essay on the crucible

The Crucible

Arthur miller, ask litcharts ai: the answer to your questions.

Welcome to the LitCharts study guide on Arthur Miller's The Crucible . Created by the original team behind SparkNotes, LitCharts are the world's best literature guides.

The Crucible: Introduction

The crucible: plot summary, the crucible: detailed summary & analysis, the crucible: themes, the crucible: quotes, the crucible: characters, the crucible: symbols, the crucible: theme wheel, brief biography of arthur miller.

Historical Context of The Crucible

Other books related to the crucible.

• Full Title: The Crucible
• When Written: 1950-52
• When Published: 1953
• Literary Period: Realist Drama
• Genre: Tragic Drama
• Setting: Salem, Massachusetts in 1692, when it was a Puritan colony
• Climax: The Crucible has an odd structure, in which each of the four acts ends on a climax. Act I: the girls scream out the names of witches. Act II: Proctor vows he will confront Abigail. Act III: Proctor reveals his adultery with Abigail, and Elizabeth Proctor lies. Act IV: Proctor rips up his confession.
• Antagonist: Abigail Williams

Extra Credit for The Crucible

The Real Salem Witch Trials. In his depiction of the witch trials, Miller took many major departures from fact. For instance, John Proctor was nearly 60 and Abigail Williams only 11 at the time of the witch trials. Any affair between the two is highly unlikely, to say the least. Miller was always open about the liberties he took with history, saying that he was writing "a fictional story about an important theme."

Some Like it Hot. Arthur Miller was not a star the way writers are stars today. He was much, much bigger than that. After he wrote Death of a Salesman , he was a tremendous national sensation. In fact, he was such a big star that he married Marilyn Monroe. The couple married in 1956, and stayed together until 1961.

Themes and Analysis

The crucible, by arthur miller.

Through 'The Crucible,' Miller explores several important themes, such as the power of fear and superstition and the dangers of religious extremism.

Article written by Emma Baldwin

B.A. in English, B.F.A. in Fine Art, and B.A. in Art Histories from East Carolina University.

Arthur Miller’s ‘ The Crucible ‘ is one of the most powerful and poignant plays ever written . Set in the Puritan town of Salem during the 1690s, the play focuses on a series of trials that ultimately reveal the dangers of fear and ignorance. The play is filled with important symbols and themes that drive the narrative, many of which are highly relatable, even today.

The Corruption of Power

In the story of ‘ The Crucible ,’ power corrupts absolutely. In the village of Salem, the court proceedings are directed by those in authority, such as Reverend Parris and Deputy Governor Danforth. They misuse their power to further their own personal agendas, leading to false accusations and wrongful executions. The corruption of power serves as a warning against allowing authority figures to control everyday life without consequence.

The Dangers of Hysteria

‘ The Crucible ‘ demonstrates how quickly hysteria can spread and affect a community. With the accusations of witchcraft, fear and paranoia spread like wildfire among the citizens of Salem. This leads to even more accusations and further isolation of those thought to be guilty. The play warns readers against succumbing to hysteria and shows the real danger it can pose when left unchecked; this relates directly to McCarthyism in the 1950s in the United States.

Ignorance and Intolerance

Many of the characters in ‘ The Crucible ‘ are ignorant and intolerant of others, especially those they view as outsiders. This is demonstrated through the character of Reverend Parris, who is deeply suspicious of anyone who is different or opposes him. Similarly, intolerance is shown when those accused of witchcraft are assumed to be guilty despite a lack of evidence. The play emphasizes the need for tolerance and understanding in order to prevent further strife.

Key Moments

• Reverend Parris discovers his daughter and niece dancing in the woods with Tituba, his slave, and other girls from the village. Betty falls into a coma.
• Parris questions the girls about witchcraft.
• It’s revealed that Abigail had an affair with her former employer John Proctor. She still wants to be with him.
• Betty wakes up screaming.
• Tituba confesses to witchcraft. Abigail joins her.
• Abigail and the other girls begin to accuse various citizens of Salem of witchcraft.
• Mary Warren, now a court official, testifies against John Proctor in court. 
• Elizabeth urges John to go to town and convince them that Abigail is not telling the truth. She is suspicious of their relationship.
• Mary gives Elizabeth a poppet.
• John is questioned by Reverend Hale.
• The town marshal arrests Elizabeth and finds the poppet, which has a needle in it.
• Mary admits she made the poppet in court, and Elizabeth claims she’s pregnant.
• The girls start screaming in court, saying that Mary is sending her spirit to them.
• Elizabeth convinces John to admit to witchcraft.
• John Proctor signs a confession but then rips it up before it can be used as evidence against him. 
• John Proctor is put to death after refusing to lie about being a witch.

Tone and Style

The tone of Arthur Miller’s ‘ The Crucible ‘ is serious and intense due to the subject matter of the Salem Witch Trials. Miller captures a sense of urgency and fear that pervaded the small town of Salem at the time, which amplifies the drama and tension between the characters. This serves as a reminder of the underlying paranoia that can quickly infect a community.

The writing style of Miller’s play is direct and succinct. Miller deliberately focuses on dialogue and action, allowing for a natural flow to the story as it unfolds. He also uses strong language to draw attention to the ways in which fear and paranoia can lead to injustice. Through this approach, Miller effectively conveys the consequences of these events. In part, this is due to the format of the story. It’s a drama, meaning that it is almost entirely composed of only dialogue.

Witchcraft is the most obvious symbol in ‘ The Crucible ‘, representing the fear and paranoia of the characters during the Salem Witch Trials. Miller uses it to reflect the rampant hysteria of the time and how quickly false accusations spread throughout Salem. Witchcraft can also be seen as a metaphor for the powerlessness of individuals in the face of a repressive and superstitious society. 

Proctor’s House

John Proctor’s house serves as a symbol of both the struggles and the strength of his marriage to Elizabeth. It is not only a physical representation of their relationship but also an example of their commitment to one another. As their relationship unravels, so does their home, until it is eventually burned down by the townspeople. This symbolizes the breakdown of their marriage and the ultimate downfall of their relationship. 

The forest is a symbol of freedom in ‘ The Crucible .’ It represents the escape from repression, control, and oppression in Salem. By venturing out into the woods, characters like Tituba, Abigail, and Parris are able to reject societal norms and restrictions, allowing them to find their own paths. It is also a sign of hope for those who are struggling against the unjust and oppressive nature of Salem society.

What is the most important theme in The Crucible by Arthur Miller?

The most important theme in “The Crucible” is the power of public opinion and hysteria. It demonstrates how an environment of fear and superstition can be manipulated to create a situation of paranoia and distrust. 

Why is The Crucible by Arthur Miller important?

‘ The Crucible ‘ is important because it explores themes of morality, justice, and personal responsibility. It also examines the effects of unchecked hysteria and paranoia on individuals and society as a whole.

Why did Arthur Miller write The Crucible ?

Arthur Miller wrote ‘ The Crucible ‘ as a metaphor for McCarthyism, which was a period of intense anti-communist sentiment in the United States during the 1950s. He wanted to illustrate how similar events could happen again if unchecked fear and paranoia were allowed to spread.

Who are some of the main characters in The Crucible ?

Some of the main characters in The Crucible include John Proctor, Abigail Williams, Elizabeth Proctor, Reverend Parris, Reverend Hale, and Judge Danforth.

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About Emma Baldwin

Emma Baldwin, a graduate of East Carolina University, has a deep-rooted passion for literature. She serves as a key contributor to the Book Analysis team with years of experience.

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Book Guides

The Crucible remains a staple of high school English because it is rich in themes that are consistently relevant to human beings regardless of time period. But these themes aren't always easy to explain or dissect in the context of the play, and they can be even harder to develop into essays. Read on for an overview of what a theme is, a list of important themes in The Crucible with specific act-by-act details, and a summary of how to use this information in your essays and other assignments.  

What’s a Theme? Why Are Themes Important?

Before I get into the nitty-gritty of how  The Crucible  themes are expressed, let's do a quick overview of what themes are and why they matter. A theme is a central topic that is addressed by a work of literature. Themes can be expressed in many different ways. In the case of a play like The Crucible , themes are revealed mainly through the dialogue of the characters. They're also revealed though events in the plot. 

Themes tell us what the purpose of the work is. What is the writer attempting to convey to the viewer? The Crucible 's themes have lent the play artistic longevity because they're more or less universal to the human experience across time.  If you hope to write an awesome essay on  The Crucible , you should have extensive knowledge of its themes. If you can show that you understand the themes of a work of literature, you've clearly mastered the material on a deeper level.  In the next few sections, I'll take a look at a group of broad themes in  The Crucible , including irony, hysteria, reputation, and power.

Theme 1: Irony

First off, what is irony? Many people are under the impression that irony is just when something happens that you don't expect (or that you really hoped wouldn't happen). In reality, true irony only happens when a situation is the exact opposite of what you would expect.  The classic example of an incorrect use of irony is in Alanis Morisette's song "Ironic" when she says that "rain on your wedding day" is an example of irony. Well, it's not. Sure, you don't expect or want rain, but it's not the polar opposite of getting married. A real example of irony would be if two married guests got into a fight about going to your wedding that ended in their divorce.

Irony abounds throughout The Crucible  as  characters who believe they are combating the Devil’s handiwork actually perform it themselves.   The ruthlessness with which the suspected witches are treated is aimed at purifying Salem, but it achieves the opposite outcome. The town slips further and further into chaos and paranoia until it reaches a point of total devastation.  As Reverend Hale says to Danforth, “Excellency, there are orphans wandering from house to house; abandoned cattle bellow on the highroads, the stink of rotting crops hangs everywhere, and no man knows when the harlots’ cry will end his life - and you wonder yet if rebellion’s spoke?” (Act 4, pg. 121).

The court's attempts to preserve Puritan morality by arresting and executing accused witches ironically lead to the removal of the most virtuous people from society. These people are the only ones who refuse to throw out false accusations or lie about involvement in witchcraft, so they find themselves condemned (this is the fate of Rebecca Nurse). This means that much of the population that remains is comprised of the power-hungry, the selfish, and the cowardly. 

There are several ironies in Act 1 that center around Abigail Williams. In her conversation with John, Abigail claims that he helped her realize all the lies she was told by two-faced people in Salem who only publicly adhere to the conventions of respectable society (pg. 22).  The irony is that, in the face of John’s rejection, Abigail turns around and creates her own lies soon after that give her increased control over the society she resents.  She puts on a fake front to get what she wants, ultimately creating a persona that’s even worse than that of the hypocrites she criticizes.   Abigail’s many deceptions are sometimes laughably ironic as she chastises others for lying even as she is spinning falsehoods.  In this act, she yells “Don’t lie!” at Tituba immediately before she tells some of the most damning lies of the play accusing Tituba of witchcraft (“ She comes to me while I sleep; she’s always making me dream corruptions!” pg. 41).

Hale also makes some unintentionally ironic statements in Act 1 when he begins his investigation.  He claims that they must not jump to conclusions based on superstition in their investigation of Betty’s affliction.  Hale is convinced that a scientific inquiry based only on facts and reality can be conducted to detect a supernatural presence. This is ironic because   searching for "the Devil's marks" as the potential cause of an ailment is inherently superstitious.

Once the accusations begin, Parris initiates an ironic thought process that persists throughout The Crucible: “You will confess yourself or I will take you out and whip you to your death, Tituba!” (pg. 42).  This “confess or die” mindset is one of the central ironies of the play.  The whole purpose of a trial is to hear both sides of the story before a verdict is reached.  In telling people they must confess to their crimes or be hanged, the officials show that they have already decided the person is guilty no matter what evidence is provided in their defense.

In Act 2, John Proctor’s guilt over his affair with Abigail is demonstrated through an ironic exchange with Reverend Hale. When Hale asks him to recite his commandments, the only one he forgets is adultery.  This is also the commandment that he has violated most explicitly , so you’d think it would be the first one to spring to mind.  The fact that he forgets only this commandment shows that he is trying extremely hard to repress his guilt.

This act also sees the irony of Hale discussing the “powers of the dark” that are attacking Salem (pg. 61).  This is irony of the same type that I discussed in the overview of this theme.  Hale doesn’t realize that his own fears and suspicions are the real powers of the dark.   Salem is under attack from the hysteria that is encouraged by the same people who seek to keep imaginary supernatural demons at bay.

In Act 3, Hale continues to make ironic statements about the existence of concrete proof for the accusations of witchcraft.  While touting his holy credentials, he claims that he “dare not take a life without there be a proof so immaculate no slightest qualm of my conscience may doubt it” (pg. 91).  This “immaculate proof” that has led him to sign numerous death warrants is nothing but the fabrications of teenage girls and other townspeople seeking petty revenge.  These types of statements made by Hale earlier in the play become even more ironic in Act 4 when he realizes he made a horrible mistake by trusting the “evidence” that was presented to him.

Abigail’s presence is always rife with irony in The Crucible , as she constantly chastises others for sins she herself has committed.  When she is brought in for questioning and claims to see Mary’s familiar spirit, she says “Envy is a deadly sin, Mary.” Abigail herself has acted out of envy for the entire play.  Her jealousy of Elizabeth Proctor’s position as John’s wife has led her to attempted murder, first by the charm in the woods and now by accusing Elizabeth of witchcraft. 

Elizabeth is a victim of cruel irony in this Act when she is summoned to testify on the reasons why she dismissed Abigail from her household.  John has already confessed that the affair was the reason for Abigail’s dismissal.  John tells the judge to summon Elizabeth to back him up because he knows she always tells the truth.  Ironically, though she is normally honest to a fault, in this situation Elizabeth decides to lie to preserve John’s reputation, not knowing he has already confessed.  This well-intentioned mistake seals both of their fates. 

Act 4 is Danforth’s turn to shine in the irony department.  He is appalled by Elizabeth’s lack of emotion when he asks her to help the court get a confession out of her husband (pg. 123).  This attitude comes from a man who has shown no remorse for condemning people to death throughout the play.  He refers to John’s refusal to confess as “a calamity,” looking past his own involvement in the larger calamity of the conviction that led John to this point.   

Later in Act 4, Danforth becomes angry at the implication that John’s confession may not be the truth. He insists,  “I am not empowered to trade your life for a lie” (pg. 130). Of course, we know that Danforth has been trading people’s lives for lies this whole time.  He has sentenced people to death based on lies about their dealings in black magic, and he has accepted other false confessions from those who would rather lie than be executed.  To Danforth, anything that doesn’t confirm that he was right all along is a lie. 

Discussion Questions

Here are a few questions related to this theme that you can use to test your grasp of irony and its significance as a theme in The Crucible : 

• How is Parris’ fate in act 4 ironic when considering his role in the events of the play?
• Why do certain characters seem to be blind to the irony of their actions (Abigail, Danforth)?
• Why is hypocrisy so common in repressive communities like Salem?
• Explain the irony of Hale’s position at the end of the play as compared to his actions at the beginning.   

Theme 2: Hysteria

The thematic significance of hysteria builds quickly as accusations of witchcraft proliferate throughout Salem.  The power of collective hysteria ultimately becomes insurmountable because it grows larger than the influence of the few rational voices in the community. The seeds are planted in Act 1, when Abigail is questioned about her activities in the woods and ends up accusing Tituba of witchcraft to avoid punishment.  The town, already primed with rumors of black magic, is quickly willing to accept that the first few women who are accused are involved in black magic because they’re beggars and slaves.  No one considers that the accusers are lying, partially because they’re seen as innocent children and partially because many “witches” confess to avoid the death penalty.

Armed with the false proof of these coerced confessions, the court officials aggressively persecute anyone who is accused.  Hysteria blinds the people of Salem to reason as they become convinced that there is a grand Satanic plot brewing in town, and they must not hesitate to condemn anyone who could be involved.   This is a lesson in how fear can twist perceptions of reality even for those who consider themselves reasonable under normal circumstances.   

Even before Abigail makes accusations, rumors of witchcraft have morphed into accepted truths in the minds of the more superstitious members of the community.   Ann Putnam jumps at any opportunity to blame supernatural forces for the deaths of her children.  Ann’s extreme conclusions are gradually accepted because rational people are too afraid to challenge the consensus and risk bringing accusations upon themselves.  Hale’s involvement is taken to mean that there must be a supernatural element to Betty’s illness.  Rational explanations are ground up by the drama of the rumor mill, and people see only what they want to see (whatever keeps them in the good graces of society and  makes them feel the best about themselves ) in situations that don't appear to have easy explanations.

The madness begins in earnest with Abigail’s claim that Tituba and Ruth were conjuring spirits in the woods.  Parris is extremely dismayed by this revelation because of the damage it will do to his reputation.  Thomas Putnam tells him to “Wait for no one to charge you - declare it yourself.”  Parris must rush to be the first accuser so he can place himself beyond reproach. It's a toxic strategy that causes panic to spread quickly and fear for one’s life to take the place of rationality.  Tituba is pressured to confess and name the names of other “witches” to avoid execution, which leads to Abigail and Betty’s accusations, now validated by a coerced confession.  This vicious cycle continues to claim the lives of more and more people as the play progresses.

By Act 2, there are nearly 40 people in jail accused of witchcraft.  Many people confess when threatened with execution, and this only heightens the paranoid atmosphere.  The authorities ignore any inconvenient logical objections to the proceedings because they, too, are swept up in the madness. The hysterical atmosphere and the dramatic performances of some of the accusers cause people to believe they have seen genuine proof of witchcraft.  Each new false confession is thrown onto the pile of “evidence” of a grand Satanic plot, and as the pile grows larger, the hysteria surrounding it is fed generously.

This hysteria-based “evidence” of witchcraft includes the discovery of the poppet in the Proctor household with a needle in it.  Elizabeth's side of the story is disregarded because Abigail’s testimony is far more dramatic.  "She sat to dinner in Reverend Parris's house tonight, and without word nor warnin' she falls to the floor. Like a struck beast, he says, and screamed a scream that a bull would weep to hear. And he goes to save her, and, stuck two inches in the flesh of her belly, he draw a needle out." (Cheever pg. 71). The idea that a witch's familiar spirit is capable of stabbing people is too scary for the superstitious and now hysterical people of Salem to give Elizabeth the benefit of the doubt. No one even considers Mary's statement about sticking the needle in herself. In this environment, whoever yells the loudest seems to get the most credibility.

The depths of the hysteria that has gripped Salem are revealed in Act 3 when John finally confronts the court. Danforth makes a shocking argument defending the way the trials have been conducted, insisting that only the victim’s testimony can serve as reliable evidence in this type of trial.   He is completely oblivious to the fact that the “victims” might be lying.  The court refuses to challenge anyone who claims to have been afflicted. 

When the petition testifying to the good character of the accused women is presented, the reaction from Danforth, Hathorne, and Parris is to arrest the people who signed it rather than considering that this might indicate that the women are innocent.   Danforth is convinced that “there is a moving plot to topple Christ in the country!” and anyone who doubts the decisions of the court is potentially involved.  They so fear the devilish consequences of challenging the accusers that they’re willing to take them at their word and ignore any defenses the accused have to offer.  Nowhere is there any consideration of ulterior motives.  

The power of mass hysteria is further revealed when Mary is unable to faint outside of a charged courtroom environment.  She believed she had seen spirits earlier because she was caught up in the delusions of those around her.  Abigail distracts the judges from any rational investigation in this act by playing into this hysteria.  Danforth, who has the most authority, is also the most sold on her act, and it only takes a few screams to persuade him that he’s in the presence of witchcraft.  This leads to Mary’s hysterical accusation of Proctor after she finds herself targeted by the other girls and about to be consumed by the hysteria herself if she doesn’t contribute to it. 

Danforth continues to demonstrate the effects of hysteria in act 4 even after things have died down a bit in Salem and there have been rumblings of discontent about the court’s actions.  As John gives his confession, Danforth says to Rebecca Nurse “Now, woman, you surely see it profit nothin’ to keep this conspiracy any further. Will you confess yourself with him?” (pg. 129)  He is still convinced that all the prisoners are guilty and is determined to force them to admit their guilt. 

Danforth also becomes frustrated with Proctor when he won’t name names in his confession : “Mr. Proctor, a score of people have already testified they saw [Rebecca Nurse] with the Devil” (pg. 130).  Danforth insists that John must know more about the Devil's dealings than he has revealed.  Though Rebecca Nurse's involvement has already been corroborated by other confessors, Danforth demands to hear it from John to confirm that John is fully committed to renouncing his supposed ties to Satan.

Here are a few questions about hysteria to consider now that you've read a summary of how this theme was expressed throughout the plot of the play:

• How does the hysteria in the play get started?
• What are some of the factors that feed the panic and suspicion in Salem, and why are officials (like Danforth) unable or unwilling to listen to reason?
• Is there any character besides John Proctor that represents the voice of common sense amidst the madness?
• Why is Cheever both astonished and afraid when he finds the poppet with the needle in it? Why is everyone so quick to believe Abigail’s story?
• Danforth explains that witchcraft is an invisible crime and that only the victims are reliable. How does this philosophy perpetuate hysteria?

Theme 3: Reputation

Concern for reputation is a theme that looms large over most of the events in The Crucible.  Though actions are often motivated by fear and desires for power and revenge, they are also propped up by underlying worries about how a loss of reputation will negatively affect characters' lives.   John’s concern for his reputation is strong throughout the play, and his hesitation to reveal Abigail’s true nature is a product of his own fears of being labeled an adulterer. 

Once there have been enough convictions, the reputations of the judges also become factors. They are extremely biased towards believing they have made the correct sentencing decisions in court thus far, so they are reluctant to accept new evidence that may prove them wrong.  The importance placed on reputation helps perpetuate hysteria because it leads to inaction, inflexibility, and, in many cases, active sabotage of the reputations of others for selfish purposes. The overall message is that when a person's actions are driven by desires to preserve favorable public opinion rather than do the morally right thing, there can be extremely dire consequences.

Reverend Parris' concerns about his reputation are immediately evident in Act 1. Parris initially insists that there are “no unnatural causes” for Betty’s illness because he fears that he will lose favor with the townspeople if witchcraft is discovered under his roof.  He questions Abigail aggressively because he’s worried his enemies will learn the full story of what happened in the woods first and use it to discredit him.  Parris is very quick to position himself on the side of the accusers as soon as Abigail throws the first punch, and he immediately threatens violence on Tituba if she doesn't confess (pg. 42).  He appears to have no governing system of morality. His only goal is to get on the good side of the community as a whole, even in the midst of this bout of collective hysteria.  

Abigail also shows concern for her reputation.  She is enraged when Parris questions her suspicious dismissal from the Proctor household.  Abigail insists that she did nothing to deserve it and tries to put all the blame on Elizabeth Proctor.  She says, "My name is good in the village! I will not have it said my name is soiled! Goody Proctor is a gossiping liar!" (pg. 12) The fi rst act of The Crucible  clearly establishes the fact that a bad reputation can damage a person’s position in this society severely and irreparably.

In this act, we learn more details about the accused that paint a clearer picture of the influence of reputation and social standing on the patterns of accusations.  Goody Good, an old beggar woman, is one of the first to be named a witch. I t’s easy for more respectable citizens to accept that she’s in league with the Devil because she is an "other" in Salem, just like Tituba.   When Abigail accuses Elizabeth, a respected farmer’s wife, it shows that she is willing to take big risks to remove Elizabeth from the picture.  She’s not a traditionally accepted target like the others (except in her susceptibility as a woman to the misogyny that runs rampant in the play).

In Act 2, the value of reputation in Salem starts to butt heads with the power of hysteria and fear to sway people’s opinions (and vengeance to dictate their actions).  Rebecca Nurse, a woman whose character was previously thought to be unimpeachable, is accused and arrested.  This is taken as evidence that things are really getting out of control ("if Rebecca Nurse be tainted, then nothing's left to stop the whole green world from burning." Hale pg. 67).  People in power continue to believe the accusers out of fear for their own safety, taking the hysteria to a point where no one is above condemnation.

At the end this act, John Proctor delivers a short monologue anticipating the imminent loss of the disguises of propriety worn by himself and other members of the Salem community.  The faces that people present to the public are designed to garner respect in the community, but the witch trials have thrown this system into disarray.   Proctor’s good reputation is almost a burden for him at this point because he knows that he doesn’t deserve it. In a way,   John welcomes the loss of his reputation because he feels so guilty about the disconnect between how he is perceived by others and the sins he has committed. 

John Proctor sabotages his own reputation in Act 3 after realizing it's the only way he can discredit Abigail.  This is a decision with dire consequences in a town where reputation is so important, a fact that contributes to the misunderstanding that follows.  Elizabeth doesn’t realize that John is willing to sacrifice his reputation to save her life.   She continues to act under the assumption that his reputation is of the utmost importance to him, and she does not reveal the affair. This lie essentially condemns both of them.    

Danforth also acts out of concern for his reputations here. He  references the many sentencing decisions he has already made in the trials of the accused. If Danforth accepts Mary’s testimony, it would mean that he wrongly convicted numerous people already. This fact could destroy his credibility , so he is biased towards continuing to trust Abigail.  Danforth has extensive pride in his intelligence and perceptiveness. This makes him particularly averse to accepting that he's been fooled by a teenage girl. 

Though hysteria overpowered the reputations of the accused in the past two acts, in act 4 the sticking power of their original reputations becomes apparent.  John and Rebecca’s solid reputations lead to pushback against their executions even though people were too scared to stand up for them in the midst of the trials.   Parris begs Danforth to postpone their hangings because he fears for his life if the executions proceed as planned.  He says, “I would to God it were not so, Excellency, but these people have great weight yet in the town” (pg. 118).

However, this runs up against Danforth’s desire to preserve his reputation as a strong judge.  He believes that “Postponement now speaks a floundering on my part; reprieve or pardon must cast doubt upon the guilt of them that died till now. While I speak God’s law, I will not crack its voice with whimpering” (pg. 119).  Danforth’s image is extremely valuable to him, and he refuses to allow Parris’ concerns to disrupt his belief in the validity of his decisions.

In the final events of Act 4, John Proctor has a tough choice to make between losing his dignity and losing his life. The price he has to pay in reputation to save his own life is ultimately too high.  He chooses to die instead of providing a false confession because he doesn’t think life will be worth living after he is so disgraced. As he says,  “How may I live without my name? I have given you my soul; leave me my name!” (pg. 133)

Here are a few discussion questions to consider after you've read my summary of how the theme of reputation motivates characters and plot developments in The Crucible :

• How are characters’ behaviors affected by concern for their reputations? Is reputation more important than truth?
• Why doesn’t John immediately tell the court that he knows Abigail is faking?
• How does Parris’ pride prevent him from doing anything to stop the progression of events in the play?
• Why does Mary Warren warn John about testifying against Abigail? Why does he decide to do so anyways?
• Why does John decide to ruin his reputation in Act 3 by confessing to the affair?
• How is the arrest of  Rebecca Nurse a sign that the hysteria in Salem has gotten out of control?
• How does reputation influence who is first accused of witchcraft?

Theme #4: Power and Authority

The desire to preserve and gain power pervades  The Crucible as the witch trials lead to dramatic changes in which characters hold the greatest control over the course of events.  Abigail’s power skyrockets as the hysteria grows more severe.  Where before she was just an orphaned teenager, now, in the midst of the trials, she becomes the main witness to the inner workings of a Satanic plot.  She has the power to utterly destroy people’s lives with a single accusation because she is seen as a victim and a savior.

The main pillars of traditional power are represented by the law and the church.  These two institutions fuse together in The Crucible to actively encourage accusers and discourage rational explanations of events. The girls are essentially given permission by authority figures to continue their act because they are made to feel special and important for their participation.  The people in charge are so eager to hold onto their power that if anyone disagrees with them in the way the trials are conducted, it is taken as a personal affront and challenge to their authority. Danforth, Hathorne, and Parris become even more rigid in their views when they feel they are under attack.  

As mentioned in the overview, religion holds significant power over the people of Salem.  Reverend Parris is in a position of power as the town's spiritual leader, but he is insecure about his authority.   He believes there is a group of people in town determined to remove him from this position, and he will say and do whatever it takes to retain control.   This causes problems down the line as Parris allows his paranoia about losing his position to translate into enthusiasm for the witch hunt. 

Abigail, on the other hand, faces an uphill battle towards more power over her situation.  She is clearly outspoken and dominant, but her initial position in society is one of very little influence and authority.  One path to higher standing and greater control would be in becoming John Proctor’s wife.  When she can’t get John to abandon Elizabeth for her, she decides to take matters into her own hands and gain control through manipulating the fears of others. 

Abigail accuses Tituba first because Tituba is the one person below her on the ladder of power, so she makes an easy scapegoat. If Tituba was permitted to explain what really happened, the ensuing tragedy might have been prevented.  No one will listen to Tituba until she agrees to confirm the version of events that the people in traditional positions of authority have already decided is true, a pattern which continues throughout the play.   Tituba is forced to accept her role as a pawn for those with greater authority and a stepping stone for Abigail’s ascent to power.

By Act 2, there have been notable changes in the power structure in Salem as a result of the ongoing trials.  Mary Warren’s sense of self-importance has increased as a result of the perceived value of her participation in court.   Elizabeth notes that Mary's demeanor is now like that of “the daughter of a prince” (pg. 50).  This new power is exciting and very dangerous because it encourages the girls to make additional accusations in order to preserve their value in the eyes of the court. 

Abigail, in particular, has quickly risen from a nobody to one of the most influential people in Salem.  Abigail’s low status and perceived innocence under normal circumstances allow her to claim even greater power in her current situation.  No one thinks a teenage orphan girl is capable of such extensive deception (or delusion), so she is consistently trusted.  In one of the most well-known quotes in the play, John Proctor angrily insists that “the little crazy children are jangling the keys of the kingdom” (pg. 73), meaning the girls are testing out the extent of the chaos they can create with their newfound power.

In Act 3, Abigail’s power in the courthouse is on display.  She openly threatens Danforth for even entertaining Mary and John's accusations of fraud against her. Though Danforth is the most powerful official figure in court, Abigail manipulates him easily with her performance as a victim of witchcraft. He's already accepted her testimony as evidence, so he is happy for any excuse to believe her over John and Mary. John finally comes to the realization that Mary's truthful testimony cannot compete with the hysteria that has taken hold of the court.  The petition he presents to Danforth is used as a weapon against the signers rather than a proof of the innocence of Elizabeth, Martha, and Rebecca. Abigail's version of events is held to be true even after John confesses to their affair in a final effort to discredit her.  Logic has no power to combat paranoia and superstition even when the claims of the girls are clearly fraudulent.  John Proctor surrenders his agency at the end of Act 3 in despair at the determination of the court to pursue the accusations of witchcraft and ignore all evidence of their falsehood.

By Act 4, many of the power structures that were firmly in place earlier in the play have disintegrated.  Reverend Parris has fallen from his position of authority as a result of the outcomes of the trials.   He is weak and vulnerable after Abigail's theft of his life's savings, and he’s even facing death threats from the townspeople as a result of John and Rebecca's imminent executions.  In Act 1 he jumped on board with the hysteria to preserve his power, but he ended up losing what little authority he had in the first place (and, according to Miller's afterward, was voted out of office soon after the end of the play). 

The prisoners have lost all faith in earthly authority figures and look towards the judgment of God.  The only power they have left is in refusing to confess and preserving their integrity. I n steadfastly refusing to confess, Rebecca Nurse holds onto a great deal of power.   The judges cannot force her to commit herself to a lie, and her martyrdom severely damages their legitimacy and favor amongst the townspeople.

Here are some discussion questions to consider after reading about the thematic role of the concepts of power and authority in the events of the play:

• How do the witch trials empower individuals who were previously powerless?
• How does Reverend Hale make Tituba feel important?
• Compare and contrast three authority figures in this drama: Hale, Danforth, and Parris. What motivates their attitudes and responses toward the witch trials?
• What makes Danforth so unwilling to consider that the girls could be pretending?
• Why does Mary Warren behave differently when she becomes involved in the trials?  
• How do the actions of authority figures encourage the girls to continue their accusations and even genuinely believe the lies they’re telling?

A Quick Look at Some Other The Crucible  Themes 

These are themes that could be considered subsets of the topics detailed in the previous sections, but there's also room to discuss them as topics in their own right. I'll give a short summary of how each plays a role in the events of The Crucible .

The theme of guilt is one that is deeply relevant to John Proctor's character development throughout the play. John feels incredibly ashamed of his affair with Abigail, so he tries to bury it and pretend it never happened. His guilt leads to great tension in interactions with Elizabeth because he projects his feelings onto her, accusing her of being judgmental and dwelling on his mistakes. In reality, he is constantly judging himself, and this leads to outbursts of anger against others who remind him of what he did (he already feels guilty enough!). Hale also contends with his guilt in act 4 for his role in condemning the accused witches , who he now believes are innocent.

There's a message here about the choices we have in dealing with guilt. John attempts to crush his guilt instead of facing it, which only ends up making it an even more destructive factor in his life. Hale tries to combat his guilt by persuading the prisoners to confess, refusing to accept that the damage has already been done. Both Hale and Proctor don't want to live with the consequences of their mistakes, so they try to ignore or undo their past actions. 

Misogyny and Portrayal of Women 

Miller's portrayal of women in The Crucible is a much-discussed topic. The attitudes towards women in the 1950s, when the play was written, are evident in the roles they're given. The most substantial female character is Abigail, who is portrayed as a devious and highly sexualized young woman. She is cast as a villain. Then, on the other end of the spectrum, we have Rebecca Nurse. She is a sensible, saintly old woman who chooses to martyr herself rather than lie and confess to witchcraft. The other two main female characters, Elizabeth and Mary Warren, are somewhat bland. Elizabeth is defined by her relationship to John, and Mary is pushed around by other characters (mostly men) throughout the play. The Crucible presents a view of women that essentially reduces them to caricatures of human beings that are defined by their roles as mothers, wives, and servants to men . Abigail, the one character who breaks from this mold slightly, is portrayed extremely unsympathetically despite the fact that the power dynamic between her and John makes him far more culpable in their illicit relationship.   

Deception is a major driving force in  The Crucible . This includes not only accusatory lies about the involvement of others in witchcraft but also the lies that people consistently tell about their own virtuousness and purity in such a repressive society. The turmoil in Salem is propelled forward by desires for revenge and power that have been simmering beneath the town's placid exterior.  There is a culture of keeping up appearances already in place, which makes it natural for people to lie about witnessing their neighbors partaking in Satanic rituals when the opportunity arises (especially if it means insulating themselves from similar accusations and even achieving personal gain). The Crucible provides an example of how convenient lies can build on one another to create a universally accepted truth even in the absence of any real evidence. 

How to Write About  The Crucible  Themes

It's one thing to understand the major themes in The Crucible , and it's another thing completely to write about them yourself. Essay prompts will ask about these themes in a variety of different ways. Some will be very direct. An example would be something like:

" How are themes like hysteria, hunger for power, reputation, or any of a number of others functional in the drama? Choose a single character and discuss how this person embodies one of the themes. How is Miller’s underlying message revealed in one of these themes and through the character?"  

In a case like this, you'd be writing directly about a specific theme in connection to one of the characters. Essay questions that ask about themes in this straightforward way can be tricky because there's a temptation to speak in vague terms about the theme's significance. Always include specific details, including direct quotes, to support your argument about how the theme is expressed in the play.  

Other essay questions may not ask you directly about the themes listed in this article, but that doesn't mean that the themes are irrelevant to your writing. Here's another example of a potential essay question for The Crucible that's less explicit in its request for you to discuss themes of the play:  

" Most of the main characters in the play have personal flaws and either contribute to or end up in tragedy. Explain who you believe is the central tragic character in the play. What are their strengths and personal flaws? How does the central tragic character change throughout the play, and how does this relate to the play's title? How do outside forces contribute to the character's flaws and eventual downfall?"  

In this case, you're asked to discuss the concept of a tragic character, explaining who fits that mold in The Crucible and why. There are numerous connections between the flaws of individual characters and the overarching themes of the play that could be brought into this discussion. This is especially true with the reputation and hysteria themes. If you argued that John Proctor was the central tragic character, you could say that his flaws were an excessive concern for his reputation and overconfidence in the power of reason to overcome hysteria. Both flaws led him to delay telling the truth about Abigail's fraudulent claims and their previous relationship, thus dooming himself and many others to death or imprisonment. Even with prompts that ask you to discuss a specific character or plot point, you can find ways to connect your answer to major themes. These connections will bolster your responses by positioning them in relation to the most important concepts discussed throughout the play.    

What's Next? 

Now that you've read about the most important themes in The Crucible , check out our  list of every single character in the play , including brief analyses of their relationships and motivations. 

You can also read my full summary of The Crucible here for a review of exactly what happens in the plot in each act.

The Crucible is commonly viewed as an allegorical representation of the communist "witch hunts" conducted in the 1950s. Take a look at this article for details on the history and thematic parallels behind this connection . 

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Samantha is a blog content writer for PrepScholar. Her goal is to help students adopt a less stressful view of standardized testing and other academic challenges through her articles. Samantha is also passionate about art and graduated with honors from Dartmouth College as a Studio Art major in 2014. In high school, she earned a 2400 on the SAT, 5's on all seven of her AP tests, and was named a National Merit Scholar.

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87 The Crucible Essay Topics & Examples

Looking for The Crucible essay examples? Arthur Miller’s play is worth writing about!

🏆 A+ The Crucible Essay Examples

📌 interesting essay topics for the crucible, 🔝 best the crucible essay topics, 👍 most catchy the crucible essay titles, ❓ the crucible essay questions.

The Crucible is a play by famous American playwright Arthur Miller that premiered in 1953 in NYC. It is based on a true story of the Salem witch trials that took place in the late 17th century.

In your The Crucible essay, you might want to make a literary analysis of the play. Another option is to focus on one of the themes or symbols used by Miller. Whether you need to write a short 5-paragraph essay or a longer argumentative paper on the play, this article will be helpful. It contains catchy titles, research questions, and essay topics for The Crucible by Arthur Miller. Free essay examples are added to inspire you even more.

• A. Miller’s “The Crucible” Play: Who Is to Blame? The Crucible, written by Arthur Miller in 1953, is a play focusing on the topic of the Salem witch of the last decade of the 1600s in Massachusetts.
• Analysis of the Movie The Crucible Arthur Miller’s play and movie was a reflection of what used to happen in the United States of America. It was a situation where reason was not used in the judicial system and people were […]
• Salem’s Puritans in “The Crucible” Play by Arthur Miller Parris is described as a man in his forties and the author adds that there is “very little good to be said for him”. The land is not very fertile and the town is surrounded […]
• Goodness as a Central Theme of “The Crucible” In the play “The Crucible”, Artur Miller raises the topic of Salem witch accusations taking place in Massachusetts during the end of the seventeenth century.
• “The Crucible” by Arthur Williams John may be considered the protagonist of the play, however, the interrelation of the two main female characters of the play are, certainly, of great use for the development of the action and realization of […]
• Witches Against Corruption in Miller’s The Crucible Play Through their portrayal in the play, the accused witches have become powerful symbols of strength and resistance for women who want to take a stand against corruption and injustice.
• Shakespeare’s “Othello” and Miller’s “The Crucible” The villains in both “Othello” and “The Crucible” are unique in their proficiency in the use of language for manipulating others and their ability to use the current setting for achieving their goals; Abigail is […]
• Arthur Miller: Hypocrisy, Guilt, Authority, and Hysteria in “The Crucible” The cruel persecution of minorities and the interference of the state in the individual’s conscience became the key concerns of Miller’s criticism of this people’s actions and beliefs.
• “The Crucible” by Arthur Miller Answer: Hale comes to Salem with the intention of finding concrete proof of witchcraft and using it to condemn the people guilty of the crime.
• John Hale’s Image in “The Crucible” by Arthur Miller The book is concerned with the topic of witch trials taking place in the city of Salem, the Province of Massachusetts Bay, 1692-1693; it features a number of characters, some of whom depict the real […]
• “The Crucible” a Play by Arthur Miller In both cases, it can clearly be seen that it is fear that allows unreasonable and unlawful actions to continue under the guise of lawful actions that are for the common good.
• Literature as a Protest: The Lottery and The Crucible Thus, in the case of “the lottery” it can be seen that it is a form of protest against the practice of blindly following “tradition” without taking into consideration the full logic of the actions […]
• The Salem Witch Trials in “The Crucible” by Arthur Miller Though Miller has made a range of changes to the original, the alterations did not prevent from understanding the case better; instead, these changes allowed for updating the story so that it would be interesting […]
• “The Crucible” by Arthur Miller: Play Analysis The scenario calls for the need to investigate the villagers on issues pertaining to witchcraft, a take that finds many of them victims of the evil doing ready to be judged. First, the plot of […]
• The Crucible (1996) by Nicholas Hytner Although Miller has never consented to the historical accuracy of the story, most of the events in the story match up with the occurrences in Salem, Massachusetts during the seventeenth century.
• The Crucible by Arthur Miller The plays interweaves Christ’s crucifixion with the picture of a bubbling crucible in it a man and a society: the predicament of arriving to the right choice of morality and the inevitability of attaining redemption […]
• Informative Synthesis on Movie: The Crucible The writer of the play version of the film, Arthur Miller, takes charge of the screenplay while Nicholas Hytner is the director.
• The Madness of the Salem Witch Trials of 1692 in “The Crucible” by Arthur Miller
• The Theme of Sacrifice in “The Crucible” by Arthur Miller and “The Scarlet Letter” by Nathaniel Hawthorn
• The Society and the Individual in Arthur Miller’s “The Crucible”
• The Social Breakdown That Allowed the Witch Hunt Paranoia in Salem in Arthur Miller’s “The Crucible”
• The Victory of Morality Over Cowardice in “The Crucible” by Arthur Miller
• Values and Morality in “The Crucible” by Arthur Miller
• The Valuable Reasons of Abigail Williams in “The Crucible” by Arthur Miller
• The Significance and Role of Abigail Williams and Tituba in “The Crucible” by Arthur Miller
• The Witch Hearings in “The Crucible” by Arthur Miller
• The Influence of the McCarthy Hearings of the 1950’s in “The Crucible” by Arthur Miller
• The Use of Rhetorical Devices to Reveal Negative Correlation Between Power Truth, Justice, and Emotions in “The Crucible” by Arthur Miller
• The Traits and Characteristics of John Proctor in “The Crucible” by Arthur Miller
• The Unfair and Unkind Treatment of Women in Arthur Miller’s “The Crucible”
• The Internal Battles of Mary Warren, John Proctor and Reverend Hale in “The Crucible” by Arthur Miller
• The Symbolism of the Crucible as a Test for Salem in “The Crucible” by Arthur Miller
• The True Meaning of Tragedy in “The Crucible” by Arthur Miller
• The Presentation of Abigail Williams in Act I of “The Crucible” by Arthur Miller
• The Tragic Fate of John Proctor in “The Crucible” by Arthur Miller
• The Reasons Why People Stand Up for Justice in “The Crucible” by Arthur Miller and “The Lottery” by Shirley Jackson
• The Sinful Confessions in Arthur Miller’s “The Crucible”
• The Motivation of Abigail Williams to Protect Her Image and Interest in “The Crucible” by Arthur Miller
• The Unreasonable Discrimination in “The Crucible” by Arthur Miller
• The Theme of Justice Versus Retribution and Revenge in “The Crucible” by Arthur Miller
• The Responibility of the Salem Community for the Tragedy in “The Crucible” by Arthur Miller
• Weakness, Jealousy, and Manipulation in “The Crucible” by Arthur Miller
• Vengeance and Malevolent Intent in a Corrupt World in “The Crucible” by Arthur Miller
• The Materialistic and Controlling Characteristics of Reverend Parris in “The Crucible” by Arthur Miller
• The Themes of Fear, Revenge and Greed, and Courage in “The Crucible” by Arthur Miller
• The Sacrifices and Actions of Abigail for Love in “The Crucible” by Arthur Miller
• What Arthur Miller’s “The Crucible” Has to Offer to Modern Readers Globally
• The Historical Meaning and Universal Themes of the Love Triangle, Mass Hysteria, and the Judicial System in “The Crucible” by Arthur Miller
• The Salem Witch Trials as an Outlet for Revenge in Arthur Miller’s “The Crucible”
• The Three Stages of John Proctor’s Transformation in “The Crucible” by Arthur Miller
• The Transformation of Abigail Williams in “The Crucible” by Arthur Miller
• The Themes of Intolerance, Reputation, and Injustice in “The Crucible” by Arthur Miller
• The Theme of Courage in “The Crucible” by Arthur Miller and “The Scarlet Letter” by Nathaniel Hawthorne
• John Proctor as a Fair and Noble Character in “The Crucible” by Arthur Miller
• The Strength of Elizabeth as Shown Through Her Trials in “The Crucible” by Arthur Miller
• The Key Aspects of a Witch-Hunt in “The Crucible” by Arthur Miller and Paradise Lost
• An Analysis of Social Status as a Significant Theme in Arthur Miller’s “The Crucible”
• How Does Fear Motivate the Main Characters in “The Crucible”?
• What Was the Critical and Public Reaction to “The Crucible”?
• What Is the Main Story of “The Crucible”?
• What Were the Changes in John Proctor’s Character Throughout the Play “The Crucible”?
• Why Is “The Crucible” So Famous?
• How Does Arthur Miller Create Tension in the Trial Scene of “The Crucible”?
• What Is the True Meaning of “The Crucible”?
• How Does Miller Present the Character of John Proctor in “The Crucible”?
• How Does John Proctor Contribute to the Effectiveness of Arthur Miller’s “The Crucible”?
• What Are Some Examples of Mob Mentality in “The Crucible”?
• How Does Miller Create Dramatic Tension in the Four Acts of “The Crucible”?
• Does John Proctor Die in “The Crucible”?
• When Did the Witch Trials Take Place in “The Crucible”?
• How Does Miller Convey His Message Through “The Crucible”?
• Was Jon Proctor From Arthur Miller’s “The Crucible” a Good Man?
• How Did Arthur Miller Portray the Relationship Between John and Elizabeth Proctor in “The Crucible” by Arthur Miller?
• How Are Women Portrayed in Arthur Miller’s “The Crucible”?
• How Does Arthur Miller Show Abigail’s Character in “The Crucible”?
• Does Arthur Miller’s Play “The Crucible” End in Hope?
• How Easily People Can Be Fooled as Portrayed in Arthur Miller’s Play “The Crucible”?
• How Does Miller Present Social Status in “The Crucible”?
• Why Was John Proctor Convicted of Witchcraft in Arthur Miller’s “The Crucible”?
• How Miller Creates Conflict in “The Crucible”?
• How Does Arthur Miller Explore Social Injustice in His Play “The Crucible”?
• How Arthur Miller Effectively Illustrates the Strength of John Proctor in His Play “The Crucible”?
• How Arthur Miller Makes Act Three of “The Crucible” a Dramatic Scene?
• Why “The Crucible” Remains Important Today?
• What Arthur Miller’s “The Crucible” Has to Offer to Modern Readers Globally?
• How Does Miller Present the Character of Abigail in “The Crucible”?
• How Does Miller Use Reverend Hale in “The Crucible”?
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The Crucible

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Discussion Questions

From the infectious groupthink of accusers to the fear-mongering speeches of Reverend Parris and Judge Danforth, the Salem witch trials in The Crucible mirror Arthur Miller’s lived experiences as a named “communist” (called before Joseph McCarthy’s Committee on Un-American Activities). Analyze at least three specific moments in The Crucible that gesture toward the actions, attitudes, and rhetoric of McCarthyism.

The word “crucible” has two meanings. The term can either refer to a large (witch’s) cauldron wherein substances boil together, or a challenging test of character (a “trial by fire”). Considering both definitions, how does the title of The Crucible function as a metaphor for the events and developments in Miller’s play?

The Crucible uses the Salem witch trials to closely examine intersecting hierarchies of class, gender, and power in a conservative Puritan community. The least powerful members of society—a slave, a homeless woman, and a sexual deviant—are the first to stand accused, and the accusers themselves are young servant girls (who do not possess a great deal of political power prior to the witch trials). What messages does this play send about obtaining and maintaining power? How do power dynamics fluctuate throughout the play?

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The Crucible

By arthur miller, the crucible essay questions.

The Crucible is famous as a political allegory, but what exactly is Miller trying to say? Who do you think is being most criticized in the contemporary analogy?

Miller was particularly offended by those who "named names" before HUAC, and he himself refused to do so. While the Crucible indeed villainized the prosecutors and Court – those in the parallel positions of Joe McCarthy and HUAC – the play martyrs Corey and Proctor for refusing to do so. At the expense of their own lives, Corey and Proctor refused to condemn others, and in Miller's eyes this is the only truly moral decision.

The Crucible features a significant reversal of social roles in the Salem community. Choose a character whose position of power is upended and analyze the development of their role in the town and in the narrative. Can you make any observations about gender in this process?

The witch trials greatly increased the power and agency of otherwise lowly women like Tituba and Abigail, while bringing down more respected community members like Rebecca Nurse and Elizabeth. The position of men remained more stable – they were always in charge, and even if some of them were executed for witchcraft they would always control the positions of highest authority.

What is the role of gossip in the trials? How does Miller use gossip to implicate the whole town in the events of the witch trials?

Clearly the trials are begun by the wagging of tongues after the girls are found in the woods, but gossip certainly has a more enduring role. Reputations in Salem are made or broken based on slander and rumor, and reputation was a man's only defense against accusation – and even that often failed to correct aspersions. But gossip also proves to be a destructive force even in the hands of the good and unwitting, taking on a life of its own – Giles Corey, for instance, condemns his own wife simply by a slip of the tongue.

Miller makes some significant changes to the historical events for the play – most noticeably, he raises Abigail's age from 11 to 19, and invents an affair between her and Proctor. What purpose does this serve?

The affair is a dramatic device. It provides motive for Abigail's accusation of Elizabeth, and complicates the relationship between the Proctors. By raising Abigail's age and giving her motives of revenge, Miller can complicate the characterization of what would otherwise be a tale-telling little girl, without compromising her villainy.

Clearly, Proctor is the protagonist of the play, dominating three of the four acts. What begins as an ensemble rendering of the town's drama ends in an examination of a decision by one man, the focus gradually narrowed over the course of the play. How does Miller make this 17th century farmer into a character capable of holding our interest and sympathies for two hours?

Proctor is developed as a "modern" figure in the play. He is resistant to authority, rebelling against both the church and the state. He sees through humbug and shouts it down. Moreover, he has a complicated relationship with his wife, and is flawed but in an understandable way. He is independent minded, and struggles against the conformity of Salem that is so like 1950s America. In short, he's like every other hero rebel – the same man in so many movies in stories, just realized this time in 17th century Salem.

What started the Salem witch trials? In their contemporary parallel of the red scare, we know that there really were Communists. But in 17th century Salem, there was no true witchcraft. So how did this thing start, and what does Miller have to say about its origins?

A major point of the play is that the witch trials were not truly started by any event or scandal – the discovery of the girls dancing in the woods was merely a tipping point, not the true origin. Miller is steadfast in his belief that the social structure of Salem is what caused the witch hunt and allowed it to accelerate. If it hadn't been Betty Paris falling sick after dancing in the woods, it would have been something else.

Act One is punctuated by prose passages in which Miller details the background of Salem and the characters. However, this background mixes facts from the historical record with the changes Miller made for dramatic reasons. What do you think of this?

Because the prose passages are contained within a fictionalized dramatic work, a reader should be aware that the passages are subject to the limitations of the form. However, Miller speaks with the voice of a historian in these passages, not with the voice of a playwright, and gives no indication that what he says is less than historical fact. Indeed, it is a slightly worrisome idea – a play about a man who died for the truth is so free with its own truths.

What is the function of Reverend Hale in the narrative?

Reverend Hale is an interesting and well-developed minor character. He serves the dramatic function of an outsider, aiding in exposition in the first act even as his presence catalyzes the witch trials. But in the third act, he begins to question the trials, and by the fourth act has renounced them completely and is actively working against them. Hale shows that the ministry and the courts need not all be evil, but that it is possible to realize the error of one's own ways and work to fix their effects.

Mary Warren is a bit of a cipher – we see her only as a pawn of Abigail, and then of Proctor, and then again of Abigail. Do we learn anything about the "real" Mary Warren?

Mary Warren is a particularly undeveloped character in the narrative, who functions largely as a plot device. We know that she is a weak-willed and terrified girl, who is easily manipulated by people stronger than herself. Abigail and Proctor are the ones who manipulate her, both threatening her with violence and vengeance, which draws a lucid connection between those two. Mary wants to be good, but she lacks the ability to see clearly where this good choice lies.

Are the judges evil? Be sure to define what you mean by "evil" in your answer.

This is a deceptively simple question. Miller believed that the judges in the witch trials were purely evil, and has stated that if he were to rewrite the play, he would make them less human and more obviously and thoroughly evil. But is evil a function of the will, or a failure of reason? These men did not set out to do evil – they legitimately saw themselves as doing God's work. Is it evil to be wrong? Arguably, the Putnams are the most evil characters in Miller's interpretation of the events, as they both support the trials and clearly are aware of the falsity of the charges.

The Crucible Questions and Answers

The Question and Answer section for The Crucible is a great resource to ask questions, find answers, and discuss the novel.

The Crucible, Act 2

1) Proctor believe the girls to be liars and tells Hale how Abigail said Parris discovered the girls sporting in the woods. Hale claims that it is nonsense, as so many have confessed, but Proctor says that anyone would confess if they will be...

As the act opens, who is being interrogated, and on what charge?

In the beginning of Act III, Martha Corey is being interrogated on charges of witchcraft.

why does reverend parris send for reverend hale?

Because Reverend Hale is an intelligent man who has studied witchcraft extensively.

Study Guide for The Crucible

The Crucible is a play by Arthur Miller. The Crucible study guide contains a biography of Arthur Miller, literature essays, quiz questions, major themes, characters, and a full summary and analysis.

• About The Crucible
• The Crucible Summary
• Character List

Essays for The Crucible

The Crucible essays are academic essays for citation. These papers were written primarily by students and provide critical analysis of The Crucible by Arthur Miller.

• Conformity, Imbalance of Power, and Social Injustice
• Sins and Ambitions
• The Stream of Conscience in Arthur Miller's The Crucible
• The Crucible as an Allegory
• Contemporary Events Leading to The Crucible

Lesson Plan for The Crucible

• About the Author
• Study Objectives
• Common Core Standards
• Introduction to The Crucible
• Relationship to Other Books
• Bringing in Technology
• Notes to the Teacher
• Related Links
• The Crucible Bibliography

Wikipedia Entries for The Crucible

• Introduction
• Characters (in order of appearance)
• Notable casts
• Originality

Find anything you save across the site in your account

Why I Wrote “The Crucible”

By Arthur Miller

As I watched “The Crucible” taking shape as a movie over much of the past year, the sheer depth of time that it represents for me kept returning to mind. As those powerful actors blossomed on the screen, and the children and the horses, the crowds and the wagons, I thought again about how I came to cook all this up nearly fifty years ago, in an America almost nobody I know seems to remember clearly. In a way, there is a biting irony in this film’s having been made by a Hollywood studio, something unimaginable in the fifties. But there they are—Daniel Day-Lewis (John Proctor) scything his sea-bordered field, Joan Allen (Elizabeth) lying pregnant in the frigid jail, Winona Ryder (Abigail) stealing her minister-uncle’s money, majestic Paul Scofield (Judge Danforth) and his righteous empathy with the Devil-possessed children, and all of them looking as inevitable as rain.

I remember those years—they formed “The Crucible” ’s skeleton—but I have lost the dead weight of the fear I had then. Fear doesn’t travel well; just as it can warp judgment, its absence can diminish memory’s truth. What terrifies one generation is likely to bring only a puzzled smile to the next. I remember how in 1964, only twenty years after the war, Harold Clurman, the director of “Incident at Vichy,” showed the cast a film of a Hitler speech, hoping to give them a sense of the Nazi period in which my play took place. They watched as Hitler, facing a vast stadium full of adoring people, went up on his toes in ecstasy, hands clasped under his chin, a sublimely self-gratified grin on his face, his body swivelling rather cutely, and they giggled at his overacting.

Likewise, films of Senator Joseph McCarthy are rather unsettling—if you remember the fear he once spread. Buzzing his truculent sidewalk brawler’s snarl through the hairs in his nose, squinting through his cat’s eyes and sneering like a villain, he comes across now as nearly comical, a self-aware performer keeping a straight face as he does his juicy threat-shtick.

McCarthy’s power to stir fears of creeping Communism was not entirely based on illusion, of course; the paranoid, real or pretended, always secretes its pearl around a grain of fact. From being our wartime ally, the Soviet Union rapidly became an expanding empire. In 1949, Mao Zedong took power in China. Western Europe also seemed ready to become Red—especially Italy, where the Communist Party was the largest outside Russia, and was growing. Capitalism, in the opinion of many, myself included, had nothing more to say, its final poisoned bloom having been Italian and German Fascism. McCarthy—brash and ill-mannered but to many authentic and true—boiled it all down to what anyone could understand: we had “lost China” and would soon lose Europe as well, because the State Department—staffed, of course, under Democratic Presidents—was full of treasonous pro-Soviet intellectuals. It was as simple as that.

If our losing China seemed the equivalent of a flea’s losing an elephant, it was still a phrase—and a conviction—that one did not dare to question; to do so was to risk drawing suspicion on oneself. Indeed, the State Department proceeded to hound and fire the officers who knew China, its language, and its opaque culture—a move that suggested the practitioners of sympathetic magic who wring the neck of a doll in order to make a distant enemy’s head drop off. There was magic all around; the politics of alien conspiracy soon dominated political discourse and bid fair to wipe out any other issue. How could one deal with such enormities in a play?

“The Crucible” was an act of desperation. Much of my desperation branched out, I suppose, from a typical Depression-era trauma—the blow struck on the mind by the rise of European Fascism and the brutal anti-Semitism it had brought to power. But by 1950, when I began to think of writing about the hunt for Reds in America, I was motivated in some great part by the paralysis that had set in among many liberals who, despite their discomfort with the inquisitors’ violations of civil rights, were fearful, and with good reason, of being identified as covert Communists if they should protest too strongly.

In any play, however trivial, there has to be a still point of moral reference against which to gauge the action. In our lives, in the late nineteen-forties and early nineteen-fifties, no such point existed anymore. The left could not look straight at the Soviet Union’s abrogations of human rights. The anti-Communist liberals could not acknowledge the violations of those rights by congressional committees. The far right, meanwhile, was licking up all the cream. The days of “ J’accuse ” were gone, for anyone needs to feel right to declare someone else wrong. Gradually, all the old political and moral reality had melted like a Dali watch. Nobody but a fanatic, it seemed, could really say all that he believed.

President Truman was among the first to have to deal with the dilemma, and his way of resolving it—of having to trim his sails before the howling gale on the right—turned out to be momentous. At first, he was outraged at the allegation of widespread Communist infiltration of the government and called the charge of “coddling Communists” a red herring dragged in by the Republicans to bring down the Democrats. But such was the gathering power of raw belief in the great Soviet plot that Truman soon felt it necessary to institute loyalty boards of his own.

The Red hunt, led by the House Committee on Un-American Activities and by McCarthy, was becoming the dominating fixation of the American psyche. It reached Hollywood when the studios, after first resisting, agreed to submit artists’ names to the House Committee for “clearing” before employing them. This unleashed a veritable holy terror among actors, directors, and others, from Party members to those who had had the merest brush with a front organization.

The Soviet plot was the hub of a great wheel of causation; the plot justified the crushing of all nuance, all the shadings that a realistic judgment of reality requires. Even worse was the feeling that our sensitivity to this onslaught on our liberties was passing from us—indeed, from me. In “Timebends,” my autobiography, I recalled the time I’d written a screenplay (“The Hook”) about union corruption on the Brooklyn waterfront. Harry Cohn, the head of Columbia Pictures, did something that would once have been considered unthinkable: he showed my script to the F.B.I. Cohn then asked me to take the gangsters in my script, who were threatening and murdering their opponents, and simply change them to Communists. When I declined to commit this idiocy (Joe Ryan, the head of the longshoremen’s union, was soon to go to Sing Sing for racketeering), I got a wire from Cohn saying, “The minute we try to make the script pro-American you pull out.” By then—it was 1951—I had come to accept this terribly serious insanity as routine, but there was an element of the marvellous in it which I longed to put on the stage.

In those years, our thought processes were becoming so magical, so paranoid, that to imagine writing a play about this environment was like trying to pick one’s teeth with a ball of wool: I lacked the tools to illuminate miasma. Yet I kept being drawn back to it.

I had read about the witchcraft trials in college, but it was not until I read a book published in 1867—a two-volume, thousand-page study by Charles W. Upham, who was then the mayor of Salem—that I knew I had to write about the period. Upham had not only written a broad and thorough investigation of what was even then an almost lost chapter of Salem’s past but opened up to me the details of personal relationships among many participants in the tragedy.

I visited Salem for the first time on a dismal spring day in 1952; it was a sidetracked town then, with abandoned factories and vacant stores. In the gloomy courthouse there I read the transcripts of the witchcraft trials of 1692, as taken down in a primitive shorthand by ministers who were spelling each other. But there was one entry in Upham in which the thousands of pieces I had come across were jogged into place. It was from a report written by the Reverend Samuel Parris, who was one of the chief instigators of the witch-hunt. “During the examination of Elizabeth Procter, Abigail Williams and Ann Putnam”—the two were “afflicted” teen-age accusers, and Abigail was Parris’s niece—“both made offer to strike at said Procter; but when Abigail’s hand came near, it opened, whereas it was made up into a fist before, and came down exceeding lightly as it drew near to said Procter, and at length, with open and extended fingers, touched Procter’s hood very lightly. Immediately Abigail cried out her fingers, her fingers, her fingers burned. . . .”

In this remarkably observed gesture of a troubled young girl, I believed, a play became possible. Elizabeth Proctor had been the orphaned Abigail’s mistress, and they had lived together in the same small house until Elizabeth fired the girl. By this time, I was sure, John Proctor had bedded Abigail, who had to be dismissed most likely to appease Elizabeth. There was bad blood between the two women now. That Abigail started, in effect, to condemn Elizabeth to death with her touch, then stopped her hand, then went through with it, was quite suddenly the human center of all this turmoil.

All this I understood. I had not approached the witchcraft out of nowhere, or from purely social and political considerations. My own marriage of twelve years was teetering and I knew more than I wished to know about where the blame lay. That John Proctor the sinner might overturn his paralyzing personal guilt and become the most forthright voice against the madness around him was a reassurance to me, and, I suppose, an inspiration: it demonstrated that a clear moral outcry could still spring even from an ambiguously unblemished soul. Moving crabwise across the profusion of evidence, I sensed that I had at last found something of myself in it, and a play began to accumulate around this man.

But as the dramatic form became visible, one problem remained unyielding: so many practices of the Salem trials were similar to those employed by the congressional committees that I could easily be accused of skewing history for a mere partisan purpose. Inevitably, it was no sooner known that my new play was about Salem than I had to confront the charge that such an analogy was specious—that there never were any witches but there certainly are Communists. In the seventeenth century, however, the existence of witches was never questioned by the loftiest minds in Europe and America; and even lawyers of the highest eminence, like Sir Edward Coke, a veritable hero of liberty for defending the common law against the king’s arbitrary power, believed that witches had to be prosecuted mercilessly. Of course, there were no Communists in 1692, but it was literally worth your life to deny witches or their powers, given the exhortation in the Bible, “Thou shalt not suffer a witch to live.” There had to be witches in the world or the Bible lied. Indeed, the very structure of evil depended on Lucifer’s plotting against God. (And the irony is that klatches of Luciferians exist all over the country today; there may even be more of them now than there are Communists.)

As with most humans, panic sleeps in one unlighted corner of my soul. When I walked at night along the empty, wet streets of Salem in the week that I spent there, I could easily work myself into imagining my terror before a gaggle of young girls flying down the road screaming that somebody’s “familiar spirit” was chasing them. This anxiety-laden leap backward over nearly three centuries may have been helped along by a particular Upham footnote. At a certain point, the high court of the province made the fatal decision to admit, for the first time, the use of “spectral evidence” as proof of guilt. Spectral evidence, so aptly named, meant that if I swore that you had sent out your “familiar spirit” to choke, tickle, or poison me or my cattle, or to control my thoughts and actions, I could get you hanged unless you confessed to having had contact with the Devil. After all, only the Devil could lend such powers of invisible transport to confederates, in his everlasting plot to bring down Christianity.

Naturally, the best proof of the sincerity of your confession was your naming others whom you had seen in the Devil’s company—an invitation to private vengeance, but made official by the seal of the theocratic state. It was as though the court had grown tired of thinking and had invited in the instincts: spectral evidence—that poisoned cloud of paranoid fantasy—made a kind of lunatic sense to them, as it did in plot-ridden 1952, when so often the question was not the acts of an accused but the thoughts and intentions in his alienated mind.

The breathtaking circularity of the process had a kind of poetic tightness. Not everybody was accused, after all, so there must be some reason why you were . By denying that there is any reason whatsoever for you to be accused, you are implying, by virtue of a surprisingly small logical leap, that mere chance picked you out, which in turn implies that the Devil might not really be at work in the village or, God forbid, even exist. Therefore, the investigation itself is either mistaken or a fraud. You would have to be a crypto-Luciferian to say that—not a great idea if you wanted to go back to your farm.

The more I read into the Salem panic, the more it touched off corresponding images of common experiences in the fifties: the old friend of a blacklisted person crossing the street to avoid being seen talking to him; the overnight conversions of former leftists into born-again patriots; and so on. Apparently, certain processes are universal. When Gentiles in Hitler’s Germany, for example, saw their Jewish neighbors being trucked off, or farmers in Soviet Ukraine saw the Kulaks vanishing before their eyes, the common reaction, even among those unsympathetic to Nazism or Communism, was quite naturally to turn away in fear of being identified with the condemned. As I learned from non-Jewish refugees, however, there was often a despairing pity mixed with “Well, they must have done something .” Few of us can easily surrender our belief that society must somehow make sense. The thought that the state has lost its mind and is punishing so many innocent people is intolerable And so the evidence has to be internally denied.

I was also drawn into writing “The Crucible” by the chance it gave me to use a new language—that of seventeenth-century New England. That plain, craggy English was liberating in a strangely sensuous way, with its swings from an almost legalistic precision to a wonderful metaphoric richness. “The Lord doth terrible things amongst us, by lengthening the chain of the roaring lion in an extraordinary manner, so that the Devil is come down in great wrath,” Deodat Lawson, one of the great witch-hunting preachers, said in a sermon. Lawson rallied his congregation for what was to be nothing less than a religious war against the Evil One—“Arm, arm, arm!”—and his concealed anti-Christian accomplices.

But it was not yet my language, and among other strategies to make it mine I enlisted the help of a former University of Michigan classmate, the Greek-American scholar and poet Kimon Friar. (He later translated Kazantzakis.) The problem was not to imitate the archaic speech but to try to create a new echo of it which would flow freely off American actors’ tongues. As in the film, nearly fifty years later, the actors in the first production grabbed the language and ran with it as happily as if it were their customary speech.

“The Crucible” took me about a year to write. With its five sets and a cast of twenty-one, it never occurred to me that it would take a brave man to produce it on Broadway, especially given the prevailing climate, but Kermit Bloomgarden never faltered. Well before the play opened, a strange tension had begun to build. Only two years earlier, the “Death of a Salesman” touring company had played to a thin crowd in Peoria, Illinois, having been boycotted nearly to death by the American Legion and the Jaycees. Before that, the Catholic War Veterans had prevailed upon the Army not to allow its theatrical groups to perform, first, “All My Sons,” and then any play of mine, in occupied Europe. The Dramatists Guild refused to protest attacks on a new play by Sean O’Casey, a self-declared Communist, which forced its producer to cancel his option. I knew of two suicides by actors depressed by upcoming investigation, and every day seemed to bring news of people exiling themselves to Europe: Charlie Chaplin, the director Joseph Losey, Jules Dassin, the harmonica virtuoso Larry Adler, Donald Ogden Stewart, one of the most sought-after screenwriters in Hollywood, and Sam Wanamaker, who would lead the successful campaign to rebuild the Old Globe Theatre on the Thames.

On opening night, January 22, 1953, I knew that the atmosphere would be pretty hostile. The coldness of the crowd was not a surprise; Broadway audiences were not famous for loving history lessons, which is what they made of the play. It seems to me entirely appropriate that on the day the play opened, a newspaper headline read “ALL THIRTEEN REDS GUILTY” —a story about American Communists who faced prison for “conspiring to teach and advocate the duty and necessity of forcible overthrow of government.” Meanwhile, the remoteness of the production was guaranteed by the director, Jed Harris, who insisted that this was a classic requiring the actors to face front, never each other. The critics were not swept away. “Arthur Miller is a problem playwright in both senses of the word,” wrote Walter Kerr of the Herald Tribune , who called the play “a step backward into mechanical parable.” The Times was not much kinder, saying, “There is too much excitement and not enough emotion in ‘The Crucible.’ ” But the play’s future would turn out quite differently.

About a year later, a new production, one with younger, less accomplished actors, working in the Martinique Hotel ballroom, played with the fervor that the script and the times required, and “The Crucible” became a hit. The play stumbled into history, and today, I am told, it is one of the most heavily demanded trade-fiction paperbacks in this country; the Bantam and Penguin editions have sold more than six million copies. I don’t think there has been a week in the past forty-odd years when it hasn’t been on a stage somewhere in the world. Nor is the new screen version the first. Jean-Paul Sartre, in his Marxist phase, wrote a French film adaptation that blamed the tragedy on the rich landowners conspiring to persecute the poor. (In truth, most of those who were hanged in Salem were people of substance, and two or three were very large landowners.)

It is only a slight exaggeration to say that, especially in Latin America, “The Crucible” starts getting produced wherever a political coup appears imminent, or a dictatorial regime has just been overthrown. From Argentina to Chile to Greece, Czechoslovakia, China, and a dozen other places, the play seems to present the same primeval structure of human sacrifice to the furies of fanaticism and paranoia that goes on repeating itself forever as though imbedded in the brain of social man.

I am not sure what “The Crucible” is telling people now, but I know that its paranoid center is still pumping out the same darkly attractive warning that it did in the fifties. For some, the play seems to be about the dilemma of relying on the testimony of small children accusing adults of sexual abuse, something I’d not have dreamed of forty years ago. For others, it may simply be a fascination with the outbreak of paranoia that suffuses the play—the blind panic that, in our age, often seems to sit at the dim edges of consciousness. Certainly its political implications are the central issue for many people; the Salem interrogations turn out to be eerily exact models of those yet to come in Stalin’s Russia, Pinochet’s Chile, Mao’s China, and other regimes. (Nien Cheng, the author of “Life and Death in Shanghai,” has told me that she could hardly believe that a non-Chinese—someone who had not experienced the Cultural Revolution—had written the play.) But below its concerns with justice the play evokes a lethal brew of illicit sexuality, fear of the supernatural, and political manipulation, a combination not unfamiliar these days. The film, by reaching the broad American audience as no play ever can, may well unearth still other connections to those buried public terrors that Salem first announced on this continent.

One thing more—something wonderful in the old sense of that word. I recall the weeks I spent reading testimony by the tome, commentaries, broadsides, confessions, and accusations. And always the crucial damning event was the signing of one’s name in “the Devil’s book.” This Faustian agreement to hand over one’s soul to the dreaded Lord of Darkness was the ultimate insult to God. But what were these new inductees supposed to have done once they’d signed on? Nobody seems even to have thought to ask. But, of course, actions are as irrelevant during cultural and religious wars as they are in nightmares. The thing at issue is buried intentions—the secret allegiances of the alienated heart, always the main threat to the theocratic mind, as well as its immemorial quarry. ♦

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Higher English Model Essay: The Crucible (16/20) - Conflict with Surroundings

Subject: English

Age range: 16+

Resource type: Assessment and revision

Last updated

25 January 2021

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This is a Higher English A-grade critical essay which examines Arthur Miller’s play The Crucible in relation to the following question:

*Choose a play in which the main character is in conflict with his or her surroundings. Briefly explain the nature of this conflict and discuss how the dramatist’s presentation of this feature helps you enhance your understanding of the play as a whole. *

The essay has been colour coded to show the different types of sections to an essay. A non-colour coded version is also attached beneath.

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The Crucible Essay and Quote Booklet Bundle: NAT 5/Higher

This bundle contains 5 example Higher English critical essays and 1 example National 5 critical essay. It also contains a booklet of the most significant and useful quotes necessary for studying Arthur Miller's 'The Crucible' with accompanying analysis. This bundle is useful for teaching by example, reference for both students and teacher, and for general information of the play and playwright.

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World Snooker Championship 2024 Crucible results as Kyren Wilson beats Jak Jones in the final

Kyren Wilson was drubbed 18-8 by Ronnie O'Sullivan in the 2020 final but, having raced into a 7-0 lead and up 15-10 entering the final session, the world No 12 held off a spirited challenge from Welsh qualifier Jak Jones to triumph 18-14 at the Crucible

Tuesday 7 May 2024 00:01, UK

Kyren Wilson held off Welsh qualifier Jak Jones to win the World Snooker Championship final 18-14.

A beaten finalist in 2020 - drubbed 18-8 by Ronnie O'Sullivan - Wilson romped into a 7-0 lead over Welsh qualifier Jones in the final and was 15-10 up going into Monday night's final session.

A late Jones rally would see him pull to within three frames, down 17-14, before an emotional Wilson would finally clinch victory to scoop the sport's biggest title and pocket £500,000 .

Tournament favourite O'Sullivan was knocked out by 2015 winner Stuart Bingham in the quarter-finals as his hopes of a record eighth Crucible crown were dashed for another year.

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(12) Kyren Wilson 18-14 Jak Jones

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David Gilbert 13-8 Stephen Maguire (12) Kyren Wilson 13-8 John Higgins (13) (3) Judd Trump 9-13 Jak Jones Stuart Bingham 13-10 Ronnie O'Sullivan (2)

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David Gilbert 13-4 Robert Milkins (16) Stephen Maguire 13-9 Shaun Murphy (8) Joe O'Connor 6-13 Kyren Wilson (12) (13) John Higgins 13-12 Mark Allen (4) (3) Judd Trump 13-7 Tom Ford (14) Jak Jones 13-9 Si Jiahui Jack Lisowski 11-13 Stuart Bingham Ryan Day 7-13 Ronnie O'Sullivan (2)

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(1) Luca Brecel 9-10 David Gilbert (16) Robert Milkins 10-9 Pang Junxu (9) Ali Carter 7-10 Stephen Maguire (8) Shaun Murphy 10-5 Lyu Haotian (5) Mark Selby 6-10 Joe O'Connor (12) Kyren Wilson 10-1 Dominic Dale (13) John Higgins 10-6 Jamie Jones (4) Mark Allen 10-6 Robbie Williams (3) Judd Trump 10-5 Hossein Vafaei (14) Tom Ford 10-6 Ricky Walden (11) Zhang Anda 4-10 Jak Jones (6) Mark Williams 9-10 Si Jiahui (7) Ding Junhui 9-10 Jack Lisowski (10) Gary Wilson 5-10 Stuart Bingham (15) Barry Hawkins 8-10 Ryan Day (2) Ronnie O'Sullivan 10-1 Jackson Page

What do you get for making a maximum 147 break?

Any player who makes a maximum break at the World Championship will receive £40,000, with 14 having been made over the years - including two in the 2023 tournament.

Kyren Wilson achieved the feat in the opening round before Selby became the first player to hit a 147 in a final during his 18-15 defeat to Brecel.

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World Snooker Championship - previous 10 winners

2023: Luca Brecel 2022: Ronnie O'Sullivan 2021: Mark Selby 2020: Ronnie O'Sullivan 2019: Judd Trump 2018: Mark Williams 2017 : Mark Selby 2016: Mark Selby 2015: Stuart Bingham 2014: Mark Selby

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Home — Essay Samples — Literature — The Crucible — John Proctor – a Tragic Hero in The Crucible

John Proctor - a Tragic Hero in The Crucible

• Categories: John Proctor The Crucible Tragic Hero

About this sample

Words: 422 |

Published: Mar 1, 2019

Words: 422 | Page: 1 | 3 min read

Hook Examples for “The Crucible” Essay

• Dramatic Excerpt: “Because it is my name!” These haunting words uttered by John Proctor in Arthur Miller’s ‘The Crucible’ echo the internal struggle of a man torn between pride and morality. Join me as we delve into the tragic journey of a character whose name became his ultimate downfall.
• Thought-Provoking Question: What drives a man to choose death over tarnishing his reputation? John Proctor’s unwavering pride in his name propels the gripping narrative of ‘The Crucible,’ challenging us to ponder the limits of personal integrity.
• Character Analysis: In the world of literature, few characters embody the essence of a tragic hero as profoundly as John Proctor. As we dissect his pride, flaws, and redemption, we unravel the layers of complexity that make him an enduring figure in American drama.
• Historical Parallel: John Proctor’s struggle for his name and reputation resonates with the historical backdrop of the Salem witch trials. Explore with me how Miller’s portrayal of Proctor mirrors the real-life conflicts of individuals accused of witchcraft in 17th-century America.
• The Power of Reputation: In a society where a name could mean the difference between life and death, John Proctor’s unwavering commitment to preserving his reputation reveals the profound influence of societal norms in ‘The Crucible.’ Together, we’ll navigate the treacherous terrain of Puritan New England.

Works Cited

• Miller, Arthur. (2003). The Crucible. Penguin Books.
• Campbell, Lily. (2017, December 7). John Proctor as a Tragic Hero in The Crucible. The Odyssey Online. https://www.theodysseyonline.com/john-proctor-tragic-hero
• Jackson, Robert. The Tragic Hero of Arthur Miller’s Play, The Crucible. Study.com.
• Johnson, Kevin R. (2006). Arthur Miller’s The Crucible: A Defense for Proctor. The Explicator, 64(3), 155-157. doi: 10.3200/EXPL.64.3.155-157
• Strout, Richard. (1955). Arthur Miller’s The Crucible and Nathaniel Hawthorne: Some Parallels. American Literature, 27(1), 1-13. doi: 10.2307/2921827
• Coker, Catherine. (1963). Puritanism in Arthur Miller’s The Crucible. The New England Quarterly, 36(4), 471-477. doi: 10.2307/364489
• Lister, Vivian. (1974). The Problem of Character in Arthur Miller’s The Crucible. Twentieth Century Literature, 20(3), 201-214. doi: 10.2307/441170
• Bloom, Harold (Ed.). (1999). Arthur Miller’s The Crucible. Chelsea House Publishers.
• Tucker, Martin. (2013, March 22). The Crucible: Tragic Hero or Coward? The Good Men Project. https://goodmenproject.com/featured-content/the-crucible-tragic-hero-or-coward/
• Atkinson, Brooks. (1953, January 23). The Crucible: Arthur Miller’s View of Tragedy. The New York Times. https://www.nytimes.com/1953/01/23/archives/the-crucible-arthur-millers-view-of-tragedy.html

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