TSULʻKĂLÛ′, THE SLANT-EYED GIANT A long time ago a widow lived with her one daughter at the old town of Kănuga on Pigeon river.
The girl was of age to marry, and her mother used to talk with her a good deal, and tell her she must be sure to take no one but a good hunter for a husband, so that they would have some one to take care of them and would always have plenty of meat in the house.
The girl said such a man was hard to find, but her mother advised her not to be in a hurry, and to wait until the right one came.
Now the mother slept in the house while the girl slept outside in the âsĭ.
One dark night a stranger came to the âsĭ wanting to court the girl, but she told him her mother would let her marry no one but a good hunter.
“Well,” said the stranger, “I am a great hunter,” so she let him come in, and he stayed all night.
Just before day he said he must go back now to his own place, but that he had brought some meat for her mother, and she would find it outside.
Then he went away and the girl had not seen him.
When day came she went out and found there a deer, which she brought into the house to her mother, and told her it was a present from her new sweetheart.
Her mother was pleased, and they had deersteaks for breakfast.
He came again the next night, but again went away before daylight, and this time he left two deer outside.
The mother was more pleased this time, but said to her daughter, “I wish your sweetheart would bring us some wood.” Now wherever he might be, the stranger knew their thoughts, so when he came the next time he said to the girl, “Tell your mother I have brought the wood”; and when she looked out in the morning there were several great trees lying in front of the door, roots and branches and all.
The old woman was angry, and said, “He might have brought us some wood that we could use instead of whole trees that we can’t split, to litter up the road with brush.” The hunter knew what she said, and the next time he came he brought nothing, and when they looked out in the morning the trees were gone and there was no wood at all, so the old woman had to go after some herself.
Almost every night he came to see the girl, and each time he brought a deer or some other game, but still he always left before daylight.
At last her mother said to her, “Your husband always leaves before daylight.
Why don’t he wait?
I want to see what kind of a son-in-law I have.” When the girl told this to her husband he said he could not let the old woman see him, because the sight would frighten her.
“She wants to see you, anyhow,” said the girl, and began to cry, until at last he had to consent, but warned her that her mother must not say that he looked frightful ( usga′sĕʻti′yu ).
The next morning he did not leave so early, but stayed in the âsĭ, and when it was daylight the girl went out and told her mother.
The old woman came and looked in, and there she saw a great giant, with long slanting eyes ( tsulʻkălû′ ), lying doubled up on the floor, with his head against the rafters in the left-hand corner at the back, and his toes scraping the roof in the right-hand corner by the door.
She gave only one look and ran back to the house, crying, Usga′sĕʻti′yu!
Usga′sĕʻti′yu!
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 the cosmos is populated by embodied divine agents (the giant Tsul'kălû') who interact directly with humans and possess supernatural abilities like mind-reading and providing game.
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
The supernatural being is described with human-like characteristics such as courtship, speech, and the ability to hear thoughts, despite his monstrous physical form.
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
The giant is portrayed as an active, responsive, and dynamic personal reality that engages in courtship, provides for the family, and reacts to their thoughts.