Year of Wonders: Anna Frith
From a humanist perspective, Anna represents a more enlightened and rational attitude to religion. She challenges the notion of the plague as part of a “grand celestial design”. She reflects upon the role of human agency in dealing with the worst aspects of the plague and tries to maintain her own individual integrity. Anna’s attitude to the plague contrasts to that of the flagellants and provides, Brooks, suggests a positive antidote/co-operative response. She believes that it is preferable to focus on things that will help to “save our lives” (215) Resorting to blame and suspicion, and finding targets to allay God’s wrath, she believes, leads to division within the community. As a true sceptic, during this time of flux, Anna cannot say that “I have faith anymore”. Anna searches for hope and inspiration among the Musalman doctors and Imams. (301)
In Year of Wonders, Brooks explores the empowerment of Anna Frith who displays a remarkable capacity to change and adapt throughout the crisis in Eyam. (Challenge to faith systems – the notion that there is nIn many ways, her personal and intellectual development becomes an allegory itself of the transition from medieval darkness to rational enlightenment as the illiterate maid gains in stature and explores natural remedies and alternative systems of faith. Breaking out of the “boundary stone”, and carrying one of her few possessions, the final volume of Avicenna’s Canon of Medicine, Anna ends up in the “sunlit city” of Oran. Having fled on Anteros, traditionally ridden by a male, Brooks notes that she plans to transform her “craft” into a “vocation” (300) As a true sceptic, during this time of flux, Anna cannot say that “I have faith anymore”. Anna searches for hope and inspiration among the Musalman doctors and Imams. (301)
One of the narrative climaxes is Anna’s descent into the darkness of the mine to help Merry Wickford claim her territorial rights. Even though Anna has “been afraid of the mines long before they claimed my Sam, she uses the same dangerous fire-setting technique that led to his death. In this case, fire becomes a symbol of redemption and illumination. It is testimony to Anna’s courage as she undertakes the “man’s” work and exposes herself to danger. During this feat, Anna struggles with the idea of the feminine that has always restricted her talents and led her to doubt her strength. (182) “My cowardice shamed me”. However, typically under Elinor’s guidance she overcomes her fear and succeeds in extracting the minerals by this dangerous fire-setting method.
Crucible: Elizabeth Proctor
Many act in uncharacteristic ways. Elizabeth Proctor is called as a witness and tells her first lie. She is placed in the invidious position of either protecting her honour as a truthful woman, or protecting the family name. She opts to remain loyal to John. She admits that she dismissed Abigail but is forced to compromise her principles when she refrains from calling her husband a “lecher”. (100), thus telling her first lie. This is out of character and she sacrifices her beliefs for her husband’s reputation. Ironically, he relies on the fact that she has never told a lie in her life and hopes that she will follow her convictions. She also the courage to examine her conscience. She realizes that moral rectitude on its own is not sufficient. She felt inadequate because she was so plain. Her commonness was exacerbated by Abigail’s fulsomeness. She realizes that she kept a “cold house” and that this played a part in turning John away from her. She, too, was culpable. 119
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