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The Mabinogion · 111 of 192 · tr. Lady Charlotte Guest

Tale KILHWCH AND OLWEN|

Twrch Trwyth went from there to between Tawy and Euyas, and Arthur summoned all Cornwall and Devon unto him, to the estuary of the Severn, and he said to the warriors of this Island, “Twrch Trwyth has slain many of my men, but, by the valour of warriors, while I live he shall not go into Cornwall. And I will not follow him any longer, but I will oppose him life to life. Do ye as ye will.” And he resolved that he would send a body of knights, with the dogs of the Island, as far as Euyas, who should return thence to the Severn, and that tried warriors should traverse the Island, and force him into the Severn. And Mabon the son of Modron came up with him at the Severn, upon Gwynn Mygdwn, the horse of Gweddw, and Goreu the son of Custennin, and Menw the son of Teirgwaedd; this was betwixt Llyn Lliwan and Aber Gwy. And Arthur fell upon him together with the champions of Britain. And Osla Kyllellvawr drew near, and Manawyddan the son of Llyr, and Kacmwri the servant of Arthur, and Gwyngelli, and they seized hold of him, catching him first by his feet, and plunged him in the Severn, so that it overwhelmed him. On the one side, Mabon the son of Modron spurred his steed and snatched his razor from him, and Kyledyr Wyllt came up with him on the other side, upon another steed, in the Severn, and took from him the scissors. But before they could obtain the comb, he had regained the ground with his feet, and from the moment that he reached the shore, neither dog, nor man, nor horse could overtake him until he came to Cornwall. If they had had trouble in getting the jewels from him, much more had they in seeking to save the two men from being drowned. Kacmwri, as they drew him forth, was dragged by two millstones into the deep. And as Osla Kyllellvawr was running after the boar, his knife had dropped out of the sheath, and he had lost it, and after that, the sheath became full of water, and its weight drew him down into the deep, as they were drawing him forth. Then Arthur and his hosts proceeded until they overtook the boar in Cornwall, and the trouble which they had met with before was mere play to what they encountered in seeking the comb. But from one difficulty to another, the comb was at length obtained. And then he was hunted from Cornwall, and driven straight forward into the deep sea. And thenceforth it was never known whither he went; and Aned and Aethlem with him. Then went Arthur to Gelli Wic, in Cornwall, to anoint himself, and to rest from his fatigues. Said Arthur, “Is there any one of the marvels yet unobtained?” Said one of his men, “There is—the blood of the witch Orddu, the daughter of the witch Orwen, of Pen Nant Govid, on the confines of Hell.” Arthur set forth towards the North, and came to the place where was the witch’s cave. And Gwyn ab Nudd, and Gwythyr the son of Greidawl, counselled him to send Kacmwri, and Hygwyd his brother, to fight with the witch. And as they entered the cave, the witch seized upon them, and she caught Hygwyd by the hair of his head, and threw him on the floor beneath her.
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 world populated by supernatural agents (the boar Twrch Trwyth, the witch Orddu, Gwyn ab Nudd) intimately tied to specific landscapes like the Severn estuary and the witch's cave on the 'confines of Hell'.

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Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

The narrative frames a conflict between Arthur's champions and entities associated with the 'confines of Hell' and witchcraft, suggesting an opposition between heroic order and chaotic evil forces.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

Gwyn ab Nudd, a figure traditionally associated with the Otherworld and guiding souls in Welsh mythology, appears to counsel Arthur regarding the witch's cave on the 'confines of Hell'.

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Ritual Puritypraxis

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

Arthur proceeds to Gelli Wic 'to anoint himself' after the hunt, indicating a ritual act of cleansing or consecration following the ordeal.

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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.

Twrch Trwyth is a mythological figure known as a cursed king transformed into a boar, and the text treats him as a supernatural beast with human agency (slaying men, being seized by feet).

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