The Mabinogion · 10 of 192 · tr. Lady Charlotte Guest
Tale THE LADY OF THE FOUNTAINe
So I returned along the road by which I had come.
And when I reached the glade where the black man was, I confess to thee, Kai, it is a marvel that I did not melt down into a liquid pool, through the shame that I felt at the black man’s derision.
And that night I came to the same castle where I had spent the night preceding.
And I was more agreeably entertained that night than I had been the night before; and I was better feasted, and I conversed freely with the inmates of the castle, and none of them alluded to my expedition to the fountain, neither did I mention it to any; and I remained there that night.
When I arose on the morrow, I found, ready saddled, a dark bay palfrey, with nostrils as red as scarlet; and after putting on my armour, and leaving there my blessing, I returned to my own Court.
And that horse I still possess, and he is in the stable yonder.
And I declare that I would not part with him for the best palfrey in the Island of Britain.
“Now of a truth, Kai, no man ever before confessed to an adventure so much to his own discredit, and verily it seems strange to me, that neither before nor since have I heard of any person besides myself who knew of this adventure, and that the subject of it should exist within King Arthur’s dominions, without any other person lighting upon it.” “Now,” quoth Owain, “would it not be well to go and endeavour to discover that place?” “By the hand of my friend,” said Kai, “often dost thou utter that with thy tongue which thou wouldst not make good with thy deeds.” “In very truth,” said Gwenhwyvar, “it were better thou wert hanged, Kai, than to use such uncourteous speech towards a man like Owain.” “By the hand of my friend, good Lady,” said Kai, “thy praise of Owain is not greater than mine.” With that Arthur awoke, and asked if he had not been sleeping a little.
“Yes, Lord,” answered Owain, “thou hast slept awhile.” “Is it time for us to go to meat?” “It is, Lord,” said Owain.
Then the horn for washing was sounded, and the King and all his household sat down to eat.
And when the meal was ended, Owain withdrew to his lodging, and made ready his horse and his arms.
On the morrow, with the dawn of day, he put on his armour, and mounted his charger, and travelled through distant lands and over desert mountains.
And at length he arrived at the valley which Kynon had described to him; and he was certain that it was the same that he sought.
And journeying along the valley by the side of the river, he followed its course till he came to the plain and within sight of the Castle.
When he approached the Castle, he saw the youths shooting their daggers in the place where Kynon had seen them, and the yellow man, to whom the Castle belonged, standing hard by.
And no sooner had Owain saluted the yellow man than he was saluted by him in return.
And he went forward towards the Castle, and there he saw the chamber, and when he had entered the chamber he beheld the maidens working at satin embroidery, in chairs of gold.
And their beauty and their comeliness seemed to Owain far greater than Kynon had represented to him.
And they rose to wait upon Owain, as they had done to Kynon, and the meal which they set before him gave more satisfaction to Owain than it had done to Kynon.
About the middle of the repast, the yellow man asked Owain the object of his journey.
Themes
◆Animismcosmology
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 supernatural beings (the yellow man, maidens) inhabiting specific landscape features (castle, valley), consistent with an animistic worldview where spirits are embodied in the landscape.
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
Supernatural entities such as the 'yellow man' and 'black man' are described with human forms and engage in human social behaviors like saluting and conversing.