The Mabinogion · 68 of 192 · tr. Lady Charlotte Guest
Tale GERAINT THE SON OF ERBINo
And after that he began to shut himself up in the chamber of his wife, and he took no delight in anything besides, insomuch that he gave up the friendship of his nobles, together with his hunting and his amusements, and lost the hearts of all the host in his Court; and there was murmuring and scoffing concerning him among the inhabitants of the palace, on account of his relinquishing so completely their companionship for the love of his wife.
And these tidings came to Erbin.
And when Erbin had heard these things, he spoke unto Enid, and inquired of her whether it was she that had caused Geraint to act thus, and to forsake his people and his hosts.
“Not I, by my confession unto Heaven,” said she, “there is nothing more hateful to me than this.” And she knew not what she should do, for, although it was hard for her to own this to Geraint, yet was it not more easy for her to listen to what she heard, without warning Geraint concerning it.
And she was very sorrowful.
And one morning in the summer time, they were upon their couch, and Geraint lay upon the edge of it.
And Enid was without sleep in the apartment, which had windows of glass.
And the sun shone upon the couch.
And the clothes had slipped from off his arms and his breast, and he was asleep.
Then she gazed upon the marvellous beauty of his appearance, and she said, “Alas, and am I the cause that these arms and this breast have lost their glory and the warlike fame which they once so richly enjoyed!” And as she said this, the tears dropped from her eyes, and they fell upon his breast.
And the tears she shed, and the words she had spoken, awoke him; and another thing contributed to awaken him, and that was the idea that it was not in thinking of him that she spoke thus, but that it was because she loved some other man more than him, and that she wished for other society, and thereupon Geraint was troubled in his mind, and he called his squire; and when he came to him, “Go quickly,” said he, “and prepare my horse and my arms, and make them ready.
And do thou arise,” said he to Enid, “and apparel thyself; and cause thy horse to be accoutred, and clothe thee in the worst riding-dress that thou hast in thy possession.
And evil betide me,” said he, “if thou returnest here until thou knowest whether I have lost my strength so completely as thou didst say.
And if it be so, it will then be easy for thee to seek the society thou didst wish for of him of whom thou wast thinking.” So she arose, and clothed herself in her meanest garments.
“I know nothing, Lord,” said she, “of thy meaning.” “Neither wilt thou know at this time,” said he.
Then Geraint went to see Erbin.
“Sir,” said he, “I am going upon a quest, and I am not certain when I may come back.
Take heed, therefore, unto thy possessions, until my return.” “I will do so,” said he, “but it is strange to me that thou shouldest go so suddenly.
And who will proceed with thee, since thou art not strong enough to traverse the land of Lloegyr alone?” “But one person only will go with me.” “Heaven counsel thee, my son,” said Erbin, “and may many attach themselves to thee in Lloegyr.” Then went Geraint to the place where his horse was, and it was equipped with foreign armour, heavy and shining.
Themes
◆Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
The invocation of Heaven as a witness implies a conception of the divine as an active, present reality capable of hearing confession.
All passages →◆Prayerpraxis
Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.
Enid invokes Heaven as a witness to her truth ('by my confession unto Heaven'), constituting a direct address to the divine.
All passages →◆Renunciation Of Wealthethics
The spiritual danger of attachment to material possessions; wealth as a spiritual obstacle.
Geraint commands Enid to wear her 'worst riding-dress' and 'meanest garments', enacting a renunciation of material status for the journey.
All passages →Related passages · 1 parallel
◆sufism|The Masnavi, Book I (Rumi)|STORY IXa
“The Arab and his Wife.
An Arab lived with his wife in the desert in extreme poverty, so that they became a reproach to their neighbours.
The wife at last lost patience, and began to abuse her husband, and to urge him to improve their cond…”
Both passages explore the theme of a man being deeply influenced and ultimately controlled by his wife's emotions and actions. They highlight the power dynamics in marital relationships and the profound impact of a woman's influence on her husband.