Table of Contents
- Act 1
- Act 2
- Act 3
- Act 4
- Sample Essay 1
- Sample Essay 2
- Sample Essay 3
- Sample Essay 4
Act 1
- The panic, madness, hysteria, and mystery all begins here
- Act 1 foreshadows the key areas of conflict in The Crucible, giving readers and audience members alike a taste of the ensuing societal chaos and moral confusion
- Act 1 in particular features chunks of narrative exposition, where Miller comments on the backstory of characters and contextualizes their relationships with each other. This is interposed with the dialogue of the characters.
- Act 1 functions as an overture, where Miller introduces
-The main characters
-Their relationships and tensions
-The context of Salem society
-Themes that will be focused on throughout Act 2, 3, and 4
Page | Quote and notes |
13 | · Setting: Betty’s bedroom within Reverend Parris’ home, Spring of 1692 -Miller uses the stage directions to emphasize the claustrophobic and cluttered nature of the room ”small upper bedroom”, “a narrow window”, “a chest, a chair, and a small table”.· Spring is symbolically representative of life and growth in Salem. Yet, Miller subverts the traditional associations and positive connotations of Spring. Here, life and growth arguably are allusions to how the seeds of lies and private vengeance have already taken root within Salem society, and that now in “Spring” they are ready to emerge from the ground into full view of everyone. As they take a life of their own, this problem will grow out of control and result in many unintended consequences for innocent victims.· The introduction of Parris’ character, the first time we “meet” him -Miller uses narrative to introduce Parris petty, power hungry, and deeply insecure nature, who “believed he was being persecuted wherever he went… he felt insulted if someone rose to shut the door without first asking his permission”-Through the opening scene, we see Parris “kneeling beside [Betty’s bed], evidently in prayer. Audience members thus begin to formulate an idea of Parris as a religious yet deeply self-centered man. He prays “God help me”, not for Betty. |
14 | · Miller describes Salem society as being full of being nosey, concerning oneself with neighbours’ activities for the purpose of comparing who is more moral, catching neighbours out for violating social, or moral norms. -“The prediliction for minding other people’s business was time-honored among the people of Salem, and it undoubtedly created many of the suspicions which were to feed the coming madness” |
15 | · Act 1 begins immediately after Reverend Parris caught Abigail and the girls in the forest. In theocratic Salem society, this is extremely taboo. What the girls did, dancing and being in the forest, is considered a violation of social, religious, moral, and legal norms. –“the Salem folk believed that the virgin forest was the Devil’s last preserve, his home base and the citadel of his final stand” |
16 | · Despite good, honorable, and noble way of running society in a way that enhances a sense of community unity, this theocratic ideology and the dogma associated with it
-“For good purposes, even high purposes, the people of Salem developed a theocracy, a combine state and religious power whose function was to keep the community together, and to prevent any kind of disunity that might open it to destruction” · Extending the metaphor of Spring, life, and growth: The witch hunt was a product of moral panic and suspicion among neighbours in Salem society |
17 | · Miller clearly establishes the deep seated sense of moral confusion within Salem society at the time. Members of Salem society did bad things (accuse innocent people of being witches) while pretending to be good (they claim that they are doing their duty as a Christian). -Once the witch hunt began, it “suddenly became possible – and patriotic and holy” to accuse innocent people of egregious crimes -As part of the witch hunt process, “long-held hatreds of neighbours could now be openly expressed, and vengeance taken, despite the Bible’s charitable injunctions”· Jealousy, vengeance, desire for revenge, self-interest, hatred of neighbours who are perceived as more moral, powerful, or religious: This was at the core of the tension in Salem and precipitated the disastrous downward spiral of the witch hunt. -In reality, the witch hunt was about “suspicions and envy of the miserable toward the happy” |
18 | · Introduction of Abigail’s character through the stage directions. Miller also introduces readers to the idea of Abigail’s self-interested, manipulative, and deceitful nature through this stage directions. -Miller describes her as “a strikingly beautiful girl” -Abigail has “an endless capacity for dissembling. Now, she is all worry and apprehension and propriety”· Parris initially is hesitant to use witchcraft as an explanation for Betty’s illness -“There be no unnatural cause here… Mr Hale will surely confirm that. Let him look to medicine and put out all thought of unnatural causes here” |
19 | · Parris’ petty, power hungry, and deeply insecure nature is brought out again. He is apparently obsessed with the idea that other people are plotting in the background to ruin him. -“If you trafficked with spirits in the forest I must know it now, for surely my enemies will, and they will ruin me with it” -“do you understand I have many enemies?” -“there is a faction that is sworn to drive me from my pulpit”· Abigail’s story of what happened in the forest, version 1 -“Betty’s not witched.” -“we never conjured spirits” -“it were sport!” |
19-20 | · First signs of witchcraft, as told by Parris -“I saw Tituba waving her arms over the fire when I came on you. Why was she doing that? And I heard a screeching and gibberish coming from her mouth. She were swaying like a dumb beast over that fire!” |
20 | · Parris rushes to defend his own reputation, rather than earnestly care for Betty. This reveals where his true priorities are. -“Now my ministry’s at stake” -“now when some good respect is rising for me in the parish, you compromise my very character” |
20-21 | · Abigail’s past misdeeds come to light –“[Abigail’s name] in the town – it is entirely white, is it not?” -We learn that Abigail was “discharged from Goody Proctor’s service” -Furthermore, Goody Proctor “will not sit so close to something so soiled”· Abigail fiercely defends her own reputation by maligning Goody Proctor in response-Goody Proctor is a “bitter woman, a lying, cold, snivelling woman” -Abigail insists “my name is good in the village!” -“Goody Proctor is a gossiping liar!” |
21-24 | · The Putnams enter — notice how they are persistent in advocating for the presence of witchcraft in Salem, they insist that Betty’s and Ruth’s illness is due to witchcraft -“It is surely a stroke of hell upon you” -“the Devil’s touch is heavier than sick” -She is described as speaking “with vicious certainty” here· Furthermore, Thomas Putnam is described in the stage directions as -a “well-to-do, hard-handed landowner” -Thomas Putnam “regarded himself as the intellectual superior” and was known for his“vindictive nature”, and being “a deeply embittered man”.· In response to the Putnams’ insistence of witchcraft, Parris doubles down -“I am certain there be no element of witchcraft here” -“we cannot leap to witchcraft”· In spite of Parris’ objections, the Putnams continue to insinuate that witchcraft is involved and perpetuate the sense of fear. -“Tituba knows how to speak to the dead” -“There is a murdering witch among us, bound to keep herself in the dark!”· Abigail’s story of what happened in the forest, version 2 -“Not I, sir — Tituba and Ruth [conjured spirits]”. Notice that Abigail is “whispering” this line |
25-26 | · The Putnams and Parris have left the room, leaving Abigail, Betty, Mercy and Mary Warren alone.
· Notice how Abigail’s demeanour changes: while she was acting as a powerless victim before, now she is putting on a front of an aggressive, assertive leader. · Abigail’s assertive leadership style: She tells the other girls exactly what to say, she reports and updates them about what the current situation is · What happened in the forest according to Abigail, version 3: “Now look you. All of you. We danced. And Tituba conjured Ruth Putnam’s dead sisters. And that is all.” · The story of what happened in the forest, from Betty’s perspective |
27-30 | · John Proctor enters, Mary and Mercy leave the room. While Betty is pretending to be unconscious, John and Abigail have a conversation about “this mischief here”
· What happened in the forest according to Abigail, version 4: In front of Proctor, Abigail dismisses the seriousness of what the girls did in the forest · Miller’s use of narrative exposition to tell us about Proctor’s background and character · While Proctor and Abigail talk, she is persistent in pursuing a romantic and sexual relationship with him. -“winningly she comes a little closer, with a confidential, wicked air” · Abigail’s deep seated sense of repression in a highly dogmatic and pious religious society fuels her rebellion against social and moral norms of Salem |
30-37 | · Parris, Putnams, and the Nurses re-enter the room. Abigail and Proctor have just finished their conversation, Betty has woken up
· The Putnams continue to advance their point of view · Miller’s use of narrative exposition demonstrates the Nurses’ character · As if to solidify the enmity between the Putnams and Nurses, Mrs Putnam sarcastically states “you think it God’s work you should never lose a child, nor a grandchild either, and I bury all but one?” · Parris’ self-interested and calculative nature pops up again “I am not some preaching farmer with a book under my arm; I am a graduate of Harvard College” |
37-50 | · Reverend Hale enters. The more the small room fills up with people, the more tense the situation becomes. -As Rebecca Nurse leaves the room, this symbolically represents the departure of wisdom, goodness, and grace. There is a very rapid spiral out of control as social hysteria sets in and innocent victims are accused of being witches. · Hale is introduced with a lengthy narrative exposition. -Hale “felt the pride of a specialist whose unique knowledge has at last been publicly called for”. – “[Hale’s] painfully acquired armoury of symptoms, catchwords, and diagnostic procedures are not to be put to use at last”. -“[Hale’s] goal is light, goodness, and its preservation” -Hale first “appears loaded down with half a dozen heavy books” -Like Parris, Hale initially insists, “we cannot look to superstition in this”.· Yet the Putnams remain persistent. They keep nudging Hale to notice witchcraft, and they persistently contribute anecdotal evidence so as to “subtly” influence Hale to notice witchcraft -“she cannot bear to hear the Lord’s name… that’s a sure sign of witchcraft afloat” -“Mr Parris’ slave has knowledge of conjurin’” -“Is it a natural work to lose seven children before they live a day?”· Giles, though completely innocent, also adds fuel to the steadily growing fire. He contributes a story about his wife who causes “the stoppage of prayer” while she reads her “books”· Parris’ suddenly changes his mind and insists that witchcraft is involved because “It is the best the Devil wants, and who is better than the minister?”· Hale begins to interrogate Abigail. -“perhaps some bird invisible to others comes to you” -“you cannot evade me, Abigail”· Abigail’s account of what happened in the forest, version 5 -“I’m a good girl! I’m a proper girl!” – “[Tituba] made me do it! She made Betty do it!” – “She makes me drink blood!” – “She sends her spirit on me in church; she makes me laugh at prayer!”· The spiral out of control keeps gaining momentum -Parris threatens Tituba “you will confess yourself or I will take you out and whip you to your death!” -Putnam announces in a dramatic fashion, “this woman must be hanged!”· Hale gives Tituba a way out of the confrontation – “Open yourself, Tituba – open yourself and let God’s holy light shine on you” -“You are God’s instrument put in our hands to discover the Devil’s agents among us. You are selected… you are chosen to help us cleanse our village”· To cement the sense of social hysteria that is rapidly accelerating out of control, Abigail similarly detects a new way out of the situation she is in. -Abigail pretends that “I danced for the Devil; I saw him, I wrote in his book” but now “I go back to Jesus; I kiss his hand”.· Following that, all the girls start “picking up the chant”, with their “ecstatic cries” which are “rising to a great glee” denouncing women of Salem.Miller is careful to detail that the girls are in fact “calling out with great relief” |
Act 2
- Focuses on Proctor and Elizabeth’s fractured relationship
- More and more innocent people are being accused and arrested for witchcraft
Page | Quotes and Notes |
51-55 |
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55-59 |
Mary tries to assert her power and dominance over the Proctors
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59-61 |
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61-67 |
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67-74 |
now?” -”I’ll tell you what’s walking Salem – vengeance is walking Salem… now the little crazy children are jangling the keys of the kingdom, and common vengeance writes the law!”
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74-75 |
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Act 3
- In Act 3, several characters, Giles Corey, Francis Nurse, and John Proctor, try to bring counter-evidence before the court to prove that their wives are innocent. This is to no avail, all these men end up being held in contempt of court or being accused of something or the other. Also, their wives do not get released from prison.
- In order to clear Elizabeth’s name, Proctor admits in court that he had an affair with Abigail. He explains that since Elizabeth kicked Abigail out of the Proctor household, Abigail has a grudge against Elizabeth.
- However, Proctor’s attempt to save Elizabeth backfires in a dramatic way
- Elizabeth ends up lying about Proctor having the affair with Abigail thinking it would help John
- Abigail and the girls manipulate Mary Warren to betray John Proctor by pretending that there is a yellow bird, which is Mary’s spirit, out to attack them
- Hale quits the court by the end of Act 3
- Readers and audience members question the justice behind these trials
- Key themes: Moral confusion between good and evil, truth and deceit, the notion of evidence, justice
Page | Quotes and Notes |
77-80 |
-Furthermore, Danforth states the statistic that “seventy-two condemned to hang by [his] signature” |
80-84 |
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84-86 |
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86-89 |
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89-91 |
Danforth threatens Mary “you are either lying now, or you were lying in the court, and in either case you have committed perjury and you will go to jail for it”
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91-97 |
“Now there are no spirits attacking her, for none in this room is accused of witchcraft. So let her turn herself cold now, let her pretend she is attacked now, let her faint. Faint!”
“Let you beware, Mr Danforth. Think you to be so mighty that the power of Hell may not turn your wits? Beware of it!”
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97-100 |
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101-105 |
“He come at me by night and every day to sign, to sign”
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Act 4
- Tituba and Sarah Good are in jail → consider why these two witnesses are jailed, but the children enjoy an elevated status and are treated like royalty by the court? Justice has not been equally applied to everyone!
- Society is in chaos at this stage
- Proctor’s character development
-Initially he provides a spoken confession that he’s involved with witchcraft
-When he’s under pressure to sign a written statement, he refuses, due to issues concerning his reputation, and his loyalty to his friends
-Most importantly, he reflects about the legacy this will leave for his children if he admits to witchcraft - Ultimately he rips up the confession and dies by hanging
Page | Quotes and Notes |
107-110 |
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110-114 |
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114-117 |
“I would save your husband’s life, for if he is taken I count myself his murderer” “I have sought a Christian way, for damnation’s doubled on a minister who counsels men to lie” “I came into this village like a bridesgroom to his beloved, bearing gifts of high religion; the very crowns of holy law I brought, and what I touched with my bright confidence, it died; and where I turned the eye of my great faith, blood flowed up.” |
117-120 |
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120-126 |
“Damn this village! I Confess to God, and God has seen my name on this! It is enough!” “God does not need my name nailed upon the church! God sees my name; God knows how black my sins are!” “How may I teach [my sons] to walk like men in the world, and I sold my friends?”
“What others say and what I sign to is not the same!”
“It is my name! … Because I am not worth the dust on the feet of them that hang!… I have given you my soul; leave me my name!” |
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