Witchcraft in Early North America - Alison Games [65]
129. Morton, ed., The Trial of Tempel Anneke, 61. Brook weed is a plant of the primrose family and has curative powers.
130. Gerald Milnes, Signs, Cures, and Witchery: German Appalachian Folklore (Knoxville: University of Tennessee Press, 2007).
131. David W. Kriebel, Powwowing among the Pennsylvania Dutch: A Traditional Medical Practice in the Modern World (University Park: Pennsylvania State University Press, 2007), 23–26. There were multiple English versions of a similar text, The boke of secretes of Albertus Magnus: of the vertues of herbes, stones, and certayne beasts: also, a boke of the same author, of the maruaylous thinges of the world, and of certaine effectes caused of certaine beastes, with an edition as early as 1560, followed by editions printed in London in 1565, 1569, 1570, 1617, 1626, and 1637. On Albertus Magnus, see David J. Collins, “Albertus, Magnus or Magus? Magic, Natural Philosophy, and Religious Reform in the Late Middle Ages,” Renaissance Quarterly 63, no. 1 (2010): 1–44.
132. Michael A. Gomez, Exchanging Our Country Marks: The Transformation of African Identities in the Colonial and Antebellum South (Chapel Hill: University of North Carolina Press, 1998), 18.
133. For the Louisiana statistic, see Gomez, Exchanging Our Country Marks, 301, n4. On Africans in New Mexico, see Gutiérrez, When Jesus Came, 198.
134. Sweet, Recreating Africa, 165, 167-169.
135. Butler, Awash in a Sea of Faith, ch. 5. A pioneer in the effort to look for elements of African cultural retentions was Melville Herskovits. See The Myth of the Negro Past (New York: Harper, 1941). For interpretations emphasizing continuities, see Thornton, Africa and Africans; Sweet, Recreating Africa; Gwendolyn Midlo Hall, Africans in Colonial Louisiana: The Development of Afro-Creole Culture in the Eighteenth Century (Baton Rouge: Louisiana State University Press, 1992), or Gomez, Exchanging Our Country Marks.
136. William L. Andrews and Regina E. Mason, eds., Life of William Grimes, the Runaway Slave (New York: Oxford University Press, 2008), 52–53; Young, Rituals of Resistance, 132–33. For a folklorist’s study of “hag attacks,” see David J. Spufford, The Terror that Comes in the Night: An Experience-Centered Study of Supernatural Assault Traditions (Philadelphia: University of Pennsylvania Press, 1989).
137. Morgan, Slave Counterpoint, 621.
138. J. S. Handler, “A Prone Burial from a Plantation Slave Cemetery in Barbados,” Historical Archaeology 30, no. 3 (1996): 76–86.
139. Morgan, Slave Counterpoint, 622.
140. Philip J. Schwarz, Twice Condemned: Slaves and the Criminal Laws of Virginia, 1705–1865 (Baton Rouge: Louisiana State University Press, 1988), 92.
141. Hall, Africans in Colonial Louisiana, 161–62.
142. Hall, Africans in Colonial Louisiana, 162.
143. Laura L. Porteous, “The Gri-Gri Case,” Louisiana Historical Quarterly 17, no. 1 (January–October 1934): 48–63.
144. Quoted in Hall, Africans in Colonial Louisiana, 163.
145. Letter of Edward Milward, South Carolina Gazette, July 24, 1749.
146. The other person who suffered being burned alive was also a slave, a woman who was found guilty of arson in 1681. Alan Rogers, Murder and the Death Penalty in Massachusetts (Amherst: University of Massachusetts Press, 2008), 24–26.
147. September 1, 1765, John Bartram, Diary of a Journey Through the Carolinas, Georgia, and Florida, Transactions of the American Philosophical Society, New Series, 33, part 1 (1942): 22.
148. Pennsylvania Gazette, December 31, 1767.
149. On some of the colonial charms used for poison, see Yvonne P. Chireau, Black Magic: Religion and the African American Conjuring Tradition (Berkeley: University of California Press, 2003), 73.
150. Morgan, Slave Counterpoint, 613.
151. The sex ratio among adults in Virginia dropped from 150:100 in 1700