In 1647—five years after Connecticut made witchcraft a crime punishable by death—Hartford saw the first witch-related execution in colonial America when Alse Young was sent to the gallows. As no records of her trial survive, details of her case are sketchy. There is speculation that she was deemed responsible for an epidemic in a nearby community.
Between 1647 and 1697, about three dozen people (the exact number is disputed, as many court records have been lost) were charged with witchcraft in Connecticut. Eleven were executed, all by hanging. Nine of the 11 were women. The two men executed were hanged along with their wives. Of those who weren’t executed, some fled their community; others were banished.
Connecticut’s second executed witch, Mary Johnson, was sent to the gallows in 1648 after having been detained and tortured for years, according to ConnecticutHistory.org. Under duress, she admitted to “familiarity with the Devil” and “uncleanness with men and devils,” thereby providing the first recorded confession of witchcraft in the American colonies.
When Connecticut’s witch purges began, just a single witness was needed to mount a trial and conviction. If one had a vindictive enemy or someone who stood to gain financially from one’s downfall, then a witchcraft prosecution could result. It didn’t take much except for a bit of imagination. One accused Connecticut woman allegedly bewitched her neighbor’s oxen and “caused beer to jump out of a barrel.” In one case, after a man accidentally shot and killed another man, Lydia Gilbert of Windsor, Conn., was convicted and sentenced to death for causing the incident through her witchcraft.
Connecticut witch-hunting reached its peak in 1662 with the Hartford Witch Panic, which saw three witches executed within several weeks’ time. No witch-related executions took place after 1662, according to Connecticut’s Office of Legislative Research. By this time, testimony from multiple witnesses was required in order to obtain a witchcraft conviction. Also, authority figures, including Connecticut’s colonial governor John Winthrop the Younger, had begun to question the value of the “evidence” in these witch trials, as well as the possible agendas of the witnesses. In fact, many of the accused after 1662 were acquitted—and some were even awarded damages for having been slandered.
In 1668, Katharine Harrison of Wethersfield, Conn., was found guilty of witchcraft. But the court refused to impose the death sentence, despite “the popular clamor for an execution,” as told by R.G. Tomlinson’s book Witchcraft Trials of Connecticut. By then, methods of interrogation that involved hot irons and boiling water were deemed “diabolical.”
In 1692 – the same year that the Salem witch trials began – Fairfield, Conn., saw an outbreak of witchcraft accusations. But none resulted in execution. Though witchcraft would technically remain a capital crime in Connecticut until the 18th century, the courts there were growing skeptical and weary of witchcraft trials. Too many of them, it seemed, were the result of personal feuds.
Even an unsolicited confession was no longer sufficient. When a Connecticut man, Hugh Crotia, claimed that he had made a pact with the Devil and practiced black magic against his fellow citizens, the court formally declared him an “Ignoramus” in 1693 and set him free on the condition that he pay his jail expenses.
And yet, even as the Connecticut legal system entered a comparative age of enlightenment, Salem was descending into a lethal hysteria—20 witches were executed in less than four months. The Salem Witch Trials of 1692 are considered one of the darkest chapters in American history, and yet, in some ways, it was a product of the times. Religion was at the forefront of colonial life, and superstition and fear ran rampant. The people of Salem were gripped with terror as accusations flew from person to person, leading to the wrongful executions of innocent people. The trail blazed by Connecticut's legal system served as a stark contrast to the events unfolding in neighboring Salem.