Witchcraft in Early North America - Alison Games [63]
73. Gutiérrez, When Jesus Came, 130.
74. Knaut, Pueblo Revolt, 163–64.
75. John L. Kessell, Kiva, Cross, and Crown: The Pecos Indians and New Mexico, 1540–1840 (Washington, DC: National Park Service, 1983), 226.
76. Knaut, Pueblo Revolt, 14.
77. Deeds, Defiance, 34.
78. See Kris Lane’s discussion of “herbal resistance” in “Taming the Master: Brujería, Slavery, and the Encomienda in Barbacoas at the Turn of the Eighteenth Century,” Ethnohistory 45, no. 3 (Summer 1998): 477–507.
79. Silverblatt, Moon, Sun, and Witches, 168, 174–75.
80. Malcolm Ebright and Rick Hendricks, The Witches of Abiquiu: The Governor, the Priest, the Genizaro Indians, and the Devil (Albuquerque: University of New Mexico Press, 2006), 149.
81. Chadwick Hansen made this argument about the women at Salem. See Witchcraft at Salem (New York: George Braziller, 1969).
82. France V. Scholes, “The First Decade of the Inquisition in New Mexico,” New Mexico Historical Review 10, no. 3 (July 1935): 220–23. The two women were Beatriz de los Angeles, an Indian, and Juana de la Cruz, her mestiza daughter.
83. Scholes, “First Decade,” 208–14.
84. Joan Cameron Bristol, “From Curing to Witchcraft: Afro-Mexicans and the Mediation of Authority,” Journal of Colonialism and Colonial History 7, no. 1 (Spring 2006).
85. Tibo J. Chávez, “Early Witchcraft in New Mexico,” El Palacio 76, no. 3 (1969): 7–9.
86. Scholes, “First Decade,” 219–20.
87. Noemi Quezada, “The Inquisition’s Repression of Curanderos,” in Mary Elizabeth Perry and Anne J. Cruz, eds., Cultural Encounters: The Impact of the Inquisition in Spain and the New World (Berkeley: University of California Press, 1991), 52.
88. Marcy Norton, Sacred Gifts, Profane Pleasures: A History of Tobacco and Chocolate in the Atlantic World (Ithaca, NY: Cornell University Press, 2008), 245.
89. Lancre, Inconstancy of Witches, 59.
90. Ramón A. Gutiérrez, “Women on Top: The Love Magic of the Indian Witches of New Mexico,” Journal of the History of Sexuality 16, no. 3 (September 2007): 373.
91. María Helena Sánchez Ortega, “Sorcery and Eroticism in Love Magic,” in Perry and Cruz, eds., Cultural Encounters, 58–59.
92. Robert D. Martínez, “Fray Juan José Toledo and the Devil in Spanish New Mexico: A Story of Witchcraft and Cultural Conflict in Eighteenth-Century Abiquiu” (MA Thesis, University of New Mexico, 1997), 91.
93. Monter, “Toads,” 573, table 2. On witchcraft in France, see also Robin Briggs, Communities of Belief: Cultural and Social Tension in Early Modern France (Oxford: Clarendon Press, 1989), and on demonology, see Jonathan Pearl, The Crime of Crimes: Demonology and Politics in France, 1560–1620 (Waterloo, ON: Wilfrid Laurier University Press, 1999).
94. Ian K. Steele, Warpaths: Invasions of North America (New York: Oxford University Press, 1994), 72.
95. Jonathan Pearl, “Witchcraft in New France in the Seventeenth Century: The Social Aspect,” Historical Reflections 4, no. 2 (Winter 1977): 193–94.
96. Monter, “Toads,” 583.
97. Jesuit Relations, 13:129.
98. Goddard, “The Devil in New France,” 40–62.
99. This discussion of New France comes from Pearl, “Witchcraft in New France,” 191–205.
100. Leslie Choquette, Frenchmen into Peasants: Modernity and Tradition in the Peopling of French Canada (Cambridge, MA: Harvard University Press, 1997), Table 1.1, 30.
101. Carol F. Karlsen, The Devil in the Shape of a Woman: Witchcraft in Colonial New England (New York: Vintage, 1989), 48–49.
102. Jon Butler, Awash in a Sea of Faith: Christianizing the American People (Cambridge, MA: Harvard University Press, 1990), 94.
103. Carla Gardina Pestana, The English Atlantic in an Age of Revolution, 1640-1661 (Cambridge, MA: Harvard University Press, 2004), 138.
104. Raphael Semmes, Crime and Punishment in Early Maryland (Montclair, NJ: Patterson Smith Publishing,