The Lottery By Shirley Jackson

JAMES DURBIN: 'Then they carried him forth out of the city, and stoned him with stones, that he died.' That's Naboth, the Jezreelite, in the Old Testament. He was killed because King Ahab wanted his vineyard. We're shocked by the brutality of the act. Then we may find ourselves thinking, 'Well, people did do some pretty brutal things in those far-off days.' But when Tessie Hutchinson's friends and neighbors, whom we've come to think of as decent, ordinary people, gather up stones and attack her, we're shocked in a different way.

TESSIE: It isn't fair! JAMES DURBIN: It seems to us neither right nor fair, since-so far as we can tell-she's guilty of no crime.

Oct 31, 2019  When Shirley Jackson's chilling story 'The Lottery' was first published in 1948 in The New Yorker, it generated more letters than any work of fiction the magazine had ever published. Readers were furious, disgusted, occasionally curious.

Then again, the manner of her death is so completely out of place in the setting of a modern American small town, where 'planting and rain, tractors and taxes' are the main concerns of life. And most horrifying of all is the matter-of-fact way in which the whole thing is done. SUMMERS: All right, folks.

Let's finish quickly. JAMES DURBIN: The people's chief feeling seems to be a kind of good-natured impatience; they simply want to finish the affair as quickly as possible so that they can get home to lunch. SUMMERS: Well, everybody, that went pretty fast.

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Now we're going to have to hurry a little more to get done in time. Bill, you drew for the Hutchinson family. JAMES DURBIN: For these people, apparently, it's just another June twenty-seventh.

JEAN DELACROIX: Be a good sport, Tessie. JANEY DUNBAR: We all took the same chance. JAMES DURBIN: But for us there are unanswered questions. Why has this particular human being suffered such a terrible fate? What are we to make of it all? What does the author want us to think about and remember once we've got over the first emotional reaction to her story?

Tessie herself, of course, has done nothing. She's simply the 'winner' in this year's lottery. And so she's not to be thought of as a criminal, but as a victim, the unfortunate holder of the paper with the black spot.

And no matter how much she may engage our sympathy, she's only one victim among many. What happens to her has happened before in this town and is happening at the same time in other towns. Is hers, then, an individual tragedy-the kind you read about in Shakespeare's plays? Or is it part of a communal tragedy? Isn't this a story, not about a person, but about a community? The author makes very little attempt to identify individuals in the town.

The only two who really stand out are Tessie, herself. TESSIE: Get up there, Bill.

JAMES DURBIN:. And Old Man Warner. WARNER: Seventy-seventh year I've been in the lottery, seventy-seventh time. JAMES DURBIN: As for the others-we know some half-dozen names, some relative ages, and a few occupations.

They're simply the townspeople, and their town is one of many similar towns which, we're told, all hold lotteries toward the end of June. So rather than discussing the story in terms of character and motive, let's consider the lottery itself and its purpose in the life of the community. SUMMERS: Jones. ADAMS: They say over in Warren County they're planning on givin' up the lottery. Pack of crazy fools, listening to the young folks. Nothing is good enough for 'em.

SUMMERS: Judd. WARNER: First thing you know everybody'll want to be going back and living in caves, nobody work anymore, live that way for a while. SUMMERS: Klepfer.

WARNER: Used to be a saying, 'Lottery in June, corn heavy soon.' Next thing you know, we'd all be eating stewed chickweed and acorns. JAMES DURBIN: Is that the clue we're looking for? Historians and anthropologists have made us familiar with the figure of the sacrificial victim; that is, the individual chosen by a community as a blood offering to the god or gods from whom some particular favor was required. In agricultural societies, of course, the first request would be for a fruitful harvest, and many ancient people were willing to pay so extravagant a price as the offering of a human life.

Shirley Jackson's lottery is a ritual sacrifice made by farmers to a god who can only be approached and appeased, so they think, by a blood offering. TESSIE: It isn't fair! It isn't right! JAMES DURBIN: And when this unspeakable ceremony takes place in our own time and in our own country, its brutality and senselessness become accentuated. The thing just doesn't belong. It's like coming across a witch doctor's mask in a display of the latest surgical equipment.

The effect is surrealistic and powerful. Whatever else Shirley Jackson has done in her story, she has certainly given us a memorable image of man's inhumanity to man. GRAVES: Here, Davy. JAMES DURBIN: It's possible, of course, that all the author had in mind was to plunge us into a nightmare-vivid, terrifying, unexplainable.

Like something out of Edgar Allan Poe. But it's also possible that she wants us to use the nightmare image of Tessie's battered corpse as a point of departure and that her story is a kind of parable of our time.

Take, for example, the idea of violence and the way in which it can erupt in the most unexpected ways and places. Violence is something that we in mid-twentieth-century America have unfortunately had to do a great deal of thinking about, and we're still not sure that we understand it, let alone know how to control it. Maybe Shirley Jackson's townspeople are reflections of ourselves or of some aspect of our communal lives that we don't approve of and from which we're trying to hide. Ask yourself whether we don't have Tessies in our society now-scapegoats, victims.

Or perhaps the story may really be talking about our Puritan heritage in its more repressive forms, as it may have survived to our own day. Do we still worship a stern and vengeful God who demands outrageous sacrifices and bloody rites? And, if we do, should we continue our service to him? Then what about the whole idea of tradition?

WARNER: There's always been a lottery. JAMES DURBIN: Do we agree with Old Man Warner that the lottery should be continued simply because there's always been one? TESSIE: It isn't fair!

It isn't fair! JAMES DURBIN: Or do we object, with Tessie, that the whole thing just isn't fair-isn't right. It's always easier to follow an established trail-to do what someone else has done before. But when that trail leads to the wrong destination, when what has been done before no longer makes any sense, should we stick to it without turning? It seems to me that Shirley Jackson asks us to think both about the terrible and useless death of one human being and also about the reliance we place on tradition-on acting in a certain way only because it's always been the way to act. WARNER: There's always been a lottery. TESSIE: It isn't fair!

It isn't right!

The Danger of Blindly Following TraditionThe village lottery culminates in a violent murder each year, a bizarre ritual that suggests how dangerous tradition can be when people follow it blindly. Before we know what kind of lottery they’re conducting, the villagers and their preparations seem harmless, even quaint: they’ve appointed a rather pathetic man to lead the lottery, and children run about gathering stones in the town square. Everyone is seems preoccupied with a funny-looking black box, and the lottery consists of little more than handmade slips of paper.

Tradition is endemic to small towns, a way to link families and generations. Jackson, however, pokes holes in the reverence that people have for tradition.

She writes that the villagers don’t really know much about the lottery’s origin but try to preserve the tradition nevertheless.The villagers’ blind acceptance of the lottery has allowed ritual murder to become part of their town fabric. As they have demonstrated, they feel powerless to change—or even try to change—anything, although there is no one forcing them to keep things the same. Old Man Warner is so faithful to the tradition that he fears the villagers will return to primitive times if they stop holding the lottery. These ordinary people, who have just come from work or from their homes and will soon return home for lunch, easily kill someone when they are told to. And they don’t have a reason for doing it other than the fact that they’ve always held a lottery to kill someone.

If the villagers stopped to question it, they would be forced to ask themselves why they are committing a murder—but no one stops to question. For them, the fact that this is tradition is reason enough and gives them all the justification they need.The Randomness of PersecutionVillagers persecute individuals at random, and the victim is guilty of no transgression other than having drawn the wrong slip of paper from a box. The elaborate ritual of the lottery is designed so that all villagers have the same chance of becoming the victim—even children are at risk. Each year, someone new is chosen and killed, and no family is safe. What makes “The Lottery” so chilling is the swiftness with which the villagers turn against the victim.

The instant that Tessie Hutchinson chooses the marked slip of paper, she loses her identity as a popular housewife. Her friends and family participate in the killing with as much enthusiasm as everyone else. Tessie essentially becomes invisible to them in the fervor of persecution. Although she has done nothing “wrong,” her innocence doesn’t matter.

She has drawn the marked paper—she has herself become marked—and according to the logic of the lottery, she therefore must die.Tessie’s death is an extreme example of how societies can persecute innocent people for absurd reasons. Present-day parallels are easy to draw, because all prejudices, whether they are based on race, sex, appearance, religion, economic class, geographical region, family background, or sexual orientation, are essentially random. Those who are persecuted become “marked” because of a trait or characteristic that is out of their control—for example, they are the “wrong” sex or from the “wrong” part of the country.

Just as the villagers in “The Lottery” blindly follow tradition and kill Tessie because that is what they are expected to do, people in real life often persecute others without questioning why. As Jackson suggests, any such persecution is essentially random, which is why Tessie’s bizarre death is so universal.