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s parallels between 1950s McCarthyism and the “barbaric frontier” of Salem, as he c

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Video SparkNotes: Arthur Miller's The Crucible summary

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The Crucible and Year of Wonders show that a community that insists on rigidity in thought and practice is inevitably doomed. Discuss

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The Crucible and Year of Wonders show that a community that insists on rigidity in thought and practice is inevitably doomed. Discuss

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The Wheeler Centre

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Geraldine Brooks

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Jennifer Byrne Presents: Geraldine Brooks - The Books - The Book Club - ABC TV

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Jennifer Byrne presents this special interview with Pulizer Prize winning Australian author Geraldine

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In The Crucible, people empower, use and exploit superstition in order to elicit fear and ultimately conformity from the individuals in Salem.

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Keep close track of the narrative with this...

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How did it happen?

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What is McCarthyism? And how did it happen? - Ellen Schrecker

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The Wheeler Centre

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There is a large emphasis on purity in the lives of the people of Salem. There is a lot of imagery of darkness and dirt representing sin and evil. Reverend Parris for example, questions his niece Abigail's purity by saying; Your name in the town-it is entirely white, is it not? She argues that her name is not soiled. The people of Salem are obsessed with preserving the perceived cleanliness of their souls.
The History
Arthur Miller's play, The Crucible, is based upon actual events in Salem, Massachusetts in 1692. Some facts, as Miller admits in the introduction, have been changed. Abigail, for instance was only 11 at the time of the trials and John Proctor was 60. An affair between the two of them is a somewhat far-fetched idea. Betty Parris, who was six at the time, became strangely ill sometime after February, 1692. She complained of a fever and crashed about the house in pain. There is much speculation about the actual cause of her symptoms. A man named Cotton Mather had recently published a book called Memorable Providences describing the suspected witchcraft of a woman in Boston. Betty's behavior in many ways mirrored that described in the book. Closer attention was paid when Abigail Williams, eleven-year-old Ann Putnam Jr. (called Ruth in Miller's play), seventeen-year-old Mercy Lewis and Mary Walcott (Susanna) began to exhibit similar symptoms. When Dr. Griggs could not cure the children, he naturally suggested that some supernatural force must be at work. An increasingly larger group, which also grew to include adults, began to complain of afflictions. Sometime after February 25, Betty and Abigail named their tormentors with such consistent stories that it seems that the girls must have been working their stories out together. The first people to be accused of witchcraft (Tituba, Sarah Osborn, and Sarah Good) were outsiders. It was easy for the pious townspeople to believe that those who differed from them were influenced by the devil. The antics in the court proceedings went much as Miller portrayed. Displays of the victims apparent affliction when in the presence of the witch were considered valid evidence of guilt. The fervor may have died down at that point but Tituba, who had been adamantly denying involvement in witchcraft, proclaimed that she had been approached by a tall man who asked her to sign his book. She stated that she and four others, including Sarah Good and Sarah Osborn, were in fact witches and flew through the air on poles. At this point, the witch hunting took off. Even the four-year old daughter of Sarah Good, Dorcas, was accused and jailed. Bridget Bishop, the sixty-year-old owner of a house of ill repute was the first brought to trial. She was the most likely of the prisoners to be convicted considering her deviant behavior (in terms of the standards at the time). After her conviction however, one of the judges, Saltonstall, resigned in disgust. (It is interesting to know that the author Nathaniel Hawthorne was a descendant of Judge Hathorne. The w was added to distinguish future generations from the shameful actions of the Salem judge.) Bridget Bishop was hanged on June 10, 1692. As time went on the accused were not as disreputable as Bishop. Rebecca Nurse was actually found not guilty but Chief Justice Stoughton urged the jury to reconsider and she was condemned. John Proctor was actually a tavern owner (not a farmer as in the play) and was openly critical of the witch-hunts. He was an example of what would happen to those who spoke out against the proceedings. Proctor was hanged August 19, 1692. Doubt in the validity of the accusations finally began when the Ex-Reverend George Burroughs was hung. He recited the Lord's Prayer perfectly, which was thought impossible for one in league with the Devil. Cotton Mather, the author, was in attendance that day and it was his intervention that brought the people back to supporting the trials. After all, an innocent person would not be convicted. Giles Corey was as the play reports, pressed to death for refusing to enter a plea to the charge of witchcraft against him. His wife Martha was hanged three days later with 7 other convicted witches. Her group would be the last to die. Salem was regaining its senses. Reverend John Hale and the villagers found it increasingly harder to believe that so many respectable people would turn to the Devil all at once. Increase Mather, the father of Cotton, began to argue against the use of spectral evidence (Cotton had been a strong force in allowing its use). Without spectral evidence, most of the remaining trials ended in acquittals. Reverend Parris was replaced though he tried to blame those around him. Many of those involved also tried to place the blame on others. Those still in prison were released and in later years, the families of the executed were compensated. The people of Salem still remember the terrible events of their history. The Salem Witch Museum is an integral part of the town as is a stone wall with jutting slabs bearing the names of the dead.
When John Proctor is asked to recall his Ten Commandments (a witch could not), he forgets adultery just as he literally forgot when he chose to have an affair with Abigail.
Proctor calls Hale Pontius Pilate. Hale sees the injustice being done yet he is willing to go along with the will of the people (the court) in order to protect himself as the biblical figure allowed the crucifixion of Jesus. Hale is not acting in a just manner. By the time he changes his ways, it is too late for him to have any influence. If Hale is Pontius Pilate, the innocent victims of the tragedy are like Jesus. Christians believe that Jesus died to save future generations. Those who learn from the deaths in Salem are also saved. They are saved from repeating history and suffering another great loss of life.

Book traversal links for The Crucible: Metaphor Analysis

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There is a large emphasis on purity in the lives of the people of Salem. There is a lot of imagery of darkness and dirt representing sin and evil. Reverend Parris for example, questions his niece Abigail's purity by saying; Your name in the town-it is entirely white, is it not?

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Miller creates parallels between 1950s McCarthyism and the “barbaric frontier” of Salem, as he critiques the vainglorious behaviour of authority.

Throughout The Crucible and Year of Wonders, both Miller and Brooks respectively admonish authoritarian abuse of power, reflecting on the consequences within small town communities.

While it is not the root of the troubles that develop throughout, power, and the need to maintain authority ultimately dictate the tragedy within both The Crucible and Year of Wonders.

Brooks and Miller portray excessive use of power though a pessimistic lens as they are able to “intoxicate” their villages “with [their] words”.

Whilst Reverend Parris actively seeks to increase his status, Brooks offers a stark contrast in her characterisation of Rector Mompellion, a man who at least publicly advocates for the betterment of others and for the greater good.

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The dual texts mirror the concept of religion as a justification for immoral acts, with Brooks highlighting Mompellion's hypocrisy in his god-like authority over his wife, and Miller criticising powerful people in Salem, such as Reverend Parris, for lying to the court in order to protect his reputation as a religious figure.

The hypocrisy of the authorities through neglecting their moral responsibilities and concealing their private personas propels the societal tension, as seen by the wealthy Bradfords and greedy Parris.

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Sacrifice of the individual for the greater good is used as justification for an exploitation of power by social authorities.

The absence of the Puritan principle; “love thy neighbour” within the community, prompts the suspicion which facilitates the hysteria in the town.

Love acting as the ultimate catalyst for sacrifice is dually mirrored within both texts.

The simultaneously beneficial and detrimental effects of sacrifice are reflected within the cloistered communities of both Eyam and Salem.

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In contrast to the vindictive nature of women in "the Crucible", the women in "Year of Wonders push the boundaries of conformity - in relation to their social roles - in a more so compassionate and nurturing manner.

Eyam succumbs to mob mentality despite Mompellion’s sermons of God’s love and references to the Plague as a “casket of greed”; consequently suggesting that the constricting isolation, oppressive conformity and quarantine of Eyam in a “wide green prison” - which they consider to be their “whole wide world” marked by the Boundary Stone - is destructive.

It is due to the entrenched and rigid religious values and fear of the Devil, Thomas Putnam similarly to the Bradfords and like many others in Salem, out of fear (which conformity and rigidity allow no relief for) is "justified" as he utilises the witch hunts as a legally sanctioned forum "elevated to the arena of morality" to express his "long-held hatreds" and as an outlet for his "resentments".

Anys Gowdies, a "rare creature" who called not for the absolute "dark and light" mentality of binary opposites similar to Puritan ethos of the "small and watchful town", like Proctors is vulnerable to vilification and scapegoating due to her "frank blasphemy" and defiance against the rigidity of entrenched Christian values.

It becomes evident in Salem's treatment of politics and morality, characters are further prompted to conform and are provided with even fewer opportunities to escape from their surrounding culture.

In the Crucible, there lies a parallel between Proctor and Miller in their choice to stay true to themselves, their lack of conformity to appease authority figures and their ability to ultimately stick with their conviction; this distinguishes them from their communities.

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Crisis is a catalyst for change in both ‘The Crucible’ and ‘Year of Wonders’?

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Crisis is a catalyst for change in both ‘The Crucible’ and ‘Year of Wonders’?

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Key words:

·      Change

·      Crisis

Quotes:

·      “Wide green prison” – YOW

·      “She was not accustomed to sharing a doorway with servants … well, times have changed in the Bradford's’ absence.” – YOW

First Paragraph:

·      Hale

-       How the hysteria changes his view on life

·      Mompellion

-       Begins the novel as a strongly religious rector and he loses his faith by the end of the novel because he justifies the plague as a test from god.

Both Reverends Hale and Mompellion experience self-doubts and undergo a crisis of faith, although for vastly different reasons.  Reverend Hale has doubts because he so arrogantly believed that he had the answers and could expose the secret work of the devil.

In contrast to Mr Hale, Mompellion was less arrogant and worked selflessly for others.  However, after Elinor’s death he became completely demoralised and regretted what he realised was a hypocritical stance. He believed that he denied Elinor comfort and his response, did have a self-serving aspect.

Second Paragraph:

·      Anna – shift in power

·      Abigail and the girls – find themselves in a position of authority

Third Paragraph:

·      The change that Salem goes through only changes the actions of a few people, even though it does affect the whole community, its impact is ensconced while lessons are learnt it’s clear that the hysteria still prevails in the 1950’s due to McCarthyism.

·      Whereas in Eyam, the change is major and its impact is catastrophic. Some are “tempered and made strong” while others are ‘broken’.

·      The change in Eyam is unmitigated whereas the change is Salem, while its impact is great, its aura and atmosphere still affects 1950’s America.

·      Whilst in Eyam the plague dies a natural death, there are nevertheless courageous people who endanger their lives.  Contrastingly, the witch-hunt shows no sign of abating as the authorities become ever more determined to resist any sign of weakness. Nevertheless, there are still many decent people who insist on their integrity.

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Crisis is a catalyst for change in both The Crucible and Year of Wonders. Discuss.

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Crisis is a catalyst for change in both The Crucible and Year of Wonders. Discuss.

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catalyst – instigates; initiate
change –

change in positions of power and authority (women in power)

Existing societal constructs tend to be meaningless in times of conflict, those who find the ability to use the crisis to their gain, intentionally or unintentionally, will catalyse a hierarchical shift.

Anna, Elinor (good)
- ‘You, Anna, have recalled to me what my duties are [..] For you grieve, and yet you live, and are useful, and bring life to others. One does not have to believe, after all, to bring comfort to those who yet do.’
- Anna has become a figure of inspiration
- 'You are not a child, to quail at shadows, after all we have seen and done together'
- Elinor acts as a mother, teacher and friend to Anna
- '

Abigail and children (bad)
- 'Let you beware, Mr Danforth. Think you to be so mighty that the power of Hell may not turn yourwits? Beware of it!’
-

Parris, Danforth
- despite their established authority, they exploit the situation to protect their reputation instead of protecting the people they lead

Mompellion, Bradfords

change in people's goodness/morality, prioritising their own needs and lives over others (exploiting the situation)
Mary Warren, Parris, Putnam, Abigail and Mercy

Mary Warren – accuses John Proctor to protect herself in the face of punishment and death

Parris, Danforth
- despite their established authority, they exploit the situation to protect their reputation instead of protecting the people they lead

- DANFORTH - abuses 'God's law' for his own benefit, instills fear within the community, while Mompellion reassures the village and draws them together

Aphra
- pretends to be Any' ghost to sell witchcraft stuff for money
- exploits the vulnerable and grieving who turn to alternate solutions when their prayers are not answered

Josiah
- digs graves before they have died to get paid
- tries to bury Christopher alive to take what they own
- takes what people own to pay for his grave digging services

change in individual strength
Anna
Proctor, Hale

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Both Brooks and Miller condemn religion as both detrimental to individuals and corruptive to a   community centered upon religious ideals

The confined setting of both texts catalyse the catastrophes and uncontrollable tragedies that occur within the community of Eyam and Salem

Both texts are a response to similar historical events yet Brooks offers a more optimistic perspective about progress within society as depicted through her progressive portrayal of the role of women and religion within the community of Eyam.

Miller shows the consequences of the detrimental theocracy as an implosion within the community whilst Brooks’ secular, progressive representation of the role of religion and women within the community depicts a more optimistic resolution to crisis.

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The Crucible and Year of Wonders show that a community that insists on rigidity in thought and practice is inevitably doomed. Discuss
SIN AND REDEMPTION
Suppressed by religious fervour, Miller's allegorical play and Brooks historical fiction navigates the duality to commit sin and summon their redemption
Why Arthur Miller wrote 'The Crucible'

SUPERSTITION, SUPERNATURAL AND WITCHCRAFT
In The Crucible, people empower, use and exploit superstition in order to elicit fear and ultimately conformity from the individuals in Salem.
HYPOCRISY
The dual texts mirror the concept of religion as a justification for immoral acts, with Brooks highlighting Mompellion's hypocrisy in his god-like authority over his wife, and Miller criticising powerful people in Salem, such as Reverend Parris, for lying to the court in order to protect his reputation as a religious figure.

The hypocrisy of the authorities through neglecting their moral responsibilities and concealing their private personas propels the societal tension, as seen by the wealthy Bradfords and greedy Parris.
Brooks feminist empowerment through the narrative voice of Anna in Year of Wonders, reveals women as a source of strength and resilience, whist asymmetrically, Miller, invokes vilifying notions towards women.
Societal crisis leads to moral corruption during times of immense adversity and a fear of the unknown.

Both Miller and Brooks agreewithin a repressive society is impotently being expressed by individuals.
FREEDOM AND REPRESSION

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more_vert
LOVE AND SACRIFICE
LOVE AND SACRIFICE 
Sacrifice of the individual for the greater good is used as justification for an exploitation of power by social authorities.

The absence of the Puritan principle; “love thy neighbour” within the community, prompts the suspicion which facilitates the hysteria in the town. 

Love acting as the ultimate catalyst for sacrifice is dually mirrored within both texts. 

The simultaneously beneficial and detrimental effects of sacrifice are reflected within the cloistered communities of both Eyam and Salem.
more_vert
HYPOCRISY
HYPOCRISY
The dual texts mirror the concept of religion as a justification for immoral acts, with Brooks highlighting Mompellion's hypocrisy in his god-like authority over his wife, and Miller criticising powerful people in Salem, such as Reverend Parris, for lying to the court in order to protect his reputation as a religious figure. 

The hypocrisy of the authorities through neglecting their moral responsibilities and concealing their private personas propels the societal tension, as seen by the wealthy Bradfords and greedy Parris. 

more_vert
Tuesday Book Club
Tuesday Book Club
Geraldine Brooks
more_vert
Short Study Questions
Short Study Questions
Keep close track of the narrative with this...
more_vert
CONFORMIT
CONFORMIT
In contrast to the vindictive nature of women in "the Crucible", the women in "Year of Wonders push the boundaries of conformity - in relation to their social roles - in a more so compassionate and nurturing manner. 

Eyam succumbs to mob mentality despite Mompellion’s sermons of God’s love and references to the Plague as a “casket of greed”; consequently suggesting that the constricting isolation, oppressive conformity and quarantine of Eyam in a “wide green prison” - which they consider to be their “whole wide world” marked by the Boundary Stone - is destructive.

It is due to the entrenched and rigid religious values and fear of the Devil, Thomas Putnam similarly to the Bradfords and like many others in Salem, out of fear (which conformity and rigidity allow no relief for) is "justified" as he utilises the witch hunts as a legally sanctioned forum "elevated to the arena of morality" to express his "long-held hatreds" and as an outlet for his "resentments". 

Anys Gowdies, a "rare creature" who called not for the absolute "dark and light" mentality of binary opposites similar to Puritan ethos of the "small and watchful town", like Proctors is vulnerable to vilification and scapegoating due to her "frank blasphemy" and defiance against the rigidity of entrenched Christian values. 

It becomes evident in Salem's treatment of politics and morality, characters are further prompted to conform and are provided with even fewer opportunities to escape from their surrounding culture. 

In the Crucible, there lies a parallel between Proctor and Miller in their choice to stay true to themselves, their lack of conformity to appease authority figures and their ability to ultimately stick with their conviction; this distinguishes them from their communities. 

 


more_vert
McCarthyism
McCarthyism
How did it happen?
more_vert
Year of Wonders
Year of Wonders
The Wheeler Centre
more_vert
The Crucible - Metaphors
The Crucible - Metaphors
more_vert
FREEDOM AND REPRESSION
FREEDOM AND REPRESSION


more_vert
USE AND ABUSE OF POWER
USE AND ABUSE OF POWER
Miller creates parallels between 1950s McCarthyism and the “barbaric frontier” of Salem, as he critiques the vainglorious behaviour of authority. 

Throughout The Crucible and Year of Wonders, both Miller and Brooks respectively admonish authoritarian abuse of power, reflecting on the consequences within small town communities. 

While it is not the root of the troubles that develop throughout, power, and the need to maintain authority ultimately dictate the tragedy within both The Crucible and Year of Wonders. 

Brooks and Miller portray excessive use of power though a pessimistic lens as they are able to “intoxicate” their villages “with [their] words”.  

Whilst Reverend Parris actively seeks to increase his status, Brooks offers a stark contrast in her characterisation of Rector Mompellion, a man who at least publicly advocates for the betterment of others and for the greater good. 
more_vert
COMMUNITY IN CRISIS
COMMUNITY IN CRISIS
Both Brooks and Miller condemn religion as both detrimental to individuals and corruptive to a   community centered upon religious ideals

The confined setting of both texts catalyse the catastrophes and uncontrollable tragedies that occur within the community of Eyam and Salem

Both texts are a response to similar historical events yet Brooks offers a more optimistic perspective about progress within society as depicted through her progressive portrayal of the role of women and religion within the community of Eyam. 

Miller shows the consequences of the detrimental theocracy as an implosion within the community whilst Brooks’ secular, progressive representation of the role of religion and women within the community depicts a more optimistic resolution to crisis. 
more_vert
Crisis is a catalyst for change in both ‘The Crucible’ and ‘Year of Wonders’?
Crisis is a catalyst for change in both ‘The Crucible’ and ‘Year of Wonders’?
Key words:
·      Change
·      Crisis
 
Quotes:
·      “Wide green prison” – YOW
·      “She was not accustomed to 

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ION, SUPERNATURAL AND WITCHCRAFT
In The Crucible, people empower, use and exploit superstition in order to elicit fear and ultimately conformity from the individuals in Salem. 
more_vert
Summary
Summary
more_vert
The Crucible
The Crucible
The Wheeler Centre
more_vert
LOVE AND SACRIFICE
LOVE AND SACRIFICE 
Sacrifice of the individual for the greater good is used as justification for an exploitation of power by social authorities.

The absence of the Puritan principle; “love thy neighbour” within the community, prompts the suspicion which facilitates the hysteria in the town. 

Love acting as the ultimate catalyst for sacrifice is dually mirrored within both texts. 

The simultaneously beneficial and detrimental effects of sacrifice are reflected within the cloistered communities of both Eyam and Salem.
more_vert
HYPOCRISY
HYPOCRISY
The dual texts mirror the concept of religion as a justification for immoral acts, with Brooks highlighting Mompellion's hypocrisy in his god-like authority over his wife, and Miller criticising powerful people in Salem, such as Reverend Parris, for lying to the court in order to protect his reputation as a religious figure. 

The hypocrisy of the authorities through neglecting their moral responsibilities and concealing their private personas propels the societal tension, as seen by the wealthy Bradfords and greedy Parris. 

more_vert
Tuesday Book Club
Tuesday Book Club
Geraldine Brooks
more_vert
Short Study Questions
Short Study Questions
Keep close track of the narrative with this...
more_vert
CONFORMIT
CONFORMIT
In contrast to the vindictive nature of women in "the Crucible", the women in "Year of Wonders push the boundaries of conformity - in relation to their social roles - in a more so compassionate and nurturing manner. 

Eyam succumbs to mob mentality despite Mompellion’s sermons of God’s love and references to the Plague as a “casket of greed”; consequently suggesting that the constricting isolation, oppressive conformity and quarantine of Eyam in a “wide green prison” - which they consider to be their “whole wide world” marked by the Boundary Stone - is destructive.

It is due to the entrenched and rigid religious values and fear of the Devil, Thomas Putnam similarly to the Bradfords and like many others in Salem, out of fear (which conformity and rigidity allow no relief for) is "justified" as he utilises the witch hunts as a legally sanctioned forum "elevated to the arena of morality" to express his "long-held hatreds" and as an outlet for his "resentments". 

Anys Gowdies, a "rare creature" who called not for the absolute "dark and light" mentality of binary opposites similar to Puritan ethos of the "small and watchful town", like Proctors is vulnerable to vilification and scapegoating due to her "frank blasphemy" and defiance against the rigidity of entrenched Christian values. 

It becomes evident in Salem's treatment of politics and morality, characters are further prompted to conform and are provided with even fewer opportunities to escape from their surrounding culture. 

In the Crucible, there lies a parallel between Proctor and Miller in their choice to stay true to themselves, their lack of conformity to appease authority figures and their ability to ultimately stick with their conviction; this distinguishes them from their communities. 

 


more_vert
McCarthyism
McCarthyism
How did it happen?
more_vert
Year of Wonders
Year of Wonders
The Wheeler Centre
more_vert
The Crucible - Metaphors
The Crucible - Metaphors
more_vert
FREEDOM AND REPRESSION
FREEDOM AND REPRESSION


more_vert
USE AND ABUSE OF POWER
USE AND ABUSE OF POWER
Miller creates parallels between 1950s McCarthyism and the “barbaric frontier” of Salem, as he critiques the vainglorious behaviour of authority. 

Throughout The Crucible and Year of Wonders, both Miller and Brooks respectively admonish authoritarian abuse of power, reflecting on the consequences within small town communities. 

While it is not the root of the troubles that develop throughout, power, and the need to maintain authority ultimately dictate the tragedy within both The Crucible and Year of Wonders. 

Brooks and Miller portray excessive use of power though a pessimistic lens as they are able to “intoxicate” their villages “with [their] words”.  

Whilst Reverend Parris actively seeks to increase his status, Brooks offers a stark contrast in her characterisation of Rector Mompellion, a man who at least publicly advocates for the betterment of others and for the greater good. 
more_vert
COMMUNITY IN CRISIS
COMMUNITY IN CRISIS
Both Brooks and Miller condemn religion as both detrimental to individuals and corruptive to a   community centered upon religious ideals

The confined setting of both texts catalyse the catastrophes and uncontrollable tragedies that occur within the community of Eyam and Salem

Both texts are a response to similar historical events yet Brooks offers a more optimistic perspective about progress within society as depicted through her progressive portrayal of the role of women and religion within the community of Eyam. 

Miller shows the consequences of the detrimental theocracy as an implosion within the community whilst Brooks’ secular, progressive representation of the role of religion and women within the community depicts a more optimistic resolution to crisis. 
more_vert
Crisis is a catalyst for change in both ‘The Crucible’ and ‘Year of Wonders’?
Crisis is a catalyst for change in both ‘The Crucible’ and 

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Introduction: Individuals are at greatershit cunting but do not always suffer. Everyone suffers in Year of Wonders whilst only the powerless suffering in The Crucible.

Paragraph 1: Individuals who suCOMMUNITY IN CRISISffer

à Anys/Mem:

- Any Gowdie ‘listens to her own heart rCOMMUNITY IN CRISISather than… other’s conventions.’

à Proctor/Rebecca Nurse

Paragraph 2: Conformists who suffer

à the plague does not discriminate/affects everyone

separatists and conformist all succumb to the plague and its deadly consequences

à Jane Martin, Mompellion

- Jane Martin is ‘Puritan in her ways’ however she suffers throughout the plague which causes her character to breakdown and lose her faith

- Mompellion loses his faith concluding ‘there is no God’

à Respectable people are accused

- Reverend John Hale who is initially a member of the court begins to experience hardship as he believes himself to be the ‘murderer’ of the accused and thus struggles with the guilt.

Paragraph 3: The Nature of suffering and Finding freedom in individuality

- Hysteria

- Fear of death/God’s punishment (bought by puritan belief)

- Effects of isolation

- Proctor finds freedom: can remain true to himself, forgiven by Elizabeth

- Anna initially conformist but suffering causes her to question faith and ultimately find individuality and freedom

Conclusion:

Individuality can bring suffering but also freedom