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The Mabinogion · 56 of 191 · tr. Lady Charlotte Guest

Tale GERAINT THE SON OF ERBIN-d

And the road they took was below the palace of Caerlleon, and across the ford of the Usk; and they went along a fair, and even, and lofty ridge of ground, until they came to a town, and at the extremity of the town they saw a Fortress and a Castle. And they came to the extremity of the town. And as the knight passed through it, all the people arose, and saluted him, and bade him welcome. And when Geraint came into the town, he looked at every house, to see if he knew any of those whom he saw. But he knew none, and none knew him to do him the kindness to let him have arms either as a loan or for a pledge. And every house he saw was full of men, and arms, and horses. And they were polishing shields, and burnishing swords, and washing armour, and shoeing horses. And the knight, and the lady, and the dwarf rode up to the Castle that was in the town, and every one was glad in the Castle. And from the battlements and the gates they risked their necks, through their eagerness to greet them, and to show their joy. Geraint stood there to see whether the knight would remain in the Castle; and when he was certain that he would do so, he looked around him; and at a little distance from the town he saw an old palace in ruins, wherein was a hall that was falling to decay. And as he knew not any one in the town, he went towards the old palace; and when he came near to the palace, he saw but one chamber, and a bridge of marble-stone leading to it. And upon the bridge he saw sitting a hoary-headed man, upon whom were tattered garments. And Geraint gazed steadfastly upon him for a long time. Then the hoary-headed man spoke to him. “Young man,” he said, “wherefore art thou thoughtful?” “I am thoughtful,” said he, “because I know not where to go to-night.” “Wilt thou come forward this way, chieftain?” said he, “and thou shalt have of the best that can be procured for thee.” So Geraint went forward. And the hoary-headed man preceded him into the hall. And in the hall he dismounted, and he left there his horse. Then he went on to the upper chamber with the hoary-headed man. And in the chamber he beheld an old decrepit woman, sitting on a cushion, with old, tattered garments of satin upon her; and it seemed to him that he had never seen a woman fairer than she must have been, when in the fulness of youth. And beside her was a maiden, upon whom were a vest and a veil, that were old, and beginning to be worn out. And truly, he never saw a maiden more full of comeliness, and grace, and beauty than she. And the hoary-headed man said to the maiden, “There is no attendant for the horse of this youth but thyself.” “I will render the best service I am able,” said she, “both to him and to his horse.” And the maiden disarrayed the youth, and then she furnished his horse with straw and with corn. And she went to the hall as before, and then she returned to the chamber. And the hoary-headed man said to the maiden, “Go to the town,” said he, “and bring hither the best that thou canst find both of food and of liquor.” “I will, gladly, Lord,” said she. And to the town went the maiden. And they conversed together while the maiden was at the town. And, behold!
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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 features a dwarf and mysterious figures in ruins typical of the Celtic animistic worldview where landscape and liminal beings hold spiritual significance.

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Shared concept: Animism — 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. (derived)