To continue further, the character of Proctor ensures the audience are in no sense believing in the chance of witchcraft, hence aiding the accumulation of absurdity at the happenings of persecution, prejudice and peril throughout the play.
Similarly, the character of Proctor always allows the placement of other characters within the minds of the audience. An example of this lay within the exchange between Thomas Putnam, Reverend Parris and John Proctor as they quarrel over the ownership of land. Putnam is clearly labeled as a villainous character through the line of Proctors; “This bag will not be a bag to swing around your head, Mr. Putnam.” The metaphor describes a somewhat barbaric method of emptying the contents of the bag, ergo the line can be somewhat interpreted as to suggest Thomas Putnam aims only to exploit and gain whatever he can from the phenomena that is the witch hunt. Supporting this claim further are several lines from Miller’s pre-introductory notes; “His [Putnam’s] vindictive nature was demonstrated long before witchcraft began.”
Not only does this reinforce our trust within the character of John Proctor, it always creates a likeness within him in the mind of the audience. Miller strives to achieve this more-so through Proctor’s defense of his absent wife to Abigail who aims to smite her; “You’ll speak nothin’ of Elizabeth!” This is due to the fact loyalty is an undisputable likeable trait.
The moment our emotions towards John Proctor are challenged lay upon his treating of his housemaid upon the warrant of his wife to be arrested. Proctor handles her violently, though it is somewhat partially excused due to its honest aim: to free his wife. Thus, the challenging of our sympathetic yet simultaneously self-righteous attitude to Proctor, only succeeds in strengthening it, through the apparent pardoning of his actions for their good intentions.
It becomes apparent the good moral of John Proctor, within his decision to risk the definite pardon of his wife in order to aim to release his fellow innocent towns folk during the court scene of the play; “I – I think I cannot.” Ironically, this portrays Proctor as one of the only Puritan’s of the play, as he strives to surpass his own greed, in strive to clear his conscience and do what is best for the village. His true Puritan values are also apparent earlier in the play when he suggests his uttermost disgust at Reverend Parris’ indulgence of “golden candlesticks.”
Likewise, Proctors morality influences his decision to inform the court of his lechery with Abigail Williams. For this reason, Proctor rises even further in our levels of admiration. “I have known her, sir I have known her.” This line signifies Proctors fulfillment of complete morality, as he confesses his sins in hope to release innocent victims. Proctor becomes somewhat heroic at this point, as lechery is a highly punishable crime at these times.
The final bout in which Proctor reaches our highest admiration comes at the end of the play, when he decides he would rather face hanging, than lying in the face of God. This selfless deed is what separates Proctor from the rest of the townspeople. His morality proves unrivalled, after several hints at its strength earlier in the play, such as his earlier converses with his wife upon his affair with Abigail, in which he becomes irritable at his wives judgment, despite her making almost no mention of it. This hints that Proctor has simply not forgiven himself for this deed, and rather than face the fact would rather put its blame upon someone else.
Despite this, his character becomes arguably a martyr towards the deformation and destruction of the witch trials, as they seemingly dissolve after his death proves example to many others. Perhaps Miller may be comparing himself to the admirable character of Proctor. Through their both almost unjustified prejudice, Proctor for his lack of faith in the Puritan system, and Miller for his satirical outlook on capitalism. For this reason, perhaps Miller is justifying his actions to not confide the American Federal government at a later date, throughout his comparison of it to something quite revolutionary (the desolation of persecution. )
