The Uktena was still asleep, and, putting an arrow to his bow, Âgăn-uni′tsĭ shot and sent the arrow through its heart, which was under the seventh spot from the serpent’s head.
The great snake raised his head, with the diamond in front flashing fire, and came straight at his enemy, but the magician, turning quickly, ran at full speed down the mountain, cleared the circle of fire and the trench at one bound, and lay down on the ground inside.
The Uktena tried to follow, but the arrow was through his heart , and in another moment he rolled over in his death struggle, spitting poison over all the mountain side.
But the poison drops could not pass the circle of fire, but only hissed and sputtered in the blaze, and the magician on the inside was untouched except by one small drop which struck upon his head as he lay close to the ground; but he did not know it.
The blood, too, as poisonous as the froth, poured from the Uktena’s wound and down the slope in a dark stream, but it ran into the trench and left him unharmed.
The dying monster rolled over and over down the mountain, breaking down large trees in its path until it reached the bottom.
Then Âgăn-uni′tsĭ called every bird in all the woods to come to the feast, and so many came that when they were done not even the bones were left.
After seven days he went by night to the spot.
The body and the bones of the snake were gone, all eaten by the birds, but he saw a bright light shining in the darkness, and going over to it he found, resting on a low-hanging branch, where a raven had dropped it, the diamond from the head of the Uktena.
He wrapped it up carefully and took it with him, and from that time he became the greatest medicine-man in the whole tribe.
When Âgăn-uni′tsĭ came down again to the settlement the people noticed a small snake hanging from his head where the single drop of poison from the Uktena had struck; but so long as he lived he himself never knew that it was there.
Where the blood of the Uktena had filled the trench a lake formed afterwards, and the water was black and in this water the women used to dye the cane splits for their baskets.
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 cosmos populated by embodied spirits, including a magical serpent (Uktena), a magician who commands birds, and a landscape where natural features like lakes and mountains are imbued with spiritual significance and agency.
A circle of fire serves as a critical magical boundary that protects the magician from the monster's poison and blood, functioning as a consecrated barrier against evil forces.
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 magician is permanently altered by the encounter, with a small snake growing from his head where poison struck, representing a physical transformation resulting from contact with a preternatural being.