The Mabinogion · 115 of 192 · tr. Lady Charlotte Guest
Tale THE DREAM OF RHONABWYc
And three nights before the end of the battle of Camlan I left them, and went to the Llech Las in North Britain to do penance.
And there I remained doing penance seven years, and after that I gained pardon.” Then lo!
they heard a mighty sound which was much louder than that which they had heard before, and when they looked round towards the sound, they beheld a ruddy youth, without beard or whiskers, noble of mien, and mounted on a stately courser.
And from the shoulders and the front of the knees downwards the horse was bay.
And upon the man was a dress of red satin wrought with yellow silk, and yellow were the borders of his scarf.
And such parts of his apparel and of the trappings of his horse as were yellow, as yellow were they as the blossom of the broom, and such as were red, were as ruddy as the ruddiest blood in the world.
Then, behold the horseman overtook them, and he asked of Iddawc a share of the little men that were with him.
“That which is fitting for me to grant I will grant, and thou shalt be a companion to them as I have been.” And the horseman went away.
“Iddawc,” inquired Rhonabwy, “who was that horseman?” “Rhuvawn Pebyr the son of Prince Deorthach.” And they journeyed over the plain of Argyngroeg as far as the ford of Rhyd y Groes on the Severn.
And for a mile around the ford on both sides of the road, they saw tents and encampments, and there was the clamour of a mighty host.
And they came to the edge of the ford, and there they beheld Arthur sitting on a flat island below the ford, having Bedwini the Bishop on one side of him, and Gwarthegyd the son of Kaw on the other.
And a tall, auburn-haired youth stood before him, with his sheathed sword in his hand, and clad in a coat and cap of jet-black satin.
And his face was white as ivory, and his eyebrows black as jet, and such part of his wrist as could be seen between his glove and his sleeve, was whiter than the lily, and thicker than a warrior’s ankle.
Then came Iddawc and they that were with him, and stood before Arthur and saluted him.
“Heaven grant thee good,” said Arthur.
“And where, Iddawc, didst thou find these little men?” “I found them, lord, up yonder on the road.” Then the Emperor smiled.
“Lord,” said Iddawc, “wherefore dost thou laugh?” “Iddawc,” replied Arthur, “I laugh not; but it pitieth me that men of such stature as these should have this island in their keeping, after the men that guarded it of yore.” Then said Iddawc, “Rhonabwy, dost thou see the ring with a stone set in it, that is upon the Emperor’s hand?” “I see it,” he answered.
“It is one of the properties of that stone to enable thee to remember that thou seest here to-night, and hadst thou not seen the stone, thou wouldest never have been able to remember aught thereof.” After this they saw a troop coming towards the ford.
“Iddawc,” inquired Rhonabwy, “to whom does yonder troop belong?” “They are the fellows of Rhuvawn Pebyr the son of Prince Deorthach.
And these men are honourably served with mead and bragget, and are freely beloved by the daughters of the kings of the Island of Britain.
Themes
◆Ancestor Venerationpraxis
Ritual maintenance of relationship with the dead as ongoing presences whose favour is cultivated and whose offence is propitiated. Shinto uji-gami and obon, Norse disir and the alfablot, Celtic samhain and the feast for the deceased, Roman lares and parentalia, Chinese ancestor rites, Vedic śrāddha. Practice-coded rather than belief-coded: distinct from soul_migration (cosmological doctrine of soul-transmigration) and theosis_deification (deification trajectory); ancestor_veneration centres the living's ongoing ritual obligation to the dead.
The narrative centers on an encounter with King Arthur and references the 'men that guarded it of yore,' implying reverence for legendary past figures.
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 describes 'little men' guarding the island and supernatural horsemen, reflecting a worldview populated by local, embodied divine agents in the landscape.