Witchcraft in Early North America - Alison Games [62]
42. Matthew Dennis, “Seneca Possessed: Colonialism, Witchcraft, and Gender in the Time of Handsome Lake,” in Elizabeth Reis, ed., Spellbound: Women and Witchcraft in America (Wilmington, DE: SR Books, 1998), 129.
43. Reuben Gold Thwaites, ed., The Jesuit Relations and Allied Documents (Cleveland: OH: Burrows Bros. Co., 1896–1901), 14:37, 39.
44. Alfred A. Cave, “The Failure of the Shawnee Prophet’s Witch-Hunt,” Ethnohistory 42, no. 3 (Summer 1995): 447.
45. Dennis, “Seneca Possessed,” 130; see also Dennis, “American Indians,” 22.
46. Richard White, The Middle Ground: Indians, Empires, and Republics in the Great Lakes Region, 1650–1815 (New York: Cambridge University Press, 1991), 35–36.
47. Daniel K. Richter, The Ordeal of the Longhouse: The Peoples of the Iroquois League in the Era of European Colonization (Chapel Hill: University of North Carolina Press, 1992), 112–13.
48. Charlotte M. Gradie, The Tepehuan Revolt of 1616: Militarism, Evangelism, and Colonialism in Seventeenth-Century Nueva Vizcaya (Salt Lake City: University of Utah Press, 2000), 26.
49. Noble David Cook, Born to Die: Disease and New World Conquest, 1492–1650 (New York: Cambridge University Press, 1998), 195.
50. John Winthrop to Sir Simonds D’Ewes, July 21, 1634, Winthrop Papers (Boston: Massachusetts Historical Society, 1943), 3:171–72.
51. Alexander Whitaker, Good Newes from Virginia (London, 1613), C2r. There was, it turned out, an unexpected risk in driving the Devil out of America. Sometimes these exiled demons found their way on ships to Europe. Travelers to Bordeaux reported seeing them, disguised as humans, as they journeyed through France (Lancre, Inconstancy of Witches, 60).
52. Samuel Willard, “A briefe account of a strange & unusuall Providence of God befallen to Elizabeth Knap of Groton,” transcribed by Samuel A. Green, ed., Groton in the Witchcraft Times (Groton, MA, 1883), 8.
53. “Examination of Tituba, March 1, 1691/2,” in Bernard Rosenthal, ed., Records of the Salem Witch-Hunt (New York: Cambridge University Press, 2009), 135.
54. Jesuit Relations, 6:231.
55. Jorge Cañizares-Esquerra, Puritan Conquistadors: Iberianizing the Atlantic, 1550–1700 (Stanford, CA: Stanford University Press, 2006), 5.
56. John Milton, Paradise Lost (London, 1667), Book 1, line 263.
57. Cervantes, Devil in the New World, 37.
58. Acosta, Natural and Moral History, 306–7, 327,
59. Gradie, Tepehuan Revolt, 24.
60. Peter A. Goddard, “The Devil in New France: Jesuit Demonology, 1611–1650,” The Canadian Historical Review 78 (1977): 40–62.
61. Quoted in Ruth Behar, “The Visions of a Guachichil Witch in 1599: A Window on the Subjugation of Mexico’s Hunter-Gatherers,” Ethnohistory 34, no. 2 (Spring 1987): 117.
62. On the association of Indians with shape-shifting, see Lewis, Hall of Mirrors, 103–4.
63. Quoted in Behar, “Visions,” 126.
64. Silverblatt, Moon, Sun, and Witches, 196.
65. On the Pueblo Revolt, see Andrew L. Knaut, The Pueblo Revolt of 1680: Conquest and Resistance in Seventeenth-Century New Mexico (Norman: University of Oklahoma Press, 1995).
66. For a good comparison of missionary writings about the two revolts, see Daniel T. Reff, “The ‘Predicament of Culture,’ and Spanish Missionary Accounts of the Tepehuan and Pueblo Revolts,” Ethnohistory 42, no. 1 (Winter 1995): 63–90.
67. Susan M. Deeds, Defiance and Deference in Mexico’s Colonial North: Indians under Spanish Rule in Nueva Vizcaya (Austin: University of Texas Press, 2003), 31.
68. Reff, “Predicament,” 67.
69. Gradie, Tepehuan Revolt, 2.
70. Gradie, Tepehuan Revolt, 94, 98.
71. Gradie, Tepehuan Revolt, 167.
72. France Vinton Scholes, Church and State in New Mexico, 1610–1650 (Albuquerque: University of New Mexico Press, 1937), provides an excellent introduction to these institutional and jurisdictional conflicts between Franciscans and secular officials. Details of the complex