tryceo
11-16-2010, 11:43 PM
“Death may be the greatest of all human blessings.” This concise sentence from Socrates sheds light on the reasoning for John Proctor’s death. In the play, The Crucible, Arthur Miller explores the Salem Witch trials, an uncontrollable and unruly witch hunt which resulted in the death of many people. John Proctor, the main protagonist of the play who opposed the notion of witchcraft from the beginning, is indicted with witchcraft and ultimately hangs. Before his hanging, however, he is asked many times for a false confession of his crimes in exchange for his life. Though inclined and tempted to accept, he declines the offers, realizing that his death will actually be a blessing in disguise.
John Proctor’s choice to die morally instead of living dishonorably will be a benediction for his family. Before his refusal to sign the testimony, one of the reasons he rejects the offer of life is the inability to “teach [his children] to walk like men in the world, when [he] sold [his] friends" (143). His death is not the abandonment of his family, but rather the creation of a role model. He believes that his children would much more prefer a father who dies in the name of morality and righteousness rather than a father who lives cowardly and selfishly and would trade the lives of his friends for his own. His death will have taught his children about perseverance rather than acquiescence, integrity rather than immorality, and selflessness rather than egotism. He also cares for his wife greatly when he valiantly defends her in court, risking his name and his honor. His death, ironically, will allow him to keep his family name, and in turn giving his wife a more fitting and peaceful life, away from mortification. In addition, John believes that his passing will provide his children a more valuable lesson than anything he could have taught if he lived.
John Proctor believes his death will not only teach his children an otherwise unattainable lesson, but also resolve an internal conflict that has resided in his soul for a long time. Ever since his affair with Abigail, he has been extremely hard and unforgiving on himself. During his argument with Elizabeth about the affair, he says, “When will you know me, woman? Were I stone I would have cracked for shame this seven month!” (62). Proctor feels the extreme guilt of his adultery, so much so that the shame would have already broken him if he were anything else, and that he “will never [be able to] tear it free!” (62). However, Elizabeth knows that the manifestation of his guilt could not be stopped by her forgiveness, if “[he]’ll not forgive [him]self” first (136). With this epiphany, John realizes that his sacrifice was absolutely necessary for the resolution of his restless remorse. He understands that the death of such a prominent figure within the community would result in the end of the perpetuation of the witchcraft accusations. And that was, apparently, enough good to efface John’s guilt and cause him to finally “[see] some shred of goodness in [him]” (144).
Not only was John Proctor’s death a meaningful resolution to his guilt, but also an appeasement of his spiritual soul. In Puritan society, religion plays an important role, and John Proctor, along with other Christians, believes in the afterlife. By lying in order to preserve his life, he would denying himself a spot in heaven because, according to the Christian religion, lying is a sin. And it is common sense for a person to want to live in eternal paradise instead of eternal damnation. He realizes that only God can truly judge him. “Let them that never lied die now to keep their souls.” (136), he says. He thinks that it is better to not lie and go to heaven now than to have his life first but be eternally damned in the afterlife. He will rather die instead of confessing to crimes that he did not commit. John’s death, in this light, will help appease his spiritual soul.
Perhaps the strongest influence, even more than the peace of his soul, on John Proctor’s preference to die is his name. A name, especially in a Puritan society, held great importance and caliber. He explains why a name is so important to Danforth, “Because it is my name! Because I cannot have another in my life! Because I lie and sign myself to lies! Because I am not worth the dust on the feet of them that hang! How may I live without my name? I have given you my soul; leave me my name!” (143) At this point, John is struggling to determine if he should take his life and thus live in guilt, or throw away his life in order to protect his reputation. If he were to lie and live, he knows that his name in the town will be completely destroyed and would “not [be] worth the dust on the feet of them that hang!” (143) He and his family will have to live the rest of their lives in ridicule, humiliation, and disgrace in he were to sell out his friends and agree to this cheap bargain. Fundamentally, he cannot live without his name, and he is much more inclined to protect his family from further persecution and disdain. In this case, his death will protect his family name and “keep his children out of the wind” (136).
In 399 BC, Socrates was tried for his crimes of “corrupting the youth” and impiety. He, like Proctor, was also given a chance to confess his sins, but declined in the name of morality and virtue; refusing to incur to the lies that the court had condemned on him. His death turned out to be a blessing because it allowed his teachings and values to transcend time. Proctor’s death was also a blessing because it protected his family, rested his soul, and preserved his name.
John Proctor’s choice to die morally instead of living dishonorably will be a benediction for his family. Before his refusal to sign the testimony, one of the reasons he rejects the offer of life is the inability to “teach [his children] to walk like men in the world, when [he] sold [his] friends" (143). His death is not the abandonment of his family, but rather the creation of a role model. He believes that his children would much more prefer a father who dies in the name of morality and righteousness rather than a father who lives cowardly and selfishly and would trade the lives of his friends for his own. His death will have taught his children about perseverance rather than acquiescence, integrity rather than immorality, and selflessness rather than egotism. He also cares for his wife greatly when he valiantly defends her in court, risking his name and his honor. His death, ironically, will allow him to keep his family name, and in turn giving his wife a more fitting and peaceful life, away from mortification. In addition, John believes that his passing will provide his children a more valuable lesson than anything he could have taught if he lived.
John Proctor believes his death will not only teach his children an otherwise unattainable lesson, but also resolve an internal conflict that has resided in his soul for a long time. Ever since his affair with Abigail, he has been extremely hard and unforgiving on himself. During his argument with Elizabeth about the affair, he says, “When will you know me, woman? Were I stone I would have cracked for shame this seven month!” (62). Proctor feels the extreme guilt of his adultery, so much so that the shame would have already broken him if he were anything else, and that he “will never [be able to] tear it free!” (62). However, Elizabeth knows that the manifestation of his guilt could not be stopped by her forgiveness, if “[he]’ll not forgive [him]self” first (136). With this epiphany, John realizes that his sacrifice was absolutely necessary for the resolution of his restless remorse. He understands that the death of such a prominent figure within the community would result in the end of the perpetuation of the witchcraft accusations. And that was, apparently, enough good to efface John’s guilt and cause him to finally “[see] some shred of goodness in [him]” (144).
Not only was John Proctor’s death a meaningful resolution to his guilt, but also an appeasement of his spiritual soul. In Puritan society, religion plays an important role, and John Proctor, along with other Christians, believes in the afterlife. By lying in order to preserve his life, he would denying himself a spot in heaven because, according to the Christian religion, lying is a sin. And it is common sense for a person to want to live in eternal paradise instead of eternal damnation. He realizes that only God can truly judge him. “Let them that never lied die now to keep their souls.” (136), he says. He thinks that it is better to not lie and go to heaven now than to have his life first but be eternally damned in the afterlife. He will rather die instead of confessing to crimes that he did not commit. John’s death, in this light, will help appease his spiritual soul.
Perhaps the strongest influence, even more than the peace of his soul, on John Proctor’s preference to die is his name. A name, especially in a Puritan society, held great importance and caliber. He explains why a name is so important to Danforth, “Because it is my name! Because I cannot have another in my life! Because I lie and sign myself to lies! Because I am not worth the dust on the feet of them that hang! How may I live without my name? I have given you my soul; leave me my name!” (143) At this point, John is struggling to determine if he should take his life and thus live in guilt, or throw away his life in order to protect his reputation. If he were to lie and live, he knows that his name in the town will be completely destroyed and would “not [be] worth the dust on the feet of them that hang!” (143) He and his family will have to live the rest of their lives in ridicule, humiliation, and disgrace in he were to sell out his friends and agree to this cheap bargain. Fundamentally, he cannot live without his name, and he is much more inclined to protect his family from further persecution and disdain. In this case, his death will protect his family name and “keep his children out of the wind” (136).
In 399 BC, Socrates was tried for his crimes of “corrupting the youth” and impiety. He, like Proctor, was also given a chance to confess his sins, but declined in the name of morality and virtue; refusing to incur to the lies that the court had condemned on him. His death turned out to be a blessing because it allowed his teachings and values to transcend time. Proctor’s death was also a blessing because it protected his family, rested his soul, and preserved his name.