The Mabinogion · 128 of 192 · tr. Lady Charlotte Guest
Tale PWYLL PRINCE OF DYVEDe
Let us go towards the palace.” So to the palace they went, and they spent that day.
And the next day they arose, and that also they spent until it was time to go to meat.
And after the first meal, “Verily,” said Pwyll, “we will go the same party as yesterday to the top of the mound.
And do thou,” said he to one of his young men, “take the swiftest horse that thou knowest in the field.” And thus did the young man.
And they went towards the mound, taking the horse with them.
And as they were sitting down they beheld the lady on the same horse, and in the same apparel, coming along the same road.
“Behold,” said Pwyll, “here is the lady of yesterday.
Make ready, youth, to learn who she is.” “My lord,” said he, “that will I gladly do.” And thereupon the lady came opposite to them.
So the youth mounted his horse; and before he had settled himself in his saddle, she passed by, and there was a clear space between them.
But her speed was no greater than it had been the day before.
Then he put his horse into an amble, and thought that notwithstanding the gentle pace at which his horse went, he should soon overtake her.
But this availed him not; so he gave his horse the reins.
And still he came no nearer to her than when he went at a foot’s pace.
And the more he urged his horse, the further was she from him.
Yet she rode not faster than before.
When he saw that it availed not to follow her, he returned to the place where Pwyll was.
“Lord,” said he, “the horse can no more than thou hast seen.” “I see indeed that it avails not that any one should follow her.
And by Heaven,” said he, “she must needs have an errand to some one in this plain, if her haste would allow her to declare it.
Let us go back to the palace.” And to the palace they went, and they spent that night in songs and feasting, as it pleased them.
And the next day they amused themselves until it was time to go to meat.
And when meat was ended, Pwyll said, “Where are the hosts that went yesterday and the day before to the top of the mound?” “Behold, Lord, we are here,” said they.
“Let us go,” said he, “to the mound, to sit there.
And do thou,” said he to the page who tended his horse, “saddle my horse well, and hasten with him to the road, and bring also my spurs with thee.” And the youth did thus.
And they went and sat upon the mound; and ere they had been there but a short time, they beheld the lady coming by the same road, and in the same manner, and at the same pace.
“Young man,” said Pwyll, “I see the lady coming; give me my horse.” And no sooner had he mounted his horse than she passed him.
And he turned after her and followed her.
And he let his horse go bounding playfully, and thought that at the second step or the third he should come up with her.
But he came no nearer to her than at first.
Then he urged his horse to his utmost speed, yet he found that it availed nothing to follow her.
Then said Pwyll, “O maiden, for the sake of him whom thou best lovest, stay for me.” “I will stay gladly,” said she, “and it were better for thy horse hadst thou asked it long since.” So the maiden stopped, and she threw back that part of her headdress which covered her face.
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 supernatural being manifesting within the natural landscape (road, mound), consistent with a worldview where the environment is populated by local divine agents.
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
The entity demonstrates agency, speech, and responsiveness to human petition, portraying the divine as a dynamic personal reality rather than an abstract principle.