;@How is Mr. Summers

He has had more success getting the villagers to use strips of paper instead of chips of wood when drawing for the lottery. But his name is also ironic, in that this “summer” brings with it not only light and warmth, but also, for one character, darkness and death. Bentham is a possible reference to Jeremy Bentham, an influential British philosopher who advocated the principles of utilitarianism. According to the philosophy of utilitarianism, the rightness of an action must be judged by the consequences of the action. Thus, any action that provides the greatest pleasure to the greatest number of people can be considered a "good" action. Jackson does not tell us why there is a need for the lottery, merely that it is deemed necessary to the community in question. Thus, one unfortunate person is sacrificed annually in order to produce the greatest happiness for the greatest number of people in the community. New England. In the 1630s, almost 20,000 Puritans set sail for New England. Yet, in their fervent desire to purify the church, Puritans often became intransigent in spiritual matters. Tessie Hutchinson arrives late to the lottery, admitting that she forgot what day it was, she immediately stands out from the other villagers as someone different and perhaps even threatening. Whereas the other women arrive at the square calmly, chatting with one another and then standing placidly by their husbands, Tessie arrives flustered and out of breath. On a day when the villagers’ single focus is the lottery, this breach of propriety seems inappropriate, even unforgivable; everyone comes to the lottery, and everyone comes on time. The only person absent is a man whose leg is broken. This refrain continues as she is selected and subsequently stoned to death, but instead of listening to her, the villagers ignore her. Even Bill tells her to be quiet. We don’t know whether Tessie would have protested the fairness of the lottery if her family had not been selected, but this is a moot point. He dismisses the towns and young people who have stopped having lotteries as “crazy fools,” and he is threatened by the idea of change. He believes, illogically, that the people who want to stop holding lotteries will soon want to live in caves, as though only the lottery keeps society stable. Again, this idea suggests that stopping the lottery will lead to a return to a much earlier era, when people hunted and gathered for their food. These illogical, irrational fears reveal that Old Man Warner harbors a strong belief in superstition. He easily accepts the way things are because this is how they’ve always been, and he believes any change to the status quo will lead to disaster. Mr. Summers wields a frightening amount of power in the village, power that seems to have been assigned to him arbitrarily. A married, childless business owner, Mr. Summers is “jovial” and pitied by the townspeople for having a nagging wife. No one seems to question his leadership of the lottery, and it seems to have never been challenged. Perhaps he took on the role himself, or perhaps someone offered it to him. Whatever the case, he now has complete control. Mr. Summers not only draws the names on the day of the lottery, but he also makes up the slips of paper that go into the black box. It’s up to him to make the black circle that ultimately condemns someone to death. Jackson never explains why the villagers put such pure faith in Mr. Summers, and the assumption that he will continue to conduct the lottery is just one more inexplicable but universally accepted part of the ritual. 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. 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. 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. 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. 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. Family ties form the lottery’s basic structure and execution. In the town square, families stand together in groups, and every family member must be present. Family relationships are essential to how the actions of the lottery are carried out, but these relationships mean nothing the moment it’s time to stone the unlucky victim. Mr. Summers follows an elaborate system of rules for creating the slips of paper and making up the lists of families.

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