Witchcraft in Early North America - Alison Games [66]
152. Schwarz, Twice Condemned, 95.
153. Gomez, Exchanging Our Country Marks, 55–56.
154. Chambers, Murder at Montpelier, 69.
155. Young, Rituals of Resistance, 163–64.
156. Chireau, Black Magic, 13.
157. Gomez, Exchanging Our Country Marks, 55, 283–90; Young, Rituals of Resistance, 119.
158. Wolfgang Behringer, Witches and Witch-Hunts: A Global History (Cambridge, UK: Polity Press, 2004), 130.
159. Paul Boyer and Stephen Nissenbaum, Salem Possessed: The Social Origins of Witchcraft (Cambridge, MA: Harvard University Press, 1974). On the remarkable staying power of this interpretation, see the “Forum: Salem Repossessed,” in William and Mary Quarterly, 3rd Series, 65, no. 3 (July 2008): 391–534.
160. On other commercial communities, see, for example, Heyrman, Commerce and Culture, or Stephen Innes, Labor in a New Land: Economy and Society in Seventeenth-Century Springfield (Princeton, NJ: Princeton University Press, 1983).
161. Elaine G. Breslaw, Tituba, Reluctant Witch of Salem Village: Devilish Indians and Puritan Fantasies (New York: New York University Press, 1996), 26.
162. Peter Charles Hoffer, The Devil’s Disciples: Makers of the Salem Witchcraft Trials (Baltimore: Johns Hopkins University Press), 17–23.
163. Tituba herself has been the subject of extensive reinterpretation. See Bernard Rosenthal, “Tituba,” OAH Magazine of History 17, no. 4 (July 2003): 48–50. For a fictional version of Tituba’s life, see Maryse Condé, I, Tituba, Black Witch of Salem (Charlottesville: University of Virginia Press, 1992).
164. Breslaw, Tituba, xx, 106, 132; see ch. 6 on the confession itself.
165. Mary Beth Norton, In the Devil’s Snare: The Salem Witchcraft Crisis of 1692 (New York: Vintage, 2000).
166. Norton, Devil’s Snare, 79.
167. Norton, Devil’s Snare, 157, 184–93.
168. James E. Kences, “Some Unexplored Relationships in Essex County Witchcraft to the Indian Wars of 1675 and 1689,” Essex Institute Historical Collections 120 (1984): 179–212; Karlsen, Devil, ch. 7; Richard Godbeer, The Devil’s Dominion: Magic and Religion in Early New England (Cambridge: Cambridge University Press, 1992), ch. 6; and Hoffer, Devil’s Disciples.
169. For an interesting critique of the association between war and witch hunts, see Gary Jensen, The Path of the Devil: Early Modern Witch Hunts (Lanham, MD: Rowman and Littlefield, 2007), ch. 7. As Jensen notes, the correlation of witch outbreaks with war was hardly precise—or causative—given the fact that the Indian wars continued yet the witch hunts did not (220).
170. Richard Godbeer, Escaping Salem: The Other Witch Hunt of 1692 (New York: Oxford University Press, 2005); Walter W. Woodward, “New England’s Other Witch-Hunt: The Hartford Witch-Hunt of the 1660s and Changing Patterns in Witchcraft Prosecution,” OAH Magazine of History 17, no. 4 (July 2003): 16–20; and Ebright and Hendricks, Witches of Abiquiu. Ebright and Hendricks explicitly compare the Abiquiu witch hunt to Salem. See, for example, 8, 183, 185, 233.
171. Carla Gardina Pestana, Protestant Empire: Religion and the Making of the British Atlantic World (Philadelphia: University of Pennsylvania Press, 2009), 151.
172. Mary K. Matossian, “Ergot and the Salem Witchcraft Affair,” The American Scientist 70 (1982): 355.
173. The fullest treatment of this outbreak can be found in Ebright and Hendricks, Witches of Abiquiu.
174. Martínez, “Fray Juan José Toledo,” 91.
175. Karlsen, Devil, 39.
176. Elizabeth Reis, Damned Women: Sinners and Witches in Puritan New England (Ithaca, NY: Cornell University Press, 1997), especially ch. 4.
177. Salem Witchcraft Papers, 2:594.
178. Jesuit Relations, 13:105.
179. Cave, “Failure,” 456.
180. Ebright and Hendricks, Witches of Abiquiu, 125–26.
181. Solange Alberro, “Juan de Morga and Gertrudis de Escobar: Rebellious Slaves,” in David G. Sweet and Gary B. Nash, eds., Struggle and Survival in Colonial America (Berkeley: University of California Press, 1981), 165–76.
182. Ankarloo, “Sweden,” 296.
183. The best profile of the possessed accusers