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184. Boys and men, too, were occasionally possessed. See the account of the possession of Thomas Darling, a thirteen-year-old boy in Stafford, England, who was possessed in 1597. See Jesse Bee and others, The Most Wonderfull and True Storie, of a certaine Witch named Alse Gooderige (London, 1597).

185. L. R. Caporael, “Ergotism: The Satan Loosed in Salem?” Science 192, no. 4234 (1976): 21–26. See the response in N. P. Spanos and J. Gottlieb, “Ergotism and the Salem Village Witch Trials,” Science 194, no. 4272 (1976): 1390–94.

186. Matossian, “Ergot,” 355–57.

187. Matossian, “Ergot,” 355.

188. Laurie Winn Carlson, A Fever in Salem: A New Interpretation of the New England Witch Trials (Chicago: Ivan R. Dee, 1999).

189. Sigmund Freud, “A Seventeenth-Century Demonological Neurosis,” in The Standard Edition of the Complete Psychological Works of Sigmund Freud (London: The Hogarth Press, 1953), 19:69–105, quotation from 84.

190. Hoffer, Devil’s Disciples, 97–99.

191. Hoffer, Devil’s Disciples, 94–95.

192. See, for example, the English translation of the 1962 book that launched the field, Philippe Ariès, Centuries of Childhood: A Social History of Family Life (New York: Knopf, 1972). For books on family life in early New England, see Lisa Wilson, Ye Heart of a Man: The Domestic Life of Men in New England (New Haven, CT: Yale University Press, 1999); Gloria Main, Peoples of a Spacious Land: Families and Cultures in Colonial New England (Cambridge: Harvard University Press, 2001); John Demos, A Little Commonwealth: Family Life in Plymouth Colony (New York: Oxford University Press, 1970); and Demos, The Unredeemed Captive: A Family Story from Early America (New York: Knopf, 1994).

193. Benjamin J. Kaplan, “Possessed by the Devil? A Very Public Dispute in Utrecht,” Renaissance Quarterly 49, no. 4 (Winter 1996): 738.

194. Karlsen, Devil, 231–48.

195. For an interesting interpretation of this issue for France, see Moshe Sluhovsky, “A Divine Apparition or Demonic Possession? Female Agency and Church Authority in Demonic Possession in Sixteenth-Century France,” Sixteenth Century Journal 27, no. 4 (Winter 1996): 1039–55.

196. Allan Greer, Mohawk Saint: Catherine Tekakwitha and the Jesuits (New York: Oxford University Press, 2005), 111–24, 133–34, 142–43.

197. James F. Brooks, Captives and Cousins: Slavery, Kinship, and Community in the Southwest Borderlands (Chapel Hill: University of North Carolina Press, 2002), 130–33.

198. Ebright and Hendricks, Witches of Abiquiu, 90. The account that follows draws heavily on this book.

199. Ross Frank, From Settler to Citizen: New Mexican Economic Development and the Creation of Vecino Society, 1750–1820 (Berkeley: University of California Press, 2000), 13, 34.

200. John Tutino, Making a New World: Founding Capitalism in the Bajío and Spanish North America (Durham, NC: Duke University Press, forthcoming), ch. 3.

201. This discussion draws on Fernando Cervantes, “The Devils of Querétaro: Scepticism and Credulity in Late Seventeenth-Century Mexico,” Past and Present 130 (February 1991): 51–69.

202. Ellen Gunnarsdóttir, Mexican Karismata: The Baroque Vocation of Francisca de los Angeles, 1674–1744 (Lincoln: University of Nebraska Press, 2004), 45.

203. Gunnarsdóttir, Mexican Karismata, 46.

204. Gunnarsdóttir, Mexican Karismata, 47.

205. On Anne Gunter’s possession and confession, see James Sharpe, The Bewitching of Anne Gunter: A Horrible and True Story of Deception, Witchcraft, Murder, and the King of England (New York: Routledge, 1999), especially 6–12. On another English deception, see Samuel Harsnet, A Discovery of the Fraudulent Practices of John Darrell (London, 1599).

206. Kaplan, “Possessed,” 739.

207. Colin G. Calloway, The American Revolution in Indian Country: Crisis and Diversity in Native American Communities (New York: Cambridge University Press, 1995), 51. This discussion draws heavily on Calloway’s analysis.

208. An excellent study of alcohol in colonial North America