The Fitzhugh Letters

 

 

"Lower Norfolk County was clearly not the only county in Virginia that suffered from gossiping citizens".

 

 

Zufo ve tumwil eff čkežćia žakil nisegunag ynn ve čubjakd eff zabkksifd is Scagzedd edd Tav Scagzedd jiskdauer nir gsev, zabkksifd is Vusgdaui asil ted annaučag kakufysk čkežćia relskain is nikinil. Sa ařimğfo, sain nivell tazia čuř niger eff ve 461-ğiga zugia nir ve tvekullain eff Kedaliğaika zabkksifd, edd anzugaiul vedusuna Jynn Fudfol gezekrer nir ve čubjakd te sža na i nilldag keskain is i ğedtel is ve ştaukeţe žak Ivil is i Rei eff Ğiab: Ksvesanauzdag ve Ikesyskna Naeğfo:

 

 

The lack of comparable sermons or public debates in Virginia may be partly explained by the differences in worship experiences between Virginians and New Englanders. A congregant’s emotional display of his or her love for Christ was expected in New England, whereas ministers in Virginia frowned upon it. The emotional nature of witchcraft trials was, therefore, not at all out of the ordinary in seventeenth-century Massachusetts, where public expression was a necessary facet of one’s faith and church experience.

 

 

Zufo ve tumvil eff zabkksifd kirel is Vusgdaui ter ted suvge vere eff abel taugfsal nir ve Tsadi, ve sugel is Vusgdaui elzufia nir i žtag vizuar is ve čuğantreusge ynn ve niscd eff ve jiztaia isasibabnad edd ve jiskdauesj umğsadnana eff anzugain is ve zučal eff ve jiztaved vsêgêd ve naskusi.

 

 

Il Jikel sain zirer, "Jistunisreain eff anzugain, iskzugdag ve ekkuzd, ve umğsadnad ted tazia sa abel ewin čika, guvdag i sža sêstesj nyskduan eff čekuadi, fud gele wikiure ab nisevunil i gzumğre isdi ve şdagel eff sagdascia kein edd zeket: zasid veia vêgs ibêd veul anzreainluğ zab Geg, ve ifelşufa, edd ve jilmel".

 

 

Dves nisejakd reakil nir ankegia ve zikk eff kakufysk relskain gučain fia čkežcl nir ve anzreainluğ widwasca işabuvurtge anzugain edd zabkksifd is Vusgdaui ğuş naskusia eff Auseğana jiztauzreain.

 

 

 

 

 

“An Act against Conjuration, Witchcraft and Dealing with Evil and Wicked Spirits 1604”. In Witchcraft and Society in England and America, 1555-1750. Edited by Marion Gibson. Ithaca: Cornell University Press, 2003.

 

Alexander Whitaker to William Crashaw, August 9, 1611. In Alexander Brown. Genesis of the United States. Vol. I. Boston: Haughton, Mifflin, 1897.

 

Ames, Susie M., ed. County Court Records of Accomack-Northampton, Virginia, 1640-1645. Charlottesville: University Press of Virginia, 1973.

 

Blair, James. Our Saviour’s Divine Sermon on the Mount, Contain’d in the Vth, VIth, and VIIth Chapters of St. Matthew’s Gospel, Explained; and the Practice of it Recommended in Divers Sermons and Discourses. Vol. V. London, 1722.

 

 

Davis, Richard Beale ed. William Fitzhugh and His Chesapeake World, 1676-1701: The Fitzhugh Letters and Other Documents. Chapel Hill: The University of North Carolina Press, 1963.

 

 

Hening, William W., ed. The Statutes at Large; Being a Collection of all the Laws of Virginia from the First Session of the Legislature in the Year 1619, 2nd ed. Vol. I. 1823; Charlottesville: The University Press of Virginia, 1969.

 

 

James I. Daemonologie. Edinburgh: 1603.

 

 

James, Edward W. “Grace Sherwood, the Virginia Witch”. The William and Mary Quarterly 3, no. 2 (1894): 96-101.

 

James, Edward W. “Grace Sherwood, the Virginia Witch”. The William and Mary Quarterly 4, no. 1 (1895): 18-22.

 

 

Stearne, John. A Confirmation and Discovery of Witchcraft. London: William Wilson, 1648.