25.      Frances Jennings, "Indians and Frontiers in Seventeenth Century Maryland," in Quinn,
supra note 5, at 216, 219; Aubrey Land, supra note 13, at 44-45.

26.       IV Maryland Archives 155. Just a few months earlier, in August of 1642, the Assembly
passed a law providing that a debtor whose goods were insufficient to pay a debt could be
brought before a judge and appointed to labor to satisfy the debt. I Maryland Archives
152-3.

27.      IV Maryland Archives 138.

28.      IV Maryland Archives 156. This is the last reference to DeSousa in the records. Whether
he served his term, fled the province or died is not known.

29.      In order to be counted in Father White's headright, DeSousa must have been at least 16 in
1634. Thus he was bom on or before 1618. Barbados was not settled by white settlers
until 1627. Therefore he could not have been bom there. In Africa, some white
middlemen or "factors" stayed on the coast and arranged for sales of slaves with native
merchants. The children of the factors might be sold in the trade, but statistically the
chances of finding a mulatto would be far greater in Europe or the West Indies. See
Daniel P. Mannix and Malcolm Cowley, Black Cargoes: A History of the Atlantic Slave
Trade 32-33 (1962).

30.       His acceptance in the community as well as the 1639 bills, infra notes 41-2, show that
DeSousa must have been Christian. His last name and servitude to the priest suggest a
Catholic background. But see Jacob R. Marcus, The Colonial American Jew. I, 335
(1970). Marcus suggests that DeSousa's father may have been of Jewish origin. He noted
that there were Jewish de Sousas on Barbados in the second half of the seventeenth
century ~ although this does little to prove that a DeSousa there many years earlier would
be a relative. Further, the assumption that DeSousa came from Barbados is not
necessarily correct. Scharf, supra note 20, at 66, states that Richard Thompson brought
"Mathias Tousa, a 'mulatto' whom he no doubt brought from the island of Barbadoes."
Scharf s assumption that DeSousa came from Barbados apparently was based on the later
experience of importation into Maryland of negroes from Barbados and the greater
concentration of negroes in the West Indies than in England. Further, DeSousa is not
mentioned in the imperfect English records of those sailing. But DeSousa, according to
the headright, came with White, not Thompson. Brock's headright claim for DeSousa
also included a claim for Richard Thompson as an individual brought in by Father White.
Father White joined the boat at the Isle of Wight after its initial sailing to avoid taking an
oath. Thus DeSousa may have boarded in England along with the Jesuit priests. Father
White's narratives and letters to the Society of Jesus made no mention of a purchase of a
servant on Barbados while if DeSousa came from England, there would be no reason to
mention it. See Hall, supra note 6.

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