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From Coastal Connecticut magazine, an article dealing with witch scares in 17th century Connecticut. The author, Tom Sobolesky, interviewed me by phone last Friday, in connection with our upcoming Witches and Tombstones tours at Webb-Deane-Stevens Museum in Wethersfield. As per usual, he didn’t get everything quite right, but here is his take on what actually happened.
Fear of Witches in Early Connecticut
Decades before Salemās witch panic, the fear of witches (wiccaphobia) in early Connecticut was pervasive and contagious. In fact, the state executed more women accused of witchcraft than anyplace else in the colonies. āOne of the hardest things for people to understand today,ā Connecticutās State Historian, Walter Woodward, explained to the Litchfield County Times in 2001, āis how ordinary people feared their neighbors enough to kill themāto really believe that the grumpy old lady across the street worked through the devil. The world was a different place then. It was a very permeable time when people believed in the occult.ā
In this boiling atmosphere, nine women and two men were marched to the gallows in Connecticut. Two married couples, including John and Joan Carrington of Wethersfield, were among those to meet the hangman. Documentation of their case is thin, but what exists says that John was arrested and fined for bartering a gun with a Native American. Their indictment is similar to many of the time: āthou hast entertained familiarity with Satan . . .ā
They were hung in Hartford in 1651.
Before the Carringtons, Mary Johnson of Wethersfield was whipped for theft and, in 1648, confessed to murdering a child. Her indictment included licentiousness, in addition to familiarity with Satan. While in prison, Johnson had a baby boy. Since she didnāt meet the hangmanās noose until 1650, some historians speculate that the babyās father was the jailerās son. Linda Pagliuco, a guide at the Webb-Deane-Stevens Museum in Wethersfield, who has done a lot of research on the era, conveyed this theory. That son of the head jailer consented to raise the child, and this was agreed to by the court.
The topic of the Wethersfield witches will be covered in a Witches and Tombstones Tour hosted by Webb-Deane-Stevens on October 24 & 25. Reservations are advised.
In that era of fear, neighbors didnāt trust neighbors and looked down on you even if you were struggling. āPeople were not charitable,ā says Pagliuco. āThey didnāt like for their neighbor to need charitable assistance.ā Many of the women accused were poor. If you were suspected of witchcraft, those neighbors could comprise the jury. If the courtās verdict didnāt call for punishment, the neighbors themselves might inflict it.
The colonial governor, John Winthrop Jr., also believed in witchcraft, but was more skeptical of the specific allegations and thought that the lax evidentiary court standards of that time were insufficient. A newly released book, Prosperoās America: John Winthrop, Jr., Alchemy, and the Creation of New England Culture, 1606-1676, by Walter Woodward, traces how Connecticutās settlement was influenced by witchcraft, religion, local tribes and more.
āWinthrop was a man ahead of his time,ā Pagliuco says. āHe dabbled in magic and alchemy,ā ā things that would make women suspicious. But because he was from a prominent family, he would not be targeted.
The colonistsā attitudes about religion and witchcraft are in sharp contrast to the positions attributed to the present day practice of Wicca. According to wicca.com, āSatan, or the devil, has absolutely no place in Wicca or witchcraft,ā and it, ādoes not engage itself in criticizing the beliefs of other peopleā¦Witches do object to religions that attempt to suppress the religious beliefs of others.ā
Pagliuco likens todayās bullying to the witch paranoia, saying people are called names or harassed for being perceived as different, just as women were back then. āIf you become unpopular, something bad could happen to you. If youāre different and make someone mad,ā they may come after you. āIf you look at the mechanisms, itās similar but with a different vocabulary.ā
Resources for Further Study
A full list of those accused of witchcraft in colonial Connecticut (and their verdicts) is contained in a report by the Office of Legislative Research, 2006-R-0718. Other sources to research the history of the stateās witchcraft hysteria can be found on the state library website.
A full transcript of the 2008 Judiciary Committee hearing on Senate Joint Resolution No. 26 can be found within this link ā (note: you have to scroll about ā
of the way through to get to the portion on witchcraft). Copies of supporting documents that were submitted to the committee, including written requests for forgiveness from several present day descendants, can be found here. Included are charts tracing the lineage of two of the descendants, and a brief by UConn history professor, Lawrence Goodheart.
Suggested books on this topic include, Witchcraft Trials of Connecticut, by R. G. Tomlinson, and The Devil on the Shape of a Woman, by Carol F. Karlsen
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