He rolled it to the south and to the north, and each time the wheel came back to him, and they knew their father was not there.
Then he rolled it toward the Sunland, and it did not return.
“Our father is there,” said the Wild Boy, “let us go and find him.” So the two brothers set off toward the east, and after traveling a long time they came upon Kana′tĭ walking along with a little dog by his side.
“You bad boys,” said their father, “have you come here?” “Yes,” they answered, “we always accomplish what we start out to do—we are men.” “This dog overtook me four days ago,” then said Kana′tĭ, but the boys knew that the dog was the wheel which they had sent after him to find him.
“Well,” said Kana′tĭ, “as you have found me, we may as well travel together, but I shall take the lead.” Soon they came to a swamp, and Kana′tĭ told them there was something dangerous there and they must keep away from it.
He went on ahead, but as soon as he was out of sight the Wild Boy said to his brother, “Come and let us see what is in the swamp.” They went in together, and in the middle of the swamp they found a large panther asleep.
The Wild Boy got out an arrow and shot the panther in the side of the head.
The panther turned his head and the other boy shot him on that side.
He turned his head away again and the two brothers shot together— tust, tust, tust!
But the panther was not hurt by the arrows and paid no more attention to the boys.
They came out of the swamp and soon overtook Kana′tĭ, waiting for them.
“Did you find it?” asked Kana′tĭ.
“Yes,” said the boys, “we found it, but it never hurt us.
We are men.” Kana′tĭ was surprised, but said nothing, and they went on again.
After a while he turned to them and said, “Now you must be careful.
We are coming to a tribe called the Anăda′dûñtăskĭ (“Roasters,” i.
e., cannibals), and if they get you they will put you into a pot and feast on you.” Then he went on ahead.
Soon the boys came to a tree which had been struck by lightning, and the Wild Boy directed his brother to gather some of the splinters from the tree and told him what to do with them.
In a little while they came to the settlement of the cannibals, who, as soon as they saw the boys, came running out, crying, “Good, here are two nice fat strangers.
Now we’ll have a grand feast!” They caught the boys and dragged them into the townhouse, and sent word to all the people of the settlement to come to the feast.
They made up a great fire, put water into a large pot and set it to boiling, and then seized the Wild Boy and put him down into it.
His brother was not in the least frightened and made no attempt to escape, but quietly knelt down and began putting the splinters into the fire, as if to make it burn better.
When the cannibals thought the meat was about ready they lifted the pot from the fire, and that instant a blinding light filled the townhouse, and the lightning began to dart from one side to the other, striking down the cannibals until not one of them was left alive.
Then the lightning went up through the smoke-hole, and the next moment there were the two boys standing outside the townhouse as though nothing had happened.
The doctrine and worldview that natural phenomena, places, and objects possess inherent spirit, soul, or personality — and that the cosmos is populated by countless local, plural, embodied divine agents: kami in mountain and tree, sidhe in cairn and well, landwights in field and stone, nymphs in spring and grove, haltija in forest and lake, lares and penates in household and threshold, Iamblichean daemons in element and place. Distinct from monotheism (single transcendent God), pantheism (one underlying substance), and emanation_hierarchy (cascading single source); animism's signature is the plurality, locality, and embodied-in-landscape character of the divine.
The narrative depicts a world populated by active spiritual agents including a father spirit, a panther with supernatural resilience, and lightning as a conscious force.
Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. Loki and Odin's transformations in Norse, Math's pigs and Blodeuwedd's owl-shape and Pwyll's exchange with Arawn in the Mabinogion, the Greek Proteus, the Indian dasavatara, Vainamoinen's bird-flight in the Kalevala, Ovid's metamorphoses, the shamanic and witch's capacity for ritual form-change. Distinct from anthropomorphism (divine taking specific human form, single embodiment) in that anthropomorphism establishes a stable form whereas this concept establishes form's plurality and instability.
The passage centrally features a wheel transforming into a dog to track the father and lightning splinters transforming into a destructive force to save the boys.