At last one proposed to watch when their parents went out and to follow them.
Accordingly next morning the plan was carried out.
Those who followed the father saw him stop at a short distance from the cabin and turn over a large stone that appeared to be carelessly leaned against another.
On looking closely they saw an entrance to a large cave, and in it were many different kinds of animals and birds, such as their father had sometimes brought in for food.
The man standing at the entrance called a deer, which was lying at some distance and back of some other animals.
It rose immediately as it heard the call and came close up to him.
He picked it up, closed the mouth of the cave, and returned, not once seeming to suspect what his sons had done.
When the old man was fairly out of sight, his sons, rejoicing how they had outwitted him, left their hiding place and went to the cave, saying they would show the old folks that they, too, could bring in something.
They moved the stone away, though it was very heavy and they were obliged to use all their united strength.
When the cave was opened, the animals, instead of waiting to be picked up, all made a rush for the entrance, and leaping past the frightened and bewildered boys, scattered in all directions and disappeared in the wilderness, while the guilty offenders could do nothing but gaze in stupefied amazement as they saw them escape.
There were animals of all kinds, large and small—buffalo, deer, elk, antelope, raccoons, and squirrels; even catamounts and panthers, wolves and foxes, and many others, all fleeing together.
At the same time birds of every kind were seen emerging from the opening, all in the same wild confusion as the quadrupeds—turkeys, geese, swans, ducks, quails, eagles, hawks, and owls.
Those who followed the mother saw her enter a small cabin, which they had never seen before, and close the door.
The culprits found a small crack through which they could peer.
They saw the woman place a basket on the ground and standing over it shake herself vigorously, jumping up and down, when lo and behold!
large ears of corn began to fall into the basket.
When it was well filled she took it up and, placing it on her head, came out, fastened the door, and prepared their breakfast as usual.
When the meal had been finished in silence the man spoke to his children, telling them that he was aware of what they had done; that now he must die and they would be obliged to provide for themselves.
He made bows and arrows for them, then sent them to hunt for the animals which they had turned loose.
Then the mother told them that as they had found out her secret she could do nothing more for them; that she would die, and they must drag her body around over the ground; that wherever her body was dragged corn would come up.
Of this they were to make their bread.
She told them that they must always save some for seed and plant every year.
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 passage depicts a worldview where natural phenomena (caves, corn) are directly controlled by spiritual agents (the parents) and animals possess agency, reflecting a cosmos populated by embodied divine forces.
Transgressive knowing acquired against divine prohibition — the Watchers' teaching of metallurgy, sorcery, and cosmetics in 1 Enoch, the Gnostic Eve narratives, the Promethean mytheme; explicitly contrasted with gnosis_direct_knowledge, which is salvific.
The central narrative arc is driven by the children's transgressive act of spying on their parents to uncover hidden secrets, which directly leads to the loss of divine provision and the parents' death.
The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive.
The narrative illustrates the children's forced separation from their divine source (the parents) as a direct consequence of their curiosity, leaving them to fend for themselves in the wilderness.
The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. Vainamoinen's runo-songs that move mountains and command iron, Norse galdr, Vedic mantra, Shinto kotodama, the magician's barbarous names in the Greek Magical Papyri, Iamblichean arcane signatures and inexplicable symbols, biblical creation-by-word. Distinct from sacred_names (the ontological power of names themselves) and prayer (address to the divine); word_power_incantation is the magical-causal efficacy of the spoken word as such.
The father's ability to summon a deer simply by calling it suggests that his spoken word possesses direct causal power over nature.