he perceives in Salem's religious leaders. Proctor's irregular church attendance is a form of protest against Reverend Parris, whom he sees as more concerned with wealth than spiritual matters. Proctor criticizes Parris for demanding golden candlesticks for the church, stating, "
Since we built the church there were pewter candlesticks upon the altar; Francis Nurse made them y'know, and a sweeter hand never touched the metal. But Parris came, and for twenty week he preach nothin' but golden candlesticks until he had them. I labour the earth from dawn of day to blink of night, and I tell you true, when I look to heaven and see my money glaring at his elbows--it hurt my prayer, sir, it hurt my prayer. I think, sometimes, the man dreams cathedrals, not clapboard meetin' houses.<\/blockquote>" This quote illustrates Proctor's belief that Parris's materialism undermines the purity of worship.The conflict between Proctor and Parris extends to Proctor's decision not to have all his children baptized by Parris. Proctor's mistrust of Parris's intentions reflects his view that Parris is unworthy of performing religious ceremonies due to his focus on material wealth. This distrust is emblematic of the broader discontent with religious authority in Salem. Proctor's actions demonstrate a personal rebellion against the theocratic system that prioritizes appearance over genuine faith.
Salem's theocratic society is designed to maintain order and unity through religious conformity. The opening narration of the play describes this system: "
[T]he people of Salem developed a theocracy, a combine of state and religious power whose function was to keep the community together, and to prevent any kind of disunity that might open it to destruction by material or ideological enemies.<\/blockquote>" However, this rigid structure also leads to exclusion and persecution, as those who do not conform to the religious norms are marginalized or accused of witchcraft. The witch trials become a tool for the theocratic elite to assert control and distinguish the "elect" from the "damned," reflecting the Puritan belief in predestination.
Integrity
In The Crucible, integrity is a central theme that drives the actions and decisions of key characters. The play explores how individuals maintain their moral principles in the face of societal pressure and corruption. Characters like John Proctor and Giles Corey embody integrity by standing up for their beliefs, even at great personal cost. Their actions highlight the struggle between personal conscience and public reputation in a community gripped by hysteria and fear.
Giles Corey exemplifies integrity by refusing to name the person who overheard Thomas Putnam's scheme to accuse George Jacobs of witchcraft. Despite the court's threats, Giles remains steadfast, saying, "You know well why not! He'll lay in jail if I give his name!" and "I will not give you no name, I mentioned my wife's name once and I'll burn in hell long enough for that. I stand mute" (Miller, 100). His refusal to endanger another's life, even when faced with contempt of court, demonstrates his loyalty and courage. Giles's integrity ultimately leads to his martyrdom, as he chooses to protect others over saving himself.
John Proctor's journey in the play is a quest for personal integrity. After his affair with Abigail Williams, Proctor struggles with guilt and a desire to reclaim his self-respect. He seeks to restore trust in his marriage and to feel at peace with himself. Proctor's refusal to sign a false confession of witchcraft is a pivotal moment. He understands that doing so would tarnish his family's name and teach his sons to compromise their principles. Proctor's decision to choose "goodness" over self-preservation underscores his commitment to integrity, even at the cost of his life.
The relationship between John Proctor and Reverend Parris further illustrates the theme of integrity. Proctor's honesty and moral fortitude contrast sharply with Parris's hypocrisy and self-interest. Initially, Parris views Proctor as a threat to his authority, but as the town descends into chaos, he begins to see Proctor's integrity as a beacon of truth. Proctor's unwavering principles shame Parris, highlighting the minister's failure to uphold the values he preaches.
Through the actions of characters like Giles Corey and John Proctor, The Crucible portrays integrity as a powerful force that can challenge corruption and inspire others. Their sacrifices emphasize the importance of staying true to one's beliefs, even when faced with overwhelming adversity. The play ultimately suggests that integrity is not just a personal virtue but a necessary component of a just society.
Superstition
In The Crucible, superstition plays a crucial role in the unfolding of events in Salem. The Puritans' fear of the unknown and their rigid religious beliefs create an environment ripe for hysteria and irrational fear. The forest, seen as the Devil's domain, and the mysterious illnesses affecting the children fuel the community's superstitions. These beliefs lead to the wrongful persecution of many, showcasing the dangers of allowing superstition to override reason.
The Puritans' fear of the forest is deeply rooted in superstition. They view it as "the Devil's last preserve," a place of darkness and threat. The forest's proximity to Salem and its association with marauding Indians contribute to its ominous reputation. This fear is evident when Reverend Parris questions Abigail about "trafficking with spirits" in the forest, highlighting the community's belief in the forest as a place where evil spirits dwell.
The Putnams exemplify the superstitious nature of Salem's residents. Mrs. Putnam, having lost seven children, is quick to attribute her daughter Ruth's illness to witchcraft. Her belief in evil spirits is a way to make sense of her repeated tragedies. She sends Ruth to conjure the spirits of her dead children, convinced that supernatural forces are at play. This desperation and superstition reflect the broader fears that grip Salem.
The line between science and superstition is blurred in Salem. When Reverend Parris seeks medical help for his daughter Betty, the doctor suggests looking to "unnatural causes." This advice underscores the era's limited medical knowledge and the readiness to attribute unexplained events to witchcraft. Authority figures like the doctor and Reverend Parris perpetuate these beliefs, driven by concerns for their reputations and social standing.
Reverend Hale and Judge Danforth represent different approaches to superstition. Hale insists on evidence of "bruises of Hell" before convicting anyone of witchcraft, attempting to distinguish between superstition and justified accusations. In contrast, Danforth is so entrenched in superstition that he accepts the girls' claims without question. His refusal to acknowledge the possibility of deception stems from his need to protect his reputation, illustrating how deeply superstition is woven into the fabric of Salem's society.
Witchcraft
Witchcraft is a central theme in The Crucible, driving the plot and character motivations. The fear of witchcraft permeates the Salem community, leading to hysteria and tragedy. The characters' belief in witchcraft is fueled by personal grievances, superstitions, and societal pressures, ultimately resulting in false accusations and the unraveling of the community.
The initial act of dancing in the woods by the girls, led by Tituba, is seen as a crime because it is associated with superstitious rituals. In Salem, such acts are considered severe sins and illegal due to their religious principles. The girls' actions, including conjuring spirits and drinking charms to harm Elizabeth Proctor, are perceived as witchcraft, intensifying the fear and suspicion in the town.
Ann Putnam's belief in witchcraft is deeply personal, stemming from the loss of her seven infants. She suspects Goody Osburn, her midwife, of cursing her children, a belief reinforced by Tituba's accusations. This personal tragedy and the general hysteria in Salem provide Ann with a scapegoat for her losses, despite the lack of evidence.
In Act 1, various situations are attributed to witchcraft, such as the mysterious illnesses of Betty Parris and Ruth Putnam, and the confessions of Tituba and Abigail Williams. These confessions, often made under duress, lend credibility to the witchcraft accusations, creating a climate of fear and revenge. The court's acceptance of spectral evidence, where mere accusations suffice for conviction, further fuels the hysteria.
Thomas Putnam's insistence on discussing witchcraft is driven by personal vendettas and greed. He uses the witch trials to settle scores and acquire land from those accused. His wife's belief in witchcraft, due to the loss of her children, provides him with additional justification for his actions. The Putnams' involvement in the witch trials highlights how personal motives can exploit communal fears for personal gain.
Guilt
Guilt is a central theme in The Crucible, manifesting through characters' actions and motivations. The play explores the complex interplay between legal guilt and moral guilt, highlighting how guilt can lead to irrational behavior and societal chaos. In the Puritan society depicted in the play, the presumption of guilt replaces the presumption of innocence, leading to a flawed judicial process. This theme is reflected in the characters' struggles with their own guilt and the consequences of their actions.
The dichotomy between legal and moral guilt is evident in the trials, where individuals are accused of witchcraft, a crime that cannot be proven. The Puritan belief in original sin means that everyone is presumed guilty, as no one is pure in the eyes of God. This is illustrated in Act III, when Judge Hathorne questions Martha Corey, expecting her to prove her innocence rather than the court proving her guilt. Reverend Hale's suggestion that John Proctor should have a lawyer is dismissed by Danforth, who claims that witchcraft is an invisible crime, relying solely on the victim's testimony. This flawed system ensures that defendants are found guilty, aligning with Puritan theology.
John Proctor's internal struggle with guilt is a key aspect of the play. His affair with Abigail Williams leaves him feeling guilty and lacking integrity. Proctor desires to regain his self-respect and the trust of his wife, Elizabeth. He ultimately chooses to die rather than sign a false confession, valuing his dignity over life. Elizabeth, in turn, acknowledges her role in their strained relationship, expressing regret for her coldness and seeking to alleviate John's guilt.
Reverend Hale's guilt is another significant element. He returns to the jail to persuade the condemned to confess to crimes they did not commit, hoping to save their lives. Hale feels guilty for his role in the witch trials and the deaths of innocent people. He refers to the "blood on [his] head," acknowledging his responsibility for the tragedy. His guilt drives him to try to rectify the situation, even if it means encouraging lies to save lives.
Conflict
Conflict is a central theme in Arthur Miller's play, The Crucible. The play explores various conflicts, both internal and external, that drive the narrative and reveal the characters' motivations and flaws. These conflicts are not only personal but also societal, reflecting the broader tensions within the community of Salem. Through these conflicts, Miller examines themes of integrity, power, and the consequences of mass hysteria.
One significant conflict is between John Proctor and Reverend Parris. Proctor challenges Parris's materialistic and self-serving nature, criticizing his focus on wealth and status. Proctor's disdain is evident when he confronts Parris about his demands for the deed to his house and his hellfire sermons. Proctor's opposition to Parris is not just personal but also reflects a broader societal conflict, as he represents the voice of reason against Parris's authoritarianism. This conflict foreshadows the larger divisions that will arise in Salem during the witch trials.
Abigail Williams embodies both internal and external conflicts. Her desire to rekindle her affair with John Proctor leads to a conflict with Elizabeth Proctor, whom she accuses of witchcraft to remove her from the picture. Abigail's internal struggle is briefly highlighted when she is forced to consider the consequences of her lies. However, her manipulative nature ultimately prevails, driving the external conflict that results in the witch trials. Abigail's actions illustrate how personal vendettas can escalate into communal hysteria.
The relationship between John and Elizabeth Proctor is fraught with tension due to John's infidelity. Elizabeth's inability to forgive John creates an ongoing conflict that affects their interactions. This personal conflict is mirrored in the larger societal conflict of the witch trials, as Elizabeth's suspicions about John's feelings for Abigail fuel her anger and distrust. Miller uses their strained relationship to highlight the destructive power of secrets and the difficulty of rebuilding trust.
Conflict in The Crucible is necessary for change. The trials force characters to confront their values and beliefs, leading to personal transformations. John Proctor's admission of his affair is a pivotal moment that alters his relationship with Elizabeth and exposes the underlying motivations behind the accusations. The conflicts between individuals and within the community reveal the hypocrisy and injustice of the Salem witch trials, ultimately driving the narrative towards a resolution that underscores the importance of integrity and truth.
Power
The theme of power in The Crucible is central to the play's exploration of authority, control, and influence within the Salem community. The characters' struggles for power reveal the complexities of human nature and societal dynamics. Power is depicted in various forms, from personal integrity to institutional authority, and its misuse leads to chaos and tragedy.
John Proctor's journey illustrates the shifting nature of power. Initially, he possesses personal power through control over his life and decisions, despite his strained relationship with Elizabeth. As the play progresses, Proctor's personal power diminishes while his public influence grows. By the end, he becomes a symbol of integrity and dissent, challenging the court's authority. However, this comes at the cost of losing control over his fate, reflecting the broader chaos in Salem where no one seems to have true power.
Deputy Governor Danforth and Judge Hathorne represent institutional power, which they wield to maintain their authority and reputation. They initially support the witch trials, believing in their divine mandate. When challenged by Proctor and others, they refuse to acknowledge the possibility of deceit, fearing it would undermine their control. Danforth's insistence that "a person is either with this court or he must be counted against it" highlights the rigid, oppressive nature of their power. Their focus on preserving their status leads to the execution of innocent people, demonstrating the destructive potential of unchecked authority.
Thomas Putnam's pursuit of power is driven by personal vendettas and resentment. He exploits the witch trials to settle scores and gain influence, using accusations to target those he holds grudges against. Putnam's manipulation of the situation shows how power can be used for selfish ends, further fueling the hysteria and injustice in Salem.
The devil, as portrayed in the play, serves as a tool for those in power to control and manipulate. The authorities in Salem use the fear of the devil to justify their actions and maintain order, much like how political and religious institutions have historically used the concept of evil to suppress dissent and enforce conformity. This allegorical connection to the anti-Communist "witch hunts" of the 1950s underscores the theme of power as a means of control and the dangers of its misuse.
Justice
In The Crucible, the theme of justice is central, exploring the flawed nature of the legal system during the Salem witch trials. Arthur Miller critiques the corruption and hypocrisy within the courts, highlighting how hysteria and personal vendettas can distort justice. The play questions whether justice is truly served in a court of law, as the proceedings become a mockery of fairness and truth.
The court in Salem is depicted as a place where justice is not served. The judges, including Hathorne and Danforth, are predisposed to believe the accusers, primarily young girls. The quality of evidence is dubious, with a doll used as proof of witchcraft. Abigail Williams manipulates the court, turning the proceedings into chaos. The judges' inability to see through the lies and their reliance on questionable evidence demonstrate the failure of the legal system to deliver true justice.
Reverend Hale's role in the court proceedings further illustrates the theme of justice. Initially, Hale supports the court's actions, but he becomes increasingly troubled by the lack of concrete evidence. He states, "I am a minister of the Lord, and I dare not take a life without there be a proof so immaculate no slightest qualm of conscience may doubt it." Hale's growing conscience and his plea for legal representation for the accused highlight the court's shortcomings in delivering justice.
Giles Corey represents the common man's struggle against the court's injustice. His refusal to name his informant, even under the threat of death, underscores his integrity and the court's failure to protect the innocent. Corey's defiance and ultimate martyrdom expose the court's inability to distinguish between truth and lies, further emphasizing the miscarriage of justice.
Ultimately, the court's actions reveal a concern for maintaining authority over seeking truth. Danforth's refusal to postpone hangings, despite Reverend Hale's plea, shows a prioritization of appearances over justice. Danforth's insistence that the court's decisions reflect "God's law" illustrates the dangerous conflation of civil law with religious righteousness, leading to tragic consequences.
Hysteria
Hysteria is a central theme in Arthur Miller's The Crucible, driving the plot and influencing the characters' actions. Set during the Salem witch trials, the play illustrates how fear and panic can spread rapidly through a community, leading to irrational behavior and unjust outcomes. The hysteria in Salem is fueled by personal vendettas, religious fervor, and the characters' desires for power and control.
In Act 1, the seeds of hysteria are sown when Reverend Parris discovers the girls dancing in the woods, leading to rumors of witchcraft. The mysterious illnesses of Betty Parris and Ruth Putnam further stoke fears, as the community searches for a scapegoat. Abigail Williams, driven by her desire for John Proctor and a need to protect herself, manipulates the situation by accusing others of witchcraft. Her confession, "I want to open myself! ... I saw Sarah Good with the Devil! I saw Goody Osburn with the Devil!" sets off a chain reaction of accusations, as the other girls follow her lead.
The hysteria escalates as the court accepts spectral evidence, where mere accusations are enough for conviction. This flawed justice system allows personal grudges to be settled under the guise of rooting out witchcraft. Characters like Abigail use the hysteria to gain power, while others, like John Proctor, become victims of the frenzy. The mass hysteria is irrational and dangerous, as depicted in the cartoon "Fire!", where hysteria threatens to extinguish the torch of liberty.
Throughout the play, biblical allusions highlight the Puritan community's reliance on scripture to justify their actions. In Act 2, characters under stress turn to the Bible for guidance, as the fabric of society unravels. The hysteria parallels the McCarthy era's "red scare," where fear and suspicion led to widespread accusations and ruined lives. In both instances, hysteria blinds people to reason, resulting in tragic consequences.
Expert Q&A
What is the significance of the quote "But you must understand sir that a person is either with this court or he must be counted against it, there will be no road between" from Arthur Miller's The Crucible?
"But you must understand sir that a person is either with this court or he must be counted against it, there will be no road between."
3 Educator Answers
Quick answer:
The quote "But you must understand sir that a person is either with this court or he must be counted against it, there will be no road between" from Arthur Miller's The Crucible signifies the absolute nature of the Salem court's justice. Spoken by Deputy Governor Danforth, it reflects the Puritanical logic and belief that the court, seen as doing God's work, can't harm the innocent. This binary perspective doesn't allow for corruption or ulterior motives, asserting that those not supporting the court are against God, hence seen as evil.
This line is uttered by Deputy Governor Danforth in Act Three. In my edition, the Penguin, it is on page 94, just after Francis Nurse has submitted a testament signed by dozens of people that attest to his wife's and Martha Corey's good reputations as Christians. Danforth has ordered that all signers be arrested and brought in for questioning, and Nurse fears that he has brought trouble to their doors in asking them for help. Danforth says,
No, old man, you have not hurt these people if they are of good conscience. But you must understand, sir, that a person is either with this court or he must be counted against it, there be no road between. 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.
In his Puritanical logic, he assumes that anyone who is innocent has nothing to fear from the court: if an individual is guilty of nothing, then the court will not, cannot, harm them. Danforth believes that he and the court are doing God's work, as it is "the entire contention of the state [...] that the voice of Heaven is speaking through the children." Therefore, if you are against the court, then you must be guilty because the court is good. If you are guilty, then you are bad and not on the side of God, and it is the court's moral duty to find you out and punish you. It is a very black and white perspective, not allowing for corruption among the magistrates or ulterior motives on the part of the accusing girls or their families.
This quote from Act 3 Sc. 1 from Arthur Miller's The Crucible" is said by Deputy Governor Danforth, and it basically epitomizes the type of justice that is conducted in Salem: radical and senseless. All in Salem is either good or bad, without a middle point. Therefore, what is not good is necessarily going to be seen as evil.
a person is either with this court or he must be counted against it, there be no road between.The authority that Danforth claims is the sanctioning by God of the colony of Massachussets. If God has granted the permission to exert justice against those against God, then there is no stopping to the process. It must be done.
Now, by God’s grace, the shining sun is up, and them that fear not light will surely praise it.
In Dansforth's mind, God is conducting the witch trial using the aldermen as His mouthpiece. Anyone who is against what the court decides, is against God himself. Hence, the illogical reasoning of the villagers concludes that whoever is against God is by default consulting with the Devil. It is as radical as that, and there is no "road between" as he stated.
This quote is from Act 3 and Scene 1 of "The Crucible." In my edition it is on page 87. The quote is made by Deputy Governor Danforth and the complete quotation follows.
"A person is either with this court or he must be counted against it, there be no road between. 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."
There is a great deal more information on this play at the following links. Thanks for your question.
What does the quote at the end of Act 2 in The Crucible mean?
"We are what we always were in Salem, but now the little crazy children are jangling the keys of the kingdom, and common vengeance writes the law!"
3 Educator Answers
Quick answer:
This quote means that the citizens falsely accusing others of witchcraft are motivated by vengeance, and Abigail and her followers have capitalized on the opportunity by using Salem's corrupt court as a platform. Abigail seeks vengeance on Elizabeth for firing her and tarnishing her name throughout Salem, while Walcott accuses Martha Corey of witchcraft to get revenge for presumably selling him an unhealthy pig.
What the quotation means is that although the adults of Salem haven't changed all that much, the children most certainly have. They're the ones who are now in charge, calling the shots, the driving force behind the insane witch-hunting craze that has the town in a vice-like grip. This includes children like Abigail Williams, the pathological liar who strikes fear into the heart of all Salem's citizens each time she opens her lying mouth to make another false accusation of witchcraft.
Suffice to say, Abbie and the other children now effectively in charge of Salem—"jangling the keys of the kingdom"—are not remotely interested in justice. Their overriding aim is vengeance, to destroy their enemies, or indeed anyone they might perceive as a threat. For the first time in their short lives, Abbie and the other young girls have power, and they're not about to give it up anytime soon.
As a result of the children's reign of terror, the law is no longer the law; it is now little more than codified vengeance. All the old legal safeguards and standards have gone by the wayside, and the results are truly shocking. Thanks to the astonishing power shift that has taken place in Salem, innocent people have been sent to the gallows for alleged witchcraft, and there are many more to come.
In act two, Ezekiel Cheever arrives at John Proctor's home with a warrant for Elizabeth's arrest and discovers a poppet with a needle in it, which he believes is proof that Elizabeth attempted to murder Abigail. Proctor refuses to allow Cheever to arrest his wife and tears the warrant in a fit of rage. When Reverend Hale tries to calm John, he responds by saying,
I’ll tell you what’s walking Salem—vengeance is walking Salem. We are what we always were in Salem, but now the little crazy children are jangling the keys of the kingdom, and common vengeance writes the law! This warrant’s vengeance! I’ll not give my wife to vengeance! (Miller, 77)
John Proctor is acknowledging that Salem's court is corrupt and the witch trials are fueled by vengeance. Proctor does not believe that witches plague Salem and is essentially saying that nothing in their community has changed except the citizens' perspective of Abigail and her followers. Proctor's reference to "crazy children" jangling the "keys of the kingdom" means that Abigail and her followers possess the authority to punish or save accused citizens as they please. Abigail and her followers recognize their newfound authority and use their exalted positions as court officials for their own personal gain. Before the witch trials began, grievances and feuds remained private and were suppressed. Once witchcraft hysteria spread throughout Salem, vengeful neighbors began using the corrupt court as a way to get revenge, which is something Proctor recognizes and brings to light.
Proctor's quote at the end of Act II means we are the same people we have always been; however children who are overtaken by social fears have the power to control the life or death of a single individual, by accusing them of witchcraft. In addition, simple revenge by common people against each other is the motive behind it all.
This is true of Salem at that time in history. It's what Miller's The Crucible is all about: people accusing each other just to get revenge in a climate where children have the power of life or death by merely pointing a finger at them. It's hysteria.
What is Reverend Parris implying with his quote in The Crucible, "There is either obedience or the church will burn like Hell is burning."
1 Educator Answer
Quick answer:
Reverend Parris's quote, "There is either obedience or the church will burn like Hell is burning," in The Crucible implies that he perceives the world in binary oppositions. He believes that one must either fully support him and the church or be against it, thus deemed sinful and harmful. Parris's statement is driven by his desperation to maintain his authority and his paranoia about being undermined. This perspective is particularly targeted at those like John Proctor who question his legitimacy, further revealing Parris's character as demanding and unlikable.
Much about Parris' character is revealed in the quote featured. The idea of a world where only binary oppositions exist is something that lies at the root of Parris' character. Either there is complete love for Parris or he is convinced that his "flock" is driving to subvert him. Either someone is in total accord with each and every single thing that he does or he is convinced that the individual is a witch and an agent of Satan. Either Parris is in total control or he views himself as being discarded. Parris sees the world in strict binary oppositions, like much of Salem. There is no complexity, no nuanced state of being, and consciousness is not intricate. This is why the fundamental idea in the quote is relevant to Parris. Either Parris will have total devotion from his followers, or obedience, or he believes that the church will suffer. In this, Parris draws a distinct, a line in the sand, where he either gets total submission from members of the community or those who dissent are cast into hell.
To a large extent, Parris' statement is a direct attack on Proctor. This is why Proctor's line in response is whether or not Parris can actually stop talking about Hell and damnation. Parris' quote is meant to silence expression and dissent and "fall in line" with the church's demands. Proctor has represented an opposite approach to this in that he is not an advocate of the organized religion of the church because he is not an advocate of Parris. In this, Parris recognizes Proctor to be a threat and develops the argument that in its most base form is "Either you are with me or against me." Parris figures that motivation by fear is the best way to ensure allegiance and loyalty. Proctor does not see reality in such a mnner.
In the end, Parris quote is meant to convey the sense of fear of "the other" that gripped Salem. Miller is wise enough to make the argument that Parris and those in the position of power helped to create this fear, one that after being properly stoked, such individuals could simply say that they are "following the will of the people." Statements like Parris in which individuals remain silent and follow church orders or are condemned to Hell is a reflection of such a condition in Salem.
What does Proctor mean by saying, "I cannot mount the gibbet like a saint. It is a fraud. I am not that man [...]. Nothing's spoiled by giving them this lie that were not rotten long before"?
1 Educator Answer
Quick answer:
In Arthur Miller's The Crucible, John Proctor's statement expresses his belief that confessing to witchcraft, a crime he didn't commit, would be less of a lie than pretending to be a saint by dying a martyr. He sees himself as already morally compromised due to his past sins, notably his affair with Abigail Williams. Therefore, he initially feels that adding another lie wouldn't further damage his "rotten" soul. However, he ultimately cannot bear to tarnish his name permanently with a false confession.
When John Proctor utters these words to his wife, Elizabeth, in Act Four, he is saying that he is not sinless—that he is, in fact, already a sinner with a "rotten" soul, and so he justifies his temptation to lie, confess, and save his life by arguing that it would do no further harm to his already-ruined soul. He doesn't want to die; he has a wife, a family, and another baby on the way. Further, his marital infidelity (the affair he had with Abigail Williams many months ago) has caused him to feel quite guilty for some time, and it has forced him to doubt his own goodness and integrity. For this reason, he feels that it would be a fraud for him to hang with the likes of Rebecca Nurse, a woman he truly believes to be sinless. It would be like saying that he is as good as she, and this would be a kind of lie itself. Therefore, he reasons that confessing a lie is actually the lesser lie because he is already a sinner and such a move would only confirm this status.
In The Crucible, what does Proctor mean by "We vote by name in this society, not by acreage"?
1 Educator Answer
Quick answer:
In The Crucible, Proctor's statement "We vote by name in this society, not by acreage" means that societal decisions should be made based on individual merit and integrity, not wealth or land ownership. He resents Putnam's assumption that his wealth grants him control over others, emphasizing the importance of one's name and moral character.
In act 1, scene 1, of Arthur Miller's play The Crucible, which is loosely based on the 17th-century Salem witch trials, the protagonist, a farmer named John Proctor, is engaged in a dialogue with the Reverend Samuel Parris (the local minister) and Thomas Putnam, a wealthy landowner.
Parris, Putnam, and others in the village—whose inhabitants abide closely by the strictures of the Puritan faith—have begun to see the presence of the demonic in a number of recent events, especially the strange behavior of some of its young women, who are rumored to be possessed by the devil.
Putnam is grateful that Reverend Parris has sent for Reverend Hale, a specialist in "the demonic arts," to root out this diabolical force. But Proctor, who has been avoiding local church services because he feels that Parris is corrupt, believes that these fears of his fellow citizens are completely unfounded.
As they discuss the imminent arrival of Reverend Hale, Putnam attempts to cajole Proctor into becoming involved in the attempt to root out witchcraft, which he strongly resists.
PUTNAM: When Reverend Hale comes you will proceed to look for signs of witchcraft here.
PROCTOR: You cannot command Mister Parris. We vote by name in this society, not by acreage.
Proctor believes their mission to be futile and, worse, a potentially lethal danger to the members of the community. He also resents Putnam's assumption that his wealth gives him the right to control not only the behavior of others, but also their thoughts. The exchange foreshadows Proctor's later display of moral strength, but more significantly, the line "We vote by name in this society, not by acreage" introduces the importance of one's "name," a motif which will acquire added weight at the play's denouement. For Miller, a "name" becomes a metonym for the character or integrity that is the true measure of a human life.
The main message and deeper meaning of The Crucible
8 Educator Answers
Summary:
The main message of The Crucible is the danger of hysteria and how it can tear apart communities. The deeper meaning explores themes of integrity, the power of false accusations, and the consequences of mass paranoia. It serves as an allegory for McCarthyism, highlighting how fear and suspicion can lead to the persecution of innocent people.
What is the main message of The Crucible?
A crucible can be defined as a test and a metal or ceramic container in which chemicals are combined at high temperatures. In "The Crucible," Salem's morality and logic are tested. Although there are some ethical and logical characters (i.e. Elizabeth Proctor and Giles Corey), Salem largely fails this test, allowing themselves to be herded by the religious fanatics and power-hungry citizens and officials to the point of widespread hysteria, and this hysteria is analogous to the high temperatures and potentially violent interactions of chemicals in a crucible.
One of the main messages of "The Crucible" is that mob mentality in any situation, religious or political, leads to thoughtless (and therefore unethical and illogical) actions. In this play, those actions lead to the persecution of innocent people. Although Hale comes in to asses the situation, when he begins to see that these accusations have no merit, he is vetoed by Danforth who would rather see innocent people executed than see the court's authority questioned.
Another message is that any society governed by oppressive laws and religious doctrines tends to lead to fanatical ideology. And under such repressive governance, some citizens will rebel; and in some cases, a rebellion is justified.
There are quite a few messages in the play and they all intertwine. One of the more basic statements the play makes is that religious doctrine is only ethical if it can be applied in a moral and logical way. These accusations of witchcraft, from a legal or religious standpoint, are neither ethical or logical. Legal and religious doctrines must pass the "test" of being applied in real life while retaining moral and logical justifications. Such doctrines should not be manipulated to persecute innocent people. And in "The Crucible" the accusations were upheld so the religious leaders and court officials would not lose any respect or authority. That is, the court (Danforth) upheld the accusations of witchcraft despite evidence to the contrary; he did this so the court officials and religious leaders would not have to admit their mistake.
What is the main message of The Crucible?
The Crucible is a savage indictment of humanity's penchant for mass hysteria, especially at times of great social tension. To that end, Arthur Miller wants readers to realize that the famous Salem witch hunt of the seventeenth century depicted in the play is by no means an unusual occurrence. There is clearly something in human nature that makes people turn to scapegoats when society is experiencing difficult periods.
As is well-known, The Crucible is an allegory for McCarthyism and the "Red Scare" of the early 1950s, when many Americans' lives and careers were ruined by false accusations of communism or communist sympathies. The term "McCarthyism" comes from Senator Joseph McCarthy, whose false claims about communists infiltrating the government fanned the flames of the communist scare and caused widespread suspicion. Like the Salem witch hunts, McCarthyism is an example of the deeply damaging effects of mass hysteria on society, showing how mass hysteria can destroy innocent lives, leaving chaos, disorder, and injustice in its wake. In writing The Crucible, Miller hoped to draw attention to this fact, using one famous mass hysteria from history to challenge the mass hysteria that was gripping the United States in the early 1950s.
Miller's aim in writing The Crucible wasn't simply to point out that McCarthyism was a modern-day witch hunt, however; through the play, he explores the difficulty of combating mass hysteria, especially when it is enabled by those in power. In both seventeenth-century Salem and mid-twentieth century America, those in positions of responsibility chose to look the other way or even participate in the mass hysteria themselves rather than challenge it. That's not to say that Miller believes it's easy to stand up against such evil—one only has to look at the fate of John Proctor to see this. Ultimately, by showing the destructive and corrupting effects of mass hysteria, The Crucible delivers a message about the importance of staying faithful to the truth and refusing to bow to the pressure of mass hysteria—even at great personal cost.
What is the main message of The Crucible?
Three themes from The Crucible are suspicion and accusation are contagious, the fervor of religion has potential for hypocrisy, and the importance of a name.
Suspicion and accusation are contagious
The first theme in The Crucible is that people tend to get excited and a mob mentality is created where people are stirred up to the point of chaos. For example, various people in the village are forced to confess even when they did nothing.
Tituba: I don’t compact with no Devil!
Parris: You will confess yourself or I will take you out and whip you to your death, Tituba! (Act 1)
Tituba is singled out because she is a slave, so they don’t trust her. They don’t understand her culture and assume she is in league with the devil.
The fervor of religion has potential for hypocrisy.
The second theme is the hypocrisy of religion. The people who most strongly believe they are doing God’s work and that the accused witches are in league with the Devil are actually the ones who are acting in a way contrary to God. They are using God as an excuse to kill people.
Hale: Nonsense! Mister, I have myself examined Tituba, Sarah Good, and numerous others that have confessed to dealing with the Devil. They have confessed it. (Act 2)
The fact that it becomes okay to accuse and kill innocent people is an example of how religion is used hypocritically.
The importance of a name.
Names are a running motif in the play. Naming names of accused witches and saying one’s own name are repeatedly important. Parris insists that is “blackening my name” (Act 3).
Proctor: Oh, Francis, I wish you had some evil in you that you might know me!
Danforth: A man will not cast away his good name. You surely know that. (Act 3)
Proctor eventually decides that his name is one of the few things he has, and the integrity of his name is paramount. He refuses to lie and confess, and sully his name.
What is the main message of The Crucible?
I think that with a text like Miller's The Crucible, different themes can be seen and different meanings to those themes can be attached. I would suggest that one of the strongest themes in the text is how politics is a part of the daily lives of the individual. The drama sticks to this idea from start to finish.
Politics in terms of power and control is a part of the world in which we live. This is a theme that is seen in the girls wanting to go out to the woods and dance, thereby displaying their power to flout the law and conventions of Salem. It is seen in the manufacturing of witches and demons, yet another way in which power and political control is exerted. It is seen in the role of the church, as well. Reverend Parris is concerned with losing his power and control over others that is afforded to him as head of the Salem church. It is seen in how Putnam wishes to control more land, thereby taking advantage of those who are accused. It is seen in how Mrs. Putnam turns to the supernatural in order to have some power and control over the death that has stalked her children and her own life. It is evident in how Danforth and Hathorne control their courtroom and display some evidence, while keeping other forms of it silent. It is seen in how Abigail constructs accusation after accusation in order to keep control over her world and covet Proctor. The theme of power through politics is an essential one in Miller's text.
The meaning of the theme in terms of its relevance is one area where the drama is a powerful one. In the final analysis, Miller suggests two realities from this theme. The first is that power is a part of the world in which we live. It does not do an individual any good to pretend that it does not exist. Proctor tries to evade this responsibility, his responsibility, and fails. Giles Corey makes the fatal error of speaking without an eye to the political structure. Individuals must be mindful of those ensnared in politics and the level of meaning this carries in their own world is significant. However, Miller also suggests that while the world around us is filled with political creatures and those who act for political gain, honorable human beings do not have to succumb to it. Miller delivers a path for individuals to understand truly liberating notions of the good, one that transcends politics. Proctor finds his voice, his "name, and acts in accordance to it and in doing so goes beyond the world of politics that envelops him. Elizabeth recognizes her husband's "goodness" and is beyond the taint of political control. When Corey demands for "more weight," it becomes a statement that no matter what political control and manipulation may wish, individuals can be free of such an entangled web. In these ways, Miller's theme and its meaning are timeless and powerful reminders of who we are and how we can live our lives.
What is the main message of The Crucible?
John Proctor is a wonderful character. He makes the entire play. If you haven't seen the movie version of this drama with Daniel Day-Lewis, you owe it to yourself to see it. Lewis nails the character and brings Proctor to life in a way that is awe inspiring.
What makes Proctor such a great character is that he is so dynamic. He's an incredibly multifaceted and relatable character. He has made a huge mistake by cheating on his wife with Abigail, and he feels incredibly guilty over it. He's also bound and determined to make it right. He's a man of deep religious convictions, but he also is a critical thinker when it comes to his religious beliefs. He's a strong, moral character that is looked up to by many people in the town of Salem. Despite his flaws, John Proctor is a very good man.
I really can't pick the theme associated with Proctor, because I don't think there is only one. He's too dynamic of a character. One theme that I do think he embodies is the theme of self-respect and/or dignity. He knows that he made a mistake with Abigail, and he is going to do everything possible to make sure that it never happens again.
Proctor: Abby, I may think of you softly from time to time. But I will cut off my hand before I'll ever reach for you again. Wipe it out of mind. We never touched, Abby.
Furthering the theme of self-respect are Proctor's actions at the end of the play. He is given the chance to save himself by confessing to a lie, but he is unwilling to do it. He can't bear the thought of living while other accused held firm in their convictions.
Proctor: Beguile me not! I blacken all of them when this is nailed to the church the very day they hang for silence!
Proctor knows that in addition to the guilt he will feel at having confessed a lie to save his own life, he will feel incredibly two faced while trying to raise his own children.
Proctor: I have three children - how may I teach them to walk like men in the world, and I sold my friends?
To Proctor, the importance of keeping his good name, to himself and to his friends and family, is of the utmost importance.
Proctor, with a cry of his whole soul: Because it is my name! Because I cannot have another in my life! Because I lie and sign myself to lies! Because I am not worth the dust on the feet of them that hang! How may I live without my name? I have given you my soul; leave me my name!
Proctor shows the theme of self-respect and personal dignity throughout the play, but it is the fact that he is willing to die for his convictions that really sells the theme to the audience. Even Elizabeth Proctor further emphasizes the theme by telling the audience that John's sacrifice is critical, necessary, and right as the play closes.
Elizabeth, supporting herself against collapse, grips the bars. of the window, and with a cry: He have his goodness now. God forbid I take it from him!
What is the main theme in The Crucible by Arthur Miller?
While there are certainly many themes to this story, the main theme is best identified by Miller himself. Since the first production of the play, audiences have responded to the connection between the witch trials of Salem, the center conflict of the play, and the McCarthy trials of the 1950's. Miller calls attention to that connection himself in this article from 2000.
Arthur Miller, "Are You Now Or Were You Ever?"
Saturday June 17, 2000
"It would probably never have occurred to me to write a play about the Salem witch trials of 1692 had I not seen some astonishing correspondences with that calamity in the America of the late 40s and early 50s. My basic need was to respond to a phenomenon which, with only small exaggeration, one could say paralysed a whole generation and in a short time dried up the habits of trust and toleration in public discourse."
The textual evidence of Miller's message exists in the parallel of the trials themselves, but also in the long sections of introductory information Miller added to the publication of The Crucible script. While these sections would not be part of a stage performance, the inclusion in the printed form shows Miller's need to emphasize his own theme. These sections spend time introducing the town and focusing on the community. He describes the townspeople as petty, suspicious, and hypocritical. He makes a point to say that they have a “predilection for minding other people’s business.” All of this information is provided before the main conflicts are fully developed. Miller is pointing the readers of his play to the proof that it is the downfall of the community - not specifically John Proctor - that is the important thematic event of this story.
What is the main theme in The Crucible by Arthur Miller?
There is a definite difference between a theme and a moral. A theme is more of a one-word description of a thread that is discussed throughout the entire play. For example, "mass hysteria", or "integrity". But a moral is usually a one-sentence lesson that the story tries to bring forth. So if you are looking for a theme, what are the major issues that are discussed in the book? I listed two above-mass hysteria, and integrity. The entire book is about how a group of girls create mass hysteria in a small town, and the effects that hysteria has on hundreds of people. So, mass hysteria is definitely a main theme in this play. Integrity is another theme, which is mainly exemplified through John Proctor. Though a flawed man, he demonstrates integrity as he confesses his sins, tries to save his friends, and ultimately gives his life so that he doesn't have to lie. So, integrity, human courage, or bravery could be another major theme of the novel.
If you are looking for a moral or lesson, then you have to think about what message you feel Miller is trying to get across, in relation to the themes. For example, "mass hysteria is dangerous and is often not combatted by logic." Or, "mass hysteria is often an outlet for jealousy, greed, rage, insecurities, guilt and weakness." In relation to integrity, a moral could be, "Integrity is the most important human quality that must not be sacrificed, no matter what the cost." So, those statements go along the lines of being lessons or morals, but also tie to the theme.
I hope that helps a bit; I provided a link below that will lead you to more thorough discussion of theme and that should help also. Good luck!
What is the deeper meaning of The Crucible?
There are multiple ways to explore the deeper meaning of The Crucible: we can analyze how the play reflected the time period in which it was written, and we can examine at the deeper meaning of title itself.
The Crucible was written and first performed in the early 1950s. It is a play about events that occurred in Salem, Massachusetts, in 1692, yet it also effectively mirrors what was happening at the time in the United States. Though the play is literally about hunting actual witches, the term "witch hunt" can also refer to the persecution of those suspected of holding unpopular or subversive views. Indeed, this very type of witch hunt was happening in the United States in the 1950s during a scary period known as "McCarthyism" or the "Second Red Scare." After Senator McCarthy set off a moral panic with his false claim that communist spies had infiltrated the government, many people were falsely accused of being communists—accusations that permanently destroyed their reputations and careers. Despite the lack of evidence backing up these claims, many individuals, including Arthur Miller himself, were still investigated and prosecuted. In this sense, the deeper meaning of The Crucible is that it's an allegory for McCarthyism that exposes the destructive forces of witch hunts, moral panics, and mob mentality in general.
It's also possible to find deeper meaning in the title itself. A lot of my students find the title The Crucible an odd choice, as a physical crucible doesn't appear in the play. A crucible is a vessel that is can be heated to extremely high temperatures and used to melt substances like metal. The crucible withstands the temperatures while the other substance melts inside. A "crucible" can also refer to a test or trial. Either definition fits the play quite well. John Proctor is tested by the community in an extreme way, yet John holds fast to his beliefs; he doesn't "melt" under the pressure to falsely confess to witchcraft, preferring to die rather than confess to a lie and ruin his good name.
The role and significance of Thomas Putnam in The Crucible, including his responsibility for the Salem witch trials
3 Educator Answers
Summary:
Thomas Putnam plays a significant role in The Crucible as a wealthy, influential citizen who uses the Salem witch trials to his advantage. Driven by greed and personal vendettas, he accuses others of witchcraft to acquire their land. His actions contribute to the hysteria and wrongful persecution of many innocent people, highlighting the dangers of unchecked power and greed.
What is Thomas Putnam's role and significance in The Crucible?
Thomas Putnam is one of the first to insist that witchcraft is at the heart of the troubles in Salem, and he not only encourages Reverend Parris to acknowledge the "murdering witch among [them]" who is "bound to keep herself in the dark," but also persuades Parris to "take hold here" and "declare it [himself]." He wants Parris to claim that Parris has discovered the witchcraft himself, and this way the minister can be credited as the town's savior rather than a man others suspect of being oblivious to witchcraft in his own house. Coming from the town minister, such a statement would also legitimize Putnam's own claims about secret witches who have killed his children and, perhaps, lend him additional power as a result. So he tells Parris, "Let you strike out against the Devil, and the village will bless you for it!"
Putnam also stands up to Proctor, siding with Parris, and upholding the minister's authority and credibility. He insists, with Parris, that Proctor is heading up a faction working "Against [Parris] and all authority!" In this way, Putnam continues to establish himself as existing on the right side—the side of religion and authority—positioning Proctor as some godless (he rarely shows up to church) rebel looking to make trouble.
When Putnam bolsters Parris's authority, he shores up his own as well. Then, in act three, when Giles Corey comes to court to accuse Putnam of putting his daughter up to accusing his neighbors of witchcraft (neighbors whose land he's known to covet), Deputy Governor Danforth does not take it so seriously. Even Reverend Hale, in act one, considers Putnam to be "distinguished company." Putnam builds himself a strong reputation by supporting and/or impressing the right people, the people who are in charge of telling the story, and he shows how a person can exploit a witch hunt for their own purposes and get away with it.
What is Thomas Putnam's role and significance in The Crucible?
Thomas Putnam comes from one of the richest families in Salem. When things have not gone his way, prior to the events in The Crucible, he acted vengefully and only with selfish thoughts. He felt his family was slighted when his brother-in-law was not chosen as Salem's minister. Thomas sued George Burroughs, the man who became minister instead of Thomas' brother-in-law (prior to Parris), for a debt he did not owe.
When the accusations of witchcraft emerge, Thomas jumps on the bandwagon immediately because he is a selfish opportunist. He knows that those convicted will have to sell their land (for less that what it's worth) so he encourages the convictions. The more people are imprisoned or executed, the more land he is able to buy and the more likely he can get back the respect he thinks he deserves. He represents greed and moral indifference. He adds to the hysteria to pursue his own selfish greed whereas others exacerbate the hysteria because of religious fanaticism or mob mentality.
How is Thomas Putnam responsible for the Salem witch trials in The Crucible?
The events of the town of Salem as shown in The Crucible cannot be blamed on just a single person. Many in the community are responsible for putting these actions in motion and allowing them to gain momentum. In fact, the structure of the community itself is at least partially to blame. Still, among those most responsible, Thomas Putnam is a significant figure.
To better understand the impact and reasons behind Putnam's actions in the play, it is important to understand his place in the history of Salem. For this, I will use a long quote that the narrator gives when Putnam first takes the stage in Act 1, to announce that his daughter, Ruth, is sick, like the Parris's daughter Betty:
"A word about Thomas Putnam. He was a man with many grievances, at least one of which appears justified. Some time before, his wife's brother-in-law, James Bayley, had been turned down as minister of Salem. Bayley had all the qualifications, and a two-thirds vote into the bargain, but a faction stopped his acceptance, for reasons that are not clear.
Thomas Putnam was the eldest son of the richest man in the village. He had fought the Indians at Narragansett, and was deeply interested in parish affairs. He undoubtedly felt it poor payment that the village should so blatantly disregard his candidate for one of its more important offices, especially since he regarded himself as the intellectual superior of most of the people around him.
His vindictive nature was demonstrated long before the witch-craft began. Another former Salem minister, George Burroughs, had had to borrow money to pay for his wife's funeral, and, since the parish was remiss in his salary, he was soon bankrupt. Thomas and his brother John had Burroughs jailed for debts the man did not owe. The incident is important only in that Burroughs succeeded in becoming minister where Bayley, Thomas Putnam's brother-in-law, had been rejected; the motif of resentment is clear here. Thomas Putnam felt that his own name and the honor of his family had been smirched by the village, and he meant to right matters however he could.
Another reason to believe him a deeply embittered man was his attempt to break his father's will, which left a disproportionate amount to a stepbrother. As with every other public cause in which he tried to force his way, he failed in this. So it is not surprising to find that so many accusations against people are in the handwriting of Thomas Putnam, or that his name is so often found as a witness corroborating the super-natural testimony, or that his daughter led the crying-out at the most opportune junctures of the trials, especially when - But we'll speak of that when we come to it" (pg 14-15)
A clear theme in the play is power disguised as religion and piety. Thomas Putnam was clearly practiced in wielding his power and getting what he wants. It's not surprising, then, that he would look to the witchcraft scare as a way to influence people and punish his enemies, nor is it surprising that others would bend to his power, influence, and threats.
In the play, after Putnam's arrival and the narrator's warning and exposition about him, Putnam works to persuade Reverend Parris to publicly declare the girls' sicknesses due to a demonic source:
"Putnam, to Parris: When Reverend Hale comes, you will proceed to look for signs of witchcraft here.
Proctor, to Putnam: You cannot command Mr. Parris. We vote by name in this society, not by acreage.
Putnam: I never heard you worried so on this society, Mr. Proctor. I do not think I saw you at Sabbath meeting since snow flew" (pg 28).
This is not the first time Putnam has made the request that Parris publicly declare the sicknesses witchcraft. Indeed, he is not requesting so much as he is demanding. When questioned, we see that he is unafraid to go after people's reputations to keep them in line.
Thomas Putnam's hand is clear again when Rebecca Nurse enters Betty Parris's sickroom and calms the child with her presence. The narrator steps in again to say:
"As we have seen, Thomas Putnam's man for the Salem ministry was Bayley. The Nurse clan had been in the faction that prevented Bayley's taking office... It was Edward and Jonathan Putnam who signed the first complaint against Rebecca; and Thomas Putnam's little daughter was the one who fell into a fit at the hearing and pointed to Rebecca as her attacker" (pg 26).
Clearly, Putnam has some history with the Nurse family as well. In looking to take revenge on the family for going against his choice for minister, he could sow the seeds for her guilt early on, by innocent actions. For example, when she sits quietly by the fitful Betty and Betty calms from her presence the Putnams react like this:
"Mrs. Putnam, astonished: What have you done?
[...]
Putnam, eagerly: Goody Nurse, will you go to my Ruth and see if you can wake her?" (pg 26-27)
Though this seems like the worried reactions of parents, the Putnams are also laying the groundwork of evidence to show that Rebecca Nurse has some sort of power over the bewitched children that other mortals don't. This is proven when they try to implicate her in later in the play.
Another piece of evidence of Putnam's desire to use the witchcraft scare to get revenge on his enemies is clear when he is the first one to suggest names. When the Reverend Hale is questioning Abigail and she defers him to the slave Tituba, Hale asks Tituba if she has seen the Devil with other witches. The other men jump in with questions to jog her memory:
"Hale: When the Devil comes to you does he ever come - with another person? She stares up into his face, Perhaps another person in the village? Someone you know.
Parris: Who came with him?
Putnam: Sarah Good? Did you ever see Sarah Good with him? Or Osburn?
Parris: Was it man or woman came with him?" (pg 45-46).
While the others seem to want to get to the actual answers, Putnam sees an opportunity to implicate someone he dislikes. When Tituba confirms the Devil arrived with Goody Good (Mrs. Sarah Good), Mrs. Putnam cried that she knew it, because her babies would always die when Sarah Good was her midwife. Clearly there is some bad blood between the Putnams and Sarah Good.
Finally, the Putnams show that resistance is futile and they have all the power when Giles Corey attempts to take them down in Act 2.
"Danforth: Mr. Putnam, I have here an accusation by Mr. Corey against you. He states that you coldly prompted your daughter to cry witchery upon George Jacobs that is now in jail.
Putnam: It is a lie.
[...]Danforth: What proof do you submit for your charge, sir?
Giles: My proof is there! Pointing to the paper. If Jacobs hangs for a witch he forfeit up his property - that's law! And there is none but Putnam with the; coin to buy so great a piece. This man is killing his neighbors for their land!" (pg 96).
Unfortunately, this show of bravery does not work. When Corey refuses to
name his source for fear of Putnam's vengeance, he is thrown in
jail.
Clearly, Thomas Putnam takes advantage of the fear and mistrust caused by the
witchcraft scare to take revenge on his neighbors and build on his wealth and
power. That he does this all under the disguise of piety is one of the main
points Arthur Miller wants to make about the dangers of the hive
mind.
What does Hale mean when he says, "The Devil is alive in Salem, and we dare not quail to follow wherever the accusing finger points!"?
2 Educator Answers
Quick answer:
Hale's statement, "The Devil is alive in Salem, and we dare not quail to follow wherever the accusing finger points!" signifies his belief that the Devil's influence is present and potent in Salem, and no individual, regardless of their social standing or reputation, is immune to suspicion. He insists that they must not shrink from investigating anyone accused of witchcraft, demonstrating the pervasive fear and paranoia that fuels the Salem witch trials.
In act 2, Francis Nurse fanatically tells Reverend Hale that Salem's court has made a drastic mistake by arresting his wife and Martha Corey. Both Rebecca Nurse and Martha Corey are respected, morally-upright citizens, and they are known throughout the community as honorable Christians. Hale initially responds by telling Francis to remain calm and have faith in the court, which only frustrates him further. Hale then attempts to elaborate on why the women should be investigated by telling Francis,
I have seen too many frightful proofs in court—the Devil is alive in Salem, and we dare not quail to follow wherever the accusing finger points! (Miller 71).
Reverend Hale is saying that the Devil is a deceitful, perplexing being who is alive and active in Salem's community. He goes on to say that Salem's court and its officials must not falter and act timid whenever someone of importance and good standing is accused. Reverend Hale essentially means that no one is above suspicion. Despite Rebecca Nurse's and Martha Corey's stellar reputations, Hale believes that they should be investigated because the Devil is a "wily one" and could have possibly used them to further his wicked agenda.
What this passage means is that Hale wants to investigate anyone who is accused of witchcraft, no matter who they are.
To "quail" means to shrink back in fear. In this case, he is saying that they must not be afraid to investigate wherever they see evidence (the accusing finger) of witchcraft.
Hale says this when two respectable citizens, Martha Corey and Rebecca Nurse, are accused of being witches. When their husbands try to argue, he shuts them down with the quote you cited.
It is because of this sort of attitude that Hale is instrumental in bringing about the trials.
What is the significance of Hale's remark about the books being "weighted with authority" in The Crucible?
5 Educator Answers
Quick answer:
In Arthur Miller's 'The Crucible', Reverend Hale's remark about the books being "weighted with authority" refers to the immense faith he places in his own knowledge and education about witchcraft. This overconfidence, derived from extensive reading, leads him to view himself as the ultimate authority in identifying witches. However, this arrogance blinds him to the truth, causing harm to innocents. Eventually, Hale recognizes his hubris and the destructive consequences of his unwavering belief in the books' authority.
This statement, spoken by the renowned witch hunter Reverend Hale, shows the tremendous faith he has in his own education, as well as his overconfidence and even cockiness when it comes to his ability to find witches. His arrogance, which stems from the amount of reading he has done on the subject of witches, is on full display when he says things like,
No, no. Now let me instruct you. We cannot look to superstition in this. The Devil is precise; the marks of his presence are definite as stone.
Standing in a room with at least a few intelligent people, some with more education or experience than otherss—and even another minister, the Reverend Parris—Hale champions the knowledge he's gained from his weighty books. He is the expert here because he has read and studied all of these texts. In fact, he refuses even to continue his investigation unless the others are "prepared to believe" him should he determine that Betty Parris is not the clutches of hell. He believes that "all the invisible world" has been "caught, defined, and calculated" in his books, and Hale claims that he will "crush [Satan] utterly if he has shown his face!" In other words, Hale—a mere mortal minister—believes that his books give him the power to "crush" a supernatural adversary who once (in his religious view) almost succeeded in overthrowing heaven. This is hubris indeed.
Hale does come to recognize this later in the play. In Act Four, he describes his earlier self, saying,
I came into this village like a bridegroom to his beloved, bearing gifts of high religion; the very crowns of holy law I brought, and what I touched with my bright confidence, it died [. . .].
He knows that he was overconfident, that he trusted too much in the authority of others, and that it led him to turn a blind eye to truth. He is brought quite low in the end.
When Reverend Hale first arrives at Reverend Parris's home in Salem, he is carrying half a dozen heavy books. Reverend Parris proceeds to lift one of the books up and comments on their heavy weight. Hale responds by saying,
They must be; they are weighted with authority. (Miller, 37)
Reverend Hale is figuratively commenting on the authority of the experts who wrote the books on witchcraft and the dark arts. He is depicted as an enthusiastic intellectual who has spent a significant amount of time studying the books. The books were written by acclaimed experts in the areas of supernatural and spiritual realms. Hale aligns himself with their authority and firmly believes that he is equipped and trained to discover the presence of evil in Salem.
Hale's education regarding the dark arts gives him supreme confidence and contributes to his narrow perspective on Salem's problems. He lacks the ability to discern between truth and lies because he is so invested in his knowledge and so confident in his authority on the subject. By referring to the books as "weighted with authority," Miller is cleverly using a play on words, because the information in the text will lead to the deaths of many innocent civilians.
In The Crucible, what does "They must be heavy; they are weighted with authority" signify?
This quote employs the use of a pun. A pun is at work any time a word can have two different meanings. Often, one meaning is the denotative meaning which is the literal or dictionary definition. In this case heavy and weighted both refer to the literal fact that the books are large and likely weigh several pounds. The other meaning is the connotative meaning, the understood meaning because of slang or a figure of speech that both parties would likely use. In this case, these two words reference the depth of spirituality that the books contain. Figuratively, Hale is claiming a great amount of God's authority rests within these particular books.
Another noteworthy aspect of this quote is the circumstances under which it is said. Rev. Hale says this to John Proctor after Proctor notices how large and numerous the books that Hale brings actually are. John likely meant his comments as a jest, Hale takes in jest as literal and responds with confidence in the job he is about to do in releasing the afflicted girl from the evil spirit which possesses her. This builds suspense and conflict as Proctor is almost questioning the authority of Hale. As you see the close of the play, you'll see that Proctor had good reason to doubt.
What is the significance of the quote: "They [the books] must be [heavy]; they are weighted with authority"?
This statement from The Crucible was made by Reverend Hale as he arrived in Salem. These books are the reference books Hale will use to determine whether or not Salem has, in fact, been visited by witches. Reverend Parris makes a rather off-hand comment about how heavy they are as he helps Hale carry them to his house. Reverend Hale sees nothing to joke about and replies with the quote you cite above. This statement has significance in several ways.
First, though these sober Puritans were unlikely to be too frivolous in such matters, Hale's statement reminded them all that witchcraft (and thus the presence of the Devil and his spirits) was no joking matter. Second, Hale was a learned man who had studied these tomes carefully, and the fact that he had been sent for was an indication that the Devil may very well have set up shop in Salem. He was the authority, based on those books, which were another authority. Third, if these books proved the existence of witchery they carried the spiritual weight and authority of law. The books were the authority of the law in terms of these matters; and the keeper (and interpreter) of the books, Hale, was their authority.
What is the significance of the quote: "They [the books] must be [heavy]; they are weighted with authority"?
In my opinion, the significance of this quote is that it shows the attitudes that people have towards the idea of authority. It shows that people value authority -- they think that what authority figures say is important.
This is in contrast to a kind of time when people value authority less and value evidence or reason more. In our day (I hope) we do not ask "what do the authorities (the conventional wisdom) say about this." Instead (I would hope) we ask "what makes sense here" or "what evidence is there for this."
But Salem was not like this back then. They did not ask for evidence that witchcraft really existed. They did not try to reason things out. Instead, they asked what the authorities thought and they just went with that instead of thinking for themselves.
When people just rely on authority instead of thinking for themselves, they are in danger of having a herd or a mob mentality -- they just all act the same (for example, they persecute witches) without thinking about what they are doing.
In The Crucible, what does Elizabeth mean by "The magistrate which sits on your heart judges you"?
3 Educator Answers
Quick answer:
In The Crucible, what Elizabeth means by this is that she's not the one judging John. In actual fact, it's John who's judging himself. It's the "magistrate" in his heart, his firm sense of what's right and wrong, that's passing judgment, not her.
In Arthur Miller's play The Crucible, John Proctor knows he has done wrong by his affair with Abigail Williams, yet he is still trying to blame others for his own actions. He becomes angry with his wife, Elizabeth, claiming that she is judging him and that she needs to learn charity. Instead of accusing him, he says, she should look for the good in him.
Elizabeth counters, “I do not judge you. The magistrate sits in your heart that judges you.” In other words, John's conscience is judging him, and it is yelling, “Guilty! Guilty! Guilty!” John knows exactly what he has done wrong, but he is trying hard to excuse himself and blame Elizabeth. Yet it isn't working, and Elizabeth knows it. John's conscience, that little judge inside of him, is poking at him, and John does not want to acknowledge it.
On another level, Elizabeth may also be referring to God, for he is the one who places people's consciences within their hearts and programs them to know right from wrong, no matter how hard they try to deny it. Some Christian saints and scholars have called the conscience “the little voice of God within.” John is hearing that little voice loud and clear, but he would much rather not, so he begins yelling at Elizabeth to try to drown it out. Of course, he fails.
This quote occurs in Act II, while John and Elizabeth Proctor are revisiting
the matter of John's infidelity with Abigail Williams. Earlier in the play,
John was alone with Abigail for a brief moment, which rouses Elizabeth's
preexisting suspicions. This leads John and Elizabeth into a thorough focus on
what has happened before, and John grows upset with Elizabeth, saying, "I"ll
plead my honesty no more, Elizabeth." Elizabeth attempts to reason with him, at
which time he claims that he is upset with himself for confessing his
infidelity in the first place, telling her she isn't God, and also saying, "Let
you look sometimes for the goodness in me, and judge me not." At this moment
Elizabeth responds with the line in question, saying, "I do not judge you. The
magistrate sits in your heart that judges you. I never thought you but a good
man, John - [with a smile] - only somewhat bewildered."
By this Elizabeth means that she is not judging John for his actions. She
recognizes the act as a moment of bewilderment, and believes him to still love
her. The quote regarding the magistrate means that the judgement of John is not
coming from any outside force. Rather, John is the one judging himself. It is
his heart that is the hardest on him. It is his conscience that is making it so
difficult for him to move forward.
Arthur Miller’s “Crucible” should be read in the context of Protestant Christianity, in which the Church on earth is understood as flawed and sinful. In the sinful human Church of Salem, local politics and human fallibility (adultery, greed, bearing false witness) distort the justice of human magistrates. But as well as fallible human judges, there exists a true infallible judge, Jesus, who in Augustinian theology appears as the teacher, who renders true judgements not corrupted by human veniality. It is this inner magistrate in John’s heart to whom Elizabeth refers.
What is the significance of this quote in The Crucible?
"I come to do the Devil's work. I come to counsel Christians they should belie themselves. There is blood on my head! Can you not see the blood on my head?"
1 Educator Answer
Quick answer:
The quote from The Crucible in which Reverend Hale says "I come to do the Devil's work" is significant because it illustrates his guilt and remorse for his actions. By encouraging righteous prisoners to lie, Hale is choosing the lesser of two evils. He knows that it is a sin to lie but values human life more and believes that sacrificing one's life in a case like this is a worse sin than lying.
Despite Reverend Hale's positive intentions, he contributes to the witchcraft hysteria and helps arrest and convict numerous innocent citizens who were wrongly accused of colluding with the devil and doing Satan's work. Following Giles Corey and John Proctor's arrests in act 3, Reverend Hale recognizes that the witch trials are founded on vengeance, denounces the proceedings, and quits the court entirely.
In act 4, Danforth learns that Reverend Hale has been privately meeting with the prisoners and is concerned about his intentions. When Reverend Hale enters the scene, he begs Danforth to pardon the prisoners, and Danforth asks why he has returned. Reverend Hale responds by saying,
Why, it is all simple. I come to do the Devil's work. I come to counsel Christians they should belie themselves. There is blood on my head! Can you not see the blood on my head?
Reverend Hale's quote is significant because it depicts his dramatic transformation and overwhelming guilt for participating in the witch trials. Reverend Hale realizes that he is responsible for the deaths of innocent civilians and attempts to redeem himself by persuading the prisoners to give false confessions in order to save their lives. Hale understands that people are throwing away their lives by refusing to offer false confessions, which, to him, is a worse sin than lying. He elaborates on his belief by telling Elizabeth,
Beware, Goody Proctor—cleave to no faith when faith brings blood. It is mistaken law that leads you to sacrifice. Life, woman, life is God's most precious gift; no principle, however glorious, may justify the taking of it.
By counseling prisoners, Reverend Hale hopes to atone for his sins and save their lives. Overall, Reverend Hale's quote gives insight into his guilt-ridden soul, depicts his dramatic transformation, and explains why he sits with the prisoners for extended periods of time.
What does Proctor's statement, "our old pretense is ripped away gods icy wind will blow", mean in The Crucible?
1 Educator Answer
Quick answer:
Proctor's statement means that the truth about their sins and hypocrisy is now exposed, and they can no longer hide from it. Proctor struggles with his conscience and fears God's judgment. He believes that "God's icy wind" symbolizes divine punishment that will befall them for their deceit and wrongdoing.
Throughout the action in The Crucible, John Proctor struggles with hypocrisy. Although he speaks out against the persecution of the girls accused of witchcraft, he is hiding the affair he had with Abigail. His struggles are with his own conscience and his fear of God. Proctor has to decide if he will confess the sin of adultery, for that might be the only way to save his wife. If, however, he confesses to witchcraft—falsely, as he knows he is not guilty of that—he may save his own life.
In act 2, when he speaks the line quoted, he has been speaking with Mary Warren, who reveals that she knows about the affair. At this point, it seems he has nothing left to lose so he tells Mary “tell the court what you know.” He grabs hold of her, insisting over her fear that she do it: “My wife will never die for me.”
As Mary continues to refuse, he threatens her, saying she must make her peace with the outcome. It is a fight between Heaven and Hell, he says, and they cannot pretend any more. “[W]e are only what we always were, but naked now. Aye! Naked!” By “God’s icy wind will blow” he means the frightening punishment of God will be inflicted on them all for their sinful behavior.
Could characters in The Crucible have done more to end Salem's hysteria?
3 Educator Answers
Quick answer:
John Proctor and Reverend Hale are two characters in The Crucible who could have done more to end the hysteria in Salem. John could have revealed that Abigail and the girls were simply sporting in the woods and that their actions had nothing to do with witchcraft. Reverend Hale could have also challenged the corrupt court when righteous citizens like Rebecca, Martha, and Elizabeth were accused of witchcraft. Both characters failed to take the initiative or reveal the truth.
John Proctor could certainly have done much more to end the hysteria in The Crucible. If he'd had the courage earlier on to stand up and admit his affair with Abigail Williams and show her to be the liar that she is, then it's unlikely that the witch hunt would've developed as it did.
As it is, however, John only came forward late in the day, by which time the trials had spun out of control, developing a terrifying momentum all of its own. And even when John finally did tell the truth about his affair with Abigail and try to expose her as a liar, his testimony was undermined by his wife, Elizabeth. In an honest attempt at saving her husband's good name, she stood up in open court and denied that John had had an affair with Abigail.
As an expert on witches and as a man of God, Reverend Hale could also have put a stop to the hysteria. As soon as it became clear that fine, decent members of the community were being accused of witchcraft, he could and should have intervened with the court, stood up, and loudly proclaimed that there was something seriously flawed with the proceedings.
But he didn't. Like John, he does intervene, but again it's too little, too late. By that time, the trials have spun out of control, to the extent that no one, not even Judge Danforth, can stop it. Too many reputations are bound up with the witch trials for them to stop just yet.
When thinking about which characters in The Crucible could have done more to end the hysteria in Salem, one should first consider who the most powerful characters are. Three in particular stand out.
Abigail Williams has personal power, through her beauty, charisma, and skill as an actress. She was also the prime mover in starting the hysteria, which she could have stopped or helped to stop by being honest or even by telling lies of a less destructive nature.
Deputy Governor Danforth has political and legal power. If he had decided at the beginning of the trials that there was nothing to the allegations of witchcraft, he could have done much to quell the hysteria. He could have accomplished a great deal even by insisting on a strict standard of legal proof, which none of the accusations could ever have satisfied.
Reverend Hale has the power of intellectual and spiritual authority. If he had been quicker to realize that the trials were a sham, he could have used this authority to discredit them and calm the hysteria.
Miller makes it clear that the witch hunt in Salem quickly took on a life of its own, and it is possible that, when the hysteria was at its height, there was nothing anyone could have done to end it. However, these three characters would have had the best chance of restoring the village to sanity, if they had chosen to make the attempt.
Many of the named characters in the play The Crucible are based upon actual historical records and people who were actually involved in the events portrayed. Certainly, any number of these people could have acted in ways to shift the course of events. For example, Abigail Williams could have chosen not to spread lies or to manipulate the other girls into following her lead. Justice Danforth could have chosen not to believe the girls' fantastical stories (referred to in court proceedings as "spectral evidence") over the accused. The Reverend Hale could have chosen to remain involved in the trials, instead of walking away in frustration; his attempts to be a voice of reason put him at odds with the judges and court magistrates, who had various political reasons for wanting rebellious people like John Proctor to be silenced.
Any number of townspeople could have refused to believe the accusations of witchcraft, instead of being willing to believe that witchcraft was behind any number of occurrences, from Betty Parris' strange afflictions, to the other things described (cows' milk drying up, children falling ill, etc.). Being able to accuse others of witchcraft effectively meant that community members could bring about the ostracization and ruination of their neighbors without ample evidence or proof, because the environment was so superstitious and supportive of these witchcraft rumors.
The meaning of John Proctor's statement "God is dead" in The Crucible
3 Educator Answers
Summary:
In The Crucible, John Proctor's statement "God is dead" reflects his despair and disillusionment with the corrupted justice system in Salem. It signifies his belief that the true essence of righteousness and morality is lost amidst the hysteria and false accusations, highlighting the profound moral crisis within the community.
What does John Proctor's statement "God is dead" mean in act 3 of The Crucible?
Proctor says this horrifying line after he has seen the awful power that Abigail, "a whore" (to use his word), has over Danforth and the court, after his wife, Elizabeth, has lied to save his name (making it appear that he was lying when he explained Abigail's ulterior motives for accusing Elizabeth), and after Mary Warren, his servant who he brought to the court to confess that the girls were actually "sportin'" when they made accusations, has turned on him and told the court that Proctor is "the Devil's man."
When Proctor says that "God is dead," he means that God is no longer the ruling force in Salem anymore. The Devil is now in charge, and he is working through these lying girls and this corrupt court to take innocent victims. Further, Proctor says,
A fire, a fire is burning! I hear the boot of Lucifer, I see his filthy face! And it is my face, and yours, Danforth! For them that quail now when you know in all your black hearts that this be fraud-- God damns our kind especially, and we will burn, we will burn together!
Not only is the Devil, then, working through the girls and Danforth, but also through men like Proctor (and even, perhaps, Hale), men who knew (or suspected) early on that it was not witchcraft but spite and greed at the root of these accusations, and said nothing. They have all welcomed the Devil in, and he lives now in Salem, not God.
What does Proctor's line "God is dead" signify at the end of Act 3 in The Crucible?
Proctor is a God-fearing Puritan, but he is also an independent thinker. He is painfully aware of the true motivations of the accusers: Abigail wants his wife executed, Ruth Putnam is acting on behalf of her land-hungry father, Walcott wants revenge for the death of the pig Martha Corey sold him, and Goody Putnam accuses Rebecca Nurse because of the long-standing feud between the Nurses and the Putnams.
Proctor also realizes that the court officials, Danforth and Hathorne, are fighting to preserve the authority of theocratic rule in the Puritan colonies, and that Parris and Putnam are pressuring them to believe the worst about Salem's accused.
When Proctor screams "God is dead," it is an expression of his frustration with the situation in Salem. He is deeply disillusioned and perhaps believes that if the Puritans who sacrificed so much in coming to America to escape religious persecution in England cannot set up a Christian, moral, and righteous community, then the idea of a God who upholds justice is, in effect, "dead" in his society.
What does Proctor's line "God is dead" signify at the end of Act 3 in The Crucible?
First of all, Proctor is a bible-believing man who is not denouncing God in this statement. He is being sarcastic. What he means is that after all of the injustice and the disregard for honesty he can no longer see God living in these so-called men of God who are judging him.
He also says it in a way that makes him look like he is the witch or possessed person they are trying to get him to admit he is. Just before he said this, Danforth had said to him:
Will you confess yourself befouled with Hell, or do you keep that Black allegiance yet?
Obviously Danforth was trying to coerce a confession. This phrase, God is dead, had two meanings to Proctor. In literature that can be called a pun when there is double meaning, but it can also appear that there is a connotative (understood) and a denotative (literal) meaning.
The meaning of "vengeance is walking in Salem" in The Crucible
2 Educator Answers
Summary:
The phrase "vengeance is walking in Salem" in The Crucible signifies how personal vendettas and grudges are driving the witch trials. Characters use the hysteria to settle scores and seek revenge, leading to false accusations and widespread fear.
What does the quote "vengeance is walking in Salem" mean in The Crucible?
In Act Two, officials of the court travel to John Proctor's home to arrest his wife after Abigail claims Elizabeth sent her spirit to murder her. After Reverend Hale informs Elizabeth that Abigail has charged her with murder, John tears the warrant and says,
"I’ll tell you what’s walking Salem - vengeance is walking Salem" (Miller, 77).
John Proctor is commenting on the overwhelming vengeance throughout the community, which motivates accusers to claim their enemies are witches in order to enact revenge for certain matters. In the austere community of Salem, neighbors harbor animosity towards each other for various reasons, which are now being made public under the guise of witchcraft.
For example, the Putnam family resents the Nurse family for leading a faction that prevented one of their relatives, James Bayley, from being elected minister of Salem. As a result, the Putnams accuse Rebecca Nurse of being a witch and murdering their children. Abigail's accusation that Elizabeth tried to murder her is another example of vengeance throughout the community of Salem. Abigail resents Elizabeth for kicking her out of her home and having a relationship with John, the man she desires. Overall, private vengeance is becoming public as neighbors enact revenge on one another for past offenses by claiming that their enemies are involved in witchcraft.
What does the quote "vengeance is walking in Salem" mean in The Crucible?
"Vengeance is walking in Salem!" means that people are using the witchcraft accusations to get revenge on those who they believe have hurt them, or those against whom they feel jealous, or angry, or just negative in general.
It is important to know how Puritan societies behaved during this time. In general, people were supposed to be worshipping or reading the Bible if they were not working. Any behavior outside of that was considered to be a "vain enjoyment", which was definitely frowned upon. Keep in mind that many people considered it their duty to judge the behaviors of others, and it was considered patriotic and holy to point out the wrongdoings of others, and especially to accuse them of consorting with the devil.
Take that mood of the time, judging others, and add the fact that you can get back at anyone by accusing them of being a witch, and you are using those accusations as vengeance.
Interpretation of Ann Putnam's statement about "wheels within wheels" and "fires within fires" in The Crucible
5 Educator Answers
Summary:
Ann Putnam's statement about "wheels within wheels" and "fires within fires" in The Crucible suggests the presence of hidden, complex motives and conflicts within the Salem community. She implies that the events and accusations are driven by underlying personal vendettas and secret plots, making the witch trials more intricate and sinister than they appear on the surface.
What does Mrs. Putnam mean by "There are wheels within wheels... and fires within fires" in The Crucible?
Mrs. Putnam makes this statement in reference to the fact that she has lost seven out of eight babies within a day of their birth. She and her husband have sought answers, have prayed about it, but to no avail. The Putnams and Rebecca Nurse are discussing what Rebecca calls the "prodigious danger in the seeking of loose spirits" as a result of Mrs. Putnam's admission that she sent her only surviving daughter, Ruth, to Reverend Parris's Barbadian slave, Tituba, to conjure the spirits of Ruth's dead siblings in an effort to learn what caused them to die.
When Rebecca suggests that the community must look to themselves for the cause of such deaths, Mr. Putnam says, "I am one of nine sons; the Putnam seed have peopled this province. And yet I have but one child left of eight! -- and now she shrivels!" Mrs. Putnam questions Rebecca as to whether she believes it is God's work that Rebecca would never lose a child or grandchild, and yet the Putnams have lost all but one. Mrs. Putnam clearly believes that this is not God's work -- why would God punish her so cruelly? -- and so it must be the Devil's.
When she then says that "There are wheels within wheels in this village, and fires within fires!" what she means is that there are secrets at work, conspiracies and plots among those townsfolk who are in league with the Devil and who do his work for him. When Tituba names Goody Osburn as a witch at the end of Act One, this confirms all Mrs. Putnam's suspicions. She says, "I knew it! Goody Osburn were midwife to me three times [....]. My babies always shriveled in her hands!" It is easy to believe because Mrs. Putnam wants so badly to believe it. She wants there to be an answer to her question, and this would seem to be one.
What does Mrs. Putnam mean by "There are wheels within wheels... and fires within fires" in The Crucible?
Since Mrs. Putnam is an antagonist and Rebecca is a protagonist in the story, Mrs. Putnam is probably trying to threaten Rebecca. Mrs. Putnam is jealous of Rebecca because Rebecca had so many children and Mrs. Putnam didn't. Mrs. Putnam subtly tries to suggest that maybe Rebecca had help from the devil in having so many children. She also is suggesting that there are mysterious forces operating beneath the surface of Salem, and maybe some of these forces and relationships among citizens have a hidden purpose.
What does the quote "There are wheels within wheels in this village and fires within fires" from The Crucible mean?
In act one of The Crucible, Mrs. Putnam and her husband visit Reverend Parris's home and begin discussing the arrival of witchcraft in the community of Salem. When Rebecca Nurse arrives, she warns Reverend Parris and the Putnams that they should not immediately start blaming witchcraft as the cause of the recent events. Rebecca insists that there is "prodigious danger in the seeking of loose spirits" and would prefer the community members search among themselves for answers before jumping to irrational conclusions. Mrs. Putnam, who is very much jealous of Rebecca, responds by saying,
There are wheels within wheels in this village, and fires within fires! (Miller, 35).
Mrs. Putnam is essentially challenging Rebecca's perspective and believes that there are hidden, unknown spiritual explanations to the sudden illnesses. The connotative meaning behind Mrs. Putnam's statement correlates to the truth behind the witch hunt. In reality, the witch hunt is fueled by greed, jealousy, and vengeance. As the play progresses, certain citizens seek revenge for various reasons by accusing their enemies of witchcraft. The "fires within fires" are essentially the burning grudges and grievances between citizens, which plays out in Salem's courtroom.
What does the quote "There are wheels within wheels in this village and fires within fires" from The Crucible mean?
The quote in this question comes from Act I and is said by Mrs. Putnam when she is arguing with Rebecca about the cause and the reason for her many miscarriages. Mrs. Putnam clearly points towards supernatural reasons for her repeated inability to have another child, and she looks towards others and their successful ability to have children as proof of this. When Rebecca tries to calm her down and suggest that there might be other reasons for her ability to have more children, note what Mrs. Putnam says:
You think it God's work you should never lose a child, nor grandchild either, and I bury all but one? There are wheels within wheels in this village, and fires within fires!
Mrs. Putnam therefore uses this quote to point towards the existence of the supernatural and to try and explain the unexplainable events that are happening in this village. However, at the same time, ironically, her words could be used to explain the whole witch hunt and the very damaging events that happen in Salem. To the audience it becomes clear; there are wheels within wheels within Salem, and these hidden motivations and undisclosed petty jealousies are the real driving force behind the witch hunt, far more than the actual existence of any witchcraft. Miller therefore uses this quote to point towards the real reasons behind the witch hunt and how human emotions such as jealousy, revenge and greed, were able to masquerade as genuine Christian piety and an attack against the devil.
What does Ann Putnam mean by "There are wheels within wheels" in The Crucible?
Ann Putnam is referring to her belief that there must be witchcraft in Salem Village, because she thinks this is the only explanation for her inability to conceive or to bear a child who lives past infancy. Her statement to Rebecca Nurse also suggests the reason why Rebecca was accused of witchcraft, because Rebecca's children are healthy. This exchange offers a very potent example of the extent to which superstition and belief in the supernatural were present in Salem Village at the time of the witchcraft hysteria.
"Wheels within wheels" is a phrase that refers to the unseen workings of an object or occurrence, brought about by the possible interaction of more than one factor. The gist of this is, within the workings of a wheel, there may be a force or an entity that has an impact we cannot see. The same is true of the fires referred to here as well; and the fire is a particularly potent symbol, since it is associated both with the fires of Hell and also with he fire the girls danced around in the forest. The suggestion is that if the force that causes things to occur is not God, then it must be the Devil; and the belief in the presence of the Devil, called up by the girls dancing at night, and later by the activities of the adults in the village, is what fuels the paranoia and atmosphere of fear and accusation that sweeps through the village.
The significance and rationale behind Giles Corey's "more weight" statement in The Crucible
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Summary:
Giles Corey's statement "more weight" in The Crucible signifies his defiance and refusal to submit to the corrupt court. By demanding more weight, he maintains his integrity and prevents the court from seizing his property, thereby protecting his family's inheritance. His stance symbolizes resistance against unjust authority.
Why did Giles Corey ask for "more weight" at his death in The Crucible?
Giles Corey, a subordinate character in Miller's play "The Crucible", asks for 'more weight' when he is being pressed to death at the end of the play.
Giles knew that the charges he was facing were ridiculous. He had already put his wife in danger of being declared a witch when he told the townspeople about her reading strange books.
Giles asked for more weight for two reasons. First, he knew that the adding of more weight would end his suffering quicker. Second, and perhaps the more honorable, he was showing the officials that his spirit would not be broken.
Giles, like Proctor, both refuse at the end to concede completely to the wishes of the officials. Proctor begged for the officials not to make him sign his name as a result of his pleading guilty. Proctor states that his name is the only thing he can keep.
Giles demands more weight instead of pleading either guilty or not guilty to the charges against him—and thus, some believe, allows his sons-in-law to inherit his estate instead of forfeiting it to the government.
What is the significance of Giles' "More weight" statement in The Crucible?
In act 4, Elizabeth Proctor visits John in jail and he asks her if any citizens have confessed. Elizabeth informs John that many have confessed, and he proceeds to asks if Giles Corey is among them. Elizabeth responds by saying that Giles is dead and Proctor initially assumes that he was hanged. However, Elizabeth informs him that Giles was not hanged and refused to give Salem's court a confession in order to prevent the authorities from taking his property.
Under Salem's law, a person's property is confiscated and sold at auction if they admit to witchcraft. Giles understands this law and refuses to capitulate by offering a false confession. By refusing to speak, Giles died as a Christian under the law and his property was left to his children.
Elizabeth then explains to John that Giles was pressed to death with heavy stones. She tells John that officials continued to place heavy stones upon his chest until he pled "aye or nay." However, the only response Giles would give was "More weight" (Miller 137). Giles's response is a direct challenge to Salem's corrupt court and reveals his tenacity and courage.
Giles's specific words also parallel the "weighty" work of Salem's officials and Hale's books, which are "weighted with authority" that contribute to the witchcraft hysteria. Giles's final words portray him as a resolute, fearless man who refuses to capitulate with the corrupt court and preserves his integrity to the end.
What is Giles Corey's thought behind his "more weight" statement during his execution in The Crucible?
Giles Gorey's statement "more weight" has a twofold meaning in the play The Crucible. On the one hand, Giles' statement is made as a way to spite the judges and the court system in Salem. He knows he is innocent and will not give "lies to dogs" so instead of Giles answering the charge of witchcraft, he dies while remaining mute. By dying without answering the charge of witchcraft one way or the other, Giles Corey will not forfeit his property. If he is convicted of witchcraft, Giles Corey's property goes up for sale, and his children will be left with nothing. Therefore, because Giles wants to spite the court and keep his land, he asks for "more weight" when pressed to death.
The meaning and significance of the quote "Do that which is good, and no harm shall come to thee" in The Crucible
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Summary:
The quote "Do that which is good, and no harm shall come to thee" in The Crucible signifies the belief that moral integrity and righteous behavior will protect individuals. However, the play's events ironically contradict this, as characters who act morally often face dire consequences, highlighting the flawed justice and the hysteria of the Salem witch trials.
What does the quote "Do that which is good and no harm shall come to thee" mean in Act 3 of The Crucible?
John Proctor reminds Mary a few times of this quote from the book of Tobit (also known as Tobias). This book is part of the Biblical Apocrypha, which some Christians consider to be part of the biblical canon. In this Apocryphal story, Tobias sends his son, Tobiah, on an errand. Tobiah goes, unknowingly, with an archangel (who is disguised so he cannot recognize him). According to this story, Tobiah meets a woman named Sarah who was plagued by a demon. This demon keeps killing her husbands on their wedding nights, which leaves her in great despair. Tobiah grows to care about Sarah and decides to marry her, despite the demon. Raphael tells Tobiah that no trouble will come to him if his behavior is good. In other words, because his love for Sarah is good, the demon will not overpower them. Raphael also gives him instructions to use a special fish's heart and liver to ward of the demon on their wedding night. On the evening of their marriage, Tobias is able to drive off the demon by faithfully following Raphael's instructions.
In this scene in The Crucible, John Proctor is encouraging Mary to tell the court the truth about Elizabeth and the doll that Mary gave her. Previously, Elizabeth was accused of being a witch because she owned a doll that had a pin stuck in its belly. Mary made this doll as a gift for Elizabeth and put the needle in the stomach to store the needle. Abigail, who saw this, used the opportunity to try to get Elizabeth in trouble. Abby stuck a pin in her own stomach and accused Elizabeth of using the doll to put a curse on her.
John Proctor knows that Mary is afraid to oppose Abigail by telling the court the truth. Abigail has gained such a powerful position in the Salem Witchcraft Trials; the judges listen to her accusations closely. John Proctor reminds Mary that there are Biblical examples where people do hard things for the right reasons and evil is conquered. Unfortunately, Mary eventually gives up; she abandons John and Elizabeth Proctor and allies herself with Abigail and her lies. She chooses to keep herself safe rather than to do the right thing.
What does the quote "Do that which is good and no harm shall come to thee" mean in Act 3 of The Crucible?
In Act III John Proctor has brought Mary Warren with him to the court. He feels with his testimony and Mary Warren's deposition, the courts will have to believe them and release his wife.
Unfortunately, the courts are not willing to listen to their evidence, and, just as Mary Warren predicated Abigail and the girls, begin to turn on her. Proctor tries to comfort her. By telling her "Do that which is good and no harm will come to thee" he is trying to convince her to hold tight to their cause. He believes if they stick with their story everything will turn out okay. However, as the girls turn on her, mock her, and pretend to be afflicted by her, there is nothing else she can do. Eventually she gives in and calls Proctor the "devil's man" and returns to the safety of Abigail.
In Act 3 of The Crucible, what is the significance of the quote, "Do that which is good, and no harm shall come to thee"?
This quote is derived from the book of Tobit, which is part of the Biblical
apocrypha. An apocryphal book is one that is considered to be of dubious origin
or authorship, particularly in the Protestant church. Tobit is considered to be
canon among Catholics, however.
The quote is spoken in The Crucible by John Procter to his servant,
Mary Warren. He is attempting to give her the courage to testify against
Abigail Williams so that the town will see her falsehood. Mary Warren is
certainly the least evil of all the girls that have benefited from the
witchcraft hysteria. However, she is completely spineless and somewhat
justifiably terrified of what Abigail will do to her.
Within the context of the play, the quote is not only ironic but patently
untrue as well. John Proctor may not be a character who does or even intends
only good things, but he is by a very wide margin more honorable, upstanding,
and compassionate than Abigail could ever hope to be. However, he is clearly
also in the much less enviable position. Furthermore, it is ironic because
Proctor is giving advice that he himself does not follow. He could do the good
himself if he would only admit his affair with Abigail at the right time. While
it would certainly ruin his reputation, he could at least prevent further evil
from taking place.
In Act 3 of The Crucible, what is the significance of the quote, "Do that which is good, and no harm shall come to thee"?
The significance of this quotation from the Bible is that is has no significance for the person to whom it is addressed, Mary Warren.
One would've thought that in a God-fearing community such as Salem, people would always strive to tell the truth, in keeping with the teachings of Scripture. But in the midst of such an almighty outbreak of mass hysteria, that's no longer the case. Even in Puritan Salem, where every last word of the Bible is normally regarded as inerrant, God's Word no longer has any true purchase.
Mary is so terrified of what Abigail Williams will do to her if she tells the truth that she cannot accede to John Proctor's request—not even when the words of the Bible are put in front of her. It says a lot about how bad things have got in Salem that such a fine state of affairs should now exist. Right and wrong, truth and falsehood, good and evil—these binary opposites no longer have any relevance due to a witch-craze rapidly getting out of control. All that matters is saving your own skin.
All the old values have been turned upside-down, and so John Proctor is wasting his time and breath in trying to get Mary Warren to do the right thing. He's effectively living in a different society to the one that now exists, a society in which the teachings of Holy Scripture actually meant something.
In Act 3 of The Crucible, what is the significance of the quote, "Do that which is good, and no harm shall come to thee"?
In Act Three, Proctor presents a paper to the courts that contains the signatures of people who are ready to declare their "good opinion" of Rebecca, Proctor's wife, and Martha Corey. All of these ninety-one individuals are farmers and members of the church who have had no "dealings with the Devil" and are, thus, in good standing in the community. Mary Warren has also been brought forward to testify that she and the other girls "afflicted" by the witchcraft were only pretending. Mary is emotionally disturbed by the court's proceedings, and Proctor attempts to calm her:
Now remember what the angel Raphael said to the boy Tobia. Remember it. 'Do that which is good, and no harm shall come to thee.'
Proctor optimistically believes that the truth will come to light by doing good and that Mary (and all others who fight on the behalf of truth) will be protected. Unfortunately, in a community overrun by hysteria, this is not true.
Though Mary tries to stand against the other girls by admitting their actual wrongdoings (their lies about the witchcraft) and Proctor himself confesses his affair with Abigail, their truth-telling and "goodness" is not enough to save them from punishment. Mary is terrorized by the girls into submitting to the hysteria once more, and Proctor is accused of being a man of the devil, resulting in his arrest.
In Act 3 of The Crucible, what is the significance of the quote, "Do that which is good, and no harm shall come to thee"?
The Crucible is a tragedy because the rules that are usually followed, the rules that we count on to be followed are not. In fact much of what normal people accept as true is inverted. Especially the fact that those who are good are being put on trial and killed for crimes they have not committed. And so the staement "Do that which is good, and no harm shall come to thee," is false.
What does the phrase "do that which is good, and no harm shall come to thee" mean in The Crucible?
The quote you mention can be found in act three of The Crucible by Arthur Miller. It is spoken by John Proctor as he tries to impart some courage to his servant girl, Marry Warren.
Mary Warren is at the court rather against her will. Proctor is determined to expose Abigail and the other girls as the liars and pretenders that they are, and Mary Warren is his best chance to prove it, since she was one of them. (Plus, if her testimony does not move the court, he will be forced to admit to having an affair with Abigail, and he would of course rather not do that.)
Mary knows this is not going to go well for her, as she has seen Abigail at her threatening worst and knows the other girls will follow her lead. Nevertheless, she tries to be brave, and Proctor tries to help calm her with the words about doing good.
This line comes from a story both Proctor and Mary are familiar with and, when she begins to cry, Proctor leans down and says this:
Now remember what the angel Raphael saint to the boy Tobias. Remember it. “Do that which is good, and no harm shall come to thee.”
Mary remembers the story and is calmed--for now. Later, when she again begins to weep out of fear, Proctor reminds her:
You cannot weep, Mary. Remember the angel, what he said to the boy. Hold to it, now; there is your rock.
Again, Mary is calmed.
This reference comes from the apocryphal Book of Tobit and refers to a story including the archangel Raphael. The words are not difficult to understand outside of that context, however, as it is a simple reminder that doing the right thing (in this case, telling the truth) will keep one from harm.
Unfortunately, Mary is unable to withstand the pressure from Abigail and the girls, and she recants her testimony.
What connections can be made from The Crucible to modern day America?
3 Educator Answers
Quick answer:
Connections between "The Crucible" and modern America include themes of social pressure, hearsay, and personal integrity. The play's depiction of group dynamics suppressing individual truth is reflected in contemporary issues like bullying. The theme of hubris is evident in both the play and modern events, such as the 2000s banking crisis and the Iraq invasion, where misguided certainty led to significant consequences. Additionally, the impact of loud voices and misinformation remains relevant in today's communication landscape.
Arthur Miller's The Crucible deals with many issues relating to social pressure, the power of hearsay, personal integrity in the face of public hypocrisy, and the costs of hubris. These ideas are, perhaps regrettably, human constants.
If we look at how Mary Warren wants to stand up to speak the truth about Abigail's deception and to save the innocent Elizabeth Proctor, we see her failure as part of the play's commentary on the power of the group to subdue individuals. This dynamic can be dangerous when the group is wrong or acting on discriminatory and/or violent misconceptions.
Bullying and taunting are common examples of how this dynamic remains part of our culture. When a bully picks on someone and no one speaks up to stop the bullying, the group can end up implicitly approving of the bullying. Sometimes others will join in and the bullying and taunting goes unchecked. If one individual had said something from the beginning, maybe the bullying would have been stopped right when it started. Other examples of this dynamic on a larger scale also perpetuate within today's society.
The costs of hubris in the play connects with Danforth and Hale as well. Reverend Hale believed that he had a full understanding of the situation in Salem. In part this is because his ego was fed and his expertise was praised when he arrived. He felt that the problem was clear and the solution was clear too. He was, as we know, mistaken. He was fooled like everyone else. The costs of his self-assurance, which was used to help condemn many people to die, becomes very clear when he finally repents and begs the court to stay its sentences.
When the mistake becomes clear to nearly everyone, Danforth still resists.
"Better that men die than that the court admit to error" (eNotes).
Having taken a stance, Danforth feels that the reputation and thus the integrity and power of the court would be damaged by changing course and admitting to a mistake. People die because of the pride of these men, in themselves and in the institutions that give them prestige.
The banking/credit crisis of the 2000s stands as a great example of the costs of hubris in contemporary America. Also, the invasion of Iraq in the early 2000s was predicated on a set of assertions made by the U.S. government, many of which proved to be products of misinformation. Relying on bad information, some people in power were nonetheless overwhelmingly sure that invasion was justified. The self-assurance that created wars that were publicly said to be of a short duration ended up leading to over a decade of armed conflict that continues today.
The theme of believing the loudest voice or the most compelling "act" is still part of who we are. We know that a few random allegations create the impression of a sinner or a criminal or whatever. In this world of instant communication, even a few misspoken words can cost someone their reputation--just ask some of the politicians in recent years who have done just that and have now been branded as bigots and racists and sexists and whatever else for the rest of their lives.
One connection from "The Crucible" to modern day America is the presence of accusation in both. In the play, Abigale accused others of bewitching her so that she did not have to take responsibility for her own actions and faults. This starts a firestorm of people accusing other people of being witches. This is eerily similar to how the United States has been dealing with terrorists. Many people were "detained" or imprisoned with little to no evidence of their associations with terrorists. Those people were asked to point the finger at other people who might be terrorists in exchange for leniency. This parallels "The Crucible" almost exactly.
What quotes from The Crucible demonstrate mob mentality?
3 Educator Answers
Quick answer:
"The Crucible" provides several instances of mob mentality, where group emotions override individual reasoning. In Act 2, Elizabeth notes the town's collective belief in Abigail as a saint (Miller 53). In Act 3, Abigail accuses Mary Warren of witchcraft, with other girls following suit, reflecting the shared hysteria (Miller 115). In Act 4, Deputy Governor Danforth's refusal to postpone hangings further illustrates the mob mentality, as he conforms to the majority's views (Miller 129).
While you'll want to research the play further to gain a complete understanding of how "mob mentality" is used in Arthur Miller's The Crucible, there are a few sections of the play that stick out. Take special note of Abigail as she incites the mob to act rashly and illogically on numerous occasions throughout the play.
After being caught dancing with a group of girls in Act I, Betty falls into a coma-like state. The villagers gather, and once she wakes up, they begin claiming witchcraft:
ANN: (Entering) The psalm! The psalm! - she cannot hear the Lord's name!
PARRIS: No, God forbid...
ANN: Mark it for a sign, mark it...! (Rebecca Nurse enters.)
PUTNAM: That is a notorious sign of witchcraft afoot, a prodigious sign.
ANN: My mother told me that! That they cannot bear to hear the name of...
PARRIS: Rebecca, Rebecca, come to her...we're lost, she suddenly cannot bear to hear the Lord's name.
ANN: What have you done?
This is the first example of mob mentality in the play. As soon as Ann suggests that Betty's freak-out is a result of the psalm, the rest jump in and decide it must be witchcraft.
A short time later, Abigail becomes hysterical and blames everything—the dancing, Betty's condition, her laughter in church, etc.—on Tituba. The "mob," consisting of Hale, Parris, Putnam, and others, decides that Tituba has been consorting with the Devil.
ABIGAIL: I always hear her laughing in my sleep. I hear her singing her Barbados songs and tempting me with-
TITUBA: Mister Reverend, I never-
HALE: When did you compact with the Devil?
TITUBA: I don't compact with no devil!
PARRIS: You will confess yourself or I will take you out and whip you to your death, Tituba!
PUTNAM: This woman must be hanged! She must be taken and hanged!
The dramatic element of the scene aside, this passage is almost comedic. Abigail, who has been caught dancing at night—something that is clearly against the rules in their society—passes blame onto Tituba. Instead of looking at this rationally, the mob decides that as punishment for allegedly tormenting Abigail, Tituba must die. Again, Abigail is the mastermind behind this mob mentality.
One final example comes later in the play when Mary is testifying to the court. She confesses that the girls were all just pretending that they were bewitched when Abigail turns it back on Mary, again provoking the mob mentality of the crowd:
ABIGAIL: (Backing away to bench and sits. Clasping her arms about her as though cold.) I...I know not. A wind, a cold wind has come. (Her eyes fall on Mary.)
MARY: (Terrified, pleading.) Abby!
MERCY: Your Honor, I freeze!
PROCTOR: They're pretending!
HATHORNE: (Touching Abigail's hand.) She is cold, your Honor, touch her!
MERCY: (Rises. A threat.) Mary, do you send this shadow on me? (Sits slowly.)
MARY: Lord save me! (Susanna rises looking at Mary, then slowly sits.)
ABIGAIL: (She is shivering visibly.) I freeze-I freeze. (Mercy hugs her as they shiver.)
MARY: (With great fear.) Abby, don't do that! (Proctor crosses to her, grabs her.)
DANFORTH: Mary warren, do you witch her? I say to you, do you send your spirit out!
Yet again, Abigail inflames the crowd's fear of witchcraft; however, on this occasion, she also provokes Mary's fear of being accused of witchcraft. The other girls follow her lead, and after a lengthy confession from Proctor about his affair with Abigail, Mary finally gives in and accuses him of consorting with the devil.
There are other examples of mob mentality throughout the play, but these three should get you started. It is a common thread throughout, especially when Abigail is involved. Pay close attention to how she is able to rally the mob however she sees fit through her actions and accusations.
What quotes demonstrate mob mentality in The Crucible?
Early in Act I, we see how quickly rumors have spread. Goody Ann (Putnam), having lost seven babies, is brooding with negativity and is quick to buy into any notion of evil spirits. Reverend Parris tries to calm her down but she is convinced that the girls participated in witchcraft and what's more, that a witch or evil spirit is responsible for the loss of her children. As Act I progresses, the girls try to get their story straight in order to avoid getting into trouble. When Mary Warren comes in (as they sit with Betty), she reveals that the rumors have spread, saying "the whole country's talkin' witchcraft!"
This is all within the first 10-15 pages of the first act. The end of the first act presents the image of mob mentality when Tituba and the girls fall into it themselves as they accuse women indiscriminately.
The play itself is about mob mentality. The dialogue illustrates mob mentality with the lies and accusations. Quotes about actual imagery of mob mentality, within that dialogue, are a bit harder to find. For example, in Act One, Proctor notes (to Abigail) that "The road past my house is a pilgrimage to Salem all morning. The town's mumbling witchcraft." Here is a quote that give an actual image of a mob. For other examples, look at dialogue (try courtroom scenes) in which the idea of mob mentality is described (even if it is not presented as an image).
What are quotes from The Crucible that foreshadow and show mob mentality?
In act 1, when Reverend Parris is questioning Abigail, he asks why she was dismissed from Elizabeth Proctor's service, saying he has heard "that she comes so rarely to the church this year for she will not sit so close to something soiled." This foreshadows the constant and increasingly damaging questions put to both the Proctors, first by Mr. Hale and then by the court, about why they do not attend church regularly.
When Abigail retorts angrily that "Goody Proctor is a gossiping liar," we see the beginnings of a fatal feud between the two of them, though it is Abigail's lies that will cause all the trouble and cause the accusations against Elizabeth to snowball.
The sudden and irrational certainty of several characters in act 1 foreshadows the mob mentality that is to follow. Mrs. Putnam is the first, gleefully asking how high Betty flew when possessed by the Devil. When asked if Ruth is sick, she replies with vicious certainty:
I'd not call it sick; the Devil's touch is heavier than sick. It's death, y'know, it's death drivin' into them, forked and hoofed.
While he displays nothing like Mrs. Putnam's hysteria, the cooler certitude of the Reverend Hale in Act I anticipates that of the court in Act III. He tells Putnam:
We cannot look to superstition in this. The Devil is precise; the marks of his presence are definite as stone ...
Miller ruefully remarks that this absurd comment has never yet raised a laugh from an audience. However, Hale's notion that witch-hunting can be regarded as an exact science foreshadows the attitudes of Danforth and Hathorne in act 3, when they treat it as such even while Hale is riven with doubts. The court participates and stokes the flames of the mob mentality: Danforth, unlike Hale, actually seems proud of the number of men he has sent to prison and the death warrants he has signed.
Hale's slapdash leading questions to Tituba also foreshadow the unjust and illogical methods of the court, while her accusation of Goody Osburn and Goody Good anticipates the shocking news of their fates brought to the Proctor House by Francis Nurse in act 2.
Finally, in act 1, the accusations that come thick and fast from Abigail and Betty—encouraged by Reverend Hale, who believes he has done God's work in freeing their tongues—foreshadows the mass hysteria and swiftly multiplying accusations which are soon to engulf Salem. The centrality of the two girls, who are the cynosure of all eyes, prefigures the way in which Abigail, Mary Warren, and others will become figures of great importance and even power as they continue to accuse their neighbors, sometimes indiscriminately and other times very pointedly and designedly, of being in thrall to the Devil.
The relevance and depiction of individual versus society in "The Crucible" today
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Summary:
In "The Crucible," the theme of individual versus society remains relevant today as it highlights the conflict between personal integrity and communal expectations. The play depicts how societal pressures can lead to hysteria and the persecution of individuals who defy conformity, reflecting ongoing struggles in contemporary society where individuals often face challenges when standing against prevailing norms and injustices.
How is The Crucible relevant to today's society?
The Crucible is related to modern times because even though it takes place in the seventeenth century, it describes a pattern of behavior we still see in moral panics today—namely, the potential for fear to become hysteria and end in tragedy. Set during the Salem witch trials (1692–1693), The Crucible's message was very relevant when it premiered during America's Second Red Scare, and its message remains relevant even now.
In The Crucible, a group of Salem girls falsely accuse others of practicing witchcraft to avoid getting in trouble for dancing in the woods. Due to the Puritans' deep fear of the supernatural, their accusations are taken as fact, and an atmosphere of irrational fear and paranoia descends upon the town. In this environment, a mere accusation is essentially a guilty conviction, as accused individuals are imprisoned and found guilty without proper evidence or a reasonable trial. In the end, nineteen people lost their lives, and dozens more were placed under arrest.
Miller's intention in writing this play was to show that what happened in Salem could happen anywhere—in particular, he wanted audiences to see the parallels between the Salem witch hunts and the US government's crackdown on communism in the 1950s, which was happening when Miller wrote the play. Using The Crucible as an allegory, Miller aimed to show that the government's search for and persecution of alleged communists—including Miller himself—was just another type of witch hunt.
Though Miller's allegory was aimed at critiquing the Second Red Scare, the lessons of The Crucible can be applied to any place or era because Miller's critique is focused on human nature itself. The play shows us that fear and groupthink can lead to moral panics, in which normally rational people do or believe irrational things. The play also suggests that this fear makes people vulnerable to cynical individuals who will exploit mass hysteria to serve their own purposes. The US has experienced numerous moral panics since the Second Red Scare, demonstrating the continued relevance of The Crucible's message.
How does The Crucible depict the conflict of individual versus society?
The theme of the individual versus society plays out in the person of John Proctor. To protect himself as an individual, he at first won't admit he had an adulterous affair with Abigail, even though it would have been the right thing to do and would have exposed why Abigail was making accusations (and would have most likely protected Elizabeth before she was dragged through the mud with a witchcraft accusation). However, John puts his own need to protect his reputation ahead of speaking the truth, an act which would have served the larger social good. When he does speak the truth, events are so out of control that it does not help.
Parris is another individual who is more concerned with protecting himself and his reputation than with speaking the truth for the greater good of his society. In the play's opening, he is less worried about his seemingly sick daughter or the common welfare than with how the girls dancing in the forest might get him, personally, in trouble.
Miller depicts a dysfunctional society in which individuals are afraid to speak honestly. This allows those telling lies to wreak havoc, a situation similar to what happened during the McCarthy era, in which Miller was writing.
How does The Crucible depict the conflict of individual versus society?
The play's protagonist, John Proctor, struggles against Salem's official court and the hysterical community members throughout the course of the play in hopes of saving his wife's life. John Proctor is a respected, land-owning farmer in the Puritan village of Salem, who commits adultery with Abigail Williams. In act 1, Proctor travels to Salem and inquires about the rumors of witchcraft. He ends up having a private conversation with Abigail, where she admits that the entire thing is made up and the girls were simply caught dancing in the woods. After learning the truth, John leaves the village and returns home.
Unfortunately, Abigail begins accusing innocent citizens of witchcraft to avoid punishment and gain an elevated status throughout the community. In act 2, court officials arrive at John's home, where he learns that Abigail has accused his wife of attempting to murder her. Upon Elizabeth's arrest, John Proctor realizes that Abigail is attempting to get rid of his wife so that she can have him to herself.
When Proctor addresses the court in act 3, he is met with resistance. The entire community has been swept up in hysteria and views Abigail as a saint. Proctor is defenseless against the authoritative court officials. Reverend Parris, Deputy Governor Danforth, and Judge Hathorne believe that John is attempting to overthrow the court. After Elizabeth lies in hopes of saving her husband's reputation, Abigail and the girls demonstrate their power by accusing Mary Warren of sending her spirit out to harm them.
Eventually, John pays the ultimate price when he tears his confession in act 4. Overall, John is an individual, who cannot compete with the hysterical society and its governing body. The Salem officials use their authority to paint John as a deranged outcast attempting to overthrow their court.
How does The Crucible depict the conflict of individual versus society?
You have identified a major theme of this excellent play. Clearly the conflict between the security of the community and individual freedom runs throughout the play. Salem was a community which felt under demonic siege, threatened by the dangers of the wilderness, the possible corrupting influences of other Christian sects, and a genuine fear of the devil. The play also has obvious parallels with the McCarthy investigations, which were proceeding when it was first produced.
One way of viewing the play is as an allegory of the abuse of state power by those who persecuted and denounced people who were thought to be undermining the American way of life. Just as in Salem, any who opposed McCarthy's investigations were treated as enemies of the state.
Against the Machiavellian manoeuvres of people in the play like the Putnams, who deliberately sweep up a crowd frenzy for their own purposes, it is the place of the few to stand up against the madness of their society and maintain the truth. Unfortunately, in the play, this normally brings a sad fate upon these characters. The best examples, and ones you will want to investigate further, are Rebecca Nurse, Elizabeth Proctor, Giles Corey and, at the end, John Proctor, who only finds peace when he paradoxically goes to his death.
How does The Crucible affect people today?
By focusing on two important and sad eras in American history -- the Salem Witch hunts as well as the McCarthy hearings held during the 1950s and 60s to uncover Communists -- the play, The Crucible, encourages us to consider the ways in which fear and hysteria can effect us and cloud our judgment in the twenty-first century. It ought to make us consider how we might scapegoat certain people or specific groups for our individual or social problems, and, hopefully, avoid these xenophobic, racist, sexist, ageist, or classicist behaviors.
In the twentieth century, for example, the gay community was scapegoated for the increase in HIV and AIDS cases. In the twenty-first century, for example, a reading of The Crucible might prompt us to consider the way some scapegoat undocumented immigrants from Mexico or Muslims, blaming social, political, and safety concerns on these groups. Fear or lack of understanding or a need to blame someone often causes hysteria, as more and more people find that it can be easier to hate someone else than to look to themselves and their own choices as the cause of their problems (as Rebecca Nurse suggests the Salem community should do in the play).
What is the relevance of The Crucible to today's society?
The play is so compelling, in part, because it depicts the hysteria that can result from a community's fear of some unknowable or unpredictable other. Salemites could not look at another person and know, absolutely, whether that person was a witch who meant them harm. Once hysteria took over in Salem, neighbors begin to accuse neighbors that they have known for decades, people begin to lose their compassion and humanity for one another, and tension rose higher and higher as the condemned lost their lives. Residents believed that the so-called witches walk among them, ready to do them harm, and ready, in fact, to destroy their community if given the chance.
The play remains relevant because this hysteria can appear in any society that fears such a group and feels something similar. For example, many people today have a fear of immigrants, whether they are refugees from war-torn countries like Syria or people coming from South and Central America. They believe that immigrants would come to America in order to either drain it of resources, taking advantage of tax-payers, or to do harm to Americans through crime or acts of terrorism. These individuals feel that it is impossible to separate the people with good intentions from the people with bad intentions, and so we must treat all would-be immigrants the same way: with suspicion. They fear, and so they react as a result of that fear, potentially harming others as a result. Hysteria causes people to act in ways in which they normally would not because fear is a powerful motivator, and our instinct to protect ourselves against harm is so intrinsic. This play is a reminder of what can happen when we allow hysteria to motivate our decisions.
What is the relevance of The Crucible to today's society?
Interesting question! One of the things that makes "The Crucible" a classic is that its context remains as pressing today as when it was written.
It is important to remember that Arthur Miller based his story and his characters on real people and events that occurred in Salem, Massachusetts in the 1690s. He wrote the play in response to the Communist "witch-hunts" of the late-1940s and 1950s. Miller wanted to address the paranoia, the ways in which the political mainstream vilifies those who think differently, and how conformity can breed fear and prejudice.
Let's apply that to our own time. I will use the political rhetoric in America as an example. Islamophobia, or fear of Muslims, is a common tool used in politics.
Arguably, there has been a tendency to regard Muslims as enemies to American ideals, as a dangerous "other" seeking to infiltrate the country, do us harm, and, ultimately, impose sharia law. Such views are rampant in some European countries as well. These awful prejudices are identical to those that Americans had toward Communists in the post-war period; and similar to those that many Puritans had towards those whom it suspected of witchery.
Consider, too, the characters of those who were suspected of witch-craft. In the play, John Proctor is accused of witchery because he refuses to participate in the witch-hunts; thus, he is a non-conformist, which is always deemed suspect and, possibly, dangerous. Giles Corey stands in the way of Thomas Putnam's business interests, so, ultimately, he is killed. Corey's wife, Martha, is an easy target for Putnam's manipulations to secure Corey's land because she reads what are considered strange books -- books that are incompatible with Puritan values.
The play's attention to political oppression and to the fear of those outside of the mainstream make it as relevant today as ever.
The role of fear in driving the conflict in The Crucible
12 Educator Answers
Summary:
Fear plays a central role in driving the conflict in The Crucible. It fuels the hysteria and paranoia that lead to false accusations and the breakdown of social order. Characters act irrationally out of fear of witchcraft, persecution, and social ostracism, which escalates the conflict and results in tragic consequences.
How does fear influence behavior in act 2 of The Crucible?
By the time we reach act 2 of The Crucible, the whole town of Salem is in the grip of fear. John Proctor, in particular, is scared of what might happen to his wife Elizabeth after she's arrested on a trumped-up charge of witchcraft. He knows full well that she's completely innocent, yet he also knows that things like reason and evidence are completely irrelevant when it comes to the witch-craze.
Driven on by fear and the realization of what could happen to his wife, John demands that Mary Warren stand up in open court and tell the truth about the poppet. Far from being a sign of diabolical witchcraft, the poppet is just a harmless toy, a gift given to Elizabeth by Mary. It isn't some kind of weird voodoo doll. But Mary's also frightened; she knows what Abigail will do to her if she dares to spill the beans.
How does fear influence behavior in act 2 of The Crucible?
Fear influences how individuals act in the Second Act in a variety of ways. One such way is that it prevents people from taking action in what they know is right. John, himself, shows this. On one hand, Elizabeth is right in terms of her insistence in John telling the authorities that the witchcraft accusations are false. Yet, John does not go because he is afraid that no one will believe him in that he cannot offer proof of what transpired between them. The idea here is that fear of being believed prevent John from doing what he and his wife know are right. The escalation of the accused and the punishment meted out to them is also causing fear in the town, increasing both silence and complicity in the second scene. The fear that is taking hold of the town, with Abigail at its helm, helps to create a setting where the pursuit of truth will invariably come at a significant and painful cost.
What quotes from The Crucible relate to the idea that every conflict has fear as its cause?
A good way to approach this is to think about different characters that have conflict, and think about what they might be fearful of. For example, think of the Reverend Parris. He clashes with many different people in the town; however, his conflict is born from the fear that the townspeople are going to rise against him and kick him out of the ministry. Right off the bat he reveals this fear when he is speaking he Abby. He states,
"Abigail, do you understand that I have many enemies?...There is a faction that is sworn to drive me from my pulpit."
Later, he argues with some of those very people, John Proctor and Giles Corey, about something as trivial as salary and firewood. But at its heart, he knows that Proctor dislikes him, so he picks fights because he is defensive.
Then, there is the conflict between John and Elizabeth Proctor. She still holds resentment in her heart because of his affair; she is afraid that Abby still holds power over him, and that he still cares for her. She states, during an argument over him going into town,
"John, if it were not Abigail that you must got o hurt, would you falter now? I think not."
She is afraid that he still cares for Abby, and that his feelings for her are keeping him from loving her, and doing what's right for the town. They have a lot of conflict over this situation, and at its heart is Elizabeth's fear of rejection, and John's fear that he has not forgiven him. He states to her, "look sometimes for the gooness in me, and judge me not," revealing his fear that she hasn't forgiven him.
Later in the play, Abby is afraid that the judges believe she is an adulteress, and that Mary Warren is going to be believed; so, she creates the conflict of Mary's spirit being in the room to attack her. When the judge asks her about the adultery, she shows her fear with her defensive answer: "What look do you give me? I'll not have such looks!" and later on turns on Mary. Mary, out of fear of being called a witch, turns on John and calls him a "Devil's man!" which brings in the conflict of John being accused.
These characters, and many more, are often motivated by fear, which leads to much of the conflict in the play. I hope that helps!
What quotes from The Crucible relate to the idea that every conflict has fear as its cause?
Fear is the root of every conflict in The Crucible. The girls lie because they're afraid of being punished. Parris contributes to the lies because he's afraid he'll lose his position in the town. The Putnams lie--she because she's afraid her stillborn babies dying might have been her fault, he because he's afraid he'll lose his land and reputation/position in the town. Abigail lies because she wants John for herself and is afraid he won't have her. Tituba lies because she fears she'll be the scapegoat for everything if she doesn't. Elizabeth lies because she loves her husband and is afraid he'll be punished. There are consequences to each of these lies, all rooted in fear, and together they create the conflict in this play.
What quotes from The Crucible relate to the idea that every conflict has fear as its cause?
Fear causes people to react in ways that ensure their personal safety. In most situations, protecting oneself means going against someone else, creating conflict. As stated in post #3, this can be seen most clearly in the Crucible by the girls blaming others to keep from having punishment come on them. Furthermore, townspeople confessed to what they knew were lies, preferring to be named a witch and reconciled to the town than to be hanged. The problem is that the more the people confessed, the more people were accused, creating a vicious cycle that took radical means to stop.
What quotes from The Crucible relate to the idea that every conflict has fear as its cause?
The most significant example is Abigail. She and the other girls were caught in their forest pursuits, creating a conflict where they faced severe punishment. The fear they felt about this conflict compelled them to make witchcraft accusations against their neighbors, setting off a crisis in the township. Once the fire was lit, the fear spread throughout the town. Canny observers saw how easy it became to accuse someone, so old conflicts became fodder for accusations, spreading the conflagration.
What are key arguments for "at the heart of conflict is fear" in The Crucible?
Fear often leads us to make rash, harmful mistakes. For example, it was fear of getting in trouble for the dancing in the woods that prompted the girls to start accusing people. It was fear of being whipped or hanged that prompted Tituba to "confess" to being a witch and name other women who had joined her. It was fear of the girls turning on her and accusing her of being a witch that led Mary Warren to rescind her testimony against them and accuse John Proctor of being a "devil's man." It was fear of the unknown that led Giles Corey to first talk to Hales about his wife reading "strange books," a confession that would lead her down the road to being arrested. It was fear of Abby's fierce nature and threats that led the girls to keep up their charade of accusations and abuse at the hands of supposed witches. It was fear of criticism and being rejected by his parisioners that prompted Parris to go along with the judges so much, even aiding them in arresting and accusing people. It was fear of the unknown medical reasons that took her babies that led Mrs. Putnam to seek out answers in the underworld, and ultimately accuse Goody Nurse of murder. It was fear of being revealed as a lecher that kept John Proctor from fighting against Abby and the courts for so long. It was fear of ruining her and her husband's reputation that led to Elizabeth Proctor lying about her husband's affair.
As you can see, fear leads people to lie, harm others, and seek answers in unorthodox places. If you focus on how fear is the root of many unfortunate actions, and give the examples I listed above, I think that you'll be well on your way to a good essay! Good luck!
Discuss "At the heart of conflict is fear" in the context of The Crucible.
Fear serves as the impetus of almost all the action in this play, as we can see from the very beginning. Abigail knows that she is in danger of severe punishment and possibly death if her behavior in the woods becomes known (she has been dancing naked and drinking blood).
This reasonable fear leads Abigail to begin to spread her lies about witchcraft, deflecting blame and attention from herself.
Discuss "At the heart of conflict is fear" in the context of The Crucible.
Fear is the driving force in Puritan Salem in 1692, and it is the driving force in this play, as well. The Puritan culture left little room for forgiveness of sin' so, if sin wasn't exposed one could believe it didn't exist. Pointing out the sins of others was driven by fears that one's own sins would be exposed. The girls are afraid of getting in trouble so they "cry witch." This religious community is afraid of witchcraft (as it was a sign of Satan and his work), so they believe the flimsy evidence of these emotional girls. In a community where people wanted what others had (such as land), the trials became an opportunity to capitalize on the confusion by accusing others of vague or imaginary crimes. Fear is, indeed, the source of conflict in this play.
Discuss "At the heart of conflict is fear" in the context of The Crucible.
I think that this makes some sense in the context of this play. Much of the conflict in this play occurs because the population of Salem is afraid. They are afraid of things they do not understand. When things happen (like Betty going into the coma) they become afraid.
However, it is not sufficient to say that fear is the only cause of conflict. You have some people (Putnam) who are trying to use the fear to advance their economic interests. When they do this, they make more conflict. This is conflict that does not come from fear.
What role does fear play in The Crucible?
It’s reasonable to claim that fear plays a central role in Arthur Miller’s play The Crucible. One could explain the behavior of the main characters in the context of fear.
For example, it’s possible to argue that Abigail Williams is acting out of fear. She’s in a precarious position. She’s an orphan who’s been banished from the Proctor home. Now, she lives with her uncle, Reverend Samuel Parris. Parris wants Abigail to move to another household. Referring to her ordeal with the Proctors, Parris tells her,
It has troubled me that you are now seven months out of their house, and in all this time no other family has called for your service.
Think about how Abigail’s lack of security could make her afraid for her future and what might happen to her if she admits to dabbling in witchcraft. By lying about her involvement with witchcraft, and by fomenting other accusations of witchcraft, Abigail, in a way, transforms her fears. Her position in Salem becomes fortified because she’s at the center of the witchcraft hysteria.
John Proctor is not immune from fear either. It’s legitimate to contend that he fears the reaction he’ll receive if he discloses his affair with Abigail. As Elizabeth, his wife, says to him, “I think you be somewhat ashamed.” Indeed, if Proctor hadn’t feared exposing his conduct to the community at large, maybe he wouldn’t have waited so long to tell the judges about the affair. Perhaps if he’d acted sooner, Abigail’s accusations would've never gained momentum, and Elizabeth wouldn’t have gotten caught in the crosshairs.
One could also consider how fear leads Mary Warren to ultimately side with Abigail and how it confers further power and authority on Parris and the judges.
How are conflict and fear linked in The Crucible?
This question would be better suited for the discussion board.
However, it depends on the conflict, don't you think? Your decision about where to attend college or what to eat for dinner might pose a conflict, but probably not fear (unless the food you're considering for dinner has been in the frig awhile).
With more serious conflicts like being accused of being a witch, I can see where the fear would come into play. However, as we read the play and see Rebecca Nurse's head held up high, the first word that comes to mind is "courage" not "fear". One might argue that she has led a full life, but she does leave behind her husband, their children, and their grandchildren.
It seems the men felt more fear in this play than the women. The men, who watched their wives ride off in chains in the back of the wagon on their way to jail, were angry at the government and afraid for their wives' future. Superstition had much to do with this fear, as the people who didn't believe the nonsense about witches showed no fear at all--Rebecca Nurse, Giles Cory, John Proctor to name a few. Those who were convinced that witchcraft or something of the devil was among them had more fear...all of the girls (with the exception of Abigail Williams) for example.
In The Crucible, why do Tituba, Abigail, and Betty claim certain people accompanied the devil?
3 Educator Answers
As Mr. Hale questions Tituba and Abigail, Abigail blames the slave-woman for all kinds of witchery. Mr. Putnam seems to whole-heartedly believe Abigail, saying of Tituba "This woman must be hanged! She must be taken and hanged!" Further, it is already common knowledge that Tituba knows how to conjure the dead, as Mrs. Putnam, herself, sent her daughter Ruth to Tituba for this very purpose. Mr. Parris also threatens Tituba with violence, threatening to "take [her] out and whip [her] to [her] death." Mr. Hale, however, is kind to her. He tells her that she has a special purpose, that she is "God's instrument put in [their] hands to discover the Devil's agents among [them]." He says that they will bless her, that God himself will bless her. She likely feels a combination of fear of Parris and Putnam as well as a desire to please the kind Mr. Hale and enjoy his protection so that she can avoid further abuse and violence; this compels her to give them what they want: names of people who would believably be involved with the Devil.
Initially, Abigail seems to have deflected negative attention away from herself onto Tituba, but once she sees that Mr. Hale is being kind and warm to Tituba, she seems to realize that she can make use of the power those in town ascribe to anyone who will name names. The stage direction indicates that she "rises, staring as though inspired [...]." While onlookers may assume this look comes from her desire to re-embrace God, to the audience, it seems to be more obviously associated with her realization that she can manipulate the situation to benefit herself. She names the two women Tituba already has, and she adds one more, Bridget Bishop, to the list.
At this point, Betty seems to wake up, and Miller says that she calls out "hysterically and with great relief." This seems to indicate that her prior behavior has been the result of her guilt, perhaps, knowing that the girls' behavior in the forest was far outside the rules of Puritan society. Now, she feels some relief in accusing others of wrongdoing, and though it isn't clear, we might infer that she feels relieved because she is able to deflect guilt (as Abigail did earlier).
Miller's motive for this is the natural tendency of a child to blame someone who would be disliked within the family or the society at large. Even Tituba, pressured by Hale, decides that she must give in and so she begins by accusing Sarah Good, an outcast in the village, as the first "witch". Abigail takes up the accusations to bring the limelight from Tituba to herself and follows on with other unpopular Salem citizens. Betty continues the frenzy of confessions with the same mental justification--that these individuals are disliked anyway, and so thay can become scapegoats in order to free the accusers of guilt and punishment. This early accusation of outcasts becomes even more significant when respected members of the society are later accused.
At the end of Act I, Tituba, Abigail, and Betty name it could be unclear why these people are named as those who have made compacts with the devil. The real reason that these people have been named can only be assumed to be because a few of them -- Goddy Good and Goody Osburn -- already have bad reputations and it would be believable that they would do something like this. It is important to remember that the girls and Tituba are completely lying about anyone every being seen with the devil. However, as the play goes on, people are named as accompanying the devil because having them (Goody Proctor, Goody Nurse, etc.) go to jail or be hanged will be beneficial to other characters in the play.
Why is Danforth concerned if Proctor has shared about the girls' lies in The Crucible?
2 Educator Answers
In act three, John Proctor testifies that Mary Warren swore to him that the girls were lying and that they never saw any spirits during the trials. This is astonishing news that shocks and greatly disturbs Deputy Governor Danforth. Danforth realizes the gravity of John's testimony and understands that something as weighty as Mary's confession can dramatically sway the public's opinion against the court. Danforth views Mary Warren's comments as extremely sensitive information and asks Proctor if he told any citizen about her confession. Proctor responds by saying that he has not informed anyone about Mary's confession, and Danforth is greatly relieved.
Danforth is aware that his court is involved in contentious subject matter, where citizens's lives are at stake. He also understands that the public can easily overthrow the court and endanger his life, which is why he considers it necessary to keep Proctor's sensitive information quiet. The last thing that Danforth wants is news to spread throughout the community that Abigail and the girls are lying, as this information would surely doom him and lead to a rebellion.
Danforth is no idiot. He is aware that around Salem township, other courts have dealt with similar issues. These towns are not all finding conviction in the people they put on trial like Salem currently experiences. In fact, their courts are coming to the conclusion that many of these people being accused of witchery are really not witches at all. I am confident that Danforth would worry that Proctor's claim might get out to other villages and they could come to the defense of Proctor in mass numbers.
Besides, Proctor has already gathered a strong delegation of the most religiously strong characters against the court. Danforth fears a rebellion. He also fears the loss of Hale who already seems to be wavering by this point.
How can one analyze the following quote from The Crucible, particularly its aesthetic features that reflect key beliefs?
ABIGAIL: Now look you. All of you. We danced. And Tituba conjured Ruth Putnam’s dead sisters. And that is all. And mark this. Let either of you breathe a word, or the edge of a word, about the other things, and I will come to you in the black of some terrible night and I will bring a pointy reckoning that will shudder you. And you know I can do it; I saw Indians smash my dear parents’ heads on the pillow next to mine, and I have seen some reddish work done at night, and I can make you wish you had never seen the sun go down!
1 Educator Answer
In order to analyze a quote effectively, it helps to know what point you are trying to make. Then, you would explain what the quote means, as well as how it supports whatever your claim is. The quote you provided is lengthy, so you might begin by paraphrasing its most important aspects: Abigail threatens the other girls, implying she has seen violent murders committed and has no problem viciously murdering the girls if they tell on her.
After explaining the most important parts of the quotation, you would then need to connect it, via your own explanation, to your topic sentence or thesis statement. For example, if you were to argue Abigail is to blame for the witch trials, you might analyze this quote by saying it proves Abigail actively hides facts from authorities and refuses to take responsibility for her own actions, actions that may have made Betty and Ruth very ill and could jeopardize her uncle's position. Abigail's willingness to resort to violence against her "friends" proves her capable of committing violence against people she doesn't value. You might say this quote proves Abigail understands she has done things that would be considered wrong by her community and that this makes it seem as though she will continue to do wrong things whenever it suits her.
In terms of the quote's "aesthetics," Abigail begins by using very short, quick, sentences: "Now look you. All of you. We danced. And Tituba conjured Ruth Putnam’s dead sisters. And that is all. And mark this." This variation in syntax — normal sentence structure — shows she is quite serious, even threatening. If you read those lines aloud and really pause at each period, you can hear just how measured and frightening Abigail sounds. The next two sentences are quite long:
Let either of you breathe a word, or the edge of a word, about the other things, and I will come to you in the black of some terrible night and I will bring a pointy reckoning that will shudder you. And you know I can do it; I saw Indians smash my dear parents’ heads on the pillow next to mine, and I have seen some reddish work done at night, and I can make you wish you had never seen the sun go down!
All of the "ands" seem to compound the terrible things that Abigail has seen and that she is willing to do to keep the girls quiet, including, "and I will come to you," "and I will bring a pointy reckoning," "and I have seen some reddish work," and "and I can make you wish." After her first several clipped, quiet, measured sentences, her sentences get longer and more threatening. This is one way in which you might analyze her sentence structure; it seems to show how comfortable Abigail is with manipulation, how strongly she feels about getting what she wants, and how far she will go to get what she wants.
The evidence provided by Francis, Giles, and John to prove the girls are lying in The Crucible
3 Educator Answers
Summary:
In The Crucible, Francis, Giles, and John provide evidence that the girls are lying by presenting a petition signed by 91 people attesting to the good character of the accused women, Giles Corey’s deposition about Thomas Putnam’s motives, and Mary Warren’s confession that the girls’ accusations are fabricated.
What hard evidence do Giles and Francis provide in Act 3 of The Crucible to prove the girls are frauds?
Giles Corey brings a deposition, his written testimony, that he heard "from an honest man" who overheard Thomas Putnam say that on the day his daughter accused George Jacobs of witchcraft, "he said she'd given him a fair gift of land." The Jacobs property is, apparently, near the Putnam property, and it is a large and extensive tract of land. If Mr. Jacobs is convicted for witchery -- and it is almost certain that he will be -- his land will be forfeited to the state and go up for public auction. As Giles tells the court, "there is none but Putnam with the coin to buy so great a piece." In other words, only Thomas Putnam has enough money to actually purchase such a big property. Giles claims then, now and in his written deposition, that Putnam prompted his daughter to accuse Jacobs so that he would have the opportunity to buy Jacobs's property. Giles deposition isn't necessarily what I would call "hard evidence"—as it is his word against Putnam's—but it is at least some kind of evidence against the girls and their lies. Further, Francis Nurse, Giles, and John Proctor also present a written document signed by ninety-plus individuals, testifying to their wives' good reputations.
What evidence do Francis, Giles, and John have to prove the girls are lying in The Crucible?
First, John Proctor has his own testimony; Abigail Williams told him that the girls' illness has nothing to do with witchcraft, that Reverend Parris simply surprised the girls in the forest and Betty got scared. Proctor knows that he may need to share this information with the court in order to exonerate his wife and his friends' wives. John also knows that he may have to confess to his affair with Abigail in order to prove that she has a motive to accuse his wife of witchcraft. This testimony would serve as evidence against her as well.
Second, Proctor, Corey, and Nurse have the testimony of Mary Warren, a girl who admits that all the girls have been pretending only.
Thirdly, Corey has his deposition which states that an honest (but anonymous) man overheard Mr. Putnam admit, essentially, that he put his daughter up to accusing George Jacobs of witchcraft so that Putnam could purchase Jacobs' land when it goes up for auction. However, Corey refuses to tell the magistrates the name of the man who has given him this information, and so his deposition is disregarded and he is held in contempt of court.
What evidence do Francis, Giles, and John have to prove the girls are lying in The Crucible?
For the most part in Act III, the three men offer analysis that undermines or at least forces one to examine the basis of spectral evidence that the girls have offered. Francis Nurse's petition is a document that can serve as evidence against the girls. It is a statement signed by 91 different people that neither Rebecca Nurse or Elizabeth Proctor are witches or engage in witchcraft. Corey is a part of this as well, suggesting very clearly and openly that the trial is not about witchcraft. Rather, it is about people like Putnam being able to garner more land and engineer their ability to take land from those who have been accused. Proctor arrives with Mary Warren, one of the girls in question, to offer testimony that Abigail and the other girls are operating out of the desire for power and control and do not represent the truth. In response to each of the mens' claims, the court offers the idea that anyone who speaks out against the court, and thus the girls' accusations, seeks to bring down the court. This "either you are with us or against us" mentality is how Danforth that court align themselves against the evidence and analysis that the three men in Act III offer as counter to the girls' claims of witchcraft.
How do jealousy, reputation, and resentment affect John Proctor and Rev Parris in The Crucible?
1 Educator Answer
Quick answer:
John Proctor is a character who is motivated by a sense of honor and duty to his family. He is angered by the idea that people should believe he would cheat on his wife, and he believes it necessary to prove his innocence, including seeking out witnesses to testify that Abigail and he have been involved in sexual activity. When John sees the harm that Abigail has done to Elizabeth, and when she falsely accuses Elizabeth of witchcraft, he realizes that he must take action. He begins to take part in the court proceedings as a witness for both Elizabeth and Rebecca Nurse.Reverend Parris is absolutely motivated by jealousy, reputation, and resentment. When the play begins, although his daughter is strangely sick and he cannot find the cause, he seems more concerned about his reputation than her health. He questions Abigail about their activities in the forest, but it is out of fear for his status. He says,
if you trafficked with spirits in the forest I must know it now, for surely my enemies will, and they will ruin me with it. . . . It must come out—my enemies will bring it out. Let me know what you done [in the forest]. Abigail, do you understand that I have many enemies?
Here, Parris asks his niece to be honest with him about what she's done because he's afraid that his enemies will find out and then seek to use the information against him. He is very afraid of damage to his reputation and authority. This, in part, contributes to his resentment of those that he feels are his enemies. When he brings up his salary concerns, we see this. He says,
My contract provides I be supplied with all my firewood. I am waiting since November for a stick, and even in November I had to show my frostbitten hands like some London beggar. . . . I am not used to this poverty; I left a thrifty business in the Barbados to serve the Lord. I do not fathom it, why am I persecuted here?
Parris resents what he perceives as his poverty; he resents his treatment by these individuals who do not seem to appreciate the sacrifices he makes or how meanly he must live. He is also jealous of other men in the town who he have better reputations than he; further, he envies the standing of men like John Proctor, a man he very much resents.
John Proctor, on the other hand, is really not motivated by jealousy, resentment, or reputation. He, instead, is motivated by a desire to be a good person, to live in an upright way, and to make things right with his wife, Elizabeth.
What are two quotes about reputation from The Crucible by Arthur Miller?
2 Educator Answers
One's reputation in Salem is an important consideration for everyone, not just John Proctor. This is a society in which it's considered essential for women to be chaste and pure, to have no taint of suspicion regarding their fidelity or sexual constancy. Abigail Williams has transgressed the prevailing moral code by conducting an affair with a married man. If the truth gets out, then her reputation will be ruined; she'll forever be branded as a scarlet woman, or worse.
Rumors about Abigail are already swirling around town. The Reverend Parris is concerned for his niece's reputation, especially after he witnesses her cavorting with other girls in the forest one night. Abigail is a member of the Reverend's household; if her reputation is proved to be anything less than pure as the driven snow, that will reflect badly on him, and his own reputation for probity will be undermined as a consequence. It's absolutely essential, then, for Parris to establish the truth of the matter. So he comes right out and asks Abigail if her good name is still respectable. Abigail's response, characteristically, is a total lie:
PARRIS Your name in the town—it is entirely white, is it not?
ABIGAIL, with an edge of resentment: Why, I am sure it is, sir. There be no blush about my name.
PARRIS, to the point: Abigail, is there any other cause than you have told me, for your being discharged from Goody Proctor’s service? I have heard it said, and I tell you as I heard it, that she come so rarely to the church this year for she will not sit so close to something soiled. What signified that remark?
ABIGAIL: She hates me, uncle, she must, for I would not be her slave. It’s a bigger woman, a lying, cold, sniveling woman, and I will not work for such a woman!
It's hard to stray in this question and not come to John Proctor's stinging rebuke of Puritan society and pleas for his own reputation. When confronted with the choice of signing a false confession or accepting death as a result of telling the truth, Proctor's lines speak to one's reputation and one's own sense of identity in the world:
Because it is my name! Because I cannot have another in my life! Because I lie and sign myself to lies! Because I am not worth the dust on the feet of them that hang! How may I live without my name? I have given you my soul, leave me my name!
You won't find another and more passionate line about the need to protect
one's reputation. In a world where winning and losing is determined by
end results, Proctor's words and Miller's sentiments through him remind us that
there has to be a structure and process by which winning is honorable. An
individual's reputation is a part of this. Another example of this would
be in Act I when Parris speaks of fear of his own reputation. This
exchange reflects the "anti- Proctor" belief in protecting one's own name in a
superficial and phony manner. The enotes link below is going to be very
helpful for you in this topic.
The impact of Abigail's actions on Reverend Parris's reputation and position in The Crucible
3 Educator Answers
Summary:
In The Crucible, Abigail's actions significantly damage Reverend Parris's reputation and position. Her deceit and manipulation lead to widespread hysteria, undermining Parris's authority and exposing his vulnerabilities. As the witch trials spiral out of control, Parris becomes increasingly desperate, fearing for his own safety and standing within the community.
In The Crucible, what does Abigail's actions jeopardize for Reverend Parris?
This question could refer to two different acts; however, Abigail's actions have jeopardized the same thing in each of those cases. More than anything else, Parris is worried about his reputation in the community and how that affects whether or not he will likely continue as minister of Salem. Readers find out right away that not everybody in Salem is happy with Parris. There is a group of people that would like to see him dismissed.
Parris: There is a faction that is sworn to drive me from my pulpit. Do you understand that?
Abigail's actions, whether she was dancing in the forest, having an affair with John Proctor, or stealing Parris's money, all reflect badly on Parris. Her actions jeopardize his "character," and that can be used by his enemies to remove him from his position as Salem's minister.
Parris, studies her, then nods, half convinced: Abigail, I have Sought here three long years to bend these stiff-necked people to me, and now, just now when some good respect is rising for me in the parish, you compromise my very character.
His obsession with his reputation stands out especially well when held up against Proctor. Proctor is equally concerned with keeping his good name; however, unlike Parris, Proctor is a man that is deeply respected by all.
Danforth: Mr. Parris, you are a brainless man!
In The Crucible, what does Abigail's actions jeopardize for Reverend Parris?
There are actually three instances in the play that your question can be referring to.
The first one occurs in the beginning of Act One when Rev. Parris realizes what the girls were doing in the forest the night before and notices that many people are going to blame their actions (and the results of those actions) on witchcraft. If this is to happen (and it does happen) then Abigail's actions have jeopardized his position and power as Salem's reverend.
The second instance occurs in the same act when Parris questions Abigail about her involvement with John Proctor. It is revealed in this act that Abigail and Proctor have had an affair, and this has seriously jeopardized Abigail's good name in the village. Goody Proctor will not go anywhere near Abigail and has obviously told the other women of the village that they should not hire Abigail as their house servant.
The final instance occurs between Acts Three and Four when the reader finds out that Abigail and Mercy Lewis have stolen money from Parris and have fled Salem. At this point Rev. Parris thinks that his life has been jeopardized, especially since someone has stabbed a dagger into his door. He feels that once everyone finds out about Abigail's actions they will blame the entire situation on him because it was his house where the witchcraft was originally discovered.
What does Parris fear Abigail's actions have jeopardized in The Crucible?
For Reverend Parris, the most important thing in the world is his reputation. And as his actions reveal throughout the play, he's willing to sacrifice the lives of innocent people to maintain that reputation at all costs. When he discovers what his niece Abigail's been up to in the forest, he immediately starts to think of the damage that could be done to his good name. The niece of a prominent clergyman involved in what looks suspiciously like witchcraft? The scandal would be too much to bear.
When Abigail starts making false accusations of witchcraft, Parris gladly goes along for the ride. Not only will the witch-craze divert attention from Abigail's weird pagan cavortings in the forest but it will also give Parris a golden opportunity to burnish his reputation among the people of the town and consolidate his political power. And that, more than anything else, is what's most important to him.
Quotes illustrating Danforth's hypocrisy, ignorance, bias, and focus on reputation in "The Crucible."
2 Educator Answers
Summary:
In "The Crucible," Danforth's hypocrisy is evident in his claim to seek truth while ignoring evidence. His ignorance and bias are shown when he dismisses valid defense arguments and believes the girls' lies. Quotes such as "We burn a hot fire here; it melts down all concealment" highlight his focus on reputation, as he prioritizes the court’s image over justice.
What quotes from "The Crucible" show Danforth as ignorant, biased, and reputation-focused?
Danforth most apparently reveals his ignorance at the beginning of act 3, when he is approached by Giles Corey. Giles's wife, Martha, has been arrested on a charge of witchcraft and the old man wishes to testify in the hope that she may be released. When he tells Judge Danforth about the circumstances which he believes may have led to her arrest, the judge's response proves that he is not entirely au fait with the facts. He asks the distraught Giles:
And how do you imagine to help her cause with such contemptuous riot? Now be gone. Your old age alone keeps you out of jail for this.
He haughtily dismisses Giles and accuses him of disrupting the proceedings. Danforth does not present an iota of compassion or understanding for Giles's dilemma. He refuses to believe that the old codger only has his wife's best interests at heart. Instead, he allows his overblown ego to demand that Giles be silent or else charged with contempt. His actions further prove his ignorance about the Salem community, how deeply its residents care about family, and how much its citizens are willing to do to protect those they love. Judge Danforth is more interested in procedure than the real facts.
When Reverend Hale tells him that Giles is there to present hard facts, he declares dismissively:
Then let him submit his evidence in proper affidavit. You are certainly aware of our procedure here, Mr. Hale.
The judge's bias is abundantly clear when he says that he believes the girls are God's agents, used to deliver Salem from the Devil's pernicious evil. He first tells Reverend Hale that, "I have until this moment not the slightest reason to suspect that the children may be deceiving me." He then makes it clear that the testimony of those accused of witchcraft should be dismissed while that of the children should be believed for, as he mentions, they are victims and, "we must rely upon her victims—and they do testify, the children certainly do testify."
He makes his prejudice even more apparent when he intimidates Mary Warren by speaking of lying when she wants to tell the truth. He asks her, "Do you not know that God damns all liars? (She cannot speak). Or is it now that you lie?"
Judge Danforth is obviously proud of his reputation. He has earned a name for himself for being harsh. In act 3, he takes much pride in informing Francis Nurse of this fact.
And do you know that near to four hundred are in the jails from Marblehead to Lynn, and upon my signature?
And seventy-two condemned to hang by that signature?
Throughout the trial, the judge assumes a dictatorial stance. He rejects whatever evidence may favor the accused and, alternatively, goes about condemning them and those who testify on their behalf. He is adamant about maintaining his reputation as one who does not bend to reason and does not have much integrity. He relies on the rumors and untruths of those such as Reverend Parris and the Putnams, even though the accused have presented evidence showing these individuals' corruption. An excellent example of his lack of integrity is shown when he tries to persuade John Proctor to withdraw his appeal by stating that Elizabeth is pregnant and won't face execution during her confinement.
. . . if she begin to show her natural signs, you shall have her living yet another year until she is delivered—what say you to that? (John Proctor is struck silent ). Come now. You say your only purpose is to save your wife. Good, then, she is saved at least this year, and a year is long. What say you, sir? It is done now.
Judge Danforth's lack of integrity speaks of one who is determined to prove a point. He is not one to be messed with. He and he alone will determine the guilt of those accused and, as far as he is concerned, they are guilty purely because of the charges against them.
What quotes show Danforth's hypocrisy and its results in The Crucible?
Hypocrisy is pretending to have moral, ethical, or religious principles that in reality you don't possess. Danforth is an interesting case in this regard; he is so sure that he can't be wrong because he believes that he is the agent of God that he initially becomes blind to his own sin in condemning others unjustly.
However, by act 4, it is clear that Danforth must know—though he doesn't want to admit it—that he trusted the wrong people. He discovers that Abigail, for example, has fled and stolen her uncle's money, showing she was an untrustworthy witness. At this point, Danforth clearly steps into hypocrisy. He might pretend his actions are based on moral grounds, but he is acting at this point merely to save his own skin. The witch trials have destabilized the Salem community, leaving cows wandering around and children orphaned; people are ready to rebel against the government. Danforth, to save the situation, would rather immorally execute innocent people than lose face.
Quotes that show Danforth's hypocrisy (this could also be seen as self-delusion, but a person with Danforth's power must be held accountable) include the following:
Postponement speaks a floundering on my part; reprieve or pardon must cast doubt upon the guilt of them that died till now.
Danforth in the above quote clearly shows that he cares more about saving his own reputation than doing justice to those who have been condemned. He would rather execute innocent people than look weak or admit his former death sentences were wrong. This is the height of moral hypocrisy.
When Hale pleads with Danforth to pardon John, Danforth would rather kill an innocent man than look bad. He says if he spares John, it:
cast doubt upon the guilt of them that died till now.
Danforth is a hypocrite who puts his own reputation ahead of the truth or people's lives.
When Hale tries to bully Elizabeth into persuading John into a false confession, and she resists, Danforth hypocritically accuses her of a devilish hard heartedness, saying she is unnatural if she doesn't try to save her husband's life. Danforth says of her:
A very ape would weep at such calamity.
But Danforth is the hard-hearted one: it is he who has the power to pardon John without a false confession and refuses.
Proctor points to Danforth's hypocrisy when he states:
You have come to save my soul did you not? Here! I have confessed itself; it is enough!
Of course, as both he and Danforth know, saving John's soul is not the real object. Danforth wants the signed confession not to help John but to cover up for his own blunders. John expresses that he understands the hypocrisy when he says "You will not use me!"
Reverend Parris's Concerns and Complaints in The Crucible
5 Educator Answers
Summary:
In The Crucible, Reverend Parris is primarily concerned with his reputation and status rather than the well-being of his daughter, Betty. Despite her mysterious illness, Parris focuses on the potential damage to his standing due to rumors of witchcraft. He is consumed by paranoia, fearing that his enemies in Salem will use these events to remove him from his position. Parris is depicted as self-serving, prioritizing his career and public image over the truth or the safety of others.
What complaints does Reverend Parris have against the community in Act 1 of The Crucible?
Parris' beefs with his community are numerous. He claims to be unappreciated and underpaid, a true man of God, and those who don't see this are probably evil themselves, possessed of the devil or doing his work. Here is the quotation in which he outlines his supposed greivances:
"Mr. Coery, you will look far for a man of my kind at sixty pound a year! I am not used to this poverty; I left a thrifty business in the Barbados to serve the Lord. I do not fathom it, why am i persecuted here? I cannot offer one propostiion but there be a howling riot of an argument. I have often wondered if the Devil be in it somewhere; I cannot understand you people otherwise."
What complaints does Reverend Parris have against the community in Act 1 of The Crucible?
Reverend Parris is a man who thinks people are always plotting against him. For a man of God, he worries quite a bit about money and public opinion.
In Act I, with his daughter Betty stricken with an unknown illness, he is more concerned about whether rumors will start and how this will affect his reputation. He tries to keep people from finding out what is wrong so that he does not look bad.
When he confronts Abigail with his discovery of the girls in the woods, he lectures her on how this will look for him. He also gets on her about her reputation, and how people are talking about her dismissal from the Proctor house. Again, he is not concerned for Abigail's own well-being, but for his own.
Parris and John Proctor are antagonistic towards each other. Proctor hates that Parris is always trying to negotiate a higher compensation, and arguing about his having to pay for his own firewood. Parris is more interested in money than in ministering to the people. It angers him that they do not reward his supposed worth.
In The Crucible, what is Reverend Parris's main concern?
In The Crucible, Reverend Parris is depicted as a superficial, selfish man, who plays an important role in cultivating the witchcraft hysteria and supporting the corrupt court. Reverend Parris is determined to protect his reputation and maintain his position of authority at all costs. Despite his daughter's mysterious illness, Reverend Parris shows that he is more concerned about his reputation and position as Salem's minister by expressing his anxiety that his enemies will ruin him. Parris is desperate to conceal Abigail's transgressions because he fears retribution from a faction dedicated to removing him from authority. Reverend Parris tells Abigail,
And I pray you feel the weight of truth upon you, for now my ministry's at stake, my ministry and perhaps your cousin's life.
The order of Reverend Parris's concerns is significant and reveals where his heart is at. He is more concerned about his ministry than his daughter's well-being or the safety of the community. Reverend Parris even summons Reverend Hale from Beverly to investigate witchcraft as a proactive attempt to appease his enemies. Parris is more than happy to use Tituba as a scapegoat and supports his corrupt niece when she begins accusing random citizens of witchcraft.
In act 3, Reverend Parris aligns himself with Danforth and Hathorne and accuses John Proctor of attempting to undermine the court. Parris has no interest in revealing the truth or ending the hysteria and is simply focused on maintaining his authority. In act 4, Parris informs Danforth that Abigail robbed him and fled the village. Rather than sympathize with the innocent victims of the witch trials, Parris fears for his life and worries that the villagers will expel him. At no point in the play is he concerned for anyone other than himself.
In The Crucible, what causes concern in the Parris household?
The cause for concern in the Parris household is the strange condition that Betty Parris has fallen into after dancing in the woods and engaging in some childish form of witchcraft. Ever since that point, she has not stirred or woken up, being unreceptive to any plea or request. This is made much more alarming by the rumours that are circulating about her, as Abigail reports to her uncle:
Uncle, the rumour of witchcraft is all about; I think you'd best go down and deny it yourself. The parlor's packed with people, sir.
Because Betty appears to have nothing physically wrong with her, but is curiously unresponsive and insensible, the concern is that her condition is a result of some witchcraft of work of devilry. Given the setting and the context at the time, which placed a lot of emphasis on the devil and witches, this is a very dangerous position for the family of a pastor to be in. Parris is clearly concerned, and perhaps it can be argued he is concerned more about his position and how it will be impacted by these rumours than he actually is about his daughter.
In The Crucible, what causes concern in the Parris household?
Because the Reverend Samuel Parris is the head of the village's church, he is seen as a servant of God and a religious man who is expected to uphold the laws of God. When his daughter Betty is the first one stricken with "fits" after being seen dancing in the woods with other girls, Parris rails at the group's ringleader Abigail, calling their behavior "heathen." Parris is already under fire in the village for being too highly paid, among other things, and there is a suggestion that his professional position is precarious. He appears very worried about his reputation (he says to Abigail that he has "many enemies"). He is also at odds with John Proctor, who is considered one of the village's most respectable, if opinionated, members. Betty's appearance of being "bewitched" causes the suspicious villagers to wonder if maybe the village's spiritual leader may have feet of clay, that is, if he may be unable to contain the evil of witchcraft when his own household can't be protected from it. Parris is seen from the beginning of the play as both vulnerable and hypocritical, which is a way of commenting upon the position of the Puritan church in the Colonies, as it parallels the political atmosphere surrounding the McCarthy hearings.
Reputation's Impact on Characters and Honesty in The Crucible
4 Educator Answers
Summary:
In The Crucible, reputation significantly impacts characters and their motivations. John Proctor values his reputation, refusing to sign a false confession to protect his family's name. Reverend Parris prioritizes his status over addressing his niece's behavior, while Abigail Williams manipulates her reputation to gain power, accusing others of witchcraft. Mary Warren's weak character aligns with Abigail for a sense of power, though she ultimately succumbs to societal pressure. Reputation confines Salem's people, as accusations threaten their public image, leading to a lack of unity and increased chaos.
What is an example of reputation in The Crucible?
The most important example in the play comes in the shape of John Proctor. His concern with his reputation—the good name of his family—is behind his refusal to sign a confession implicating him in witchcraft. At this late stage in the play, John's lost just about everything. But the one thing he has left is his good name, his reputation. John knows that he's doomed, but he wants to make sure that his children and his children's children are protected from the shame and stigma that would've attached to the Proctor name had he signed the confession.
Salem is a very small town where one's good name is everything. The whole witch-craze started chiefly because Reverend Parris wanted to protect his reputation as a devout, respectable clergyman from the consequences of his niece's weird midnight cavortings in the forest. By the same token, John Proctor wants to protect his reputation from Parris and the other witch-hunters.
What is an example of reputation in The Crucible?
Reverend Parris might be an example of reputation. He seems so worried about how people will perceive him and his status that he fails to account for some basic realities that impact everyone in Salem. His niece is essentially out of control and his lack of emotional affect towards her because of his precious reputation precludes her from being stemmed in her accusations that drive the town to a naturally destructive end. At the same time, the overriding fear of the besmirched reputation of the townspeople causes them to sever bonds with one another. When someone is accused of being a witch, we don't see anyone assisting in their defense or offering to assist because the same accusation can be leveled against them. This lack of solidarity is because everyone is concerned about their reputation before anything else. In the end, the overriding desire to protect a social reputation might have had a detrimental impact on the social order in general.
How does the theme of reputation influence characters and motives in The Crucible?
Reputation is closely attached to power in the Puritan setting of Salem, and characters such as John Proctor, Abigail Williams, and Mary Warren demonstrate a willingness to destroy the power of others by attacking their reputation.
Abigail Williams understands that her own desires toward John Proctor do not fit within the confines of a Puritan society. She therefore amasses power by building a reputation that falsely represents what her society expects her to be. Abigail may be young, but she realizes that her credibility depends on intimidating other girls so that they publicly support her. When Abigail begins destroying the lives of others by publicly accusing them of witchcraft, she finds that her own power and status in the community is elevated.
Mary Warren is a weak character who finds power by associating with Abigail and by going along with her plans to destroy Elizabeth. She realizes that Elizabeth is innocent of the supposed crimes Abigail accuses her of, but she also enjoys the brief sense of power that being part of this group brings her. Mary's reputation is entirely dependent on the power of Abigail; she is not strong enough to do the right thing and thus has no real power of her own. In the end, the ostracization Mary faces for failing to support Abigail and the other girls is too much; she slanders innocent people, accusing them of witchcraft, in order to further her own reputation as a young girl who has a sense of power over her community.
John Proctor's reputation is initially his only concern. He understands that in order to deflate Abigail's power, he will need to admit to his affair with her. He finds himself unable to face this reality, allowing Abigail's power to grow. In the end, John realizes that integrity is more important than his reputation, and this gives him the power to verbalize the truth, regardless of consequences. He is unwilling to preserve his reputation at the expense of his soul, and he ultimately grasps an eternal sense of power which is not dependent on an earthly reputation.
How did reputation impact characters in The Crucible?
The concept of reputation is impacted in Miller's work through a variety of contexts. On one hand, reputation is shown to clearly be important to the people of Salem. It is something that is personally and socially relevant. At the same time, I think that reputation is also shown to be something that cages the people of Salem. The people of Salem are victim to how they are perceived and do not want any potential blemish on their public perception. It is for this reason that the accusations are so powerful, as they strike at a person's reputation for if everyone in Salem is respectful of religion, as they socially strive to be, the accusation of being a witch undermines all of this in the eyes of others. Parris is more concerned for his reputation as the town's minister than for his own daughter's well- being. Abigail is willing to trash nearly everyone's reputation to get what she wants. Proctor seems to be inhibited by so many things at the early part of the narrative that reputation is probably part of it. His renunciation of everything except "his name" at the end of the drama includes a renouncing of reputation. The mere fact that someone is "named" to the court hurts their reputation, which is why so few developed any type of social cohesion or unity with one another to repel the onslaught of charges. Miller shows reputation affecting Salem as the townspeople are imprisoned by it, afraid to stand up to it, and thus emboldening those who are an affront to it.
The significance of the Putnams and their land grievance in The Crucible
3 Educator Answers
Summary:
The Putnams' land grievance is significant in The Crucible as it highlights the underlying personal and economic conflicts fueling the Salem witch trials. Their disputes over land ownership and resentment towards neighbors illustrate how greed and envy can contribute to mass hysteria and social discord.
What is the significance of the Putnams in The Crucible?
In the play, the Putnams seem to be primarily responsible for initiating the belief that the girls -- Betty Parris and Ruth Putnam, their daughter -- are the victims of witchcraft. Mrs. Putnam's first words to Reverend Parris, about his daughter, indicate her obsession with the supernatural; she says, "It is a marvel. It is surely a stroke of hell upon you," and she asks how high Betty flew. She, thus, seems to be a part of the rumor mill that has spread this story around about the minister's daughter. She and her husband are the first people to insist that witches are to blame for the deaths of their seven children, and their beliefs initiate the action in the play.
Mrs. Putnam so desperately wants to figure out why seven of her eight children have died, so soon after their births, and she comes to believe that it must be the work of the Devil because it cannot be the work of God. Why would God punish her in this way? In her desperation for answers, she is willing to believe the worst of her peers and turn on them because that is easier to accept than the idea that she has somehow been to blame. In addition, Mr. Putnam's handwriting is on "so many accusations against people" and "his name is so often found as a witness corroborating the supernatural testimony." It seems relatively clear that Giles Corey is right, in Act Three, when he insists that greed and the desire to gain more land are motivating Putnam's involvement in the trials. In other words, each of them has some other motive that has nothing to do with a genuine concern for the spiritual health of Salem. They do not care about their neighbors as the Puritans were charged to do by their first governor, John Winthrop, in 1639. They are hypocrites and liars at best, murderers at worst.
What is the Putnams' land grievance and its significance in The Crucible?
Over the course of the play, many characters claim that the Putnams' role in the witch trials has an ulterior motive: they do not just want to rid the town of "witches" - they actually want to gain land.
The Putnams believe that some of the land that John Proctor, Giles Corey, and others in the community are using actually belongs to them.
As you can find in many history records, the Putnams wealth (which was a reflection of how much land you owned during this time period) grew exponentially during and following the Salem Witch Trials. Today, many streets and even some towns in the Northeast of the USA are named after the wealthy, but extremely corrupt, family.
A great question for you while reading the play is the following:
How many characters do you think suspect or recognize Putnam's true intentions? How does this change your perspective of those characters as well as the Putnam family?
What is the Putnams' grievance over land in The Crucible?
The Putnam clan had grievances with many people over many issues. Land is just one of them. A certain grievance they had over land may have indeed led to Rebecca Nurse being named as one of those practicing witchcraft. This was very counter to Rebecca's character. Some narration in Act I reveals:
Another suggestion to explain the systematic campaign against Rebecca and inferentially against Francis, is the land war he fought with his neighbors, one of whom was a Pitnam. This squabble grew to the proportions of a battle in the woods between partisans of both sides, and it is said to have lasted for two days.
Moments later, readers discover that the Nurses have sold the land in question to John Proctor which creates another grievance between a Putnam and another person.
Putnam: A moment, Mr. Proctor. What lumber is that you're draggin', if I may ask you?
Proctor: My lumber. From out my forest by the riverside.
Putnam: Why, we are surely gone wild this year. What anarchy is this? That tract is in my bounds, it's in my bounds, Mr. Proctor.
Proctor: In your bounds! I bought that from Goody Nurse's husband five months ago.
Putnam: He had no right to sell it. It stands clear in my grandfather's will that all the land between the river and -
This is just the beginning of another problem with land for the Putnams. That particular will that Putnam references caused quite a dispute among the heirs. Putnam did not really receive very much at all from his grandfather and he took family to court to try to get a greater share.
Putnam seems to regularly be outside of what is fair and just and believes he deserves more than he receives. Perhaps he was just not a well liked person.
Hale's Assertion of the Devil's Precision in The Crucible
3 Educator Answers
Summary:
In The Crucible, Reverend Hale's assertion that "the devil is precise" reflects his belief that evidence of witchcraft should be clear and unmistakable. As an expert in supernatural matters, Hale insists that any signs of the Devil's influence are definitive and identifiable, contrasting with the unsubstantiated accusations made by Abigail and the other girls. Despite his intentions to uncover the truth, Hale's reliance on tangible proof is challenged by the hysteria and deceit in Salem, leading him to question his beliefs and the corrupt nature of the trials.
What does the quote by Hale, "The devil is precise; the marks of his presence are definite as stone," mean?
Hale says this to Parris when Parris asks him to inspect his daughter, Betty, for signs of witchcraft. Parris says that Betty's hatred of hearing the Lord's name is surely a sign of witchcraft, but Hale is more careful and deliberate in his examination of whether witchcraft is really afflicting the people of Salem. Hale is an expert in witchcraft, and he believes in the Devil's marks; he believes that if Betty is really being afflicted by witchcraft, he will find marks of it on her, as the Devil is a careful worker who always leaves a distinct mark. He tells Parris that Parris must believe his word, even if he (Hale) finds no mark of the Devil on Betty. Hale is not just manipulating the rumors about witchcraft for his own ends; instead, he truly believes in the existence of the Devil and thinks the Devil shows his work on humans.
What does the quote by Hale, "The devil is precise; the marks of his presence are definite as stone," mean?
The statement that Hale gives in Arthur Miller's The Crucible makes the point that he tries to make throughout the play. He is searching for verifiable proof of the Devil; however, throughout the play, Abigail and the other girls are making false accusations against everyone. Nothing can be proven--it is all hearsay. Hale, on the other hand, states that the Devil is precise and that his marks are as definite as stone, which means that if someone is influenced by the Devil, it will be clear and provable. There will be definitive marks and the accusations the girls are making have nothing definitive about them. Hale does believe that the Devil might control people, but he just thinks that the Devil will make his presence known with distinctive signs or marks.
In The Crucible, what does Hale mean when he says the Devil is "precise"?
The worst thing a Puritan community could discover was sin in its midst, and the worst kind of sin would have been witchcraft because it was the mark of the devil. In Arthur Miller's The Crucible, when Reverend Parris has a sense that there might be something happening in his town, Salem, regarding wtchcraft, he sends for Reverend Hale. (It is interesting to note that while Reverend Parris is acrually afraid there is some kind of witchery afoot because he saw the girls in the forest last night, he is equally afraid that Hale will find witchcraft. This is Parris's worst nightmare--he either has rebellious children in his house who are going to tarnish his reputation or the devil has not only invaded his town and his church but his own home. He is one frightened man.)
Reverend Hale is a serious man with a reputation for taking the things of the devil seriously.
Mr. Hale is nearing forty, a tight-skinned, eager-eyed intellectual. This is a beloved errand for him; on being called here to ascertain witchcraft he felt the pride of the specialist whose unique knowledge has at last been publicly called for.
He has studied and knows that the “[w]e cannot look to superstition in this. The Devil is precise.” That means that he has studied the devil's ways and knows that there are certain signs and signals which illuminate his presence and working. He does want anyone to make rash assumptions about things and blame the devil for things for which he is not to blame. Ironically, of course, that is exactly what Hale himself is fooled into doing for most of the play.
A good example of this is his conversation with Tituba. He asks pointed questions which he thinks will tell him whether or not the devil is working here in Salem.
When the Devil comes to you does he ever come - with another person?... Perhaps another person in the village? Someone you know.
Unfortunately, his questions are leading, and the frightened slave says what she must to keep from being punished. The tragedy surrounding Reverend Hale is that he comes to Salem to seek truth and to help identify and rid the town of the devil's work; however, he is unable to draw accurate conclusions because people are not honest with him and so often do not tell the truth about anything.
Sadly, what Hale comes to realize is that the work of the devil takes many forms, including the lies of a bunch of young girls who are at first too scared of their parents to tell the truth and are then too scared of Abigail Williams to tell the truth. We do not know this for certain, but it is likely that Reverend Hale's view of witchcraft, though perhaps not his view of the devil, changed significantly after his experience in Salem. Nothing in his books or studies could have prepared him for what the devil did there.
Greed, Grudges, and Rivalries Fuel Witch Hunt in The Crucible
8 Educator Answers
Summary:
In The Crucible, greed, grudges, and rivalries significantly fuel the witch hunt hysteria. Characters like Reverend Parris and Thomas Putnam are driven by greed, using the trials to acquire wealth and power. Parris desires material wealth, while Putnam exploits the trials to gain land. Personal vendettas also play a critical role, with Abigail Williams seeking revenge against Elizabeth Proctor due to jealousy. Long-standing disputes, such as those between the Putnam and Nurse families, exacerbate the hysteria, leading to false accusations and deepening community divisions.
How does greed influence a character's actions in Act 2 of The Crucible?
Reverend Parris is a great example of greed in the play. In act one, he argues with everyone about how he shouldn't have to pay six pounds for firewood; he's the minister, and deserves that firewood for free! He also claims that he deserves more than his "sixty-six pounds a year" salary, and refers to how he left a prosperous business in Barbados to come and preach in humble circumstances. So obviously, he cares a great deal about money and wealth. He even argues at one point that he should get the title to the churchouse, meaning, that he should be able to claim ownership of it. He is so greedy that he wants to be the sole owner of the church!
Later, in act two, we learn from John Proctor that Parris fixated on getting golden candlesticks in the church, instead of the pewter ones that Francis Nurse had made. He even used that greed as the subject of his sermons, and whined about it until he had his way and got his golden candlesticks. Because of his greed, of which there are numerous examples, he comes off as argumentative, bitter, angry, whiney and petulant to many members of his congregation, and as a result, they doubt his true piety and humility as a servant of God.
I hope that helped; good luck!
In Act 3 of The Crucible, how does greed influence the witch hunt?
Several prominent figures in the play are motivated by greed to accuse innocent citizens of witchcraft. Thomas Putnam is a prime example of a character whose greed motivates him to falsely accuse innocent citizens of witchcraft. In act three, Giles Corey presents a deposition from a man accusing Thomas Putnam of using the witch trials as a land grab. Allegedly, an anonymous citizen overheard Thomas Putnam telling his daughter to accuse George Jacobs of witchcraft so that he could buy his forfeited land. Thomas Putnam is aware that if a citizen confesses to witchcraft they will be forced to foreclose on their mortgage, which will give him an opportunity to purchase their land. Essentially, Thomas Putnam is motivated by greed to accuse innocent citizens of witchcraft.
Abigail Williams is another greedy individual who uses the witch trials as an opportunity to be with John Proctor. She wishes to have John Proctor to herself, which is why she falsely accuses Elizabeth of being involved in witchcraft and attempting to murder her. Abigail views Elizabeth Proctor as an obstacle and her greed motivates her to falsely accuse John's wife.
Abigail's followers are also greedy and illustrate their desire to be recognized and revered by the community during the witch trials. They enjoy their exalted status and their greed for power and recognition are motivating factors that influence them to offer false testimonies. Reverend Parris is another individual who supports the witch trials to cement his position of authority. He is depicted as a selfish man and is solely focused on using the witch trials as a way to maintain his position of authority in the community.
In Act 3 of The Crucible, how does greed influence the witch hunt?
The main connection between greed and the witch hunt comes in the person of Thomas Putnam.
We find out that many of the people who have been accused of witchcraft are people (like George Jacobs) with whom he has financial disputes. We find out that he has put his daughter up to accusing Jacobs. We also find out that if a person is convicted of witchcraft, their property gets auctioned. As Giles Cory says, only Putnam has the kind of money needed to buy many of the properties of the people accused.
What role do grudges and personal rivalries play in the witch trial hysteria in The Crucible?
Beneath the hysteria concerning witchcraft throughout the community, the Salem trials were a chance for citizens to act upon their long-standing grievances with each other. In Act One, the audience is told that Thomas Putnam resents Reverend Parris's position because his wife's brother-in-law, James Bayley, was turned down as the minister of Salem. This explains the Putnams' initial interest in directing the hysteria towards Reverend Parris. Later on in the play, Rebecca Nurse is accused of witchcraft despite her impeccable reputation. The Nurse family was part of the faction that prevented James Bayley from taking office. As a result, the Putnam family is the first to complain about Rebecca Nurse and associate her with witchcraft. In Act Three, the audience also learns that Thomas Putnam is having his daughter accuse innocent men like George Jacobs so that he can buy his land once he confesses. Clearly, the Putnams have deep-seated grievances against important members of their community and use the witch trials to enact revenge.
Another significant character who uses the power of the Court to enact revenge is Abigail Williams. Her desire to be with John Proctor and grievance against his wife motivates her to accuse Elizabeth of witchcraft, hoping that she will hang. Ironically, it is John Proctor who sacrifices himself at the end of the play.
What role do grudges and personal rivalries play in the witch trial hysteria in The Crucible?
In real life, the Putnam family and Nurse family had been involved in disputes over land and other matters for many, many years. This tension could possibly have been at the heart of the girls' accusations of Rebecca Nurse. In fact, the Putnams conflicted with a great many people in the community, and they were angry about the prosperity of Salem Town versus Salem Village, where they lived. They wanted to increase their own status and power by helping to decrease Salem Village's dependence on the town, and one way to accomplish this was to hire a fully-ordained minister for the village: they lobbied hard to retain Reverend Parris while their political enemies, the Porters, worked against the Putnams's interests. In the end, every complaint had either Thomas Putnam or John Putnam's name on it.
What role do grudges and personal rivalries play in the witch trial hysteria in The Crucible?
It was quite easy, in the real witch trial era, in the play, and in the 1950s McCarthy era the play was mocking, to get rid of rivals or benefit personally from publicly accusing someone of witchcraft. Rumors were enough, so the accusation didn't even have to be direct.
In the play itself there are numerous examples of rivalries that got swept into the witchcraft hysteria. There's Mr. Putnam, who is always in land disputes with his neighbors, including Proctor and Giles Corey. So he would benefit from their being arrested or hung. There is Abigail and her rivalry with Proctor's wife, as she is jealous of Elizabeth's being married to John. In addition, there is the rivalry between Proctor and Reverend Parris, as Parris tries to save his adopted daughter and his own good name in the town, and is willing to see John go down in pursuit of those goals.
So rivalries accelerated and intensified during the witchcraft hysteria, in real life and in The Crucible.
What are some grudges and personal rivalries in The Crucible?
There is also a personal rivalry between John Proctor and the Reverend Mr. Parris. Proctor takes issue with Parris's priorities, taking offense at Parris's need to have golden candlesticks on the altar in the meetinghouse when there were already perfectly fine pewter candlesticks made by a member of the congregation. He also says that he doesn't see "the light of God" in the minister and has therefore opted not to have his youngest son baptized: the pair have locked horns over everything from the deed to Mr. Parris's house (which is only ever loaned to the minister of the town for his tenure there) to Mr. Parris's salary and provision for firewood. For his part, Mr. Parris feels that Proctor leads a faction against him in the church, and he insists that Proctor opposes him for no good reason. He is also bitter about his small salary and believes that Proctor is unreasonable for expecting him to spend any of it on firewood when firewood could be given to him in addition to his salary.
What are some grudges and personal rivalries in The Crucible?
There are numerous personal grudges in the play, and actually is one of the causes of the witch trials.
The most central person rivalry is between Abigail and Elizabeth Proctor. Abigail had an affair with Elizabeth's husband John. John ended the affair, but Abigail is not willing to take no for an answer. Her jealousy for Elizabeth's role in John's life leads her to accuse Elizabeth of witchcraft.
Other grudges occur between very prominent members of society. Francis and Rebecca Nurse are of a family with lots of children and grandchildren. They own over 300 acres of land, but Thomas Putnam, another prominent member of Salem, disuptes with him over land boundaries. Francis also went against Thomas Putnam's brother in law for the position of minister to Salem.
It is quite a conicidence that Ruth Putnam is an accuser of Rebecca Nurse later in the story. There also seems to be an insinuation that the Putnams are jealous of Rebecca Nurse's numerous children. Mrs. Ann Putnam herself miscarried and lost many of the children she bore.
The Coreys, Giles and Martha, are an older couple. Martha Corey is accused of witchcraft because she sold a pig to a neighbor and the pig died two days later. Since then, the neighbor cannot keep a pig alive on his farm.