Aristotle's Poetics, crafted in 335 B. C., is a codification of the traits of a tragic hero. As he states in his systematization, the tragic hero must be " someone who is extremely renowned and prosperousвЂќ (Aristotle 17), producing his downfall all the more excruciating for him. Additionally , " he must always be true to lifeвЂќ (Aristotle 20), in order to " excite shame and fearвЂќ (Aristotle 17) from the market. Finally, Aristotle states " A man cannot become a [tragic] hero till he can begin to see the root of his own downfall" (Aristotle); he can be a hero beforehand, but for become a accurate tragic leading man, he must experience tragedy.
Contrastingly, Miller's definition of a tragic hero differs from Aristotle's; he states that if the individual in question is of " high-bred character alone, it is inconceivable that the mass of mankind should cherish tragedy above all other forms, aside from be capable of understanding it. вЂќ Furthermore, " the tragic feeling is evoked in us while we are in the existence of a figure who is prepared to lay down his life, if need be, to secure a single thing-his feeling of personal dignity. Miller stipulates that " tragedy enlightens-and it must, in this it points the heroic finger at the enemy of man's freedomвЂќ (Miller). That " thrust for freedom is the top quality in disaster which exaltsвЂќ (Miller). Last but not least, " associated with victory must be there in tragedyвЂќ (Miller), thus producing the ultimate land more disastrous.
The heroes of Parris and Danforth illustrate the moral corruption at the heart of Salem's contemporary society and witch trials. Parris embodies self-absorption through his constant evaluation of every creation in terms of just how it impacts his electricity and position. The Crucible opens with Parris, restless over the unknown illness of his girl Betty, savagely questioning Abigail on what might have induced Betty's unexpected ailment. Parris discovers which the girls had been " grooving like heathen in the forestвЂќ (Miller 7). He interrogates Abigail, who have resists him and does not simply tell him of their attempt to conjure spirits. Parris feelings this, and, in anxiety about persecution, exclaims, " It should come outвЂ”my enemies brings it out. Tell me what you completed there. Abigail, do you recognize that I have various enemies? вЂќ (Miller 8). He is scared that in the event that people understand that the associates of his household were dancing (a forbidden fine art in itself) and perhaps training witchcraft, it will " give up [his] extremely characterвЂќ (Miller 9). At first, witchcraft is known as a feasible cause, yet Parris does not want " leap to [it]вЂќ; this individual fears " they will howl [him] away of Salem for these kinds of corruption in [his] houseвЂќ (Miller 12). But when the theory is suggested to relieve the crowd, Parris ignores claims he [has] no solution for that audience, вЂќ and decides to " wait until Mr. Good, вЂќ a professional in the great, " arrivesвЂќ (Miller 15). The people of Salem continue to say psalms for Betty's plight, and when she listens to the Lord's name, the lady covers her ears and begins to grumble, giving the impression that " she cannot bear to hear the Lord's nameвЂќ (Miller 22); when this idea is recommended to Parris, even though he believes it may be true, this individual denies that, exclaiming, " No, Our god forbid! вЂќ (Miller 22). After Reverend Hale finally arrives, Parris explains the case to Good and claims that " a wide opinion's running the parish the fact that Devil may be among us, and i also would meet them that they are wrongвЂќ (Miller 24), to be able to protect his name and size in Salem. As more people appear, including Steve Proctor, Giles Corey, Rebecca Nurse, as well as the Putnams, disagreement breaks away, and Parris is somehow forgotten; the moment he accused, however , of not talking God in church, he can suddenly turned on, and exclaims, Why that's a drastic impose! вЂќ (Miller 26). Since the discussion begins to make Parris look even worse, he begins to accuse the town of not really supplying him with enough resources. Once Reverend Hale confirms Parris's fears and states that is the Devil's work, Parris, frightened on the prospect that...
Cited: Burns, Arthur. В Tragedy and the Common Man. В[S. d. ]: [s. n. ], 1949. Print.
Aristotle, and Gerald Frank Else. В Aristotle: Poetics. В Ann Arbor: University of Michigan, 1967. Print.
Adams, Julie. " The Gallantry of David Procter. " Readings for the Crucible Education: Bruno
Leone: San Diego: Greenhaven Press: 1999