The Mabinogion · 82 of 192 · tr. Lady Charlotte Guest
Tale GERAINT THE SON OF ERBIN}
And Geraint called for his horse and his armour, and he accoutred both himself and his horse.
And all the hosts went forth until they came to the side of the hedge, and the hedge was so lofty, that it reached as high as they could see in the air, and upon every stake in the hedge, except two, there was the head of a man, and the number of stakes throughout the hedge was very great.
Then said the Little King, “May no one go in with the chieftain?” “No one may,” said Earl Owain.
“Which way can I enter?” inquired Geraint.
“I know not,” said Owain, “but enter by the way that thou wilt, and that seemeth easiest to thee.” Then fearlessly and unhesitatingly Geraint dashed forward into the mist.
And on leaving the mist, he came to a large orchard; and in the orchard he saw an open space, wherein was a tent of red satin; and the door of the tent was open, and an apple-tree stood in front of the door of the tent; and on a branch of the apple-tree hung a huge hunting-horn.
Then he dismounted, and went into the tent; and there was no one in the tent save one maiden sitting in a golden chair, and another chair was opposite to her, empty.
And Geraint went to the empty chair, and sat down therein.
“Ah!
chieftain,” said the maiden, “I would not counsel thee to sit in that chair.” “Wherefore?” said Geraint.
“The man to whom that chair belongs has never suffered another to sit in it.” “I care not,” said Geraint, “though it displease him that I sit in the chair.” And thereupon they heard a mighty tumult around the tent.
And Geraint looked to see what was the cause of the tumult.
And he beheld without a knight mounted upon a warhorse, proudly snorting, high-mettled, and large of bone; and a robe of honour in two parts was upon him and upon his horse, and beneath it was plenty of armour.
“Tell me, chieftain,” said he to Geraint, “who it was that bade thee sit there?” “Myself,” answered he.
“It was wrong of thee to do me this shame and disgrace.
Arise, and do me satisfaction for thine insolence.” Then Geraint arose; and they encountered immediately; and they broke a set of lances, and a second set, and a third; and they gave each other fierce and frequent strokes; and at last Geraint became enraged, and he urged on his horse, and rushed upon him, and gave him a thrust on the centre of his shield, so that it was split, and so that the head of his lance went through his armour, and his girths were broken, and he himself was borne headlong to the ground the length of Geraint’s lance and arm, over his horse’s crupper.
“Oh, my Lord!” said he, “thy mercy, and thou shalt have what thou wilt.” “I only desire,” said Geraint, “that this game shall no longer exist here, nor the hedge of mist, nor magic, nor enchantment.” “Thou shalt have this gladly, Lord,” he replied.
“Cause, then, the mist to disappear from this place,” said Geraint.
“Sound yonder horn,” said he, “and when thou soundest it, the mist will vanish; but it will not go hence unless the horn be blown by the knight by whom I am vanquished.” And sad and sorrowful was Enid where she remained, through anxiety concerning Geraint.
Then Geraint went and sounded the horn.
And at the first blast he gave, the mist vanished.
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 a Celtic mythological worldview where natural phenomena like mist, hedges, and orchards possess magical agency and are inhabited by spiritual beings.
The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. Vainamoinen's runo-songs that move mountains and command iron, Norse galdr, Vedic mantra, Shinto kotodama, the magician's barbarous names in the Greek Magical Papyri, Iamblichean arcane signatures and inexplicable symbols, biblical creation-by-word. Distinct from sacred_names (the ontological power of names themselves) and prayer (address to the divine); word_power_incantation is the magical-causal efficacy of the spoken word as such.
The blowing of the hunting-horn acts as a magical formula that directly alters reality by causing the mist and enchantment to vanish.