THE USTÛ′TLĬ There was once a great serpent called the Ustû′tlĭ that made its haunt upon Cohutta mountain.
It was called the Ustû′tlĭ or “foot” snake, because it did not glide like other snakes, but had feet at each end of its body, and moved by strides or jerks, like a great measuring worm.
These feet were three-cornered and flat and could hold on to the ground like suckers.
It had no legs, but would raise itself up on its hind feet, with its snaky head waving high in the air until it found a good place to take a fresh hold; then it would bend down and grip its front feet to the ground while it drew its body up from behind.
It could cross rivers and deep ravines by throwing its head across and getting a grip with its front feet and then swinging its body over.
Wherever its footprints were found there was danger.
It used to bleat like a young fawn, and when the hunter heard a fawn bleat in the woods he never looked for it, but hurried away in the other direction.
Up the mountain or down, nothing could escape the Ustû′tlĭ’s pursuit, but along the side of the ridge it could not go, because the great weight of its swinging head broke its hold on the ground when it moved sideways.
It came to pass after a while that not a hunter about Cohutta would venture near the mountain for dread of the Ustû′tlĭ.
At last a man from one of the northern settlements came down to visit some relatives in that neighborhood.
When he arrived they made a feast for him, but had only corn and beans, and excused themselves for having no meat because the hunters were afraid to go into the mountains.
He asked the reason, and when they told him he said he would go himself to-morrow and either bring in a deer or find the Ustû′tlĭ.
They tried to dissuade him from it, but as he insisted upon going they warned him that if he heard a fawn bleat in the thicket he must run at once and if the snake came after him he must not try to run down the mountain, but along the side of the ridge.
In the morning he started out and went directly toward the mountain.
Working his way through the bushes at the base, he suddenly heard a fawn bleat in front.
He guessed at once that it was the Ustû′tlĭ, but he had made up his mind to see it, so he did not turn back, but went straight forward, and there, sure enough, was the monster, with its great head in the air, as high as the pine branches, looking in every direction to discover a deer, or maybe a man, for breakfast.
It saw him and came at him at once, moving in jerky strides, every one the length of a tree trunk, holding its scaly head high above the bushes and bleating as it came.
The hunter was so badly frightened that he lost his wits entirely and started to run directly up the mountain.
The great snake came after him, gaining half its length on him every time it took a fresh grip with its fore feet, and would have caught the hunter before he reached the top of the ridge, but that he suddenly remembered the warning and changed his course to run along the sides of the mountain.
At once the snake began to lose ground, for every time it raised itself up the weight of its body threw it out of a straight line and made it fall a little lower down the side of the ridge.
It tried to recover itself, but now the hunter gained and kept on until he turned the end of the ridge and left the snake out of sight.
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 centers on a specific, embodied spirit (the Ustû′tlĭ) inhabiting a particular landscape (Cohutta mountain), exemplifying the worldview that natural places and phenomena possess inherent personality and agency.