Historicalsocietyofeastonct.org



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Fall 2013

THE HISTORY OF WITCHCRAFT AND WITCH TRIALS

IN NEW ENGLAND

By Katie Vespe

The term “witch” has virtually become synonymous with the town of Salem, MA. However, witch trials were prevalent throughout New England, with the first ever witch hanged in the colonies coming from Connecticut. As they did in other Puritan colonies, Connecticut settlers brought English views of witchcraft with them when they traveled to the New World. The Renaissance in Europe was the time period in history with the fiercest witch hunting ever recorded. Over 100,000 suspected witches were executed between 1500-1700. The effects of the Reformation, when Martin Luther and others created new churches that separated themselves from Roman Catholicism, led to lasting social implications. Not only was the Church fractured, but so was society. The Church had total control over European lives prior to the Reformation, and wanted to retain its power after the schism. To do so, the Church used the idea of witchcraft.

Witch trials were overseen by religious leaders, and excruciating torture was permissible during interrogations. One popular form of questioning, according to Connecticut State Historian, Walter Woodward, was to strap a suspected witch to a table and pour boiling oil into a funnel in the person’s mouth until a confession was extracted. Another was to strap the “witch” to a chair made of nails, and slap down on the individual’s arms to force a confession. Manuals disseminated to priests on how to find witches explained that the interrogator needed to be ruthless, as both the priest’s life and the witch’s soul depended on it. Torture guaranteed compliance, according to Woodward, and was a way for the Church to exert its dominance over individuals that they considered to be “anti-establishment.”

In England, by the 1600s, witches were no longer burned at the stake, but were instead hanged for treason. Because they were Anglican, the king was seen as the head of the church. If someone swore allegiance to the devil and became a “witch”, he or she would be a traitor to the king and church. From 1654-1647, England suffered from its worst “witch hunt” in which 47 people were executed in the town of Essex. It is important to note that Essex contained a high population of Puritans. As the Puritans began settling in New England, they brought the “knowledge” that England was under assault by witches.

Women over the age of 40 were generally the targets of witch hunts. Four out of five witch trials consisted of the accused being a middle age or elderly woman. One reason defendants tended to be overwhelmingly middle-aged and older women was that they had outlived their childbearing usefulness. Another was because of the fact that women were supposed to be subordinate to men. In a society like New England, where there was danger lurking around every corner and no police force, the father was given total control over his family in order to protect it. Rebellious women had to be controlled, and the threat of being accused of witchcraft did just that.

There were legitimate fears in colonial New England, and the Puritan mind attributed these dangers to the work of the devil. There were four categories of witchcraft for which a suspected witch could be tried, according to Woodward. The first was murder and injury by magic. If a doctor or local healer caused harm in a suspicious way, he or she might be seen as a witch. The next was fortune telling. While it was socially acceptable to use astrology to determine when a farmer should plant/harvest, it was quite another thing to use it to tell the future. Since the Puritans believed only God could know what one’s future held, only working with the devil would enable one to tell his or her future. Another type of dark magic was the notion of harms. This was when the “witch” used his or her “powers” to interfere with natural events. For example, if someone’s well dried up or their cow no longer produced milk, it was logical, in the mind of the Puritans, that witchcraft was to blame. Witches were seen to be responsible for “brewing up a storm” and causing weather-related tragedies. In an agrarian society without scientific explanations for droughts, blizzards, or hurricanes, the devil becomes the cause of crop failure and destruction. Finally, the last form of witchcraft was spectral appearances or shape shifting. Puritans believed that, with the help of the devil, a witch could change his or her shape. This “spectral evidence” was usually a part of witch trials, and was considered admissible in court. For example, if a “victim”

See “Witches”, continued on page 2

INSIDE THIS ISSUE

Connecticut Witches (1-2)

Thank Yous (1)

Save the Date:

-Lecture Series (3)

-BYOB Cocktail Party (3)

-HSE Open House (3)

-HSE Annual Meeting (3)

-Volunteers Needed (3)

-History of Easton Series by Tom Spurr in Easton Courier (4)

-BHH/Barn Update (4)

THANK YOUS

The Historical Society of Easton would like to thank the following people for their support:

Donations:  Janet and Monty Klein for the family’s personal book collections and school memorabilia from Staples Academy representing the Juraska family.

General Support: 

Harry and Pat Audley for installation of garage entry door; landscape grounds, Laurie Kommeritz for her wonderful cooking demonstration for the Easton Farm Tour, Emlyn Duemmler for her professional and quality public relations efforts on our behalf, Dave Buchanan for fixing sliding garage door, Steve Olexa for fixing sliding garage door, as well as BHH and Adams Schoolhouse maintenance, Gary Haines for landscaping of hole next to well, Frank Pagliaro for landscape grounds, Tom Spurr for BYOB music, Chester Burley for BYOB hosting, and Joeanna Smith for wool and flax spinning presentation.

Docents:

Pat Audley, Sonia Bodie, Charlotte Campbell, Allison Pagliaro, Lisa Burghardt and Katie Vespe for docenting house/property

Harry Audley, Frank Pagliaro and David Katz for docenting barn and property, and Steve Olexa for docenting garden and general support.

News, Articles & Calendar Events from the HSE

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“Witches”, continued from page 1

saw and felt a bird pecking at her eyes after a confrontation with the accused “witch”, that would be considered evidence, even if no physical affects were left from this spectral attack.

In Connecticut, witchcraft was made one of the 12 capital offenses in 1642. From 1647-1692, 57 people were tried for witchcraft, four confessed, and 16 were convicted and executed. During a trial, the judges questioned the witnesses and the accused. They were more important that the jury, and could even tell the jury what to think regarding evidence. The governor acted as the chief magistrate. While the jury made the decision of guilt versus innocence, the judges could ultimately overrule the jury. This often resulted in many innocent people being sent to the gallows for political or economic reasons.

The first execution of a witch in colonial America occurred in Windsor, CT when Alse Young was hanged on May 26, 1647. By the 1650s, the witch hysteria took hold of Fairfield. In 1651, Goody Bassett of Stratford was tried and executed. Few records of her trial remain, but it is known that she confessed after being subjected to intense interrogation. Goody Bassett ice cream parlor in Stratford is all that remains of her legacy today. In 1653, a high-profile case involving several well-respected members of Connecticut society took place. Mary Knapp, a pious and beloved parishioner, was accused by Bassett while on the gallows. Knapp’s trial was overseen by two prominent political figures: Reverend John Davenport, one of the founders of New Haven, and Roger Ludlow, deputy Governor of Connecticut and Massachusetts. Goody Knapp was abused during her interrogations, was tried, convicted, and sent to the gallows in Try’s field.

According to Ludlow, Knapp accused Mary Staples (grandmother of Samuel Staples) of being in league with the devil before she was hanged. This caused an uproar in Fairfield society, as it was well-known that Staples and Ludlow did not get along. They were next-door neighbors, and Ludlow was angered by Staples’ outspoken and argumentative nature. Staples did not behave like a Puritan woman should, and Ludlow took this opportunity to try and rid himself, once and for all, of his pesky neighbor. Thomas Staples, Mary’s husband, sued Ludlow for defamation, citing Ludlow’s own “Connecticut Code of Laws” that he had written and passed in 1650. Ludlow had fled the colony, returning to England, and Staples won his lawsuit.

By the 1660s, Hartford succumbed to witch hysteria as well. Governor John Winthrop, Jr. had left the colony in order to secure a new charter from King James. Without their strong leader, Connecticut fell into madness. In March, 1662, Elizabeth Kelly, the eight-year-old daughter of John and Bethia Kelly, suddenly fell ill and died after an encounter with Goody Ayers. This began a slew of accusations that led to seven trials and four executions. Ann Cole, a prominent woman in Hartford, became “afflicted” and accused Rebecca Greensmith, an elderly, reclusive neighbor. Goody Ayers’ husband even jumped on the bandwagon of accusing Greensmith of witchcraft, in an attempt to save his wife’s life. Greensmith was subjected to brutal interrogations at the hand of Reverend John Whiting. Greensmith eventually “confessed” to holding midnight meetings with the devil, and cited her husband, Nathaniel, Goody Ayers, Mary Sanford, and Elizabeth Seager as attending these meetings, too. In the end, both Nathaniel and Rebecca Greensmith, Mary Sanford, and Mary Barnes of Farmington were hanged. Ayers fled Hartford, and Segar was convicted in 1665. Her conviction was later overturned by Governor John Withrop, Jr., when he returned from England the following year.

The final serious witch trial took place in Wethersfield in 1669. Katherine Harrison was accused of fortune telling and “judicial astrology”, and was put to trial for being a witch. Harrison was outspoken and unpopular in Wethersfield, but she was a noted healer. As such, she worked with the sick and was in contact with many who perished due to “questionable” causes. If Harrison was found guilty of witchcraft, it would be dangerous for Governor Winthrop because Winthrop was a known alchemist. If yet another witch hysteria broke out, fingers might eventually point to Winthrop’s alchemy, costing him his career and possibly his life. Winthrop ensured that his friend, Reverend Gershom Buckley, was a magistrate during Harrison’s trial.

Over thirty witnesses testified against her. One townswoman, Elizabeth Smith, stated in court that, “Katherine was noted…to be a great or notorious liar, a Sabbath, breaker, and one who told fortunes” (Woodward 41). Another citizen of Wethersfield, Thomas Bracy, testified that Harrison’s spectral tried “to strangle him, and pulled or pinched him so as if his flesh had been pulled from his bones” (Woodward, 40). Time and again, neighbors of Harrison came forward with stories of how she or her spectral had wronged them. The people of Wethersfield were convinced that she was a witch, but the judges, urged on by Winthrop’s skepticism, were unsure. Reverend Buckley decided that witchcraft, like every other capital offense in Connecticut, required at least two witnesses to corroborate testimony. As such, Harrison was not convicted, and no other “witch” was able to be convicted in Connecticut again.

Witch trials were an expression of deeper social ills in colonial New England. Living in a world full of dangers mixed with Puritanical beliefs created an environment ripe for witch hysteria. It was only when prominent members of society, instead of social pariahs, were threatened with the possibility of being accused of witchcraft that the laws began to change. While today witches and the devil are not seen lurking around every corner, per se, it is important to understand how “witch hunts” come to pass.

Works Cited

Woodward, Walter. “The Trial of Katherine Harrison.” OAH Magazine. July 2003: 37-56.

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SAVE THE DATE! UPCOMING EVENTS AT THE HSE

HSE WINTER LECTURE SERIES

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Author Talk:  A History of Connecticut Food and Wine: A Visual Presentation

Sunday, January 5th 2 - 4 PM, Easton Library Community Room

691 Morehouse Road

Eric D. Lehman and Amy Nawrocki, University of Bridgeport professors and co-authors of A History of Connecticut Food and A History of Connecticut Wine: Vineyard in Your Backyard will tell stories and the history behind Connecticut’s regional cuisine and explain the recent emergence of wine production in the state.

Alaska and Yukon: The Last Great Road Trip

Sunday, February 2nd, 2 - 4 PM

Easton Library Community Room, 691 Morehouse Road

Travel the last great road trip from Connecticut to Alaska taking a virtual tour of the great North American continent with Carolyn Ivanoff.  Along the way visit the great National Parks in the U.S. and Canada, drive the Alaskan Highway and the Golden Circle.  View the wildlife along the way on the world's greatest safari.   

Ms. Ivanoff is a Housemaster at Shelton Intermediate School. She was named Civil War Trust Preservationist Teacher of the Year in 2003. 

Indian Wars in Connecticut History by David Koch

Sunday, March 9th, 2-4 PM

Easton Library Community Room, 691 Morehouse Road

David Koch, Associate Professor of History at Housatonic Community College, returns to Easton for the fourth time to present Indian Wars in Connecticut History. Early in Connecticut's history, the state saw bloody battles, both between Native American tribes and between natives and colonists. This talk will center on two major Indian wars of the period: the Pequot-Mohegan War and King Philip’s War. It will also deal in part with the battle fought in Fairfield that ended the Pequot-Mohegan War in 1637. The talk will present a lesser-known aspect of our region’s and state’s history, which in turn affected the history of Colonial America deeply.

HSE ANNUAL MEETING and ASH-BYOB COCKTAIL PARTY

The Historical Society of Easton’s Annual Meeting will be held at the Adams Schoolhouse at 345 Westport Road in Easton on December 6th at 5:30pm. All members are encouraged to come and participate.

Immediately following the Annual Meeting, from 6-8pm, all members of the Easton community are invited to the Adams Schoolhouse for the final BYOB event of the year.

Bring your friends as well as some drinks and hors d’oeuvres for an informal get-together.

We hope to see you there!

HSE FAMILY HOLIDAY EVENT

The Adams Schoolhouse, located at 345 Westport Road in Easton will be open on December 1st from 1-3:30 pm for the Historical Society of Easton’s annual holiday event. Seasonal children’s crafts, including picture frames and photos outside of the Schoolhouse, will take place. Holiday cookies and warm apple cider will be on hand.

Come join your neighbors and fellow members of the HSE to celebrate the holiday season!

VOLUNTEERS NEEDED!

Volunteers are needed in all aspects of the operations for the Historical Society of Easton. We are specifically looking for help with the following:

• Docents for the Bradley-Hubbell Homestead

• Research

• Events Planning

• Lecture Organization/Implementation

• Event Implementation

• Property Maintenance

We would love any and all help that you could provide. Even an hour a month is helpful. If you or anyone you know is interested in volunteering and community service, please contact the HSE at hseastonct@ or (203) 261-2090.

Non-profit

ORGANIZATION

U.S. POSTAGE

P A I D

EASTON, CT

PERMIT NO. 121

HSE 2013

EASTON’S HISTORY SERIES

Tom Spurr has finished his 16 part series of Easton's History featured in the Easton Courier, and has recently been offered an extension on his writing.  Congratulations! Please look for future installments of the series in the Easton Courier. Also, the possibility of publishing the articles in book form is in the works. Please stay tuned for future information on this wonderful work on Easton’s past.

BHH AND BARN UPDATE

Sadly, 2012-2013 has not been kind to the Bradley-Hubbell House and Barn. Due to unforeseen problems with our contractor from Monroe, work has stopped on the Barn. We are working on the problem, but are still in need of funds in order to see the restoration come to fruition.

It is our goal to continue to work on restoring the BHH Barn as well as work on maintenance issues for the BHH Homestead in general over the coming year. Any donations towards this endeavor are greatly appreciated.

Our Board & Committees

Phone: (203) 261-2090

President Ex-Officio, Lisa Burghardt     

Vice President, David Katz                       Treasurer, Joan Kirk

Marketing/PR, Emlyn Duemmler

Meeting Secretary, Frank Pagliaro 

Corresponding Secretary, Eleanor Burns 

Membership Director, Chester Burley

Newsletter, Katie Vespe          

Bradley-Hubbell Homestead/Tool Historian, Harry Audley 

Bradley-Hubbell Homestead/Architectural Historian, Sonia Bodie

Adams Schoolhouse, Cole and Paula Barker 

Website, Tom Spurr

Events, Open

WE ARE THE HISTORICAL SOCIETY OF EASTON

 

Our mission is to research, interpret and preserve Easton's history.

 

To stimulate interest in Easton's history, we:

• Educate people to its changing life ways.

• Commemorate its founding stories.

• Sponsor programs and events that bring our community together.

 

To facilitate the study of Easton's cultural past, we:

• Chronicle its narratives and genealogies.

• Archive and exhibit its material culture.

• Manage historic properties.

• Conduct research to uncover its histories.

• Publish historical information.

 

Our members advocate an understanding of our town's architectural and historic links to the past.

P.O Box 101

Easton, CT 06612

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