In their respective texts, both authors explore the transition from the Middle Ages to the Age of Enlightenment, which has a greater emphasis on human values. Both authors depict the consequences of this pull to freedom which clashes in Salem with the oppressive control of religious authorities and in Eyam with a groundswell of puritan resentment.
In both texts, the witch-hunt and the bubonic plague that occur at the end of the 17th century represent a clash between medieval darkness and an enlightened, humanist approach to life. Keeping in mind that the former is clearly a human-induced problem, and the plague is a “thing in nature”, there are similarities between its spread. Both become symbols of an evil (a malign) force that leads to the hysterical and contagious spread of fear.
The witch-hunt and the bubonic plague become both literal and symbolic scourges that conceal deep-seated tensions within the community. As these social tensions erupt, and as this “evil”, this “deep thing”, spreads, many citizens react in volatile and malevolent ways. This force exposes the hostilities and animosities among citizens.
Many citizens in Salem (1692) and Eyam (1665) resort to “mob”-style, baseless accusations and violence in order to find a scapegoat for their own “sins”.
Both Miller and Brooks suggest that those in positions of authority have a big impact upon the spread of fear in their respective communities. Whilst Miller believes that the leaders in Salem exacerbate the crisis with their obsession with “hell”, Brooks depicts Mompellion as a more enlightened religious and social thinker who questions the focus of the puritans on sin and damnation.
Miller is particularly critical of the theocratic leaders such as Governor Danforth and Reverends Parris and Hale who, he believes, exploit this “invisible crime” in order to entrench their authority and regain the citizens’ unquestioning obedience.
Miller also believes that this use of force has been a common trend since the Middle Ages, during which the Catholic church led inquisition-style attacks on free-thinking individuals. (Red Hell McCarthy)
There is a clear link, Miller suggests, to the capitalist abuse of the “red hell” in an attempt to silence “left leaning” thinkers during the McCarthy era trials.
If Danforth abuses “God’s law” for his own powerful agenda, Mompellion becomes a tireless beacon of hope. Whereas Danforth spreads fear, Mompellion tries to reassure the villages and draws them together with his exhausting work in the community and his compassionate sermons.
There are those who exploit the crisis for personal gain:
Both Miller and Brookes maintain that times of duress, there are those who have the courage to withstand the fear that leads to “mob” behaviour and violence.
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.
Both Anna Frith and John Proctor represent a humanist trend in religious thought that focuses on an individual’s unique relationship with God.
Proctor’s personal and human response is mirrored by Anna in Year of Wonders, a young widow who loses her family
There are certainly some differences between these two protagonists. Proctor’s adulterous behaviour with Abigail provides her with the motivation to cry “witch”. He eventually confesses, after Elizabeth;s life becomes endangered. Contrastingly, Anna becomes the victim of a chain of misfortune beginning with the death of her husband and then her sons. However, despite these varied life experiences, there are many similarities between their more individualistic approach to their relationship with God and with the truth.
From a humanist perspective, Anna represents a more enlightened and rational attitude to religion.
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.
Whatever their respective differences, these doubts, in many ways, become symbolic of the breakdown of a previous unshakeable faith.
Integrity: Miller suggests, there are those who have the courage to examine their conscience and their self- doubts. Full of remorse, and despair, Hale admits his errors. (Contrary to Governor Danforth who becomes increasingly harsh and refuses to acknowledge that the twelve executed victims may have died in vain, Rev Hales does have the fortitude and integrity to… )
Personal perspective. Both Reverends Hale and Mompellion have a crisis of faith and both believe that their actions have undermined their religious principles. However, both have different personal reasons for their despair.
Return to Year of Wonders, Crucible notes