Salem Witch Trials 1692 Quotes

We’ll join the trial already in progress; Bridget has just been asked by Judge Hathorne to talk about how she bewitched the girls of Salem: Bridget: I know nothing of it. I am innocent to a Witch. I know not what a Witch is. Hathorne: How do you know then that you are not a Witch? On June 10, 1692, Bridget Bishop became the first person to be hanged for witchcraft in Salem.

When Tetlock was asked at a public lecture to forecast the nature of forecasting, he said, “When the audience of 2515 looks back on the audience of 2015, their level of contempt for how we go about judging political debate will be roughly comparable to the level of contempt we have for the 1692 Salem witch trials.

When Tetlock was asked at a public lecture to forecast the future of forecasting, he said, “When the audience of 2515 looks back on the audience of 2015, their level of contempt for how we go about judging political debate will be roughly comparable to the level of contempt we have for the 1692 Salem witch trials.”49

The Salem [witch] trials…can be seen as an example of the propensity of the American people to be convulsed by spasms of self-righteous rage against enemies, real or imaginary, of their society and way of living. Hence the parallels later drawn between Salem in 1692 and the “Red Scare” of 1919-20, Senator McCarthy’s hunt for Communists in the early 1950’s, the Watergate hysteria of 1973-74, and the Irangate hunt of the 1980s. What strikes the historian, however, is not just the intensity of the self-delusion in the summer of 1692, by no means unusual for the age, but the speed of the recovery from it in the autumn, and the anxiety of the local government and society to confess wrongdoing, to make reparation and search for the truth. That indeed is uncommon in any age. In the late 17th century it was perhaps more remarkable than the hysteria itself and a good augury for America’s future as a humane and truth-seeking commonwealth. The rule of law did indeed break down, but it was restored with promptness and penitence.

Yet although this particular delusion, at least in the form of a large-scale public enterprise, has vanished from the western world, the urge to hunt 'witches' has done nothing of the kind. It has been revived on a colossal scale by replacing the medieval idea of malefic witchcraft by pseudo-scientific concepts like 'race' and 'nationality,' and by substituting for theological dissension, a whole complex of warring ideologies. Accordingly, the story of 1692 is of far more than antiquarian interest: it is an allegory of our times. One would like to believe that leaders of the modern world can in the end deal with delusion as sanely and courageously as the men of old Massachusetts dealt with theirs.

Here’s my long-term prediction for Long Now. When the Long Now audience of 2515 looks back on the audience of 2015, their level of contempt for how we go about judging political debate will be roughly comparable to the level of contempt we have for the 1692 Salem witch trials.

The Specter of Salem reveals how the cultural memory of an event, like the episode of witch-hunting in 1692 Massachusetts, often has a longer-lasting effect than the event itself.

Boyer, Paul S., and Stephen Nissenbaum. Salem Possessed: The Social Origins of Witchcraft. Cambridge, MA: Harvard University Press, 1974. Breslaw, Elaine G. Tituba, Reluctant Witch of Salem: Devilish Indians and Puritan Fantasies. New York: New York University Press, 1996. Clark, Stuart. Thinking with Demons: The Idea of Witchcraft in Early Modern Europe. Oxford: Clarendon Press; New York: Oxford University Press, 1997. Cross, Tom Peete. Witchcraft in North Carolina. Chapel Hill: University of North Carolina, 1919. Davies, Owen. Popular Magic: Cunning-Folk in English History. New York: Bloomsbury, 2007. Demos, John Putnam. Entertaining Satan: Witchcraft and the Culture of Early New England. New York: Oxford University Press, 1982. Gibson, Marion. Witchcraft Myths in American Culture. New York: Routledge, 2007. Godbeer, Richard. The Devil’s Dominion: Magic and Religion in Early New England. Cambridge; New York: Cambridge University Press, 1992. Goss, K. David. Daily Life During the Salem Witch Trials. Santa Barbara, CA: Greenwood, 2012. Hall, David D. Worlds of Wonder, Days of Judgment: Popular Religious Belief in Early New England. New York: Knopf, 1989. Hansen, Chadwick. Witchcraft at Salem. New York: G. Braziller, 1969. Hutton, Ronald. The Triumph of the Moon: A History of Modern Pagan Witchcraft. Oxford, New York: Oxford University Press, 1999. Karlsen, Carol F. The Devil in the Shape of a Woman: Witchcraft in Colonial New England. New York: Norton, 1987. Levack, Brian P. The Witch-Hunt in Early Modern Europe. 3rd ed. Harlow, England, New York: Pearson Longman, 2006. Macfarlane, Alan. Witchcraft in Tudor and Stuart England: A Regional and Comparative Study. Prospect Heights, IL: Waveland, 1991. Matossian, Mary K. “Ergot and the Salem Witchcraft Affair.” American Scientist 70 (1970): 355–57. Mixon Jr., Franklin G. “Weather and the Salem Witch Trials.” The Journal of Economic Perspectives 19, no. 1 (2005): 241–42. Norton, Mary Beth. In the Devil’s Snare: The Salem Witchcraft Crisis of 1692. New York: Alfred A. Knopf, 2002. Parke, Francis Neal. Witchcraft in Maryland. Baltimore: 1937.

Purkiss, Diane. The Witch in History: Early Modern and Twentieth-Century Representations. New York: Routledge, 1996. Ray, Benjamin. “The Geography of Witchcraft Accusations in 1692 Salem Village.” The William and Mary Quarterly 65, no. 3 (2008): 449–78. Roach, Marilynne K. The Salem Witch Trials: A Day-by-Day Chronicle of a Community Under Siege. New York: Cooper Square Press, 2002. Rosenthal, Bernard. Salem Story: Reading the Witch Trials of 1692. Cambridge, UK: Cambridge University Press, 1993. Rosenthal, Bernard, Gretchen A. Adams, et al., eds. Records of the Salem Witch-Hunt. Cambridge, UK: Cambridge University Press, 2009. Thomas, Keith. Religion and the Decline of Magic. New York: Scribner, 1971. Trask, Richard B. The Devil Hath Been Raised: A Documentary History of the Salem Village Witchcraft Outbreak of March 1692: Together with a Collection of Newly Located and Gathered Witchcraft Documents. Danvers, MA: Yeoman Press, 1997. Weisman, Richard. Witchcraft, Magic, and Religion in 17th-Century Massachusetts. Amherst: University of Massachusetts Press, 1984.

Broad Street Cemetery was established in 1655 and is the final resting place for Court of Oyer and Terminer judge Jonathan Corwin, as well as one of Salem’s more infamous players from the 1692 witch trials era, Corwin’s sadistic nephew, high sheriff George Corwin.

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Salem has long embodied a contradiction in the bedrock of American consciousness: upright piety mixed with hypocrisy, sober religion mixed with violent hysteria. Hawthorne’s own great-great-grandfather John Hathorne was one of the judges who presided over the Salem witch trials of 1692, and Nathaniel had grown up knowing about the family legend—that one of Hathorne’s victims had cursed him and his descendants.