38 pages • 1 hour read
Kiran Millwood HargraveA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Summary
Chapter Summaries & Analyses
Character Analysis
Themes
Symbols & Motifs
Important Quotes
Essay Topics
Tools
Maren misses Ursa while she and Absalom are visiting the lensmann; she “doesn’t know how she existed before her, now that mere days feel interminable” (255). Maren has also grown increasingly afraid of the conflict between her mother and Diinna. She doesn’t recognize her mother in her new cruelty towards Diinna.
Ursa sends a message to Maren to meet her at the headland. Ursa warns Maren that Absalom is writing something that names Diinna, and Ursa suspects that Diinna will be accused of being a witch. Ursa accompanies Maren to warn Diinna and encourage her to save herself by attending service at the kirke. Diinna doesn’t trust Absalom, and Maren and Ursa become more worried when they find a doll that looks like Toril. The doll could easily be called a poppet, used to bring curses onto people. Diinna confides in Maren that she plans to take Erik and go back to her people, safely away from Absalom.
Absalom works with pleasure on a list. His excitement lasts into the night, when he has sex with Ursa. He says he wants sons from Ursa, but Ursa now understands that she can never like him and doesn’t want to bear his children.
The next morning, Absalom and a group of strange men arrest Frau Olufsdatter for possessing poppets. Toril and Sigfrid will testify that Olufsdatter is a witch. Ursa runs to Maren’s house, where she discovers that Diinna escaped the night before. Maren accuses her mother of knowing about Toril’s accusations and of not caring about Diinna, the mother of her own grandson.
Maren is distressed, so Ursa pulls her outside, intending to take her to her own home. However, as they approach Ursa’s, house, they see a crowd gathered around Kirsten. Absalom’s men arrest Kirsten when Maren’s mother, Sigfrid, and Toril point to her and accuse her of being a witch.
The women of Vardø gather around Kristen; all but Maren and Ursa raise their arms and point at her. Later, Maren and Ursa gently kiss as Ursa comforts Maren in her home. Ursa offers Maren sanctuary with her family in Bergen. They then search Kirsten’s house to dispose of any incriminating objects, such as her runestones.
Returning to Ursa’s home, Ursa and Maren drink beer and hold one another. They are interrupted by Absalom’s men, who have arrived to move Ursa’s belongings into Frau Olufsdatter’s house, the finest house in Vardø. Maren refuses to return to her mother’s home, and they decide to ask Absalom to move Maren into Ursa’s now-empty house.
Maren confronts Pastor Kurtsson about the arrests. He will not testify against the two arrested women but will also not stand up for them, saying he leaves their fate in God’s hands.
Maren moves into Ursa’s former house. She has not spoken to her mother for a month. Frau Olufsdatter confesses to being a witch under torture. Kirsten refuses to confess, so the men plan on ducking her—tying her up, blindfolding her, and throwing her into the sea. If she floats, she will be found guilty.
Though Maren knows it will be traumatic, she attends Kirsten’s ducking to show her support for her friend. Ursa is not permitted to attend. The Lensmann publicly accuses Kirsten of using witchcraft to cause the storm that killed the men of Vardø two years earlier. The men tie up Kirsten and throw her into the water. She bobs to the surface of the sea. People travel from all over Finnmark to watch the trial of the first two Norwegian women found guilty of witchcraft.
Ursa worries that she is pregnant. Absalom has been kinder to her since the successes of his trials, and Ursa feigns affection to keep herself and Maren safe from the inquisition. At Kirsten’s trial, the official accusations include absurd stories of Kirsten visiting and consorting with Satan; Kirsten has “confessed” to these charges, so the lensmann sentences her to death by burning.
Ursa tells Maren the news. Maren wonders about the storm that killed the men of Vardø and how incredible and rare it was; one of the charges that Kirsten confessed to involved causing the storm. Ursa assures Maren that Kirsten only confessed under torture and says that her only testimony at the trial was the word “nobody,” indicating that no other women worked with her in witchcraft.
The next day, Frau Olufsdatter is also sentenced to death by burning.
Maren wakes first and dresses. Her mother finds her at their old house to tell her that Frau Olufsdatter accused Maren of being a witch before her execution. Her mother cries out that they had all been wrong about witchcraft in Vardø but that now it’s too late. Maren decides to run away with Ursa and hurries back to her, but Absalom stands beside Ursa, waiting for Maren.
After Maren and Ursa left the tub the night before, Absalom returned home but Ursa refused him sex. She followed him to Maren’s house, where he informed Ursa of Maren’s impending arrest and asked Ursa why her yellow dress was on the floor of Maren’s bathroom. That is when Maren walked into the room.
Maren tells him that she has Ursa’s dress because she was going to wash it. Absalom accuses Maren of bewitching his wife and attempts to drown her in the tub. Ursa strikes Absalom over the head with a rolling pin, and he falls headfirst into the tub and drowns, unable to lift himself out of the water because of his injury. Maren instructs Ursa to return to her house. It could take people days to find Absalom’s body, giving Maren time to run away. Without her husband, Ursa is free to return to her family in Bergen. Ursa wants to run away with Maren, but Maren insists it will be easier if she stays behind. Ursa tells Maren she loves her, but Maren refuses to say it back.
The tribal community of Vardø, whose families have lived with and relied on each other for survival for many years, now turns against itself. Their proto-feminist community is thwarted by women who follow societal lessons of male superiority. Many of the women choose to place their faith in Absalom because he is a man; they seek his approval instead of trusting in their own unity. Envy and residual trauma from the storm combine with this internalized misogyny to drive the Vardø witch hunt.
Once the accusations have been hurled, the entire region turns against the accused women. Part 3 thus features the threat of mob mentality. Even people who don’t know Kirsten turn up for her trial. It is safer to be one of the people screaming obscenities at Kirsten than to stand up for her or to ignore the trial. Mob mentality is dangerous in part because of its subconscious nature. People may believe that Kirsten is a witch, but they are also acting out of fear that they too may be accused. In scapegoating Kirsten, other people can give a sigh of relief that they are not on the stand themselves.
As a threat to society’s understanding of womanhood, Kirsten is a “logical” target for the mobs. Because she challenges gender roles, men like Absalom and women like Toril would rather get her out of the picture. Accusing her of witchcraft is an easy way to neutralize women who challenge the status quo, and her nonconformity makes the charges seem more plausible in a traditionalist society. Accusing Kirsten also provides a sense of control in an otherwise precarious existence. The storm that killed Vardø’s men was so phenomenal and so devastating that the women want an explanation for it. They are willing to commit to the theory of Kirsten as a witch because it is easier to place the blame for the storm on Kirsten rather than deal with their raw emotion and the randomness of the world. Even Maren is momentarily inclined to believe this, and if Maren can fall prey to scapegoating and mob mentality, then anyone can.
These chapters highlight the injustice of the 17th-century religious court systems. Torture forces fake confessions out of the accused women. Hargrave also depicts the illogical practice of ducking, which refers to tying up a woman and throwing her into the sea: If she floats, she is a witch. If she doesn’t float, she is not a witch, but, if she doesn’t float, then she will also drown (if the cold water doesn’t kill her first). Kirsten will die either way, which is exactly what Absalom wants. This system of false justice highlights a major irony in Hargrave’s novel the society that accuses of Kirsten of being evil is evil itself. Kirsten hasn’t hurt anyone; actually, she has saved the lives of the women of Vardø with her leadership. The inhuman treatment she endures highlights that the people around her are the ones causing chaos in the community.
Despite its messages about mob mentality and the consequences of human fear, The Mercies ends on a note of hope. Ursa and Maren consummate their love, further proving that they don’t need men for anything, including pleasure. They support one another throughout all the conflicts in Vardø. Ursa even kills Absalom for Maren. Ultimately, Maren and Ursa are forced to separate, but the novel ends as Maren looks to the low mountains as she runs away from Vardø. These mountains represent Maren’s future. Maren and Ursa may find one another again; without Absalom, Ursa is free to either return home or pursue Maren. However, in putting on Ursa’s dress, Maren signals that the relationship has already fundamentally changed her and that she has embraced that change: Maren’s confidence in herself and her gratitude for Ursa’s love frees her from the only home she ever knew, which has now become a place of oppression. Both Ursa and Maren therefore achieve freedom, balancing an otherwise tragic narrative. Maren and Ursa witnessed the most deplorable human behavior in the witch hunt, but they also experienced the most beautiful human behavior within their relationship.
Plus, gain access to 8,800+ more expert-written Study Guides.
Including features: