The Crucible Justice Quotes

Mary Warren quote in The Crucible

Abby, we’ve got to tell! Witchery’s a hangin’ error, a hangin’ like they done in Boston two years ago! We must tell the truth, Abby! You’ll only be whipped for dancin’, and the other things!

– Arthur Miller

The Crucible, Act 1. After the girls dance in the wood and drink chicken’s blood, the Proctors’ 17-year-old servant Mary Warren fears being hanged as witchcraft rumors swirl around Salem. Confronting Abigail, she says that they should confess to dancing and accept whipping rather than go to the gallows for witchcraft. This shows the brutal and intolerant Puritan justice system in the Massachusetts Bay Colony, where dancing and witchcraft were crimes punished with the utmost severity. Mary’s "we must tell the truth" cry foreshadows her confession later in the play that the girls made up stories of seeing the Devil and spirits of other people – she recants that confession when Abby pressures her.

HALE: When did you compact with the Devil?
TITUBA: I don’t compact with no Devil!
PARRIS: You will confess yourself or I will take you out and whip you to your death, Tituba!
PUTNAM: This woman must be hanged! She must be taken and hanged!
TITUBA: No, no, don’t hang Tituba! I tell him I don’t desire to work for him, sir.

– Arthur Miller

The Crucible, Act 1. The perversion of justice in the Salem witch investigations and trials is perfectly illustrated by this passage. Hale, Parris and Putnam repreatedly press Tituba to confess to communicating with the Devil. At first she declares her innocence to the charge, but then she is given a "confess or die" ultimatum. When they threaten to hang her a terrified Tituba falls down on on her knees and out of fear admits to a crime she did not commit. Salem-style justice means that in the eyes of the officials you are guilty before any trial or hearing of defense evidence. The abusive way the people of authority treat Tituba, a black slave, has a strong element of racism in it.

The Deputy Governor promise hangin’ if they’ll not confess, John. The town’s gone wild, I think. She speak of Abigail, and I thought she were a saint, to hear her. Abigail brings the other girls into the court, and where she walks the crowd will part like the sea for Israel. And folks are brought before them, and if they scream and howl and fall to the floor – the person’s clapped in the jail for bewitchin’ them.

– Arthur Miller

The Crucible, Act 2. Elizabeth quotes Mary Warren on how Abigail is seen as a prophet since she confessed. In a simile, Abby is compared to a saint. Using another simile "like the sea for Israel," Mary Warren describes how the crowds part for Abigail whenever she leads the other girls into court to give evidence. This is an allusion to a story from the Book of Exodus about Moses using his power to part the Red Sea for the Israelites to cross. The hysteria of the witchcraft trials is evident here in a town "gone wild" and where the accused are given the choice: confess or be hanged! Justic1e in the Salem trials means confessing or be put to death. Even if you’re innocent, you must confess to avoid being hanged

Oh, it is a black mischief.

– Arthur Miller

The Crucible, Act 2. John Proctor is commenting to Elizabeth on the dark and sinister nature of the witch trials, which have got under way. The word "mischief" can be taken to refer to the behavior of the young girls making the allegations. But Proctor uses it in a broader since to convey his disagreement with the unjust and unfair conduct of the trials and those in positions of power. The mischievousness of the girls has mutated into something much more malevolent and dangerous. Proctor is using the metaphor of "black mischief" to describe the court as evil. In Act 3 when John himself is before the court he will accuse the Salem judges of having "black hearts," because they know that their condemnation and conviction of people as witches is a complete fraud.

MARY WARREN: So many time, Mr. Proctor, she come to this very door, beggin’ bread and a cup of cider – and mark this: whenever I turned her away empty, she mumbled…and I thought my guts would burst for two days after.
ELIZABETH: Mumbled! She may mumble if she’s hungry.
MARY WARREN: But what does she mumble? You must remember, Goody Proctor. Last month – a Monday, I think – she walked away, and I thought my guts would burst for two days after. Do you remember it?
ELIZABETH: Why – I do, I think, but – .
MARY WARREN: And so I told that to Judge Hathorne, and he asks her so. "Goody Good," says he, "what curse do you mumble that this girl must fall sick after turning you away?"…Aye, but then Judge Hathorne say, "Recite for us your commandments!" – and of all the ten she could not say a single one. She never knew no commandments, and they had her in a flat lie!

– Arthur Miller

The Crucible, Act 2. Mary Warren tells the Proctors that the latest woman convicted of witchcraft Goody (or Sarah) Good was condemned after Mary’s evidence. The unfortunate woman "mumbled" something that caused Mary pain and then couldn’t say her commandments. In Salem hysteria and fear of the Devil is so strong that a corrupt justice system has abandoned all reason and fairness. The court makes decisions of life and death without proper evidence or proof. People like homeless woman Goody Good, old and poor and socially marginalized, become easy targets for accusations of witchcraft. In the theocracy that governs in Salem, she is yet another victim of Puritan intolerance.

PROCTOR: But the proof, the proof!
MARY WARREN: I told you the proof. It’s hard proof, hard as rock, the judges said.

– Arthur Miller

The Crucible, Act 2. John Proctor is rightfully doubtful of the "proof" against the beggar Sarah Good that she is guilty of witchcraft. But his servant Mary Warren sides with the court, which earlier that day condemned Osburn because Mary testified that she "mumbled" to her and she could not recite her ten commandments for the judges. Mary uses an ironic simile to compare the non-existent proof against Good to "hard as rock." This is an example of the unfair justice being meted out to the accused in the Salem witch trials.

But, Mr. Proctor, they will not hang them if they confess. Sarah Good will only sit in jail some time – recalling – and here’s a wonder for you; think on this. Goody Good is pregnant!

– Arthur Miller

The Crucible, Act 2. Mary Warren says that those who have been accused of witchcraft will not hang if they confess, but will spend some time in jail. This is how the concept and practice of justice is perverted in Salem: if you are accused and innocent you have to confess to avoid hanging. Mary also announces that Sarah Good is pregnant, with Elizabeth asking is the court mad as Sarah is nearly sixty!

#HALE: I have myself examined Tituba, Sarah Good, and numerous others that have confessed to dealing with the Devil. They have confessed it.
PROCTOR: And why not, if they must hang for denyin’ it? There are them that will swear to anything before they’ll hang; have you never thought of that?

– Arthur Miller

The Crucible, Act 2. Hale argues with Proctor that Tituba, Sarah Good and numerous others have confessed to dealing with the Devil. He finds it hard to believe that people who are innocent would confess. But Proctor counters saying that if people are hanged for denying witchcraft, the innocent will confess to avoid hanging. Here he highlights the injustice of the guilty until proven innocent Salem justice system.

If Rebecca Nurse be tainted, then nothing’s left to stop the whole green world from burning.

– Arthur Miller

The Crucible, Act 2. Reverend Hale uses hyperbole and a metaphor of the world burning to express disbelief that a woman of Rebecca Nurse’s integrity could be capable of murder. After her arrest, Hale assures her husband Francis that the court will send his wife back home. He tells him to trust the justice of the court. This appears to be the moment Hale realizes that innocent people are being accused and hauled before the witch trials court. However, his confidence that the court will recognize Rebecca’s innocence turns out to be misplaced.

‘Tis hard proof! I find here a poppet Goody Proctor keeps. I have found it, sir. And in the belly of the poppet a needle’s stuck. I tell you true, Proctor, I never warranted to see such proof of Hell, and I bid you obstruct me not.

– Arthur Miller

The Crucible, Act 2. This is but one of many examples of the Salem witch trials court and officials jumping to conclusions of guilt on the flimsiest of evidence. A seemingly innocuous poppet, a gift from Mary Warren to Elizabeth, suddenly takes on a sinister importance. Clerk of the court Ezekiel Cheever declares that the doll found in the Proctor home is "hard proof" of witchcraft. On foot of his discovery and Abigail claiming to have been stabbed by a needle, Elizabeth is arrested. Thus Cheever helps set in motion the persecution of the innocent Elizabeth and plays a key role in what masquerades for justice in Salem.

Why do you never wonder if Parris be innocent, or Abigail? Is the accuser always holy now? Were they born this morning as clean as God’s fingers? I’ll tell you what’s walking Salem – vengeance is walking Salem. We are what we always were in Salem, but now the little crazy children are jangling the keys of the kingdom, and common vengeance writes the law! This warrant’s vengeance! I’ll not give my wife to vengeance!

– Arthur Miller

The Crucible, Act 2. John Proctor in this speech is the voice of common sense who rails at the injustice of the Puritan church and court system. He speaks out against the perversion of justice and climate of hysteria that exists. He criticizes the unquestioning acceptance of whatever Reverend Parris, Abigail and her band of child accusers say. In a metaphor “jangling the keys of the kingdom” he describes how power is now in the hands of “little crazy children” led by Abby. With Elizabeth arrested, Proctor personifies vengeance to claim that it is walking Salem and writing the law – his wife is being targeted by Abby out of a motive of revenge. The passage also features an example of a simile: “as clean as God’s fingers.”

My wife will never die for me! I will bring your guts into your mouth but that goodness will not die for me!

– Arthur Miller

The Crucible, Act 2. A tormented John Proctor is riddled with guilt that his wife Elizabeth is going to die for his sins. She has been arrested on foot of accusations of witchcraft by his vengeful former mistress Abigail. In this line John uses fear and threats to force Mary Warren to confess to the court that the accusations are a lie. John loves his wife deeply and is will do everything he can to save her and get justice for her.

Do you know that near to four hundred are in the jails from Marblehead to Lynn, and upon my signature?…And seventy-two condemned to hang by that signature?

– Arthur Miller

The Crucible, Act 3. Deputy Governor Danforth proudly boasts to Francis Nurse about the number of people he has convicted and sentenced to death for witchcraft. Danforth represents rigidity in interpreting the law, excessive pride and refusal to allow anyone jeopardize or question his authority. It seems that justice in his court is all about maintaining high conviction rates, and has little to do with fairness or truth. Drunk on his own power, Judge Danforth has used his position to promote a climate of fear and hysteria in Salem and towns around.

I tell you straight, Mister – I have seen marvels in this court. I have seen people choked before my eyes by spirits; I have seen them stuck by pins and slashed by daggers. I have until this moment not the slightest reason to suspect that the children may be deceiving me. Do you understand my meaning?

– Arthur Miller

The Crucible, Act 3. Danforth shows his bias as a judge when he declares his belief in the children and their stories about people being in league with the Devil. He is speaking to Proctor, who has come to court to present evidence as to the innocence and good character of his wife and other accused women. Danforth’s guilty until proven innocent approach to law leaves little opportunity for people to convince him otherwise and find true justice. We also see an example of dramatic irony, since the audience knows that Abigail and the girls are lying to the court and the "marvels" they have presented are false.

Mr. Cheever, have warrants drawn for all of these – arrest for examination.

– Arthur Miller

The Crucible, Act 3. The system of justice in Salem is weighed heavily against the accused, as seen by this decision of Judge Danforth. An attempt is made to present a petition signed by 91 landholding farmers and members of the church declaring that three accused women are not witches. Instead of accepting it as evidence, Danforth orders Cheever to have the entire 91 arrested for questioning. Justice is a scarce commodity in Salem.

But you must understand, sir, that a person is either with this court or he must be counted against it, there be no road between. This is a sharp time, now, a precise time – we live no longer in the dusky afternoon when evil mixed itself with good and befuddled the world. Now, by God’s grace, the shining sun is up, and them that fear not light will surely praise it. I hope you be one of those.

– Arthur Miller

The Crucible, Act 3. Danforth, in this courtroom speech to Francis Nurse, comes across as rigid, authoritarian, intolerant and a symbol of the absolute nature of Salem’s justice. He uses the metaphor of "no road between" to emphasize that you are either for the court or counted against it. Driven by an extreme ideology, he views the court and himself as being on the right side of the war between good and evil. They are essentially doing God’s work. In an extended metaphor he compares himself to the shining sun come to light up the dusky afternoon when evil was indistinguishable from good and confused the world. Danforth is self-deluded into believing that he is doing God’s will condemning and hanging innocent people. The irony is that the court is not being guided by God’s grace in a fight against evil. It is the corrupt court judges in collaboration with the lying Abigail and her troop of girls that are the true evil in Salem. Intoxicated by his own power, Danforth fails to see any of this.

I am a minister of the Lord, and I dare not take a life without there be a proof so immaculate no slightest qualm of conscience may doubt it.

– Arthur Miller

The Crucible, Act 3. Having signed seventy-two death warrants in the Salem witch trials, Reverend Hale makes this comment to Danforth. The irony is that the "proof so immaculate" relied on by the court to decide guilt is the unsubstantiated word of one person against another. Hale, in agonizing over the "qualm of conscience" he feels with each case, is expressing his first real moments of doubt about what is happening in Salem. This foreshadows how the witchcraft expert will soon be full of concerns about Salem justice, believing eventually that he has "blood on my head."

DANFORTH: Mr. Hale, you surely do not doubt my justice.
HALE: I have this morning signed away the soul of Rebecca Nurse, Your Honor. I’ll not conceal it, my hand shakes yet as with a wound! I pray you, sir, this argument let lawyers present to you.

– Arthur Miller

The Crucible, Act 3. As Danforth’s merciless brand of justice for the witchcraft accused relentlessly moves forward, doubts about its fairness begin to creep in for Reverend Hale. He is particularly concerned about the charges against one of Salem’s upstanding elderly citizens Rebecca Nurse. He appeals to Danforth to allow defense evidence to be heard on her behalf. Using a dramatic simile, he speaks of how his hand shook as if it was wounded when he signed her death warrant.

In an ordinary crime, how does one defend the accused? One calls up witnesses to prove his innocence. But witchcraft is ipso facto, on its face and by its nature, an invisible crime, is it not? Therefore, who may possibly be witness to it? The witch and the victim. None other. Now we cannot hope the witch will accuse herself; granted? Therefore, we must rely upon her victims – and they do testify, the children certainly do testify. As for the witches, none will deny that we are most eager for all their confessions. Therefore, what is left for a lawyer to bring out? I think I have made my point. Have I not?

– Arthur Miller

The Crucible, Act 3. Danforth presents his warped and perverted version of justice. In the judge’s court there is no presumption of innocence. He speaks of having to prove innocence rather than guilt. So the burden of proof is not on the prosecution but on the accused person. The corrupt Danforth goes a step further to make it virtually impossible to defend against the charge of witchcraft. He dismisses the value of a defense lawyer. The only witnesses of this "invisible crime" are the witch and victim, he says. As the witch won’t accuse herself, the court must rely on the victims, in this case the testifying children. In his speech Danforth has aleady made up his mind that Abby’s gang of girls are victims of witchcraft. He doesn’t, like an impartial judge would, consider whether they are testifying truthfully or telling lies, which they are. Danforth’s law means that if you are accused of being a witch, then you are one hundred per cent one.

DANFORTH: Sit you down, children. Your friend, Mary Warren, has given us a deposition. In which she swears that she never saw familiar spirits, apparitions, nor any manifest of the Devil. She claims as well that none of you have seen these things either. Now, children, this is a court of law. The law, based upon the Bible, and the Bible, writ by Almighty God, forbid the practice of witchcraft, and describe death as the penalty thereof. But likewise, children, the law and Bible damn all bearers of false witness. Now then. It does not escape me that this may be devised to blind us; it may well be that Mary Warren has been conquered by Satan, who sends her here to distract our sacred purpose. If so, her neck will break for it. But if she speak true, I bid you now drop your guile and confess your pretense, for a quick confession will go easier with you. Abigail Williams, rise. Is there any truth in this?
ABIGAIL: No, sir.

– Arthur Miller

The Crucible, Act 3. Danforth emphasizies his authority over the "children," explaining that Mary Warren has submitted a deposition claiming their evidence of seeing spirits and the Devil to be a lie. Danforth and his court have invested a great deal in the girls’ stories being true. While he may now be having his doubts, he is not going to easily dismiss their testimony on the word of one who has recanted. He may wish to be seen to be "fair," but his speech shows bias as he suggests that Mary may be lying on the instructions of Satan and threatens her with hanging. It is ironic that Mary’s honesty is characterized in this way. When Danforth asks Abigail if what Mary says in her deposition is true, Abby has little problem lying and answering "no."

Your Excellency, this is a trick to blind the court!

– Arthur Miller

The Crucible, Act 3. We have another example of injustice when Reverend Parris tries to turn Mary Warren’s evidence of not seeing spirits against her. Mary has now confessed that she was only pretending earlier about seeing spirits choke her in court and fainting. Asked to pretend she is being attacked now and faint, she is unable to, prompting Parris to make this comment. Every attempt to present evidence helpful to the defense of the witchcraft accused is thwarted by those in positions of authority.

DANFORTH: Will you confess yourself befouled with Hell, or do you keep that black allegiance yet? What say you?
PROCTOR: I say – I say – God is dead!

– Arthur Miller

The Crucible, Act 3. Danforth attempts to coerce John Proctor into confessing that he is working with the Devil, and John makes the shocking reply that God is dead. This is a reference to the statement of controversial German philosopher Friedrich Nietzsche. But Proctor is not speaking in the literal sense. He is being sarcastic and ironic. He means that God isn’t in charge in Salem anymore and evil has taken over and the Devil reigns. John has lost faith in the Putitans’ God and their version of justice and morality. He is expressing his disgust at the corruption of the court and the so-called men of God who practice injustice, dishonesty and unfairness.

A fire, a fire is burning! I hear the boot of Lucifer, I see his filthy face! And it is my face, and yours, Danforth! For them that quail to bring men out of ignorance, as I have quailed, and as you quail now when you know in all your black hearts that this be fraud – God damns our kind especially, and we will burn, we will burn together!

– Arthur Miller

The Crucible, Act 3. Proctor’s rageful final speech to Danforth as he is being arrested at the end of Act 3 uses powerful fire and Devil metaphors for the injustices happening in Salem. Wickedness, ignorance and the inaction of people who stand idly are burning down truth and justice in Salem, leaving a community in ruins. In speaking about Salem’s "filthy face," he is referring to those people who value pride and reputation above integrity and fail to do the right thing. The imagery symbolizes also the hellfire reserved for those who have sinned, including Danforth and Proctor himself. Proctor is telling Danforth that Lucifer is indeed at work in Salem. However, it is not the people accused of witchcraft who are carrying out the Devil’s work, but the corrupt court itself. Using a metaphor, Proctor damns Danforth and the judges for their "black hearts" in killing innocent people while knowing the accusations against them are lies. Proctor admits that he also is bound for hell for his wrongdoing, including failure to expose sooner the manipulations of his former mistress Abby. This passage is one of Miller’s most ferocious denunciations of the Salem authorities who jailed and executed innocent people, and the townspeople who stood by and did nothing to stop this.

You are pulling Heaven down and raising up a whore!

– Arthur Miller

The Crucible, Act 3. Proctor roars this at Danforth, accusing the court of going against the will of God and handing control of the trials to a whore like Abigail. He is saying that the discredited court has no moral legitimacy. One of the most powerful quotes in the play, it speaks to Abby’s power. But it also shows John’s honesty and courage in standing up to a corrupt legal and religious establishment, even at the cost of his life.

I denounce these proceedings, I quit this court!

– Arthur Miller

The Crucible, Act 3. After Proctor is arrested for witchcraft by Danforth at the end of Act 3, Hale angrily shouts his condemnation of the court proceedings and Salem justice. He abruptly leaves the courtroom and slams the door behind him to the fury of Danforth, who unsuccessfully tries to call him back. Hale’s decision to abandon the trials is because he sees what a total farce they have become. After watching innocent people condemned on the basis of lies, manipulation and no proper evidence, he doesn’t want to be associated with a corrupt court. By this decision he demonstrates integrity and his desire to do the right thing.

SARAH GOOD (rising in her rags): Oh, Majesty! Comin’, comin’! Tituba, he’s here, His Majesty’s come!…Oh, is it you, Marshal! I thought sure you be the Devil comin’ for us. Could I have a sip of cider for me goin’- away?
HERRICK (handing her the flask): And where are you off to, Sarah?
TITUBA (as Sarah drinks): We goin’ to Barbados, soon the Devil gits here with the feathers and the wings.
HERRICK: Oh? A happy voyage to you.
SARAH GOOD: A pair of bluebirds wingin’ southerly, the two of us! Oh, it be a grand transformation, Marshal! (She raises her flask to drink again.)

– Arthur Miller

The Crucible, Act 4. When Marshal Herrick arrives to the prison to move some prisoners, a delusional Sarah Good and Tituba mistake him for the Devil. They believe that Satan is coming to fly them to freedom and Tituba’s homeland of Barbados. Sarah uses an animal metaphor to compare the two of them to bluebirds. The good-natured Herrick, somewhat inebriated, gives Sarah a sip of cider from his flask. Miller includes this humorous episode at the beginning of the final act to provide comic relief in what is an intense and deadly serious play. But it shows too how there is no justice for disadvantaged people like the slave Tituba and the beggar Sarah Good, who provide easy targets to frame for witchcraft. Among the first women to be arrested, they have spent the longest time in jail and have now gone crazy and believe they are witches.

SARAH GOOD: I’m here, Majesty! (They hurriedly pick up their rags as Hopkins, a guard, enters.)
HOPKINS: The Deputy Governor’s arrived.
TITUBA (resisting him): No, he comin for me. I goin’ home!
HERRICK (pulling her to the door): That’s not Satan, just a poor old cow with a hatful of milk. Come along now, out with you.
TITUBA (calling to the window): Take me home, Devil! Take me home.

– Arthur Miller

The Crucible, Act 4. A cow is heard lowing in the distance as Deputy Governor Danforth arrives to the prison. Prisoners Sarah Good and Tituba mistakingly think it’s the Devil come to whisk them off to Barbados. In this tragically funny scene in the play’s last act, Marshal Herrick is moving the women to another cell. Languishing in jail for months and awaiting execution, they have gone mad at this stage and are beginning to believe they are witches. The scene provides a shocking portrayal of the toll, both mental and physical, that the Salem witch hunts have taken on innocent people, especially the marginalized. It’s Salem “justice” at its ugliest.
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