Chloe Russell: "The Old Witch or Black Interpreter" and Her Dream Book

Chloe Russell was born in 1745, about three hundred miles southwest of Sierra Leone. At the age of nine she captured by slave traders, brought across the Atlantic, and sold to a Virginia plantation owner named George Russel. When Russel died his cruel and violent son inherited the plantation. He was incredibly abusive towards Chloe, and she contemplated suicide:

Such a cruel treatment at length drove me to the resolution of destroying myself!... But the night previous, I dreamed that I saw my father, who told me that he had just come from the world of spirits, where there was nothing but joy and happiness. He informed me that he was killed by the fire of the Baccaranas (white slavers) twenty moons after I was captured by them, in attempting to rescue my mother, whom they had taken. 

He said that he had been made acquainted with my resolve to destroy myself, and had come to persuade me not to do it, as it would soon be well with me, and I should be free from my master. This singular dream made such a deep impression upon my mind, as to deter me from committing suicide the succeeding day... (Chloe Russell, The Complete Fortune Teller and Dream Book, 1827)

Things didn't improve for Chloe though, so she once again contemplated suicide. Her father appeared to her again in a dream, this time accompanied by a spirit clad in purple who gave Chloe the ability to foretell the future:

Young woman, stay thy hand and raise it not against thy own life, for thy afflictions shall shortly cease. Thy unjust punishments have enkindled the the wrath of the Most High, who has commissioned me to unrivet thy chains, and to vest thee with power to foretell remarkable events, and prophecy things that that shall surely come to pass, whereby thou shalt gain thy freedom, and be ranked among the most extraordinary of thy fellow-creatures... (Russell, The Complete Fortune Teller, 1827)

When she awoke from the dream, Chloe Russell had the power to predict future events. She supposedly foretold the American Revolution and many other major occurrences. Her reputation spread through Virginia, and eventually a neighboring plantation owner asked for her help. His uncle had died after hiding a fortune worth $60,000 and hadn't told anyone where it was. Using her powers, Chloe told the plantation owner it was hidden inside a wall in the uncle's house. He found the hidden money, and used part of it to purchase Chloe's freedom. He also paid her $500, with which she purchased a house and started working as a professional fortune teller. She was quite successful, and eventually spent $3,000 purchasing the freedom of other slaves from her violent former master. 

That story appears in the 1827 edition of a small book called The Complete Fortune Teller and Dream Book, whose author was "Chloe Russell, a woman of colour in the state Massachusetts, commonly termed the Old Witch or Black Interpreter." The book was first published in Boston around 1798. There were several other editions, but Chloe Russell's biography only appears in the 1827 edition, which seems to have been the last. 

Her biography seems almost unbelievable, and there are some aspects of it that are clearly not true. She mentions that tigers live in Africa (they don't), and says she spent her childhood 300 miles southwest of Sierra Leone (which would be in the middle of the ocean). On the other hand, she was sold into slavery at the age of nine, so her memory of her childhood home may understandably have been faint. However, many readers may also be skeptical of her claims to psychic powers, and recall that other well-known fortune-tellers, like Lynn's Moll Pitcher, also supposedly predicted the American Revolution. 

On the other hand, records indicate that a free Black woman named Chloe Russell did indeed live in Boston in the early 19th century. Censuses from 1820 - 1833 indicate that she lived on Belknap Street, which was in Beacon Hill's historic Black neighborhood. Her occupation is described either as a washerwoman or a cook. She also owned a building which she may have operated as a rooming house.

It seems very likely that Chloe Russell also worked as a fortune teller. As I mentioned in my recent post about treasure digging, after the Puritan era many people worked as dream interpreters, fortune-tellers, and magical consultants. These people often came from the society's lower echelons, and it was a good way to earn some extra income if you had the talent.

The contents of The Complete Fortune Teller vary by edition. Some contain lists of dream interpretations. For example:

Cards - If you dream you are playing at cards, it denotes you will soon be married.

Cattle - To dream of driving cattle, is a sign you that you will be prosperous through life. 

Cat - Should you dream of a cat, you must expect trouble. 

I don't know much about cards or cattle, but I do know that cats are trouble, so maybe there is validity to these interpretations! Some editions contain instructions on palm reading, and on how to determine a person's character by the moles on their body.  

Love spells are included as well. For a man who is romantically interested in a woman, Russell counsels him to soak flowers in musk and cinnamon oil and wear them on his body for three days, bathing them each day with the aforementioned fragrances. After three days, he should send half the flowers to the woman in a small packet with a note, and keep the other half of the flowers on his person. True love will result. 

Scholars question who actually wrote The Complete Fortune Teller. Its contents are very similar to other popular fortune-telling books of the time, and it seems likely that an enterprising publisher simply repackaged older material under a new title. Little is known about Chloe Russell's life beyond the book, but I suspect the publisher attached her name to The Complete Fortune Teller in order to capitalize on her reputation. Hopefully Russell got a portion of the profits. 

There are lots of questions. When and how did Russell get from Virginia to Boston? Did Russell write her own biography, and how much of it is true? Nicole Aljoe, the director of Northeastern University's Africana Studies program, is working with her students to find out more about Russell's life. You can see a presentation by Professor Aljoe on the topic here. Hopefully she'll publish a book or article on the topic.

Other than Professor Aljoe's presentation, I got most of my information from Eric Gardner's article, "The Complete Fortune Teller and Dream Book: An Antebellum Text by "Chloe Russel, A Woman of Color," The New England Quarterly, June 2005, Vol. 78, No. 2 (June 2005), pp. 259 - 288. 

One last note: if you're into Tarot cards, Chloe Russell is represented on a card in the Hoodoo Tarot Deck.

More From Copp's Hill: A Smuggling Patriot and A Masonic Grand Master

I wanted to follow up on my recent post about Copp's Hill Burying Ground in Boston. Although the really famous patriots are buried in the Granary Burial Ground, there are also some interesting Revolutionary War era people buried at Copp's Hill. 

One of them is Captain Daniel Malcolm (1725 - 1769). Malcolm's grave is marked with a large and impressive stone engraved with a traditional death's head, but as you can see from the photos there are unusual round indentations in the stone. They could be natural wear and tear, but according to tradition these holes were made by musket balls. In other words, someone shot at Malcolm's gravestone. 

Daniel Malcolm was a patriot and took great joy in smuggling wine and tea into Boston without paying taxes to the British. He once allegedly brought sixty casks of wine into Boston without the British finding out - or collecting taxes on the black market cargo. As the inscription on his grave reads,

A true son of Liberty
A friend of the Publick
An enemy to oppression
And one of the foremost
In opposing the Revenue Acts on America 

The British had great hatred for Captain Malcolm. They knew he was a smuggler but were never able to catch him in the act. He always managed to outsmart them. He knew the British hated him, so he left instructions in his will that he should be be buried in a stone grave ten feet deep. He didn't want the British soldiers to mutilate his body. 

Frustrated that he had escaped them even in death, the British soldiers took out their anger on Malcom's gravestone, firing their rifles at it repeatedly. This is supposedly what caused those round marks - soldiers using Malcolm's gravestone for target practice. Is this story true? I don't know. It sounds plausible to me, but I'm not an 18th century ballistics expert.

Near Daniel Macolm's grave is this impressive monument, which marks the resting spot of Prince Hall (1735? - 1807), one of 18th century Boston's most prominent African-American citizens. Boston had a sizable black population in the 1700s, and of the 10, 000 people buried at Copp’s Hill around 1,000 were of African descent. 

The details of Hall's early life are vague, but it appears that he began his life as a slave and became a free man by the 1770. He was literate and owned his own business (a leather shop). And he wanted to become a Freemason. 

In the 18th century the Freemasons were a really important organization for men, particularly businessmen like Hall. Masonic Lodges were places where they could network, make business connections, and learn important news. Many of the local patriots, like Paul Revere and John Hancock, were Masons. Hall knew he was missing out on a significant opportunity so he applied to join the Boston lodge. They turned him down because he was black. 

Undeterred, Hall went to Boston's other Masonic lodge - the one run by the British and their sympathizers. They accepted him as a member and he eventually became a Masonic Grand Master. Some other local black men followed his lead, and together they eventually founded the Masonic African Lodge, which became the founding lodge of all black freemasonry existing today.

Why were the British willing to initiate black members into the Masons when the Americans weren't? It's possible they were less racist than the locals, but the British also knew they couldn't afford to turn away any possible supporters in a hostile town. Once the Revolutionary Way erupted the British actively urged blacks in America to join the British army, promising them they would get their freedom and equality when the war ended. 

Prince Hall didn't sign up. Instead, he urged blacks to fight against the British, arguing that if black people were involved in the founding of the new nation they would get their freedom. It is believed that Prince Hall served in the Continental Army fighting the British during the Revolution, but it is hard to know for sure. There were six me named Prince Hall enlisted from Massachusetts. Historians tend to think one of them was the Prince Hall of Copp's Hill.

After the war in 1783 ended Hall continued to be involved in community organizing, Masonry, and the abolition movement. He died in 1807, and the African Lodges were renamed Prince Hall Lodges in his honor. In 1784, Massachusetts became the first state to abolish slavery. 

A Witch Trial and A Slave's Testimony from 1679

A while ago I posted about how Tituba, the famous Arawak Indian slave from the Salem witch trials, came to be portrayed as black in fiction and drama.

That post got a lot of hits, but I think it's important to point out that while Tituba was not of African descent many other people involved with New England witchcraft were. Witchcraft was an equal opportunity belief system, and people of all races were accused of witchcraft. For example, a black slave named Candy was accused during the Salem trials, but happily was not found guilty, even after her accusers produced evidence in the form of a poppet she had allegedly made.

In Rhode Island, a black woman named Tuggie Bannock had a reputation as a powerful witch in the 1800s, well after the witchcraft trials had ended. And as historian William Pierson writes in his book Black Yankees (1988), many people of African descent across New England worked as diviners, fortune-tellers, and herbalists.

One of the earliest accounts from New England of a black person involved with witchcraft comes from 1679. In December of that year, a black slave named Wonn testified in the Salem court against a woman named Bridget Oliver. Oliver was an outspoken woman who had been married multiple times, and when her current husband Thomas Oliver beat her she would hit him back. Naturally, her neighbors in Salem suspected this independent woman of witchcraft.

Wonn testified to the court that one day the horses hauling his sled mysteriously and unaccountably ran into a swamp up to the their bellies. This doesn't seem like very significant evidence, but several witnesses said they had never seen horses behave so strangely before. And what unseen force had frightened them into the swamp anyway?

A week later Wonn saw Bridget Oliver's specter perched upon a beam in the barn, holding an egg in one hand. He swung at her with a rake but she disappeared. Finally, as Wonn ate dinner that evening two strange black cats appeared in the house. Upon seeing the cats Wonn tried to speak, but felt himself pinched by invisible hands.

Although Wonn (which is perhaps an older spelling of Juan) was of African descent his testimony contains many elements of classic New England witchcraft. The misbehaving livestock is a common trope, and bewitched draft animals often allegedly brought their wagons or carts into swamps or rivers. The black cats and invisible pinching are also classic witchery.

I'm not so sure about the egg, though, which I haven't seen in too many stories. Was Bridget Oliver stealing the egg? Was she brandishing it as a threat and planning to use it in a spell? It's not clear, but it's a very powerful image.

Bridget Oliver was initially found guilty based on Wonn's testimony, but the court later let her go free. She wasn't so lucky thirteen years later in 1692. Then married to her third husband and called Bridget Bishop, she was again found guilty of witchcraft again and hanged on June 10.

The history books don't tell us what happened afterwards to Wonn. Did he really think he was bewitched by Bridget Oliver? Did he have a personal grudge against her, or was he put up to it by his owner, John Ingersoll? Was Wonn still in Salem in 1692 for the witch trials? It's all a mystery.

*****

Special thanks go out to my friend Ed for suggesting this as a topic after he read New England Bound: Slavery and Colonization in Early America (2016) by Wendy Warren. I also got information from William Pierson's Black Yankees (1988) and Marilynne Roach's The Salem Witch Trials: A Day-By-Day Chronicle of A Community Under Siege (2002).

Tuggie Bannock: African Magic in Rhode Island

Most of the witchcraft and magic I write about was practiced by people descended from English settlers. After the Indians were decimated by war and disease, the English became the dominant cultural force for many years in this region - hence the name New England.

However, there were also other ethnic groups present from the early years of colonization, among them the Irish (like the witch Goody Glover), and the French (like Philippe d'Anglois, aka Philip English, a merchant accused of sorcery in the Salem trials).

There were also many people of African descent, both slaves and freemen. It's estimated that by 1799 10% of Boston's population was African-American, and nearly 30% of South Kingston, Rhode Island's.

Although in many ways people of African descent assumed the culture of their English neighbors, they did maintain some traditional folkways, including magic. African magic was much more influential in the American south, where it still lives in traditions like hoodoo and rootwork, but there were many noted African American fortune-tellers, wise men and healers in New England. In fact, by the 19th century African-Americans were considered particularly powerful workers of magic and were sought out specifically by their neighbors of European descent.

Tuggie Bannock was one well-known African-American witch who lived in the early 1800s in the Narragansett area of Rhode Island. Like many women accused of being witches, Tuggie was slightly eccentric. She lived alone in the rear ell of an old ruined house, and her dwelling contained no chairs. According to legend she never even sat on a chair even when she visited a neighbor's home, preferring instead to perch on a table or a dresser.

Tuggie was a bondswoman of Rowland Robinson, a large-scale slave owner, and also worked for various neighbor women performing household and agricultural work. She also actively cultivated a reputation as a witch. Alice Morse Earle wrote the following about Tuggie in her 1898 book In Old Narragansett: Romances and Realities,

She conformed her mien and behavior to all that was expected of a witch; and she had been gifted by nature with one feature which, much to her satisfaction, enabled her to exhibit convincing proofs of her pretensions. She had two full rows of double teeth...

The magic Tuggie practiced for her neighbors and herself was strongly influenced by African traditions. For example when she decided one snowy day to put a curse on Sidet Bosum, a tinkerer who accidentally destroyed her teapot, she gathered an assortment of items and boiled them in a pot. Among the ingredients were a piece of the southernwood plant that grew in Bosum's yard, hair from his cow's tail, red flannel, a heart made from bread dough pierced with pins, dirt gathered from a graveyard, and a rabbit's foot.

As William D. Piersen, author of Black Yankees, points out, many of these items are derived from traditional African magic, including graveyard dirt and the rabbit's foot, as is the practice of boiling them. Someone practicing English style magic would have been more likely to create a poppet to curse their neighbor, not boil things in a big pot.

Tuggie's attempt to curse Sidet Bosum didn't work out. Before she started her spell she had turned her petticoats inside out and put a bag of eggshells around her neck to protect herself from evil spirits (another tradition from Africa). However, as she was boiling her spell a large dark object burst through the door of her house, knocking Tuggie face down on the floor and covering her in snow. Tuggie lay there in terror with her eyes shut, convinced that the Devil had come to take her away. She begged him to leave her be, and eventually she heard the creature leave her home. Tuggie took the pot off the stove and went to bed, carrying a Bible and a horseshoe as protection.

Was it really the Devil, or Moonack as Tuggie called it, that had come to take her away? Four local boys had been sledding that day, and later they claimed they had lost control of their sled. It had gone careening down the hill and right through the door of Tuggie's house, knocking her down. The Devil had never visited Tuggie at all.

I'm never a big fan of these Scooby Doo endings, where it turns out the supernatural is all just a big joke, but that's how Alice Morse Earle ends the story. I got the information for this post from Alice Morse Earle's book, and from William D. Piersen's "Black Arts and Black Magic: Yankee Accommodations to African Religion" in Wonders of the Invisible World: 1600 - 1900, which was published by the Dublin Seminar for New England Folklife.

Joe Froggers: A Cookie Fit for Pirates

Who made the first pumpkin pie?

Who made the first baked beans?

These are profound and unanswerable questions. The origins of many regional dishes are lost in the murky mists of the past. Even if I had a time machine I probably wouldn't find clear answers - most dishes have just evolved into their present form.

However, there are some recipes that do a have a clear point of origin like Tollhouse Cookies, Boston cream pie, and Joe Froggers.

Most people know the first two desserts but I don't think many people have eaten Joe Froggers, a molasses style cookie that originated in Marblehead, Massachusetts.

The origin story goes something like this. Joe Brown was an African-American resident of Marblehead in the 1700s. With his wife Lucretia (who was 22 years his junior), Joe ran a tavern on Gingerbread Hill. Gingerbread Hill sounds cozy and charming but like most taverns of the era, particularly in seaports, things were a little seedy at Joe's establishment. Gambling and heavy drinking were the norm, and as Marblehead historian Joseph Robinson wrote, "a more uncouth assemblage of ruffians could not be found anywhere." Locals with nicknames like Eagle Beak, Pie Mouth, and Cork Leg were among the regulars. Joe's tavern still stands in Marblehead.

However, Joe is famous not just for running a tavern that attracted the riffraff, but because of the cookie that bears his name: Joe Froggers. Joe's last name was not Frogger, but his tavern was located next to a frog pond. Another story says that the cookies got their name because when Lucretia poured the batter in her frying pan they formed a vaguely froglike shape. Perhaps the cookies should really be called Lucretia Froggers?

The Joe Froggers people make now are probably a little different than the original recipe. For one thing, in the 1700s they were the size of salad plates. That's a big cookie! Sailors and fishermen would buy them by the barrel for long sea voyages because they kept well. I like the idea of sailing around with a barrel full of cookies. Like Gingerbread Hill, it sounds charming but I'm sure the reality was something else entirely.

Besides their size and strange name, Joe Froggers are distinguished from other molasses cookies and gingersnaps by one key ingredient: rum. It's mixed right into the batter with the butter and sugar, and adds a nice bite to the cookie. It's only fitting for a cookie developed in a raucous seaside tavern. Dark rum is best. Luckily some our family gave us a bottle of Cruzan black strap rum at Christmas. It's probably the darkest rum out there. I felt like a pirate making these cookies!

I got the information about Joe Brown from this article in Marblehead Magazine. The actual cookies I made from a recipe in Yankee Magazine's Lost and Vintage Recipes, which is actually on sale at news stands right now. It has some interesting recipes beyond the Joe Froggers and is worth picking up.