The New Jersey Devil
The Legend of the Jersey Devil is the most prominent legend that is told to citizens of New Jersey; it is mainly told to elementary school aged children. There are a variety of settings that the story has; however, the most common location that is used when retelling the tale is Leeds Point, NJ, which is in the Pine Barrens region of the state. This tale of the Jersey Devil recounts the existence of a supernatural creature that is said to have terrorized the New Jersey Pine Barrens and surrounding areas for the last 260 years. The teller of this version of the legend is a Caucasian female who is eighteen years of age and attends the University of Maryland. She comes from a middle class family and believes in the Christian faith. As a New Jersey native, this young woman was originally told this story when she was a child in school. She admits that as a child, she believed the tale as true; however, at this age, she no longer believes in the existence of the New Jersey Devil. While on the way to class, we discussed New Jersey’s most famous legend, and she was able to recount the tale:
Well about three hundred years ago, there was a woman by the name of Mrs. Shrouds. She lived in the New Jersey Pine Barrens with her family. Times were hard for her, and she couldn’t deal with having such a big family. Since she was so angry about her children and having to grow and cook food for them, she said, ‘If I have another child, I want it to be the devil.’ Well, then she got pregnant… again, and she had her thirteenth child. The child was born deformed and actually looked like a devil. It had horns and wings and everything. Because of its deformity, Mrs. Shrouds kept her child locked in the basement so t...
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...exemplifies the belief of society that witches can only be allied with the sin and malevolence. In addition, the Jersey Devil is used as a scapegoat; it is to blame when farm animals are missing or crops are destroyed.
The story telling abilities of the young woman recounting the tale of the Jersey Devil showed its currency as well as the storytellers skepticism. She told it as if the story was common knowledge, performing the tale somewhat matter-of-factly. This tone of voice made the legend seem less of a supernatural occurrence. Consequently, it became obvious that the teller had little belief in the story, for she minimized the mystical elements. She did incorporate a few pauses in her speech in an attempt to make the story slightly suspenseful.
Works Cited
Juliano, David. “The Jersey Devil 4 x 4.” http://www.the-jersey-devil.com/devilstory.html
A group of young girls in Salem, Massachusetts, claimed to be possessed by the devil and accused several local women of witchcraft. The women were the main targets of this for women at the time had little voice and if a man said that a woman was possessed then that woman was. Another instance of discrimination was at Tituba, Abby had blamed her because she knew no one would believe Tituba for she was black and a slave so if she didnt go with what Abby said no one would believe her and she would be hung. Then there was the rich against the poor aspect the wealthy landowners would have their daughters accuse neighbors of demon worship so that they could acquire the
The layout of the "The Devil in Massachusetts" appears to be in more of a narrative form, with the elements of a fictional story. This is evident throug...
Witchcraft was anything considered as “the act of invoking spiritual powers to accomplish a supernatural task", such as telling the future (The Salem Witch Trials: A Reference Guide). However what defined a witch soon became ambiguous; people would accuse someone of witchcraft if said person was talking to themselves or had the witch’s mark, which was often just a mole (The Salem Witch Trials: A Reference Guide). Witches were severely feared because they were thought to be serviceable to the devil. Puritans believed the devil had supernatural powers similar to those of God’s and he would use his powers for selfish sadistic intentions. Puritans believed Satan was active and walking among the earth, and he would attempt to recruit witches to serve him. Puritans were petrified of this possibility because Satan can only be constantly looking to wreak havoc (The Salem Witch Trials: A Reference Guide). Soon people commenced witch hunts and accused witches and wizards were incarcerated and put on
Cotton Mather, in his The Wonders of the Invisible World, preserved for posterity a very dark period in Puritanical American society through his account of the Salem witch trials in 1692. His description is immediately recognizable as being of the same viewpoint as those who were swept up in the hysteria of the moment. Mather viewed Salem as a battleground between the devil and the Puritans. "The New Englanders are a people of God settled in those which were once the devil's territories. . . . The devil thus irritated, immediately tried all sorts of methods to overturn this poor plantation" (Mather 421). Here Mather is alluding to the Native Americans as being a people associated with the devil rather than with their God, a common point of view held towards all savage people. Mather saw the witches of Salem as being "his [the devil's] incarnate legions" sent to Salem "to persecute us. . ." (Mather 421). The Salem witch trials have become a part of American mythology which has been passed down to each succeeding generation for over 300 years after the village of Salem sent its last witch to the gallows. However, it is the witch trials relevance to modern society more than any other factor that has contributed to its legendary place in American history and mythology. The witch trials that occurred in Salem, Massachusetts, are the precursor to the modern trials where adults are accused of crimes including ritualistic sexual molestation of children. These types of ritualized abuse are commonly linked to Satanic cults. Modern beliefs in Satanists mirror similar beliefs held of colonial witches.
Set in the Colonial American village of Salem in Massachusetts around the year of 1692, A Delusion of Satan opens by describing, in depth, the puritan lifestyle. Ranging from the social aspects, to the religious aspects, to the political aspects of puritan living, Frances Hill leaves no stone unturned in giving the most accurate and relatable descriptions of the topics at hand before diving into the trials themselves. I particularly enjoy the depth of description that Hill provides when giving you the background information such as the puritan lifestyle; without setting a strong foundation, certain things may not make sense further into the book.
Karlsen, Carol F. The Devil in the Shape of a Woman: Witchcraft in Colonial New
Salem Massachusetts became the center of a horrible tragedy, which changed the life of many people. It was a hard time, because of the bad crops and diseases. The people in Salem had to blame someone or something. This people accused innocent people by calling them witches. They were accused by having contact with the devil, hurting people, to pinch people on their bodies and more. These actions were result of hysteria. Maybe those extraneous symptoms were result of an illness or bacteria. On the Bible says “thou shalt not suffer a witch to live.” This mean that any type of witch or curse will not live, so I think that quote or versus in the Bible want to explain that we need to fight against the devil, those people who are practicing witchcraft need to be light, to be with God. Those people were confused because is not necessary to kill innocent people and the Bible says that if someone kills is a sin.
In today’s times, witches are the green complexed, big nosed ladies who ride around on broomsticks at Halloween. Back in the 1600’s, witches looked like average people, but they worked alongside the devil. Salem, Massachusetts, was a religious town of Puritans. They were strong believers in God, and had believed that witches were the devils workers. Everything was usual in Salem in 1692, until, 9-year-old Elizabeth Parris and 11-year-old Abigale Williams had sudden outbursts of screaming, contortions and convulsions, the doctor came and diagnosed witchcraft (Blumberg, Jess) And from this time on, the people of Salem believed there were witches all around them.
Written during the American Romanticism period, “The Devil and Tom Walker,” by William Irving, personifies the belief in the primacy of imagination. The period of Romanticism in America is often seen as the crucial period of American culture, as it was the central movement of the Renaissance period that moved into a more free-feeling and artistic approach to literature. American Gothic literature made its early appearance with William Irving, first with “The Legend of Sleepy Hollow” in 1820, and carrying over to “The Devil and Tom Walker” in 1824, both of which use a macabre approach to establish a moral ending (Matterson). Told by a narrator known as Geoffrey Crayon, “The Devil and Tom Walker” takes on the tone of a legend or tall tale as the story describes the life of a greedy money lender by the name of Tom Walker, who sales his soul to the devil to gain wealth. Irving ultimately uses literary elements such as symbolism and character development, as well as including themes such as greed and hypocrisy to establish a moral to the corrupt man’s tale.
This was a very dark and eerie time for the Puritans in Salem, Massachusetts (P. Shaunak). A group of young girls in Salem, Massachusetts, told the people of their town they were possessed by the devil and accused several women from their town of possessing them. The ringleader of the girls was Abigail Williams, the niece of Samuel Paris, the town’s priest. Abigail and her cousin Elizabeth Paris started having irrational fits and violent outbursts. Since the girls kept having these violent outbursts, Samuel Paris called for doctor William Griggs.
Brown begins the journey believing that his forefathers are innocent, good men, but the devil tells Brown that he has been, "…well acquainted with your family as with ever a one among the Puritans; and that’s no trifle to say" (Kelly, 192). Brown's forefathers become equated with the devil. The people of the town are also displaced as the devil. The devil tells Brown, "I have a very general acquaintance here in New England. The deacons of many a church have drunk the communion wince with me; the selectmen of divers towns make me their chairman; and a majority of the Great and General Court are firm supporters of my interest, The governor and I, too----But these are state secrets" (Kelly, 192-93).
In 1692, the occurrence of “witchcraft” began after the Massachusetts Bay Charter revolution and the outbreak of small pox. The rebellion caused hysteria and a sad injustice. Friends were pinned against friends; upstanding citizens were forced to flee for their lives and men and women were put to death (Jurist Legal News and Research Services 2008).The fear of the devil influenced the cruelty that took place. Most of the settlers that established their homes in the colony were puritans, a member of a group of English Protestants who revolted against the Church of England. The belief that God punished sinful behavior with misfortune did not help circumstances. The puritans targeted outcasts, people who never really fit it in; they wanted to rid the towns of these suspected sinners.
Sceurman, Mark and Maron, Mark. Weird N.J.: Your Travel Guide to New Jersey’s Local Legends and Best Kept Secrets. New York: Barnes & Noble, 2003. Accessed at www.weirdnj.com--A magazine, with selected archives available online, that provides accounts of the various folklore and legends that comprise the New Jersey culture.
“The Devil in the Shape of a Woman” was an excellent book that focuses on the unjusts that have been done to women in the name of witchcraft in Salem, and many other areas as well. It goes over statistical data surrounding gender, property inherence, and the perceptions of women in colonial New England. Unlike the other studies of colonial witchcraft, this book examines it as a whole, other then the usual Salem outbreaks in the late 17th century.
A 19-year old female from Harford County, Maryland, narrated the story of Black Aggie, the urban legend of an overnight stay in a cemetery. She grew up Christian, and still lives in one of the more rural areas of Maryland with her younger sister and parents, who own and work at an electrical contracting business. Accustomed to hearing many ghost stories and urban legends, she first heard the story of Black Aggie during a middle school slumber party. Late one Saturday night over pizza in our Hagerstown dorm, she was more than willing to share her favorite urban legend with me.