Author Archives: Nathan Elias

The Princess and the Pea

Informant KK is a USC freshman originally from Pasadena California. KK first heard this tale as a young child from his mother.  

Text:

“So there’s this prince in a castle who still has his mother and father, the king and queen, who tell him he needs to find a princess to marry. Women from all over the kingdom offer their hand to become the prince’s wife, but the queen has a test for them. She places a pea under their mattress to see if they’ll notice it, and none of them do. Because none of them do, the queen says that none of them can marry the prince. Then, one night, a girl wearing rags knocks on the castle’s gates in a heavy thunderstorm, and the queen is hesitant to invite her in. But, the prince is adamant that she be let into the castle because it is unfair to let her be outside in the storm. So they let her in and she asks for a place to stay. The prince allows this, so the queen, wanting to make sure the girl can’t pass the test, places 100 mattresses on a bed with the pea at the very bottom, and says to the girl, ‘This is your bed for the night.’ The next morning, when they have all woken up, the queen asks the girl how she slept, and she said, ‘I slept terribly, there was something under the mattress that was bothering me so much, and when I lifted up the mattress, there was a pea there!’ By the order of the game, she became the princess and married the prince. I like how it’s kind of absurd, like how could someone feasibly sleep on a mountain of 100 mattresses, for one thing, and secondly, how would they be able to sense a pea at the very bottom?” 

Context:

“Some of the variations of the story are like, the prince tests them, or sometimes there’s no competition, it’s just that the queen wants to test her. Sometimes the number of mattresses changes. I believe there’s one version where the queen first tried one mattress, then she passed the test, then the queen asked her to try again on 100 mattresses. My mom told me the first version, and I learned later about the other variations. I believe she told me a very simple version because I was very small.”

As an additional note, the Princess and the Pea is known as ATU 704 from the Aarne-Thompson-Uther tale type index.

Analysis:

This tale has many characteristics from Axel Olrik’s 1921 book, Epic Laws of Folk Narrative research, such as the limitations to two characters to a scene — either the lady and the prince, the lady and the queen, or the queen and the prince — and the repetition of threes, presumably in the number of potential brides which offered their hand in the challenge, which is a common motif in tales. Presumably, the tale carries the moral that a person is not defined by their financial status. The queen wanted to find a “real” and “worthy” princess, so she made it difficult for the lady with the rags to win the challenge, yet she ultimately won in the end, showing she had the value all along inside of her heart — a good lesson to teach a child.

Mr. Magic

Informant AJ is a university freshman from San Jose, California. AJ attended a San Jose elementary school since he was five years old.

Text:

“Unfortunately, after some time, students noticed that one staff member who we called Mr. Magic wasn’t appearing in the classrooms anymore showing off his awesome magic, but we didn’t really think too much of it. I can’t remember if this was in elementary school or after I moved on. I just remember my family was telling me that he was caught stealing money from the PTA and keeping it for himself, so that was a very disappointing story, and it wasn’t really shared with the community. I can’t necessarily confirm this story but this is just what I’ve been hearing from a couple people.”

Context:

“Mr. Magic was a guy who did magic for his students at our elementary school. Some of his tricks were very nice but other tricks were definitely just because we were pretty gullible. Quite frankly, they weren’t the greatest tricks but overall it was pretty fun to see what he had for us students. He was very well-liked by most of the students, and was definitely a people person.”

Analysis:

The fact that Mr. Magic was affiliated with an elementary school contributes to the creation of the quasi-legendary figure of Mr. Magic. As is customary in the United States and in numerous other countries, there is a distinctly separate identity for children than there is for adults. This may constitute what stories, games, clothing, or behavior is appropriate, but especially dictates to what extent a child or adult is allowed access to information. Following the creation of the printing press in 1450 and the emergence of widespread schooling was the emergence of a complementary childhood identity that separated from adults, whereas beforehand, children were seen as small adults and expected to take on many of the same responsibilities. This would explain why students such as AJ were left in the dark at the time, paving the way for folk narratives to emerge both about his dazzling status as a well-liked magician, and of his mysterious disappearance.

The Ogapoga

Informant AJ is a freshman at a university in the Canadian province of British Columbia whose family lives in San Jose, California. AJ moved to BC for the first time in August of 2022 to begin university.

Text:

“It’s a little unfamiliar to me but I’ve heard a few people talk about it here and there and seeing the statue posted downtown. It seems to be a creature in the Okanagan Lake just a few miles down south of the university. And there’s some sea creature that does something, I’m not very sure. I would say it looks like a sea dragon, kind of like a snake.”

Context:

“We have a little statue of it downtown and some people will take pictures of that and ride it for fun. I heard somebody mention it and they were like, ‘You’ve never heard of Ogopogo?!’ The lake is one of the biggest attractions here in Kelowna, so I’m sure that’s a fun story that people who live here can tell visitors.”

Analysis:

Because the Ogopogo has a statue in downtown Kelowna, the legend of the Ogopogo has taken on an aspect of capitalist appeal as the city utilizes the legend as a tourist attraction, representing an example of folklorismus. However, the Ogopogo traces its roots to stories from the Interior Salish First Nation people of a lake spirit known as the N’ha-a-itk. In this sense, the Ogopogo also carries a mythic nature, but as the story passed through the generations and through the colonization of North America, monetary interests grabbed hold of this myth and transformed it into the tourist attraction AJ knows it as. When he first moved to Kelowna, BC, there was a big reaction when AJ announced that he wasn’t aware of the Ogopogo, indicating its strong public appeal. Yet, the manner in which he learned about the Ogopogo, through visits to the statue in downtown Kelowna, indicate the weakening of the traditional myth of the Ogopogo.

The Parkside Ghost

Informant is LO, a USC freshman from New York City, New York.

Text:

“The Parkside Ghost has never been taken seriously. It’s common knowledge but no one truly believes in it. Sometimes all the lights will go dark and you’re in the hallway, and the lights on the other side of the hallway will start flickering which is just scary especially when it’s late at night. Then you have other instances where the elevator doors open randomly, like when the elevator is there but no one ever walks in. There’s also The Stench. It kind of smells like sulfur, rotten eggs, and you smell it and then it goes away. It usually stays for five minutes and we’re all like ‘Oh, it’s the parkside ghost.’ There’s also no hot water, although recently there has been. All of those have happened to me, so there definitely could be a ghost, but I think they’re all circumstantial. I think it makes it more fun, personally I don’t believe it. Also because Parkside is pretty old, so there’s that idea.”

Context:

The University of Southern California was founded in 1880, and the Parkside residential buildings which informant LO references were built over the course of multiple years in the 2000s, making them at least 10 years old. The Parkside residential buildings include Parkside Arts and Humanities Residential College — a special living community for freshmen interested in the arts and humanities — Parkside International Residence College — a special living community targeted at first year students seeking an international experience — and Parkside Apartments — a living space designated primarily for juniors and seniors.

Analysis:

As USC is an institution with a nearly 150-year tradition, there are bound to be certain legends and folk narratives that form. This memorize reflects one consequence of an old school, which is the presence of old buildings. However, unlike other ghost stories — such as those from Estonia which tell of demons which steal property from Ülo Valk’s “Ghostly Possession and Real Estate: The Dead in Contemporary Estonian Folklore” — this ghost story lacks any reference to “unfinished business,” whether from a failed ritual or disappointed ancestors. Rather, as LO states, the goal is simply to make fun of the poor quality of an old building, and perhaps give some explanation to the unexplainable, as some ghost stories do.

What’s Green and Has Wheels?

Informant LO is an 18 year-old USC freshman from New York City, New York.

Text:

LO: “What’s green and has wheels?”

Me: “What?”

LO: “Grass. I lied about the wheels.”

Context:

The informant heard this joke while watching a Twitch streamer by the name of SaltyPhish, and often spams the joke to friends. 

LO: “I guess it’s funny because it’s just stupid. Whenever you ask a question you’re supposed to give the truth and this plays off that and it’s something completely unexpected which is a lot of my humor. It doesn’t make the joke at the expense of anyone. It’s an easy answer, technically — anything could fit — but the answer is grass because that’s one of the first things you think of when you say green.”

Analysis:

This joke operates on multiple levels that reveal how folklore evolved with the dawn of the internet. First, LO learned of the joke from watching Twitch, a live streaming website where content creators produce live video content, which is now a popular avenue for people — particularly in Generation Z and younger — to receive content. The fact that LO learned of this joke reflects how he, and others, have the ability to obtain and spread folklore easily on the internet. Since the premodern era, where folklore was spread person-to-person, culture slowly became concentrated into fewer hands after the introduction of the Gutenberg printing press in c. 1440 CE and large-scale businesses produced content which was unidirectionally transferred to consumers. In the postmodern era following c. 2000, this producer-consumer relationship shifted back into a person-to-person spread of culture as the internet democratized avenues for producing and sharing content. Twitch, though a means for one producer to reach a mass of consumers, is a more democratized platform than the publishing houses of the modern era for creators to share culture. LO learned the joke from Twitch, and subsequently uses the resources of the postmodern internet era to “spam” his friends with the joke, a technique of rapidly resending the same message which is popular in the postmodern era as an annoying joke in its own right. LO’s preference of this inoffensive joke reflects a growing sentiment amongst Americans, particularly in Generation Z and younger, to avoid blazon populaire and other jokes which may offend certain groups. This is reflected in trends like cancel culture where such jokes and behavior are punished through mass boycott of popular creators and media.