While often overshadowed by the infamous Salem witch trials of 1692, the history of witch hunts in Connecticut predates its Massachusetts counterpart by decades, commencing in 1647 and continuing intermittently until 1697. These early colonial persecutions represent a profound chapter in America’s past, illustrating the deep-seated fears and rigid religious beliefs that gripped Puritan communities. The intensity and duration of the Connecticut witch trials reveal a unique legal and social landscape, distinct yet connected to the broader New England hysteria.
Historical Context: Puritan Beliefs and Laws
The Puritan settlers of Connecticut, like those in Massachusetts and Plymouth, had fled England to establish a “nation of saints” in America. Their society was intensely religious, serious, conservative, and intolerant of dissenting beliefs. They brought with them the Old World conviction in witches—individuals believed to be agents of the Devil, capable of inflicting harm upon their communities.
The Connecticut colony was historically divided into two main entities: Connecticut and New Haven. Both swiftly codified witchcraft as a capital offense. In 1642, Connecticut’s law declared: “If any man or woman be a witch—that is, hath or consulteth with a familiar spirit—they shall be put to death.” New Haven followed suit in 1655 with a similar statute, referencing biblical passages such as Exodus XXII, 18; Leviticus XX, 27; and Deuteronomy XVIII, 10, 11, to justify the death penalty for witches. Accused individuals faced formal criminal prosecution, including a jury trial, a stark contrast to some later summary judgments.
Reasons for Accusations: Societal Factors and Vulnerabilities
Life in the colonial settlements was fraught with extreme hardship, including epidemics, harsh winters, livestock deaths, starvation, and conflicts with Native American tribes. In the face of these unexplainable misfortunes, Puritan communities often sought supernatural explanations, with witchcraft becoming a convenient scapegoat. Accusations frequently targeted those who deviated from the community’s strict religious, social, and personal norms.
Women were disproportionately accused of witchcraft for several reasons. In a patriarchal society, they were often viewed as second-class citizens, expected to be submissive and conform to male authority. Those who did not fit this mold were marginalized and at higher risk. Furthermore, women’s traditional roles as food preparers, animal tenders, and especially midwives made them vulnerable to blame for illnesses, deaths, and complications during childbirth.
The majority of accused women were typically poor, single mothers, widows, or those over 40—individuals living on the periphery of society, often perceived as lacking a specific ‘purpose’ within the rigid Puritan structure. Widows, particularly those who inherited land or money, posed a unique challenge to Puritan societal beliefs, which fostered distrust and suspicion.
Early Cases and Notable Executions
The tragic saga of witch hunts in Connecticut began in 1647 with the execution of Alse Young of Windsor, who became the first person executed for witchcraft in any of the 13 American colonies. This grim precedent was followed by Mary Johnson of Wethersfield in 1650, who was the first to confess to witchcraft before her execution in Hartford.
These initial cases set a chilling tone, leading to several more accusations and executions in subsequent years. Many of those targeted were women who were either envied, disliked, or existed at the margins of their communities, often with little power or influence to defend themselves against the prevailing hysteria. John and Joan Carrington of Wethersfield were also executed in 1651, as were Goodwife Bassett (Fairfield, 1651) and Goodwife Knapp (Fairfield, 1653).
The Hartford Witch Panic of 1662
The year 1662 marked the zenith of Connecticut’s witch-hunting fervor with the infamous Hartford Witch Panic. This localized outbreak of hysteria was ignited by the mysterious death of eight-year-old Elizabeth Kelly, whose parents attributed her demise to the alleged magical workings of their neighbor, Goody Ayres. The accusation quickly spiraled, with other Hartford residents coming forward to claim demonic affliction at the hands of their neighbors. This panic ultimately led to the accusation of 12 individuals and the execution of four: Rebecca and Nathaniel Greensmith, Mary Barnes, and likely Mary Sanford.
Governor Winthrop Jr.’s Influence and Shifting Standards
In the wake of the 1662 Hartford executions, Colonial Governor John Winthrop Jr. emerged as a pivotal figure who began to critically question the validity of “evidence” in witch trials and the potential biases of witnesses. Demonstrating a more objective approach, he initiated reforms by establishing stricter evidentiary standards, notably requiring at least two witnesses for each alleged act of witchcraft. Governor Winthrop Jr. actively intervened in several cases, overturning or reversing verdicts, effectively halting executions in Connecticut for a time. While the witch hunts persisted, his actions marked a significant shift towards a more cautious legal process.
The Fairfield Hysteria of 1692
Remarkably, in 1692, the same year the Salem witch hysteria gripped Massachusetts, a parallel frenzy unfolded in Fairfield, Connecticut. This outbreak began with a young servant, Catharine Branch, who claimed to suffer fits caused by Mercy Disborough and Elizabeth Clawson. Despite numerous subsequent accusations and several indictments, the legal landscape had evolved, and critically, there were no further executions stemming from this panic. While witchcraft remained a capital crime in Connecticut into the 18th century, prosecutions became exceedingly rare after the Fairfield events, signaling a waning of the intense persecutory fervor.
Legacy and Statistics of Connecticut Witchcraft
Between 1647 and 1697, the witch hunts in Connecticut saw over 40 individuals accused of witchcraft, resulting in 11 documented executions. This period, while less publicized than Salem, was equally devastating for those caught in its grasp. Beyond the executions, many lives were irrevocably altered through imprisonment, banishment, or social ostracization.
Notable Individuals Accused:
- Alse Young (Windsor, 1647) – Hanged, first in the colonies.
- Mary Johnson (Wethersfield, 1648) – Hanged, first to confess.
- John and Joan Carrington (Wethersfield, 1651) – Hanged.
- Goodwife Bassett (Fairfield, 1651) – Hanged.
- Goodwife Knapp (Fairfield, 1653) – Hanged.
- Lydia Gilbert (Windsor, 1654) – Convicted, likely hanged.
- Rebecca and Nathaniel Greensmith (Hartford, 1662) – Hanged during the Hartford Panic.
- Mary Barnes (Farmington, 1662) – Hanged.
- Elizabeth Seager (Hartford, 1663, 1665) – Acquitted, then convicted, then reversed and released. Her case highlights the shifting legal interpretations.
- Mercy Disborough (Fairfield, 1692) – Acquitted, signifying the changing legal environment.
These cases underscore the complex interplay of religious dogma, societal pressures, and emerging legal scrutiny that characterized this dark chapter.
Conclusion: A Sobering Chapter in American History
The Connecticut witch trials represent a sobering and often overlooked chapter in American colonial history. From the first execution of Alse Young in 1647 to the eventual decline of prosecutions by the late 17th century, these events underscore the profound impact of fear, religious extremism, and social conformity on early American society. While the scale was smaller than Salem, the legacy of injustice and the human cost were equally significant. The shift towards more rigorous legal standards, spearheaded by figures like Governor Winthrop Jr., ultimately contributed to the decline of these persecutions, marking a crucial step towards a more rational judicial system in the fledgling colonies. Understanding these historical events offers invaluable insights into the enduring struggles between reason and superstition, individual rights and communal fear.
