An analysis of Mass Hysteria as an instrument of Evil as represented in The Crucible and the Lord of the Flies
by Jazmine Cox
Contents
Preface 2
Introduction 4
Histeria or Hersteria: A Short History on Hysteria 6
Squabble and Subversion 18
Hysteria and Human Nature: Innately Doomed or the Minority Few 26
Conclusion 36
Preface
The idea of hysteria has always intrigued me ever since I first
picked up The Lord of the Flies by William Golding, around the tender
age
of sixteen. The idea that such atrocities could manifest at the hands
of
young innocent boys made absolutely no sense to me. How did rationality
and
logic, proud elements of British civilisation, escape these youthful
figures of the next generation? The novel left so many questions on my
understanding of humanity and the issues surrounding the dichotomy that
exists between good and evil. Later when I read The Crucible by Arthur
Miller, the theme of hysteria took on a wider dimension and it ignited
the
challenge of outlining this correlation in my thesis. Hysteria did not
just
seem to magnify the potential of corruption of evil existing in
humanity,
but also issues like dissatisfaction, frustration and fear. The
relationship between these two texts were too strong to ignore and I
embarked on my thesis, highlighting the ways both authors represented
mass
hysteria as an instrument of evil.
In my dissertation “An analysis of Mass Hysteria as an instrument of
Evil
as represented in The Crucible and the Lord of the Flies”, I hope to
expose
the reader to the extraordinary and dangerous concept of hysteria and
how
both writers capture this essence and the capabilities of humankind so
passionately and concisely in both texts. I highlight the language,
techniques and devices the authors employ in order to engulf and
educate
the reader, as well as pose valid questions on how far humanity has
come
from the society described and depicted in the literature, to the one
we
know today. Beginning with the etymological and biological meaning
behind
hysteria I journey onto the historical and social context of the time
taking into account issues like gender, theocracy and patriarchy. I
explore
the idea of a relationship between the Devil and hysteria and the
strong
religious connotations made in both narratives. I begin to unpack the
argument between corruption and evil as an innate concept or a result
of
influential social and political factors.
Later I analyse the breakdown of rationality in both texts based on the
liberation in social mobility as well as other major causes. This,
alongside the appearance of other minor and shocking reasons behind
hysteria as presented by Golding and Miller, are demonstrated through
the
many examples posed in the texts. Finally I wrap up the opposing
arguments
on the binary opposition within human nature and focus on the element
of
choice and the link with mass hysteria. The connection is made clear
between mass hysteria and corruption and I take inspiration from
Golding
and Miller’s skill and delicacy in handling the fragile issues of
humanity.
Too much and it would be unbelievable and ignored, too little and the
reader would forget the relevance and the intensity, minutes after
putting
the text down. Instead just the right balance is maintained so that
change
is seen as a realistic option for mankind but still appreciating the
daily
struggles that exist between the dichotomy of bad and good. This is
something that lives within us all and regardless of gender, religion
or
age; we are capable of the same unspeakable things that occur in the
texts.
Hysteria burns within us and under the right environment, may manifest
itself.
~
Introduction In my dissertation I explore the composition and
fundamental
aspects of mass hysteria and the reasons behind the manifestation as
represented by Arthur Miller in The Crucible and William Golding in the
Lord of the Flies. The different elements that make up humanity include
ethical and moral choices, studied in both texts as well as the
political,
social and personal influences that affect this. I analyse the
dichotomy of
good versus bad that exists within humankind and the struggles that
occur
for both the individual and society based on the environments of both
texts. I will look at how both authors allow the characters to deal
with
the problems facing them and the punishment in each given society, as
these
are all important telling signs as to what they believe exists within
us as
a species. I will examine how all principles and values disappear for
the
majority at least temporarily, and how they manage in both situations
to
re- establish a sort of civilisation or at least a perception of one.
Golding and Miller represent this with conscious decisions made in
language, symbols and other literary devices, and with reference to
critical sources including Hall, Baker, Broes and Acocella I draw a
succinct argument on hysteria and its uses. My aim is to seek whether
the
driving force behind this hysteria is nature or nurture. I will be
looking
primarily at the triggering factors featured in these two texts and the
similarities between the two situations politically, religiously and
socially. I will analyse the predominant assumption of gender and
hysteria
as well as any association with age or political regime. The authors’
language, themes and setting are highly important as they set the scene
for
the stories to evolve as well as explain the symptoms and reasons
behind
the hysterical events that occur. The broad spectrum that exists in
humankind may be matched against the political frustrations in society
that
act to breakdown and destabilise civilisation. I will analyse how this
has
switched back and forth from the page to reality and whether this mass
hysteria is connected directly to mankind or whether solely external
factors act to manipulate and brainwash the masses with devastating
results. In The Crucible and the Lord of the Flies there are very
strong
factors and consistent outcomes that show a degradation of society and
its
governing laws and values, in what can only be described as savagery
and
corruption.
Histeria or Hersteria: A Short History on Hysteria It is essential to
establish what the exact meaning of hysteria is as the definition is
always
evolving to fit the requirements of the contemporary age. Mass hysteria
is
now defined as a term otherwise known as ‘epidemic’ or ‘mass sociogenic
illness’ which focuses on a phenomenon that occurs in which a group of
people with similar beliefs are triggered off based on a feeling of
anxiety.[1] Due to the shifting meaning of hysteria, there can be
problems
in defining what type of events should be classified as hysterical,
however
there are many common traits which exist in the events represented in
literature and history. The rationale underlying mass hysteria has
always
been somewhat of a mystery. There have been attempts to explain these
crazed motions of anxiety however it still remains a controversial
subject.
It is a situation difficult to explain as there is an evident lack of
rationality which begs the question “What makes people do it?” When
investigating the social and gender frustrations of societies that
drive
hysteria, it seems reasonable, however the aftermath is somewhat
convoluted. How do they explain themselves after these unspeakable
events
occur? The only way Golding provides the rationalisation and
understanding
of the followers is through this simplified explanation, “We followed
the
leader”.[2] Through my exploration I aim to answer this question as
wholly
as possible.
Hysteria can manifest itself physically and psychologically and both
types
are represented in the texts I have chosen. The cause is not always
obvious; however the symptoms are mostly overt and consistent. Symptoms
include things like anxiousness, convulsions, breathing problems, pain
and
emotional outbursts.[3] The symptoms were noted but the feat of
establishing a logical argument behind it was far from formed. So they
looked to a connection between these physical symptoms and the
biological
makeup. The etymological history of the word takes us back to 5BC. The
word
hysteria comes from ‘hystera/hysteron’ which is the Greek word for
uterus,
the major female reproductive organ.[4] During this time Egyptians
believed
the uterus was ‘floating’ in the female’s body which explained the
unstable
and irrational symptoms that occurred. This biological attachment to
the
female is why women have been associated with hysteria. Even in this
community, thousands of years ago, the governing few believed marriage
was
the only way to cure this movement of the uterus and in turn suppress
any
hysterical outbursts.[5] A male figure was needed in order to give the
‘floating’ female some consistency and balance, preventing any
potential
hysteria. This is responsible for the stereotypes created with regards
to
women being more ‘emotional’ than men and are still used in society
today,
“A man cannot be hysterical: he has no uterus.”[6]
The historical context of the Lord of the Flies and The Crucible is
highly
significant to Golding’s portrayal of humanity. It is a combination of
factors including historical incidents that were fresh during the time
of
writing like the McCarthy trials in America (1940s-1950s), the two
World
Wars (1914-1918) (1939-1945), the start of the Atomic Era (1945) and
the
Salem Witch Trials of 1692.[7] For Golding the novel begins with a
plane
crash, is interrupted by a soldier who lands by parachute and ends with
a
naval officer who comes to save them, as it turns out, from themselves.
He
depicts a situation that incorporates the real he has experienced, and
the
hope for change that he wants to experience. For Miller, he draws upon
the
very real event of the McCarthy trials in America during the 1940s
under
the administration of Joseph McCarthy.[8] The parallel was frightening.
How
could a historical event, be it in contemporary political clothing, be
repeating itself after occurring almost 300 years ago? Miller used his
personal confusion and anger to depict the story of the Salem witch
hunts
in a time where it would be recognised and appreciated. Both authors
aim to
represent the conflict between good and bad in their literature but
with a
figure of hope to neutralise the seemingly doomed destiny for humanity.
This is why figures like Simon in the Lord of the Flies and John
Proctor in
The Crucible are important in both texts, because they act as a lantern
of
optimism that must exist in order for civilisation to function and
develop.
Without a hopeful figure we would have to accept that our race would
eventually destroy itself. Without the need or drive to live,
civilisation
would fade away. This is a depressing and pessimistic outlook on human
nature. Golding tries to balance these differing views. He attempts to
show
our ‘real self’, appreciating our flaws and innate struggle and in turn
‘credit our existence’.[9] Golding’s text supplies the reader with a
juxtaposition of humanity. One that optimistically believes that all
humans
are innately good, working on a balance of rationality and emotion, and
the
other of humans, evil by nature, harbouring hysterical and corrupt
traits
that can trigger and fuel masses when cultivated in the right
environment.[10] Whatever the truth is, it is important to understand
that
as individuals and society we are always learning and as the reader we
acknowledge this first hand, following the journey of the two
destructive
communities. We observe as they learn about the social constructs that
make
up the influential factors of their lives and about the complex and
intricate web of humanity. Golding and Miler accomplish this in these
significant texts.
After the biological connection with the uterus was exhausted, there
was a
move onto a more sinister explanation. A link between hysteria and the
Devil was introduced.[11] The first affiliation was made between evil
intentions and hysteria. An important text which establishes this fear
with
the ‘foreign other’ with regards to evil spirits and religion, is
Malleus
Maleficarum (The Hammer of Witches) . It provided a popular account
about a
universal fear, the Devil, given blessing and approval by the Pope.[12]
It
was written by two Dominican inquisitors in 1496 and was a handbook on
witchcraft.[13] It was deemed an official guideline and was referred to
as
part of religious teachings. The Devil was real, and it was up to
leading
figures in society to educate the masses to steer clear of it and
anything
to do with it. The relationship between hysteria and the Devil is very
strong in both texts, Goody Putnam remarks “I’d not call it sick. The
Devil’s touch is heavier than sick.”[14] In The Crucible there is a
direct
relevance with Tituba, the black slave from Barbados and witchcraft
which
are blamed for the hysterical actions of the girls in the village. In
the
Lord of the Flies the major symbol of the pig’s head and indeed the
title
of the novel takes its meaning from Beelzebub (Ba’al Zebub) a reference
from The Bible, literally meaning ‘lord of flies’, which is a name
usually
associated with the Devil.[15]Ironically, as we discuss later in my
thesis,
the Devil lives more “actively in the accuser than the accused” very
noticeable in The Crucible.[16] This is the moral lesson resonant
throughout the text. No one is exempt from evil.[17] This is shown
through
John Proctor and Ralph. Even those that represent faith, goodness and
hope
are capable of some levels of spite and cruelty. In the beginning of
the
Lord of the Flies, Ralph participates alongside Jack acting as a
hunter,
and is hostile towards Piggy. His initial attitude can be attributed to
feeling excited at his new found freedom on the island as well as
having a
scapegoat like Piggy to make him feel in control and exercise a
hierarchy
of power.[18] In The Crucible John Proctor carries his own burdens on
his
back after committing the sin of lechery with Abigail which leads to
his
eventual death. We begin these texts acknowledging these flaws in both
societies as the rest of the plot unravels.
Using witchcraft as a reason to explain these disturbing occurrences
only
proves sufficient for a short period, until the connection is lost
somewhat
which forces the governing few to search for a more obvious and direct
relationship to the hysteria. After Miller explores black magic and
witchcraft in his text the focus then turns to the patient and their
individual capabilities. In the middle of the play, the hunger for an
explanation is demonstrated by the discontent for the reasons already
provided. When the allegations reach a disturbing, wild and
uncontrollable
level, there is a search for a cause more directly related and rational
to
the hysterical symptoms of the children. The evil and spiritual
rationale
behind the hysteria only temporarily satisfies, however after a short
period, it was clear there were ulterior motives at work.
There are many issues concerning gender reflected in The Crucible
through
the young lady Abigail Williams, who acts as the catalyst for the
hysterical events. There is an underlying correlation between women and
children with regards to the way they should be treated. This reflects
the
view that women need to be educated and led in the same way parents do
with
their offspring. There has been extensive research in this area
concluding
the interdependence of females and hysteria.[19] Women are more likely
to
suffer from mass hysteria however it has and does occur in both sexes
which
is why it was important to have two situations illustrating hysterical
events with affect each sex. Historically events show that the female
is
more generally the alleged contaminant and the most likely to be.[20]
This
is relevant for The Crucible whose protagonist is female as well as the
majority of fellow hysterics. In The Crucible all the females involved
in
the mass hysteria are unmarried and young. My primary texts show
correlating variables that exist in the episodes of mass hysteria.
Statistical evidence is powerful but in a limited sense. There is a
security that comes with scientific proof; however the elaborate
language
as well as the emotive dialogues, soliloquies and overall analogy
presented
in both the Lord of the Flies and The Crucible, pack so many questions
on
human behaviour that prove more valuable than quantitative knowledge.
Providing more than enough insight, Golding and Miller offer a
perceptive
understanding into this intriguing event by integrating a traditional
theme
of innocence: children. There has always been an omnipresent innocence
attached to children, fuelled on by texts like The Bible and other
religious literature. The Bible outlines the clear belief that from the
temptation of the Serpent, Eve eats the forbidden fruit from the Tree
of
Knowledge and seals our fate as humankind.[21] Another dichotomy exists
here between the idea that we are born into sin or with sin. This is
important to establish when applying this idea of evil and humanity to
The
Crucible and the Lord of The Flies. One word here makes all the
difference.
If we take the first idea that we are born into sin then this means we
are
innocent at birth, good and pure, given a clean slate in life. Only
after
we are influenced and exposed to the sinful ways of the world,
civilisation, corruption and death, do we attain the same qualities and
so
become sinful by nature. This is a clear extrinsic factor. On the other
hand, if we are born into sin then we have already been set up for our
own
downfall, if we are prone to corruption due to the evil inside us,
then, as
humans, we cannot be blamed for our weakness for power and the other
traits
of evil we may display. Hysteria does not have a difficult task in
manipulating this flaw if it already exists within us and so the evil
that
transpires is not necessarily due to a conscious decision or weakness
in
character, but because of our essential defect. The novels are
satirical
and in conjunction with the religious parables, we analyse the society
we
live in, in comparison to those that feature in the texts. We end up
criticising how much we think we know about our own society or indeed
our
own traits. There is a common belief that with age comes wisdom but as
we
find in Lord of the Flies almost identical events and situations arise
out
of societies decades apart. They also carry the same problems. History
seems to repeat itself, nothing learned and everything lost.
The Crucible is set in a theocracy made up of state and religious
control.
The theocratic society that features here hold strict guidelines on
exclusion and prohibition based on Puritanical values.[22]The religion
is
Puritanism and is dominated by males, as well as the justice system,
otherwise known as patriarchy. It is based on an alignment with God
which
give the male minority more weight to their rule. Decisions were backed
up
with the ‘word of God’ and therefore virtually impossible for anyone to
rebel against or for any type of social mobility. A notion of
civilisation
and where this comes from is set by religion in The Crucible and by
war,
democracy and patriarchy in the Lord of the Flies. The religious
connotations are made clear from the outset where Ralph is described
with
his fair hair and honest looks, bringing a message of hope via the
conch
connoting an image of Angel Gabriel. Jack on the other hand arrives
with
his black cloak, cap and red hair, colours suggestive of evil and the
Devil, introducing himself as a rebel and hunter, in search of
blood.[23]
Simon represents a Jesus Christ figure which exists in almost every
major
religion that functions today.[24] A figure of hope must exist to act
as
the binary opposition to what may potentially exist in us, especially
based
on the Christian idea that we are all born into sin after Eve’s fateful
awakening in the Garden of Eden.[25] An idea that haunts the
inhabitants on
the island is The Beast. The Beast is what the ‘littleuns’ believe to
be a
scary monster living on the island, and many of them suffer from
nightmares
spurred on by the elders. In the Lord of the Flies, Simon discovers
what
the Beast truly is through a sort of epileptic fit where he imagines
conversing with the pig’s head on a stick. Simon is Golding’s tool to
describe how, at points of weakness we are prime bait for temptation by
the
Devil, and the evil that exists within us and society as a whole. Simon
discovers a truth, as Jesus Christ does, that the Beast they believe to
inhabit the island is in fact a human, and the idea of evil suddenly
becomes more complex. This Beast that the young boys believe to exist
is
not an indescribable monster, but a man. He is simply a soldier that
has
landed by parachute and has been tangled in the trees. In The Bible
Jesus
comes to Jerusalem sharing the news that he is the son of God and the
saviour of the world, yet he is widely disbelieved and eventually
crucified.[26] Simon, in Lord of the Flies, is also murdered by the
hands
of his fellow comrades as he tries to share the revelation that in fact
this Beast everyone is so frightened of is in fact... themselves.[27]
The factors governing the community in the Lord of the Flies
demonstrates a
convincing connection between democracy and patriarchy and its
influence on
the corruption of power and violence in man. The mass hysteria
experienced
in both stories however, feature a minority that dictate the fears or
anxiety embedded by the majority. This may not be because of society
per
say, but the political regime that encourages certain traits within us
as
humankind.[28] If the accepted mentality of the majority is to strive
for
power over others and to seek benefit out of situations, then this
could be
responsible for why so many are prone to corruption. However through my
analysis it seems this is debatable. On one hand patriarchal society
could
be providing the perfect atmosphere for corruption and evil to
manifest.
The followers seem weak or at least passive in the sense that they can
jump
on a bandwagon so to speak, shielded by the strong and overpowering
few.
This is demonstrated in Lord of the Flies especially when the
accountability of Simon’s death and the loss of the boy with the
mulberry
coloured birth mark seem to be dismissed as an inconvenient detail. Is
there an association with a predisposition in the personality of the
singular person as opposed to something that lives within all humans?
The
texts indicate that exceptions to the rule exist, regardless which end
of
the spectrum you chose, and so on this basis it would be incorrect to
make
generalisations on humanity overall. This patriarchal ideology is more
predominant in the Lord of the Flies than The Crucible however they
both
feature hysteria from both sexes and therefore makes the connection of
vulnerability that exists in us clear. This is shown through Paris,
Abigail, Roger and Jack. It is arguable that it is not just the
minority
few but all mankind based on how all the characters show weakness and a
propensity towards evil at some point, like John Proctor and Ralph.
Golding
displays this controversial view through his novel of corrupted
innocence.
It seems the boys are too young to know not only what civilisation
actually
means, but their own natures and capabilities, however they are still
able
to reach points of irrationality, demonstrating unspeakable actions and
desires.[29] The boys as well as the villagers in The Crucible are all
representative of not just those communities but humanity on a whole.
We
acknowledge this evil or poison within us and follow the empowerment of
the
girls in Salem and watch how it destroys the community. There was no
concept of personal freedom in this respect. Miller’s view seems to be
sympathetic to these young girls, trapped in a domineering and
patriarchal
society. They dance, chant, run naked in the woods and experience a
freedom
without the pressure of watchful Puritan eyes. The girls’ consciousness
and
knowledge of the power hierarchy and external strains are relayed by
Miller
very well through Abigail and we realise that there is a huge amount of
dissatisfaction, not only in her but the majority of the females in the
play. This is because there was no real outlet for the lower forms in
society and cunningly, Abigail realised how to reach a position of
power
under the guise of religion and benefit from this.
It is important to take the religious references into account for both
texts. It provides a basis of understanding for the comparison and
evolution of the characters as they develop as well as understand the
priorities for the society. It is especially interesting to compare the
values and norms in society from the beginning of the story in contrast
to
the end. The enemy of any society is, in some way, seen as a servant of
the
Devil at least in these two texts. In The Crucible, the ecclesiastics
and
legal system believed they were doing God’s work, fighting against any
evil. There were seldom any loopholes available for people to express
their
frustrations in this watertight fortress protected by God and so the
opportunity to express ones dissatisfaction and frustration with the
status
quo had to be taken up. This is why hysteria was so powerful and
manifested
so successfully.
Squabble and Subversion After establishing the main religious
connections
with hysteria I wanted to analyse the social and political factors of
the
environments as described in the texts. As well as the dissatisfaction
with
their position in society and the internal struggles that exist in
human
nature, there was also a discontent with the general stimuli within the
community. The Crucible trials provided excitement and the notion of
the
‘unusual’ which the Salem town were not familiar with first hand. This
attributed to the growing feelings of hysteria. If this was the only
way
that could bring any form of stimulation into the village, then this
showed
the mental desperation for a revolution of some kind by the inhabitants
of
Salem.
Some evidence claims that outbreaks that occur in communities or
families,
(situations that are similar in my texts,) have durations of outbreaks
that
last usually over periods of 30 days, although the epidemic side to the
hysteria can end before the beliefs have, due to a lack of
interest.[30]
This is particularly relevant in The Crucible. The prisoners are left
imprisoned for 3 months until any major changes occur even though the
public accusations and trials have ended long before. This is quite a
substantial amount of time for the prolonged breakdown of justice and
rationality, including the accusations, trials and deaths of many. Over
this period there were many opportunities for the religious leaders and
the
girls to admit their pretence. As time went by, more people were
sentenced
and more relationships were broken and affected. However the drive was
too
powerful and even with Mary’s retraction, she soon felt the pressure of
Abigail and the growing hysteria and reassumed her position amongst the
girls. The ecclesiastics were under a different pressure altogether.
Conviction behind decisions was driven by the belief in their religion
and
they felt it was not only their duty to rid the society of evil, but
that
God’s strength was working through them. Even when we begin to notice
slight decline in the motivations behind Mr. Danforth and Paris, pride
takes over and they are reluctant to allow any inconsistencies in their
assessments. Pride clouds judgement here at the expense of innocent
lives.
The Puritan community in The Crucible were very protective over their
values and principles and did not tolerate any threats to their belief
system. When this did occur however, the response was through panic and
hysteria. Other elements that contributed to these reactions were the
many
and minor disagreements, quarrels, controversy and rumours which
provided
opportunities for people to instigate an accusation against the other
party. The general dissatisfaction in society meant it was the perfect
breeding ground for hysteria to present itself. There were many
openings
for anyone who aggrieved with any trivial issues on land, goods or
normal
jealousies to relieve these tensions through joining the epidemic of
mass
hysteria triggered off by Abigail.[31] The use of mass hysteria by the
majority is due to the growing frustration over the lack of power
within
society as well as to avenge others. There is a clear link for a desire
for
individual freedom and the conflicts that transpire throughout, in both
The
Crucible and the Lord of the Flies. This is personified in Tituba,
Abigail
and Jack. The excitement and pleasure the girls have with their freedom
and
authority in The Crucible is similar to the experience Jack has in the
Lord
of the Flies through the act of hunting and leading his tribe of
barbarians. He twitches at the thought of cutting into the pigs flesh
and
he demonstrates his delight in this authority.[32]Jack is manipulative
and
acts as the ring leader as Abigail does in The Crucible. Civilisation
temporarily escapes both communities as they resort to savagery,
hysteria
and panic. It is scandalous to believe such trivial factors can be
responsible for the deaths and torture of so many people yet these
different factors, including insignificant feelings like boredom,
sufficed.
These are all known to contribute towards hysterical events in the
past.[33] Another female who, frustrated with her position in society,
allowing for quick progression up the social ladder, is the black slave
Tituba. Society is deeply superstitious and fear Tituba’s foreign
heritage,
based on a racist prejudice towards the ‘other’. It does not take much
to
fire up this connection between a notion of foreignness and the
hysteria
they believe to be caused by the Devil. The justice system is driven by
the
religious men of the village and backed up by the ‘word of God’, “Thou
shalt not suffer a witch to live”.[34]
In The Crucible, many of the children mimic and copy how Abigail acts.
For
example, when Mary is in court and Abigail pretends to see a bird, the
other girls in the courtroom soon realise what they need to do to gain
attention.[35] The others copy her actions and repeat her words and
create
this terrifying hysteria. Research shows that children are more likely
to
have hysterical symptoms, especially if the result means they are able
to
get out of something that they may not particularly like or want to
do.[36]
This can be said of children today who may claim they are sick or ill
in
order to skip a day at school or claim to not feel well to miss an end
of
term exam. This is a rational reason and explains the choices made
behind a
hysterical event, if the patient looks to benefit from it in some way.
A
relationship between age and hysteria is clear in this respect as
represented in the play and is also a theme present in the Lord of the
Flies. It could explain why the hysteria catches on so quickly. Perhaps
it
is not an innate feeling, or due to major religious and political
factors.
Maybe it is as innocent as wanting to copy someone who seems to be
enjoying
relaxed restrictions from society than they are used to. Maybe this
social
freedom was too attractive to miss out on and there was no harm
foreseen in
doing what was needed in order to achieve this. A lot of the children
were
voiceless prior to this and not recognised individually. Abigail, on
the
other hand, is already known for having an impeccable reputation and
being
beautiful. The other children may have believed that the only way to
get
any recognition would be to mimic or follow Abigail’s instructions
because
of the power she already had, as well as the confidence she had in her
own
hysterical actions. At the same time they would also be gaining respect
from someone who they were in awe of, all by just completing the simple
task of copying. The job is made easier for the unlucky followers as
Abigail provides a template in how to act. She does this by being the
most
outspoken, descriptive and daring females in Salem. For example when
they
are in the woods with Tituba, she takes all her clothes off and runs
naked
amidst the trees. She dances, chants, and comfortably expresses her
intent
to be extreme with the slave girl Tituba. She is a “model of sickness
made
available (so that) hysteria can be promoted”.[37] They look at Abigail
with awe which is why she is able to manipulate the girls to do exactly
what she wants. They follow her for what to do and what step to take
next.
It is important to analyse why Miller ensured this model was made clear
in
the story. Those who were weak or prone to manipulation around her,
either
tired of coming from a low status or not being recognised, jumped on
this
bandwagon to social mobility very quickly and the process of mass
hysteria
began. Miller is quite subtle with the way he integrates Abigail’s
confident hysteria into the society, beginning with the naked dancing
in
the forests of Salem to the accusations thrown in Mary’s bedroom. It
can be
seen as a “suspension and reversal of order”.[38] When hysteria takes
over
in response to a person or social circle being driven, the distinction
between the low and high classes are blurred and subverted, which
allows a
hysterical transformation to take place.[39] This is a succinct
description
of the feeling of inadequacy for some of the people living in Salem
shown
through hysteria. In this case the lower forms of society in Salem are
no
longer polarized and Abigail leads this ‘transformation’ in order to
gain
power and control. Values of the society are taken and replaced. The
binary
is confused, based on this new distribution of power, and
transgressed.[40]
This explains the temporary disappearance of norms and values which
lead to
the atrocities that occur. Scores of innocent people tortured and
executed.
In the Lord of the Flies this breakdown of the civilised principles and
turn towards evil and hysteria, is demonstrated through the treatment
towards the body. Symbols like the pig represent so much more than the
meat
Jack and the others hunger for. It reveals the manipulation of the
human
body and the complete breakdown through violence and aggressive
‘celebration’ of freedom through hunting and torture.[41] Humans should
by
right be in control of their own bodies yet they chose to exercise
control
and power over lower forms of people and animals. The pig subverts this
control however, as it is representative of the evil that exercises
over
them. The boy’s believe the Beast or evil present on the island is an
external force that can be controlled at a distance; however the irony
lies
in the fact that the evil exists inside them and actually dominates
them.
This evil and manipulation of the body takes on a whole new level in
the
scene of the death of the last pig. Golding describes the hunt and mass
hysteria surrounding the fourth hunt in a very similar way to a rape
scene,
which is said to be one of the highest acts of disrespect towards the
human
body.[42] It is also another way of demonstrating control over the
female
reinforcing the gender issues represented in both texts.
From the beginning of the novel we acknowledge the fluidity and ease of
slipping into hysteria where one contaminant sets the standard for the
others to follow. The psychological state behind the hysteria they
encounter on the island is almost like a performance by an actor, using
rhetoric and skill to persuade the audience of their realism and
honesty,
which is relevant to the way Abigail acts during the trials held in The
Crucible. After repetition however, this behaviour becomes more
frenzied
and it is difficult to identify exactly what she aims to achieve. The
motives behind her actions seem lost.[43] Miller creates a barrier
around
the character and the act of hysteria in order for them to carry out
their
feelings without rationalisation or fear of being judged. Abigail needs
hysteria otherwise she would not be able to avenge Goody Proctor for
throwing her out of the house and tainting her reputation. In the Lord
of
the Flies Jack uses face paint to hide himself from the glare of
reality.
He associates it with war and morphs into a different entity
altogether,
“For hunting. Like in the war. You know - dazzle paint. Like things
trying
to look like something else.”[44] He steps into this hysterical
character
that allows him to take control and hunt and meat. This allows him to
distance himself from the hysterical acts he performs. A clear
destabilisation and breakdown takes place in his persona and in his
surrounding environment. Golding describes the process of hysteria as
being
“paralysed by rapture of enactment” and being “terrorized by fear”. The
words ‘paralysed’ and ‘terrorized’ give the impression that there isn’t
a
choice behind the feeling of hysteria that engulfs the patient. We
question
whether the acts within mass hysteria are pre-meditated or without
control.
There is a battle which exists collectively within the main characters
that
experience hysteria. They also have their own personal aims, and battle
within themselves in order to pursue this. For John Proctor his own
personal battle ends in Act III. His determination to keep his name
true
and good disallows hysteria to use him as a vessel. “In the proper
place,
where my beasts are bedded.” With this quote he publicises his affair
with
Abigail but at the same time he is able to release the burden that has
been
killing him and destroying his relationship with his wife. His desire
to
prove his sincerity and remorse in order to maintain his name and
reputation take over and we acknowledge his adjustment of values.
Instead
of succumbing to the mass hysteria epidemic, Proctor chooses integrity
but
also death.
Human Nature: Innately Doomed or the Minority Few The notion of choice
is
essential with regards to humanity and hysteria. We admire the choice
John
Proctor makes of good over evil as hope as a reader that we would be
able
to make this choice ourselves. Golding presents a broader view on the
conflicting and sometimes confusing aspects between the good and bad in
human nature. At times you feel he is optimistic providing the reader
with
clear figures of hope as well as a happy ending via the rescue by the
British naval officer. Having said that, Golding’s provisions for the
other
end of the spectrum is also strong and persuasive. Despite clear
figures of
hope, men have essentially sealed their own fate and in turn must be
evil
by nature.[45] Connected to this man in uniform are clear connotations
of
war, corruption and despair. He represents the troubles that exist in
social and political life away from the island, the wars, the horrors,
the
corruption and greed. Are they being saved, or are they being taken
from
one hell to another? Golding presents these two arguments because it is
impossible to depict human nature without doing so. We are made up with
a
binary opposition, but essentially it rests on a personal choice in
deciding what side of the fence we stand on. Again we return to this
notion
of a conscious decision, a choice in how we act, what we do and what we
say. There are two sides to humanity shown in this novel although the
ending Golding provides, seems to be choosing the more pessimistic
view,
bad over good given life through hysteria. Golding demonstrates the
failure
of man in trying to maintain the peace between their demand for meat
and
liberation on the island in the Lord of the Flies. It’s just not
feasible
and by persisting with a calm rational regime, Ralph and his friends
try to
fight Jack and his cape-wearing savage tribe that develops, but fail in
doing so. The boy with the mulberry coloured birthmark disappears,
Simon is
tramped to death and Piggy is brutally murdered. Due to hunger for meat
and
the desire to hunt and kill, it seemed people were more prone to
violence
and corruption, which explains Jack’s obsession with hunting pigs and
how
the majority end up adopting and following his lead.
There is a strong impression that this desire is innate in Jack, that
this
thirst for blood and domination is part of his genetic make-up,
regardless
of the society he is in. Perhaps the civilised structure he has come
from
has tamed and suppressed this desire and it has come to life here on
the
island. He is one of the few that enters the island with his intentions
quite clear from the start, not so much for murder and savagery, but at
least for hunting and a disregard for rules. His obsession is hard to
account for and it is easy to associate this with an innate trait that
exists in him. It exists in others as well, namely Roger, yet because
Jack
is overtly confident and has conviction behind his aims the other boys
are
inspired and mimic this, whereas Roger blends into the background.
Jack’s
own traits develop into something uncontrollable and almost indefinable
through mass hysteria. This is what Golding is trying to ensure the
reader
leaves with, the message that The Beast that Simon encounters is not
only
in him, but all the boys on the island and all of humankind. Simon is
able
to talk to the head of the slaughtered pig because of the evil
capabilities
and understanding inside him. Both texts are a study into the sin of
humankind and the idea that this is not necessarily an extrinsic force
governing our movements, but one that lives within us all.[46] In Lord
of
the Flies we see how life on the island is simply an imitation of the
world
they have come from. Society and civilisation seem so far away yet all
the
same elements that exist in the social and political system have
remained
with the children on the island. So, is it by nature or nurture that
these
boys end up murdering there companions on this land mass? Golding
allows us
to access these extreme conditions of human nature which reflect parts
of
society as we know it.[47] The boys embark on a journey on the island
which
allows them to discover elements of their own nature that otherwise
they
would not know existed. The society they create on the island is no
different from the one they have left. Even through trying to maintain
decency and civilisation, Ralph is forced to mirror the animal-like
image
Jack and his tribe create. Ralph takes on the characteristics of an
animal,
hiding in the shrubs and trying to outwit Jack. This exhibits a certain
propensity to evil that is inside us all. Either that or the qualities
lay
dormant ready to be awakened at any given point. Even the most hopeful,
decent and noble individual can crumble and resort to savage ways.[48]
It
is important to note however that as much as he is reduced to savage
ways
through this pursuit by Jack, his core stays true. Piggy, the voice of
reason, asks, “What are we? Human? Animals? Savages?” Opposite to this
voice of reason that exists on the island is the presence of The Beast.
The
Beast represents the evil that is within us all, a triumph of
corruption
over humanity.[49]
The desperation of a theocratic society in The Crucible is pathetic and
people are in fear of their lives, defending what reputation they have.
The
effort for integrity in one’s name is dominant in this village. Minor
disagreements between families and are left unresolved and hysteria
presents itself as the perfect vehicle of these feelings. Based on The
Bible, goodness is unquestionable in children as they represent
innocence
and purity. Alongside this strong Puritan belief, the respectable
figures
Judge Hathorne, Deputy-Governor Danforth, Reverend Paris attempt to
direct
this back into the core of Salem. Whatever they approve is taken for
truth
because of their position within the theocratic society. “The voice of
heaven is speaking through the children”.[50] Miller provides strong
reasons behind hysteria in his play including fear, anger and
dissatisfaction. These may be valid reasons to explain the actions,
however
what of the consciousness of the person performing the act of hysteria?
Miller uses Abigail, as Golding uses Jack, to demonstrate that their
specific intentions are not necessarily pre-meditated bringing us back
to
the idea that man is corrupt by nature. What Abigail intends from the
start
is not necessarily clear however we know she is mischievous and
manipulative. Mary’s definition of hysteria is described as a sense
when
they ask her to re-enact the fit that she claims to have pretended to
experience, “I have no sense of it now… I heard the other girls,
screaming,
and you, Your Honour, you seemed to believe them, and I – it were only
sport in the beginning, sir, but then the whole world cried spirits,
spirits, and I promise you, Mr. Danforth, I only thought I saw them but
did
not”.[51] Miller presents us with an articulate and emphatic account of
Mary’s act of hysteria. This desperate plea to be heard, her perception
of
the hysteria through her eyes, is voiced in front of Mr. Danforth. Now
we
have the concluding argument. It is a combination of internal and
external
factors that culminate and manifest in hysteria, which lead to the
executions. The actual shift from harmless rebellion to spiteful and
malicious allegations occurs after Paris provokes Abigail based on the
rumours surrounding her crush for Goody Proctor. This is not
necessarily
innate in Abigail but based on Paris’s antagonism and harassment. Mixed
in
with a general discussion on witchcraft this is what sends her over the
edge. Abigail as well as Mercy confuses what is fictitious with what is
real and the atmosphere becomes more fanatical. Rumours of nakedness,
drinking of blood and concoctions of charms fill Mary’s room with an
intoxicating hysteria that Abigail breathes in excessively and passes
on
around her. Paris does not need a lot to help to encourage this despite
Abigail’s initial denial, “Betty’s not witched…we never conjured
spirits”.[52] This changes and she begins to realise how to manipulate
the
situation this time without fear of responsibility. This is a conscious
decision to use hysteria for her benefit. Her answers develop from an
outright denial to a place of admittance but without accountability,
“Not
I, sir – Tituba and Ruth”.[53] Abigail is beginning to understand not
only
what Paris thirsts for but a way of satisfying his blame on the Devil
and
his ways, without being a part of it. The pressures surrounding Paris
are
very apparent when he begs for this supernatural reason to explain the
rumours. It validates his own beliefs. It makes him feel empowered
because
he is able to take a step back and observe the situation without being
vindicated himself. Paris is not the only factor for why Abigail and
Tituba
begin naming names in Mary’s bedroom, but in court Paris uses his
influence
and position to heat up the commotion. He is the voice behind everyone
under interrogation. He repeats himself, he speaks when not spoken to
and
he even speaks on behalf of others acting as the hysterical cohesion
between parties. He makes sure there is never a sufficient defence and
interrupts direct questioning of others, “she were under Tituba’s power
at
that time”.[54] It is fascinating how some information is ignored but
specific elements are emphasised to the point of hyperbole. For example
Mary is ignored when she explains she made the poppet and stuck the
needle
in, however they chose to ignore this and brush over this very strong
piece
of evidence. In Act III we see mass hysteria in full performance where
Abigail says she can see a huge yellow bird set at her by Mary to
attack
her. The girls mimic Abigail, chant and repeat, creating a suffocating
environment. Sadly Mary cannot fight the hysteria anymore and gives in,
which is disappointing but understandable. Abigail revels in this
position
of power. Abigail enjoys the attention, all eyes are on her and she is
enjoying it. This is why her stories change, they overlap and they
become
more imaginative. She is reaching a place where she can enjoy more
power,
“Tituba forced me and Betty to drink blood”.[55] What is worrying is
how
the need for fantastical explanations blurs the rationality of the
onlookers like Paris.
When first asked about who was cavorting with the Devil, Tituba
remained
adamant it was her and the Devil alone. Soon after, Tituba names Goody
Good
after she is continually beat down and questioned until she claims that
Sarah was associated with the Devil. At first read, it is unclear as to
whether it is because this is actually what happened or because Goody
Putnam places that name in her head amidst the confusion. This is
another
rational explanation behind why Tituba would have named Sarah. Fear of
being tortured, killed and saying what they wanted to hear to prevent
this.
Miller allows the reader to access an angle of hysteria or at least
attempt
to understand how this may happen from a rational perspective. Tituba
will
say or do anything to save their life and freedom. She is ignored while
interrogated due to the surrounding hysteria and repeats the last thing
she
can remember. A feature of mass hysteria seems to be the way fact is
lost
with fiction just like when Mary pretends to have a fit and faint in
Act II
but towards the end she is unable to re- enact this. She cannot
reproduce
the same effects, despite having admitted she has been pretending all
the
while. The long drawn out interrogation of Abigail and Tituba show how
mentally exhausting they must have felt, perhaps feeling there was no
other
option than to tell them what they wanted to hear, not to mention the
fear
of death or torture. It is more understandable from Tituba’s point of
view
than Abigail’s however, as Abigail is already liked by the village,
unlike
Tituba. The story escalates and the reader finds themselves in the
middle
of a witchcraft chase, seemingly born out of nowhere. From here
personal
vendettas take over and manifest as witch accusations, and it catches
on
like wildfire. They begin from Abigail and pass onto Betty, realising
this
was the only way they could escape unharmed or without blame. Miller
emphasises how quickly the accusations spiral out of control because by
the
end of Act One there are fourteen people in jail awaiting execution by
hanging if they do not confess to cavorting with the Devil. The
juxtaposition of scenes of innocence and denial and, with accusation
and
hanging, really imprint on the reader and it is from this point that
our
own critique on our own society begins to take place. Soon the
accusations
have grown to thirty- nine people and it is absolutely unbelievable to
comprehend how this grew out of a simple interrogation in a child’s
bedroom. Miller uses Proctor to demonstrate how ridiculous the
situation
has now become, “little crazy children are jangling the keys of the
kingdom…and common vengeance writes the law”. The justice system is now
dictated by these young and inexperienced people and it makes no sense.
Miller examines not just a simple documentary view of the Salem witch
trials but goes deep behind the reasons of mass hysteria and how to
move
from real life to literature effectively. He analyses human behaviour
as
well as mask it in an interesting and believable web of fact and
fiction
based on the true events of Salem, just as Golding does in his novel.
This
is why the texts and their representations of mass hysteria are so
powerful
because of how successful they are as allegories. Both tales show the
destruction caused because of the evil that exists within humanity and
how
this reveals itself through hysteria. The evil that exists in man truly
blossoms through these acts and shows the way civilisation is
destroyed. It
can happen instantly, somehow finding its way back to a normative
state,
eventually.[56] But for how long? The idea that evil is
self-destructive
and brought to life through mass hysteria is personified through the
character of Roger who at times seems quite disturbing and eccentric.
Silent throughout most of the play his influence is great. Roger’s
movements on the island lay just outside of hysteria as he is not
frantic,
overwhelmed or anxious. The other boys join in the hysteria via chants
and
dances whereas Roger is silent and cunning. His final blow to Piggy at
the
end of the story epitomises this and we predict that in the natural
progression of society, it is very likely that “Roger will ascend
Jack”.[57] Jack is a type of evil and corruption that can be easily
explained, yet Roger is somewhat darker, a correlation with a higher
type
of evil usually associated with the irrational characteristics of the
Devil.[58] The way Roger acts throughout the novel reminds me of the
Serpent in the first book of The Bible and the way he approaches Eve in
the
Garden of Eden. Roger seems to just observe and analyse from a
distance,
scheming and planning his attack. This is clear when all the commotion
below distracts us from what Roger is planning high on top of the
mountain.
He drops the stone onto Piggy, “High overhead, Roger, with a sense of
delirious abandonment, leaned all his weight onto the lever”.[59] This
is
reminiscent of Iago in Othello by William Shakespeare. [60]Iago has
very
strong associations with the Devil and evil just as Roger does in The
Crucible and so many similarities in both character traits as well as
the
tragedy that manifests because of this. Iago revels in his deception as
Roger does when he murders Piggy and shows no sign of remorse in this
wicked act.[61] In a similar way to how Iago acts as the driving force
behind Othello in turning him against Desdemona, Roger is Jack’s
ammunition, his reassurance that the extreme savage ways they have
adopted
are fair and honourable, and whatever stops they need to pull out are
justified.[62]
We have two very strong arguments behind the reasons for hysteria.
Innate
or external. What does this mean for society and humanity? It is
parallel
to the development and progression of society we know today and this is
represented in literature of the time. In the Lord of the Flies the
strongest and most evil survive, Ralph narrowly escaping his own death.
The
world on the island is not designed or run by any older people; there
are
no adults to govern the boys or set any rules. In fact this world comes
directly from the boys themselves. The atrocities that occur are all
instigated by the young boys, which make it even worse and frightening.
It
reiterates the point that the evil is within us.[63] This is explored
further in The Crucible when Mary is questioned over her fainting fits
and
asked to repeat them. Clear choices are made here with clear motives.
Golding places their change of heart and retracting of statements as
well
as coincidental hysterical attacks at the right points throughout the
novel, which place the reader in an interesting position. Even though
both
texts portray a group of young girls and boys that experience mass
hysteria
and corruption, it really is a representation of humanity as a
whole.[64]
Simon describes this corruption in the Lord of the Flies as “mans
essential
illness” and the novel explores whether this is innate, or due to
external
factors exploring how this manifests through mass hysteria, breaking
down
civilisation and rationality within a society.[65] . The qualities that
are
dominant in Ralph, Simon, Piggy, Abigail, Mary and Proctor mean that
although corruption and savagery lies within us, what makes us human is
the
fact that rationality works within us and it is this choice that
differentiates us from the rare few that fall weak at the crossroads of
morality and chose corruption and evil over good.
Conclusion Golding and Miller were very specific in their choices for
their
texts, depicting the main themes of mass hysteria, fear, integrity,
religion and corruption. After analysing both texts as well as the
relevance and influence taken from events in recent history, it has
been
made somewhat clearer, the distinction between an innate element within
humanity and an external factor contributing to any hysterical event.
Golding and Miller take on a huge responsibility with these monumental
texts. They place these dark human traits in readable short stories and
distance them in such a way where we are able to separate ourselves and
judge the characters from a place of security and objectivity. They
conjure
up tales that seem as if they couldn’t be more far away from real life,
yet
the truth is they are complete carbon copies of contemporary society in
an
intense burst of passion and tragedy. Yet as we read, not only are
these
allegories of contemporary social life, but we understand the processes
and
mental stages because they are no different today. Taking inspiration
from
the McCarthy period Miller is commentating on how an event so safely
hidden
in American history can be brought back to life again so easily, with a
parallel of modern political life. The notion of history repeating
itself
couldn’t be clearer. This literature preserves these ideas so
poignantly
and moves the reader to critique the characters in the texts but most
importantly ourselves.
It reigns true that “the shape of society must depend on the ethical
nature
of the individual”.[66]In this case we learn about the dominating
ideology
on the island and the struggle for good to survive as well as a
critique on
our own society of today and the constant battle that exists between
good
and evil. The deaths of innocent lives, mass hysteria, violence and
loss of
civilisation as portrayed in The Crucible and the Lord of the Flies are
all
consequences of the capabilities of the individual. The sense of moral
right is corrupted and the selfish quest for personal freedom reigns
over.
The majority conform to the primary ideology through acts of hysteria
with
devastating consequences. The allegories provided by Golding and Miller
really imprint how the most corrupt, terrifying and dangerous creation
in
life and literature is indeed ourselves and the innate propensity
towards
corruption and the capacity to corrupt exists in us all. Our failure to
recognise or tame this flaw is what is responsible for the sad and
disgusting lapses through history and this is emulated through these
texts.
After having built up a personal relationship with the characters, the
death of Simon in the Lord of the Flies and John Proctor in The
Crucible is
the accumulation of mass hysteria working at its most dangerous level.
The
loss of innocent life. It is disheartening and confusing looking back
at
history and really trying to understand how these atrocities may have
taken
place but we are able to do so in these books. More importantly, we do
so
in a way in which we learn. As a reader we apply this to our society
and
our individual nature as humans. For many crimes committed throughout
history there has been a fair share of mass hysteria in play accounting
for
these actions. Choice seems to be disregarded. As represented in the
text,
the followers are described as “ignorant or misguided” yet they
continue to
repeat and manifest in different ways.[67] Because of this repetition
throughout history as represented in literature and the lack of
rationality
this takes to occur, it can only mean it is a result of the combination
of
the two: nature and nurture. Hysteria, in these texts, work on a basis
of a
reflection of both ends of the spectrum of humanity. The eternal
paradox of
human history is our inhumanity towards our fellow man and as long as
this
exists within us, an innate evil, or an act based on a conscious
decision
due to dissatisfaction and personal grudge, hysteria will always act as
a
driving force, aiding destruction within civilisation.
~
