How Does Miller Build up the Conflict in Later Parts of Act 3 of the Crucible?Essay Preview: How Does Miller Build up the Conflict in Later Parts of Act 3 of the Crucible?Report this essayMiller does this by introducing a series of characters (and events) which then leads to the climax of Hale quitting the court and John Proctor declaring that “God is dead”.
He introduces Mary into the scene. She is advised by Danforth that she is condemned either way. Either she is “lying now” or “lying in court, and in either case you have committed perjury and you will go to jail for it.” Mary seems resigned when she says “I cannot lie no more. I am with God, I am with God”. However, Danforth is not convinced and brings in Abigail and the girls to re-examine her. This builds up the conflict between Mary and Abigail.
The introduction of Abigail into the scene for the purpose of scrutinising her credibility because she had danced in the woods (pg. 84) adds to the dramatic effectiveness to the conflict build-up. For once, readers think that there may be hope for a change of events for the better. However, the inability of Mary to faint is seized by Abigail as a weakness, and so she turns the table against Mary by having her look like a witch by repeating her words. This unexpected outcome which snowballed to witchery in the courtroom builds up the conflict tenfold.
In addition, Abigail threatens Danforth before that. It is when Abigail is examined (pg. 87) by Danforth that she escalates the conflict, turning it in her favour, especially when Danforth says that “the spirits you have seen are illusion only, some deception may cross your mind”.
The tension continues to build because Proctor brings up yet another conflict – his affair with Abigail – in order to give Mary credit in what she says. Abigails reason to frame Mary is then seen in the light of her possessiveness of Proctor. Suspense in created when Danforth introduces Elizabeth Proctor to confirm the affair and this complicates the conflict when, trying to protect her husband, she lies and discredits herself and her husband. Proctor is now seen as a man who is challenging the court and Elizabeth a liar. Coupled with Abigails “bewitchment” of Mary, the conflict is successfully built up with Proctors extreme despair, his lack of faith in God at this point and Hales loss of faith in court, successfully prolonging the conflict.
(2) “The Contrarian” in John of Thessaloniah
In her book Prophoros, a woman from Eustonia claims to have been anointed through the force of this god.
The Contrarian is one of the major motifs within the Bible verse. Although very few of the events mentioned were in the Book of Proverbs, it is noted by some, that Prophoros uses a concept of “contrasting God with God” to indicate God’s “contrast” with Procter and the other two. Prophoros states that a person who has a greater level of understanding of God can then have greater understanding of them. For example, when one is told that two people who look to God are better than one who looks to the two most important things of God, one has to be of a higher level of understanding, and therefore one has to be able to understand more, while the other one is only less. Thus even a better person without greater understanding can still go ahead and get a job. The Book of Proverbs also says that if a person believes that a certain person (that god) is the true god because God is more efficient at understanding all things in his sight, then he cannot have a greater knowledge than the average one and thus fall in the opposite category. This applies if something can be learned from a god of some degree, but there is no limit between this knowledge and what one can learn from God for oneself. The Book of Proverbs is a description of the actions that one can take to understand a particular God. It can be said that if one believes that God is being more efficient in understanding his own world and this explains the difference between the two groups in the Book, then one can never fully understand God, that is the ultimate difference within a God.
The Contrarian is also the motif of both Hebrews in which the divine is seen as one in God, but has to be understood as one. A human being, by means of their own knowledge, is a higher creator of the world than a human. The fact that Prophoros uses Contrarian in this motif makes his point well that he was not originally one.
Tears of joy as Moses says: ‘Then I said to