Tag Archives: witch

The Salt Witch

Nationality: American
Age: 22
Occupation: UI/UX Designer
Residence: Los Angles, CA
Performance Date: April 30, 2021
Primary Language: English
Language: Japanese, Latin

The informant grew up in Omaha, Nebraska. Here, he tells the story of an old chieftain from the American Indian Omaha Tribe who encounters a witch after his wife’s passing.

N: There’s the Salt Witch. There’s a chief– I don’t know if he’s of the Omaha Tribe or not, cause there are some stories of chiefs of the Omaha Tribe. But, there’s a chieftain who lost his wife and he basically, like, shut down because his wife was dead. I don’t remember how his wife died. She just passed away, or something?

Um, but he retreated into his hut and the other members of the tribe were like “We gotta vote a new chief in. This guy’s doing shit all”. So one day he just came out of his hut, like, full war dress on adn just fucking leaves. And he, like, comes back a week or something later with a shitload of scalps, like heads, and a buncha salt. 

And the story– like the scalps are like, “Okay. He can still kill white people. Still strong” like whatever. But like, the salt part is he told a story about one night he was trying to sleep and he heard a ruckus. So he went out and he saw a young woman, who was being held down by an old crone about to chop her head off. And the chieftain ran and buried his tomahawk into the old crone’s head. Saved the young woman, and the young woman looked up at him and had his wife’s face. But then, when he reached down to grab her, she, like, disappeared, leaving a buncha salt behind. And he sorta scooped it all up.

“Reve-enka” – Norwegian Tale

Nationality: Norwegian-American
Age: 21
Occupation: Student
Residence: Los Angeles, CA
Performance Date: April 21, 2021
Primary Language: English
Language: Norwegian

Description of Informant

NF (21) is a Norwegian-American, born and raised in Trondheim, Norway before coming to Colorado for middle school. She is fluent in Norwegian and English, is a trained dancer, and presently studies screenwriting and acting at the University of Southern California.

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Context of Performance

The informant, NF, sits in her bedroom opposite the collector, BK, her friend and classmate.

Performance

NF: It’s called Reve-enka and it basically translates to “The Fox’s Widow” and it’s a Norwegian folktale, or fairytale, and… God I don’t know when it was written. Like early 1900s I want to say? And once again there was a claymation or stop motion [film adaptation]…

BK: So it’s a piece of authored work? Or…

NF: It’s from a collection. So these two Norwegians were inspired by the Grimms to travel around Norway and collect fairytales. So they would go inside people’s homes and collect their stories. And then they wrote those down, and later on, you know, 70 or however many years later, those were adapted into stop motion movies. So they’re examples of fairy tales that were then written down and it’s not exactly authored literature but it was collected the way that the Grimms collected stories and it’s hard to know how much was altered. But it was collected, I believe from a dairymaid. 

NF: So [Reve-enka] tells the story of this fox whose husband has just died, so she’s the fox’s widow. And she’s beautiful so she’s got all the suitors. So the first suitor is a wolf and on his way to her house he passes an old lady whose nose is really, really long. And it’s been caught in a tree stump like a crack. And she asks for help and he says, “No, I’m off to propose to the fox’s widow” so he leaves her alone and he goes to the fox’s house. Umm… knocks on the door and is turned away.

NF: The next suitor, I believe, is a bear. And he does the same thing. He walks past the old lady, he doesn’t want to help her. Goes to the fox’s widow and he’s turned away.

NF: And the last suitor is a fox himself. And he’s very poor, dirty. But he stops and he helps the widow— or not the widow, but the old lady. And he helps her get her nose out of the stump and of course… She’s. A. Witch! So she makes him look really nice and he cleans up his coat and makes him all shiny and handsome and sends him off to go see the fox’s widow.

NF: The fox’s widow has like this little helper. She’s like… I don’t know what animal she is. She’s like this little cat? Or something similar. And she’s the one that’s been opening the door and turning away the suitors.So she opens the door, and she’s the one who sees this beautiful gleaming fox. And she gives him such praise and is so excited to see him and welcomes him in. He meets the fox’s widow and they fall in love, and it’s love at first sight, and they live happily ever after.

NF: So it’s another one of those stories about, you know, helping people that you come across because you never know who they are. This was adapted into the film version which I have a stronger association with than the classic fairy tale, which I was told by my parents.

Collector’s Reflection

Reve-enka was collected by Peter Christen Asbjørnsen and Jørgen Moe. Their collection of folktales was near and dear to NF growing up, and was her first experience with the tale. In the original story, which is written in old Norwegian, there is no witch. That seems to have been added to the film adaptation NF is familiar with. The story is also told more from the perspective of the widow rather than the suitors. In this version, as suitors arrive, the widow asks for the color of their coat/fur. She only accepts a suitor whose coat matches that of her dead husband.

While the story NF tells seems to be one of helping others (since you never know who may come back to help you later on), the original seems to deal more with grief, and one’s inability to let go. It makes sense that the former interpretation would be pushed for a children’s cartoon.

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To view a translated clip from the claymation film adaptation of Reve-enka, please see:

CLIP: https://www.youtube.com/watch?v=YaUSgu_i3sw

“The Fox’s Widow.” IMDb, IMDb.com, www.imdb.com/title/tt0056409/. 

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For a recording of Asbjørnsen and Moe’s version of Reve-enke, please see:

“Asbjørnsen & Moe Eventyr 3.” Spotify, 1 Jan. 2003, open.spotify.com/album/7LtZBeJjjiLFayAax6MDv1?highlight=spotify%3Atrack%3A7koo6ZKGO8aKWePNaqR6lM.

Old Woman Scratching the Tipi Walls

Nationality: Native American
Age: 14
Occupation: student
Residence: Franklin, Tennessee
Performance Date: 04-26-2020
Primary Language: English
Language: Blackfoot

Main Piece:

Informant: We wouldn’t go to sleep and it was getting really, really late. And the younger kids were still awake. My older cousins and my older sisters would tell us that if we didn’t go to bed there is an old woman with really long nails that would scrape her nails along the outside of the tipi. She said that every time you talked or were loud, even laughed or anything, she would come closer and closer. And you knew she was about to take you when you start hearing her nails on the tipi, on the tipi canvas. It would start on the opposite side of the tipi and get closer and closer until it went passed you to the door. Then she would grab you and take you to the coulees. 

Background:

The informant is a fourteen-year-old Native American girl from the Choctaw, Blackfoot, and Lakota Nations. She was born and raised in Tennessee and frequently travels out west to visit family and friends. She is in eighth grade.

Context:

During the Covid-19 Pandemic I flew back home to Tennessee to stay with my family. The informant is my younger sister. Admittedly, I may or may not have told her this story long ago. We were cleaning the kitchen and I asked if she remembered any old stories she heard while growing up.

Thoughts:

There is a story about the lost children who get separated from their camp. Lost in the woods, they stumble across the home of an old woman. She takes them in and is later revealed conspiring to eat them. The villainous hag is a common trope in stories worldwide. In folklore, a crone is an old woman who may be disagreeable, malicious, or sinister in nature. She often has magical or supernatural abilities which can make her either helpful or obstructing. It is also a reversal of the nurturing and protective role a women traditionally plays in a child’s life, though historically, the most power person in a child’s life is the mother, so perhaps it is just a pendulum dynamic. The part shared above is a bit of a tag on, a tail end used to make sure children kept in line. It also shows the use of spirits as a disciplinary measure, serving as a warning when you edge too close to certain bounds.

Native Version of “Hansel and Gretel”

Nationality: Native American
Age: 10
Occupation: student
Residence: Franklin, Tennessee
Performance Date: 04-29-2020
Primary Language: English
Language: Blackfoot

Main Piece:

Informant: Ok, so there is like a legend and you know how Natives, they travel? Like, when one place kinda dries out or doesn’t have any buffalo or food, they move to the next place.  Well, that kinda like happened. There was these children and their mom asked them to get berries before they left. They kinda got distracted when they were picking berries. And when they came back they had already left. So they went and said, “ok, maybe this is the way they went.” They went and found a small cottage and, so this is kinda like a Native story of Hansel and Gretel. So they knocked and the lady welcomed them in and got them food and stuff. And then that night when they went to bed and the lady thought they were asleep she started singing a song about eating them. And then they secretly got out of their beds and slowly looked and when the lady, when they were sure the lady got into bed they saw their little sister in a cage. So they had to quickly get her out of it. And they escaped, but the witch was coming after them, because they heard her. But the end of this story can change either way, like they got home safely, or the witch ate them. But the good way is that they got out to a place where the witch couldn’t go and the witch was blocked off by this force field, or something like that. And then they went safely looking for their family and their tribe. And the bad way, is that she got them and ate them.

Background:

The informant is a ten-year-old Native American girl from the Choctaw, Blackfoot, and Lakota Nations. She was born and raised in Tennessee and frequently travels out west to visit family and friends. She is in fourth grade.

Context:

During the Covid-19 Pandemic I flew back home to Tennessee to stay with my family. The informant is my younger sister. My sisters and I were sharing stories one night when I asked if she recalled any old stories she heard.

Thoughts:

I have heard many variations of this story growing up. I’m curious to know how much it has evolved over the years, especially after European contact. It was interesting to hear my sister’s take on it. It shares many similarities with the Hansel and Gretel story; children lost in the woods who stumble across the home of an old woman. She takes them in and is later revealed conspiring to eat them. The villainous hag is a common trope in stories worldwide. In folklore, a crone is an old woman who may be disagreeable, malicious, or sinister in nature. She often has magical or supernatural abilities which can make her either helpful or obstructing. It is also a reversal of the nurturing and protective role a women traditionally plays in a child’s life, though historically, the most power person in a child’s life is the mother, so perhaps it is just a pendulum dynamic.

The Warlock

Nationality: American
Age: 61
Occupation: Retired
Residence: Atherton
Performance Date: 4/27/20
Primary Language: English

Context: The informant is my father (DM) who told me about the existence of an ancestor that was accused of being a warlock during the Salem Witch Trials and who was ultimately killed. My father heard about this story from his mother. The following quote is a retelling of the story my father heard from his parents with added information from his online research.

Main Text: “Samuel Wardwell was a wealthy ancestor of ours who was hanged in the Salem witch trials after being convicted of witchcraft. He had a lot of land and we suspect that his neighbor accused him of witchcraft in an effort to steal his property. He was noted as an ‘eccentric but harmless individual who sometimes told fortunes, played with magic, and perhaps in jesting moods even claimed supernatural powers.’ He and his family were pressured into confessing and although he did, he took it back and claimed innocence until his death. Apparently, witch hunters used his hanging as a warning against those who planned on taking back their confessions.”

More can be found about the life and death of Samuel Wardwell here: https://www.geni.com/people/Samuel-Wardwell/6000000001650662249

Analysis: This story interests me because it demonstrates how hard it was to avoid a charge of conviction. Wardwell was pressured into confessing, as were those closest to him. It also seems as if there were ulterior motives behind the witch trials; people used them as a way to improve their societal and financial status. People believed in these superstitions because of the lack of scientific evidence against them and the pressure from the witch hunters to convict innocent people who were forced into confessing. His tendency to perform tricks and his affluence were his downfalls because people feared what they did not understand and were jealous of his status.