The Mabinogion · 112 of 192 · tr. Lady Charlotte Guest
Tale KILHWCH AND OLWEN}
And Kacmwri caught her by the hair of her head, and dragged her to the earth from off Hygwyd, but she turned again upon them both, and drove them both out with kicks and with cuffs.
And Arthur was wroth at seeing his two attendants almost slain, and he sought to enter the cave; but Gwyn and Gwythyr said unto him, “It would not be fitting or seemly for us to see thee squabbling with a hag.
Let Hiramreu and Hireidil go to the cave.” So they went.
But if great was the trouble of the first two that went, much greater was that of these two.
And Heaven knows that not one of the four could move from the spot, until they placed them all upon Llamrei, Arthur’s mare.
And then Arthur rushed to the door of the cave, and at the door he struck at the witch, with Carnwennan his dagger, and clove her in twain, so that she fell in two parts.
And Kaw, of North Britain, took the blood of the witch and kept it.
Then Kilhwch set forward, and Goreu the son of Custennin with him, and as many as wished ill to Yspaddaden Penkawr.
And they took the marvels with them to his court.
And Kaw of North Britain came and shaved his beard, skin, and flesh clean off to the very bone from ear to ear.
“Art thou shaved, man?” said Kilhwch.
“I am shaved,” answered he.
“Is thy daughter mine now?” “She is thine,” said he, “but therefore needest thou not thank me, but Arthur who hath accomplished this for thee.
By my free will thou shouldest never have had her, for with her I lose my life.” Then Goreu the son of Custennin seized him by the hair of his head, and dragged him after him to the keep, and cut off his head and placed it on a stake on the citadel.
Then they took possession of his castle, and of his treasures.
And that night Olwen became Kilhwch’s bride, and she continued to be his wife as long as she lived.
And the hosts of Arthur dispersed themselves, each man to his own country.
And thus did Kilhwch obtain Olwen, the daughter of Yspaddaden Penkawr.
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 narrative relies on a worldview where the landscape (caves, castles) is inhabited by preternatural beings and spirits, reflecting an animistic substrate.
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
The supernatural entities (the witch, the giant Yspaddaden) are depicted with human physical characteristics such as hair, skin, flesh, and emotions like wrath.
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
The divine or preternatural agents (Arthur, the witch) are portrayed as active, personal realities with will and agency rather than abstract principles.