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The Mabinogion · 109 of 192 · tr. Lady Charlotte Guest

Tale KILHWCH AND OLWENz

And the third day Arthur himself encountered him, and he fought with him nine nights and nine days without so much as killing even one little pig. The warriors inquired of Arthur what was the origin of that swine; and he told them that he was once a king, and that God had transformed him into a swine for his sins. Then Arthur sent Gwrhyr Gwalstawt Ieithoedd, to endeavour to speak with him. And Gwrhyr assumed the form of a bird, and alighted upon the top of the lair, where he was with the seven young pigs. And Gwrhyr Gwalstawt Ieithoedd asked him, “By him who turned you into this form, if you can speak, let some one of you, I beseech you, come and talk with Arthur.” Grugyn Gwrych Ereint made answer to him. (Now his bristles were like silver wire, and whether he went through the wood or through the plain, he was to be traced by the glittering of his bristles.) And this was the answer that Grugyn made: “By him who turned us into this form, we will not do so, and we will not speak with Arthur. That we have been transformed thus is enough for us to suffer, without your coming here to fight with us.” “I will tell you. Arthur comes but to fight for the comb, and the razor, and the scissors which are between the two ears of Twrch Trwyth.” Said Grugyn, “Except he first take his life, he will never have those precious things. And to-morrow morning we will rise up hence, and we will go into Arthur’s country, and there will we do all the mischief that we can.” So they set forth through the sea towards Wales. And Arthur and his hosts, and his horses and his dogs, entered Prydwen, that they might encounter them without delay. Twrch Trwyth landed in Porth Cleis in Dyved, and Arthur came to Mynyw. The next day it was told to Arthur that they had gone by, and he overtook them as they were killing the cattle of Kynnwas Kwrr y Vagyl, having slain all that were at Aber Gleddyf, of man and beast, before the coming of Arthur. Now when Arthur approached, Twrch Trwyth went on as far as Preseleu, and Arthur and his hosts followed him thither, and Arthur sent men to hunt him; Eli and Trachmyr, leading Drudwyn the whelp of Greid the son of Eri, and Gwarthegyd the son of Kaw, in another quarter, with the two dogs of Glythmyr Ledewic, and Bedwyr leading Cavall, Arthur’s own dog. And all the warriors ranged themselves around the Nyver. And there came there the three sons of Cleddyf Divwlch, men who had gained much fame at the slaying of Yskithyrwyn Penbaedd; and they went on from Glyn Nyver, and came to Cwm Kerwyn. And there Twrch Trwyth made a stand, and slew four of Arthur’s champions, Gwarthegyd the son of Kaw, and Tarawc of Allt Clwyd, and Rheidwn the son of Eli Atver, and Iscovan Hael. And after he had slain these men, he made a second stand in the same place. And there he slew Gwydre the son of Arthur, and Garselit Wyddel, and Glew the son of Ysgawd, and Iscawyn the son of Panon; and there he himself was wounded. And the next morning before it was day, some of the men came up with him.
Themes
Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

God is described as punishing a king for sins in a manner analogous to human judicial authority.

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Divine Providencetheology

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

The narrative depicts divine intervention ordering the fate of the king and influencing the course of Arthur's quest.

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Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

God is explicitly mentioned as an active agent who transformed the king for his sins.

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Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

Gwrhyr beseeches the transformed beings to speak, invoking divine authority in his supplication.

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Shapeshifting Transformationtheology

Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. Loki and Odin's transformations in Norse, Math's pigs and Blodeuwedd's owl-shape and Pwyll's exchange with Arawn in the Mabinogion, the Greek Proteus, the Indian dasavatara, Vainamoinen's bird-flight in the Kalevala, Ovid's metamorphoses, the shamanic and witch's capacity for ritual form-change. Distinct from anthropomorphism (divine taking specific human form, single embodiment) in that anthropomorphism establishes a stable form whereas this concept establishes form's plurality and instability.

The passage centrally features a king transformed into a swine by God and a hero assuming the form of a bird to communicate with him.

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