THE HUHU GETS MARRIED A widow who had an only a daughter, but no son, found it very hard to make a living and was constantly urging upon the young woman that they ought to have a man in the family, who would be a good hunter and able to help in the field. One evening a stranger lover came courting to the house, and when the girl told him that she could marry only one who was a good worker, he declared that he was exactly that sort of man; so the girl talked to her mother, and on her advice they were married. The next morning the widow gave her new son-in-law a hoe and sent him out to the cornfield. When breakfast was ready she went to call him, following a sound as of some one hoeing on stony soil, but when she came to the spot she found only a small circle of hoed ground and no sign of her son-in-law. Away over in the thicket she heard a huhu calling. He did not come in for dinner, either, and when he returned home in the evening the old woman asked him where he had been all day. “Hard at work,” said he. “But I didn’t see you when I came to call you to breakfast.” “I was down in the thicket cutting sticks to mark off the field,” said he. “But why didn’t you come in to dinner?” “I was too busy working,” said he. So the old woman was satisfied, and they had their supper together. Early next morning he started off with his hoe over his shoulder. When breakfast was ready the old woman went again to call him, but found no sign of him, only the hoe lying there and no work done. And away over in the thicket a huhu was calling, “ Sau-h! sau-h! sau-h! hu! hu! hu! hu! hu! hu! chi! chi! chi!—whew! ” She went back to the house, and when at last he came home in the evening she asked him again what he had been doing all day. “Working hard,” said he. “But you were not there when I came after you.” “O, I just went over in the thicket a while to see some of my kinsfolk,” said he. Then the old woman said, “I have lived here a long time and there is nothing living in the swamp but huhus. My daughter wants a husband that can work and not a lazy huhu; so you may go.” And she drove him from the house.
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 spirit being (the huhu) inhabiting the natural landscape (thicket/swamp) and interacting with humans as a distinct agent with its own nature.
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 central plot revolves around a supernatural being assuming human form to marry into a family and then revealing its true animal/spirit nature.