In South Jersey and Philadelphiafolklore in the United States, the Jersey Devil, also known as the Leeds Devil, is a legendary creature said to inhabit the forests of the Pine Barrens in South Jersey.[1] The creature is often described as a flying biped with hooves, but there are many variations. The common description is that of a bipedal kangaroo-like or wyvern-like creature with a horse- or goat-like head, leathery bat-like wings, horns, small arms with clawed hands, legs with cloven hooves, and a forked or pointed tail. It is also said that it has a strange elongated body and a thick tail.[2] It has been reported to move quickly and is often described as emitting a high-pitched "blood-curdling scream".[3][4]
According to popular folklore, the Jersey Devil originated with a Pine Barrens resident named Jane Leeds, known as "Mother Leeds." The legend states that Mother Leeds had twelve children and, after discovering she was pregnant for the thirteenth time, cursed the child in frustration, declaring that the child would be the "devil." In 1735, Mother Leeds was in labour on a stormy night while her friends gathered around her. Unfortunately for her, the thirteenth child was born normally. However, it transformed into a creature with hooves, a goat's head, bat wings, and a forked tail. Growling and screaming, the child beat everyone with its tail before flying up the chimney and heading into the pines. In some versions of the tale, Mother Leeds was supposedly a witch and the child's father was the devil himself. Some versions of the legend also state that local clergymen subsequently attempted to exorcise the creature from the Pine Barrens.[5]
The Leeds family
Prior to the early 1900s, the Jersey Devil was referred to as the Leeds Devil or the Devil of Leeds, either in connection with the local Leeds family or the eponymous Leeds Point in South Jersey.[6]
"Mother Leeds" has been identified by some as the real-life Deborah Leeds,[7] on grounds that Deborah Leeds' husband, Japhet Leeds, named twelve children in the will he wrote during 1736,[8] which is compatible with the legend. Deborah and Japhet Leeds also lived in the Leeds Point section of what is now Atlantic County, New Jersey,[9] which is commonly the location of the Jersey Devil story.
Brian Regal, a historian of science at Kean University, theorizes that the story of Mother Leeds, rather than being based on a single historical person alone, originated from the reputation of the local prominent Leeds family in the southern portion of the colonial-era Province of New Jersey, where religious-political disputes became the subject of folklore and gossip among the local population. Regal contends that folk legends concerning these historical disputes evolved through the years and ultimately resulted in the modern popular legend of the Jersey Devil during the early 20th century. Regal contends that "colonial-era political intrigue" involving early New Jersey politicians, Benjamin Franklin, and Franklin's rival almanac publisher Daniel Leeds (1651–1720) resulted in the Leeds family being described as "monsters", and it was Daniel Leeds' negative description as the "Leeds Devil", rather than any actual creature, that created the later legend of the Jersey Devil.
Much like the Mother Leeds of the Jersey Devil myth, Daniel Leeds' third wife had given birth to nine children, a large number of children even for the time. Leeds' second wife and first daughter had both died during childbirth. Leeds and his family were prominent in the South Jersey and Pine Barrens area. As a royal surveyor with strong allegiance to the British crown, Leeds had surveyed and acquired land in the Egg Harbor area, located within the Pine Barrens. The land was inherited by Leeds' sons and family and is now known as Leeds Point, one of the areas in the Pine Barrens currently most associated with the Jersey Devil legend and alleged Jersey Devil sightings.[10]
Starting in the 17th century, EnglishQuakers established settlements in Southern Jersey, the region in which the Pine Barrens are located. Daniel Leeds, a Quaker and a prominent person of pre-Revolution colonial southern New Jersey, became ostracized by his Quaker congregation after his 1687 publication of almanacs containing astrological symbols and writings. Leeds' fellow Quakers deemed the astrology in these almanacs as too "pagan" or blasphemous, and the almanacs were censored and destroyed by the local Quaker community.
In response to and in spite of this censorship, Leeds continued to publish even more esoteric astrological Christian writings and became increasingly fascinated with Christian occultism, Christian mysticism, cosmology, demonology and angelology, and natural magic. In the 1690s, after his almanacs and writings were further censored as blasphemous or heretical by the Philadelphia Quaker Meeting, Leeds continued to dispute with the Quaker community, converting to Anglicanism and publishing anti-Quaker tracts criticizing Quaker theology and accusing Quakers of being anti-monarchists. In the ensuing dispute between Leeds and the southern New Jersey Quakers over Leeds' accusations, Leeds was endorsed by the much-maligned British royal governor of New Jersey, Lord Cornbury, despised among the Quaker communities. Leeds also worked as a councilor to Lord Cornbury about this time. Considering Leeds as a traitor for aiding the Crown and rejecting Quaker beliefs, the Quaker Burlington Meeting of southern New Jersey subsequently dismissed Leeds as "evil". In 1700, the local South Jersey Quaker community retaliated against Leeds’ anti-Quaker tracts with their own tract, Satan’s Harbinger Encountered … Being Something by Way of Answer to Daniel Leeds, which publicly accused Leeds of working for the devil.[10]
During 1716, Daniel Leeds' son, Titan Leeds, inherited his father's almanac business, which continued to use astrological content and eventually competed with Benjamin Franklin's popular Poor Richard's Almanack. The competition between the two men intensified when, during 1733, Franklin satirically used astrology in his almanac to predict Titan Leeds' death on October of that same year. Though Franklin's prediction was intended as a joke at his competitor's expense and a means to boost almanac sales, Titan Leeds was apparently offended at the death prediction, publishing a public admonition of Franklin as a "fool" and a "liar". In a published response, Franklin mocked Titan Leeds' outrage and humorously suggested that, in fact, Titan Leeds had died in accordance with the earlier prediction and was thus writing his almanacs as a ghost, resurrected from the grave to haunt and torment Franklin. Franklin continued to jokingly refer to Titan Leeds as a "ghost" even after Titan Leeds' actual death in 1738. Daniel Leeds' blasphemous and occultist reputation and his pro-monarchy stance in the largely anti-monarchist colonial south of New Jersey, combined with Benjamin Franklin's later continuous depiction of his son Titan Leeds as a ghost, may have originated or contributed to the local folk legend of a so-called "Leeds Devil" lurking in the Pine Barrens.[10]
During 1728, Titan Leeds began to include the Leeds family crest on the masthead of his almanacs. The Leeds family crest depicted a wyvern, a bat-winged dragon-like legendary creature that stands upright on two clawed feet. Regal notes that the wyvern on the Leeds family crest is reminiscent of the popular descriptions of the Jersey Devil. The inclusion of this family crest on Leeds' almanacs may have further contributed to the Leeds family's poor reputation among locals and possibly influenced the popular descriptions of the Leeds Devil or Jersey Devil. The fearsome appearance of the crest's wyvern and the increasing animosity among local South Jersey residents towards royalty, aristocracy, and nobility (with whom family crests were associated) may have helped facilitate the legend of the Leeds Devil and the association of the Leeds family with "devils" and "monsters".[10]
The Leeds Devil
Regal notes that, by the late 18th century and the early 19th century at the latest, the "Leeds Devil" had become an ubiquitous legendary monster or ghost story in present-day South Jersey. In the early to mid-19th century, stories continued to circulate in southern New Jersey of the Leeds Devil, a "monster wandering the Pine Barrens". An oral tradition of "Leeds Devil" monster/ghost stories became well-established in the Pine Barrens area.[6]
Although the "Leeds Devil" legend has existed since the 18th century, Regal states that the more modern depiction of the Jersey Devil, as well as the now pervasive "Jersey Devil" name, first became truly standardized in current form during the early 20th century:
During the pre-Revolutionary period, the Leeds family, who called the Pine Barrens home, soured its relationship with the Quaker majority ... The Quakers saw no hurry to give their former fellow religionist an easy time in circles of gossip. His wives had all died, as had several children. His son Titan stood accused by Benjamin Franklin of being a ghost ... The family crest had winged dragons on it. In a time when thoughts of independence were being born, these issues made the Leeds family political and religious monsters. From all this over time the legend of the Leeds Devil was born. References to the 'Jersey Devil' do not appear in newspapers or other printed material until the twentieth century. The first major flap came in 1909. It is from these sightings that the popular image of the creature—batlike wings, horse head, claws, and general air of a dragon—became standardized.[10]
Indeed, many references to a "Leeds Devil" or "Devil of Leeds" appear in earlier printed material prior to the widespread usage of the "Jersey Devil" name. During 1859, the Atlantic Monthly published an article detailing the Leeds Devil folk tales popular among Pine Barren residents (or "pine rats".)[11][12] A newspaper from 1887 describes sightings of a winged creature, referred to as "the Devil of Leeds", allegedly spotted near the Pine Barrens and well known among the local populace of Burlington County, New Jersey:
Whenever he went near it, it would give a most unearthly yell that frightened the dogs. It whipped at every dog on the place. "That thing," said the colonel, "is not a bird nor an animal, but it is the Leeds devil, according to the description, and it was born over in Evesham, Burlington County, a hundred years ago. There is no mistake about it. I never saw the horrible critter myself, but I can remember well when it was roaming around in Evesham woods fifty years ago, and when it was hunted by men and dogs and shot at by the best marksmen there were in all South Jersey but could not be killed. There isn't a family in Burlington or any of the adjoining counties that does not know of the Leeds devil, and it was the bugaboo to frighten children with when I was a boy.[13]
Reported sightings
There have been many claims of sightings and occurrences involving the Jersey Devil.
According to legend, while visiting the Hanover Mill Works to inspect his cannonballs being forged, Commodore Stephen Decatur sighted a flying creature and fired a cannonball directly upon it, to no effect.[3]
During 1840, the Jersey Devil was blamed for several livestock killings. Similar attacks were reported during 1841, accompanied by tracks and screams.[3]
In Greenwich Township, in December 1925, a local farmer shot an unidentified animal as it attempted to steal his chickens, and then photographed the corpse. Afterward, he claimed that none of 100 people he showed it to could identify it.[15] On July 27, 1937, an unknown animal "with red eyes" seen by residents of Downingtown, Pennsylvania was compared to the Jersey Devil by a reporter for the Pennsylvania Bulletin of July 28, 1937.[16] In 1951, a group of Gibbstown, New Jersey boys claimed to have seen a 'monster' matching the Devil's description[17] and claims of a corpse matching the Jersey Devil's description arose in 1957.[18] During 1960, tracks and noises heard near Mays Landing were claimed to be from the Jersey Devil.[19] During the same year the merchants around Camden offered a $10,000 reward for the capture of the Jersey Devil, even offering to build a private zoo to house the creature if it was captured.[20]
Wave of sightings in 1909
During the week of January 16–23, 1909, newspapers published hundreds of claimed encounters with the Jersey Devil from all over South Jersey and the Philadelphia area. Among these alleged encounters were claims the creature "attacked" a trolley car in Haddon Heights and a social club in Camden.[21] Police in Camden and Bristol, Pennsylvania supposedly fired on the creature to no effect.[22] Other reports initially concerned unidentified footprints in the snow, but soon sightings of creatures resembling the Jersey Devil were being reported throughout South Jersey and as far away as Delaware[23] and western Maryland.[24] The widespread newspaper coverage created fear throughout the Delaware Valley prompting a number of schools to close and workers to stay home. Vigilante groups and groups of hunters roamed the pines and countrysides in search of the devil.[25] During this period, it is rumored that the Philadelphia Zoo posted a $10,000 reward for the creature. The offer prompted a variety of hoaxes, including a kangaroo equipped with artificial claws and bat wings.[26]
Description and explanation
Skeptics believe the Jersey Devil to be nothing more than a creative manifestation upon the imaginations of the early English settlers in South Jersey, with plausible natural explanations including: bogeyman stories created and told by bored Pine Barren residents as a form of children's entertainment; the byproduct of the historical local disdain for the Leeds family; the misidentification of known animals; and rumors based on common negative perceptions of the local rural population of the Pine Barren (known as "pineys").[27]
The frightening reputation of the Pine Barrens may indeed have contributed to the Jersey Devil legend. Historically, the Pine Barrens was considered inhospitable land. Gangs of highwaymen, such as the politically disdained Loyalistbrigands, known as the Pine Robbers, were known to rob and attack travelers passing through the Barrens. During the 18th century and the 19th century, residents of the isolated Pine Barrens were deemed the dregs or outcasts of society: poor farmers, fugitives, brigands, Native Americans, poachers, moonshiners, runaway slaves, and deserting soldiers. So-called pineys have sometimes fostered certain frightening stories about themselves and the Pine Barrens to discourage outsiders or intruders from entering the Barrens. Pineys were further demonized and vilified after two eugenics studies were published during the early 20th century, which depicted pineys as congenitalidiots and criminals, as seen in the research performed on "The Kallikak Family" by Henry H. Goddard, which is now considered biased, inaccurate, unscientific, and, most likely, falsified.[28]
Due in part to their isolated and undeveloped nature, the Pine Barrens have themselves fostered various folk legends.[29] Apart from the Jersey Devil, many other legends are associated with the Pine Barrens; supernatural creatures and ghosts said to haunt the pine forests include the ghost of the pirateCaptain Kidd, who supposedly buried treasure in the Pine Barrens and is sometimes allegedly seen in the company of the Jersey Devil; the ghost of the Black Doctor, the benevolent spirit of an African-American doctor who, after being forbidden from practicing medicine due to his race, entered the Pine Barrens to practice medicine in the isolated communities of the Barrens and is said to still come to the aid of lost or injured travelers; the ghost of the Black Dog, which, unlike many black dog legends, is usually portrayed as harmless; the ghost of the Golden-Haired Girl, the spirit of a girl who is said to be staring out into the sea, dressed in white, mourning the loss of her lover at sea; and the White Stag, a ghostly white deer said to rescue travelers in the Barrens from danger.[29][30][31][32] There are also folk tales concerning the Blue Hole, an unusually clear blue and rounded body of water located in the Pine Barrens between Monroe Township, Gloucester County and Winslow Township, Camden County and often associated with the Jersey Devil.[33]
Jeff Brunner of the Humane Society of New Jersey thinks that “vagrant” sandhill cranes are partially the basis of the Jersey Devil stories, adding, "There are no photographs, no bones, no hard evidence whatsoever, and worst of all, no explanation of its origins that doesn't require belief in the supernatural."[34] Sandhill cranes are not indigenous or well-known to South Jersey, are approximately the same size as the alleged Jersey Devil, and produce distinctive loud vocalizations; as unfamiliar animals with a distinctively loud, trumpeting call, wayward or vagrant migrating Sandhill cranes that ended up in South Jersey would thus potentially startle or frighten Pine Barren residents at night or under other circumstances in which the animal’s true appearance was unclear.
Outdoorsman and author Tom Brown Jr. spent several seasons living in the wilderness of the Pine Barrens. He recounts occasions when terrified hikers mistook him for the Jersey Devil, after he covered his whole body with mud to repel mosquitoes.[35]
Medical sociologist Robert E. Bartholomew and author Peter Hassall cite the infamous 1909 series of sightings of the Jersey Devil (and the subsequent public panic) as a classic example of mass hysteria begun by a regional urban legend.[25]
One New Jersey group called the "Devil Hunters" refer to themselves as "official researchers of the Jersey Devil", and devote time to collecting reports, visiting historic sites, and going on nocturnal hunts in the Pine Barrens in order to "find proof that the Jersey Devil does in fact exist."[36]
Writing in Jan Harold Brunvand's American Folklore: An Encyclopedia, Rutgers Professor Angus Kress Gillespie called the Jersey Devil "an obscure regional legend" for most of its existence, and said that "after more than 250 years in oral circulation, the legend of the 'Jersey Devil' has many variations ...". Gillespie cites the Devil's image used on T-shirts, buttons, and postcards, and cocktails named after the Devil, as indications that "the recent history of the Jersey Devil is more in the realm of popular culture than folklore".[37]
Hoaxes
Gordon Stein in Encyclopedia of Hoaxes (1993) noted that the alleged footprints of the Jersey Devil during 1909 resembled a horse's hoof. According to Stein, a man later admitted he had faked some of these footprints.[38]
Geoff Tibballs in The World's Greatest Hoaxes (2006) has claimed that Norman Jeffries was involved in hoaxing the Jersey Devil:
Norman Jeffries, publicist for Philadelphia's Arch Street Museum and renowned hoaxer, was well aware of the stories about the Jersey Devil. So when the museum proprietor, T. F. Hopkins, admitted that it was in danger of closure unless Jeffries came up with something to boost attendances, the publicist decided that a captive Jersey Devil would be the ideal crowd-puller.[39]
He also planted nonfictional newspaper stories about new sightings of the Devil.[39] During 1909, Jeffries with his friend Jacob Hope, an animal trainer, purchased a kangaroo from a circus and glued artificial claws and bat wings onto it. They declared to the public they had captured the Devil and it was displayed at the museum. Twenty years later, Jeffries admitted to the hoax.[40][41]
Cultural relevance
The board game Fearsome Wilderness depicting the Jersey Devil with both frightful and comical attributes
In Man and Beast in American Comic Legend, folklorist Richard Dorson outlines six criteria for establishing distinction among legendary creatures of American folklore. While the Jersey Devil was not expressly cited by Dorson, it nevertheless qualifies for this same level of relevance.[original research?] Dorson specifies that the qualifier must: exist in oral tradition, inspire belief and conviction, become personalized and institutionalized, be fanciful or mythical , and contain a "comical side," which endears it to the American public.[42]
Oral tradition of the Jersey Devil well predates printed newspaper accounts, and belief in its existence by many continues. The latter is made evident not only by commentators who elaborate on this possibility but also by investigative programs such as Mother Leeds' 13th Child,[43]In Search of Monsters,[44]Lore[45] and Monsters and Mysteries in America.[46]
As a fixture of organizations, it is the namesake for two professional ice hockey teams. The first, the Jersey Devils of the Eastern Hockey League, played from 1964 until the league folded in 1973. The second, the New Jersey Devils of the National Hockey League, have played since 1982. The current team was formerly known as the Colorado Rockies, and their name was chosen by a poll shortly after the team relocated to New Jersey.[47][48] This same trend towards cultural incorporation is further exemplified by the Jersey Devil's appropriation in toy lines, such as its inclusion as a vinyl figure in Cryptozoic Entertainment Cryptkins blind box,[49][50] as well as its application as a motif by Six Flags Great Adventure for their Jersey Devil Coaster developed by Rocky Mountain Construction.[51][52]
American folklore encompasses the folklore that has evolved in the present-day United States mostly since the European colonization of the Americas. It also contains folklore that dates back to the Pre-Columbian era.
Cryptozoology is a pseudoscience and subculture that searches for and studies unknown, legendary, or extinct animals whose present existence is disputed or unsubstantiated, particularly those popular in folklore, such as Bigfoot, the Loch Ness Monster, Yeti, the chupacabra, the Jersey Devil, or the Mokele-mbembe. Cryptozoologists refer to these entities as cryptids, a term coined by the subculture. Because it does not follow the scientific method, cryptozoology is considered a pseudoscience by mainstream science: it is neither a branch of zoology nor of folklore studies. It was originally founded in the 1950s by zoologists Bernard Heuvelmans and Ivan T. Sanderson.
Urban legends is a genre of folklore concerning stories about an unusual or humorous event that many people believe to be true but largely are not.
The jackalope is a mythical animal of North American folklore described as a jackrabbit with antelope horns. The word jackalope is a portmanteau of jackrabbit and antelope. Many jackalope taxidermy mounts, including the original, are made with deer antlers.
The bogeyman is a mythical creature used by adults to frighten children into good behaviour. Bogeymen have no specific appearances and conceptions vary drastically by household and culture, but they are most commonly depicted as masculine or androgynous monsters that punish children for misbehaviour. The bogeyman, and conceptually similar monsters can be found in many cultures around the world. Bogeymen may target a specific act or general misbehaviour, depending on the purpose of invoking the figure, often on the basis of a warning from an authority figure to a child. The term is sometimes used as a non-specific personification of, or metonym for, terror, and sometimes the Devil.
The skunk ape is a large and hairy human-like mythical creature purported to inhabit the forests and swamps in the southeastern United States, most notably in Florida. It is often compared to, synonymous with, or called the "cousin" of Bigfoot, a prominent subject within North American popular culture.
The New Jersey Pine Barrens, also known as the Pinelands or simply the Pines, is the largest remaining example of the Atlantic coastal pine barrens ecosystem, stretching across more than seven counties of New Jersey. Two other large, contiguous examples of this ecosystem remain in the northeastern United States: the Long Island Central Pine Barrens and the Massachusetts Coastal Pine Barrens. The name pine barrens refers to the area's sandy, acidic, nutrient-poor soil. Although European settlers could not cultivate their familiar crops there, the unique ecology of the Pine Barrens supports a diverse spectrum of plant life, including orchids and carnivorous plants. The area is also notable for its populations of rare pygmy pitch pines and other plant species that depend on the frequent fires of the Pine Barrens to reproduce. The sand that composes much of the area's soil is referred to by the locals as sugar sand.
In the folklore of Lee County, South Carolina, the Lizard Man of Scape Ore Swamp is an entity said to inhabit the swampland of the region. First mentioned in the late 1980s, the purported sightings and damage attributed to the creature yielded a significant amount of newspaper, radio and television publicity.
In American folklore, the snallygaster is a bird-reptile chimera originating in the superstitions of early German immigrants later combined with sensationalistic newspaper reports of the monster. Early sightings associate the snallygaster with Frederick County, Maryland, especially the areas of South Mountain and the Middletown Valley. Later reports would expand on sightings encompassing an area to include Central Maryland and the Washington, DC, metro area.
In Arkansas folklore, the Fouke Monster, also known as the Boggy Creek Monster and the Swamp Stalker, is purported to be an ape-like creature, similar to descriptions of Bigfoot, that was allegedly sighted in the rural town of Fouke, Arkansas during the early 1970s. The creature was alleged to have attacked a local family. It has since become a part of Arkansas folklore. It has also influenced local culture in Fouke, with some businesses capitalizing on the local lore. Stories of the creature influenced the 1972 docudrama horror film The Legend of Boggy Creek, which became the 11th highest-grossing film of 1972 and is today considered to be a cult classic.
In North American folklore and American mythology fearsome critters were tall tale animals jokingly said to inhabit the wilderness in or around logging camps, especially in the Great Lakes region. Today, the term may also be applied to similar fabulous beasts.
In the folklore of Cambridgeshire, the Shug Monkey is a creature that shares features of a dog and monkey, which reportedly haunted Slough Hill Lane. The creature, believed to have the body of a jet-black shaggy sheepdog and the face of a monkey with staring eyes, was believed to be a supernatural ghost or demon. Local writer and broadcaster James Wentworth Day, who first related stories of the Shug Monkey in Here Are Ghosts and Witches (1954), described it as a curious variation of Black Shuck, while local folklorist Polly Howat suggests that both share common origins in Norse mythology.
The black dog is a supernatural, spectral, or demonic hellhound originating from English folklore that has also been seen throughout Europe and the Americas. It is usually unnaturally large with glowing red or yellow eyes, is often connected with the Devil, and is sometimes an omen of death. It is sometimes associated with electrical storms, and also with crossroads, barrows, places of execution and ancient pathways.
The New Jersey Pine Barrens has been the site of many legends, tales and mythical creatures, many of which have been documented by Weird NJ in its magazines and books.
Titan Leeds (1699–1738) was an 18th-century American almanac publisher.
The Mogollon Monster, also known as the Arizona Bigfoot, is an ape-like creature, similar to descriptions of Bigfoot, reported to dwell in central and eastern Arizona along the Mogollon Rim.
The Walgren Lake Monster is a cryptid of varying description reported in Walgren Lake near Hay Springs, Nebraska.
↑ Mallowe, Mike, "The Enduring Reign Of The Jersey Devil" The Bulletin (Philadelphia), October 30, 2008
↑ Documents Relating to the Colonial History of the State Of New Jersey, 1st Ser., Vol. XXX Ed. A. Van Doren Honeyman, (Union-Gazette, Somerville, N.J.) 1918.
↑ Rundstrom, Olive Conover, "Daniel Leeds and his Descendants", Atlantic County Historical Society Year Book, vol. 6, no. 4, p. 156 (1971)
↑ Daily Times of Woodbury, December 15, 1925, quoted in, Moran, Mark and Sceurman, Mark (2004). Weird N.J.: Your Travel Guide to New Jersey's Local Legends and Best Kept Secrets. Barnes & Noble. p. 107.
↑ Moran, Mark and Sceurman, Mark (2004). Weird N.J.: Your Travel Guide to New Jersey's Local Legends and Best Kept Secrets. Barnes & Noble. pp. 104–105.
↑ Regal, Brian (November 2013). "The Jersey Devil: The Real Story". Committee for Skeptical Inquiry. Skeptical Inquirer Volume 37.6 (November/December 2013). Retrieved 4 December 2017.
↑ Kunda, Gabe (narrator) (24 April 2019). "The Jersey Devil". In Search of Monsters. Season 1. Episode 4. Travel Channel. Retrieved 28 October 2020.
↑ Aaron Mahnke (February 8, 2019). "A Devil on the Roof". LorePodcast.com (Podcast). Aaron Mahnke. Retrieved 29 October 2020.
↑ Rose, Roger (narrator) (14 February 2014). "Flying Creatures". Monsters and Mysteries in America. Season 2. Episode 8. Destination America. Retrieved 28 October 2020.
↑ Malach, Matthew (writer); Roth, J.D. (voice) (September 17, 1996). "The Spectre of the Pine Barrens". The Real Adventures of Jonny Quest. Season 1. Episode 17. Cartoon Network. Retrieved 29 October 2020.
↑ Bousman, Darren Lynn (director) (September 28, 2012). The Barrens (Motion picture). The Genre Company.
↑ Aurelio, Marco (director); Rodríguez, Ibarra (Director) (February 24, 2017). "Jersey Devil". Legend Quest. Season 1. Episode 2. Netflix. Retrieved 29 October 2020.
↑ Newacheck, Kyle (director) (August 17, 2022). "Pine Barrens". What We Do in the Shadows. Season 4. Episode 7. FX. Retrieved August 17, 2022.
Relevant literature
Regal, Brian and Frank J. Esposito (2018). The Secret History of the Jersey Devil: How Quakers, Hucksters, and Benjamin Franklin Created a Monster. Baltimore: Johns Hopkins University Press. ISBN978-1421424897
External links
Wikimedia Commons has media related to Jersey Devil.
This page is based on this Wikipedia article Text is available under the CC BY-SA 4.0 license; additional terms may apply. Images, videos and audio are available under their respective licenses.
