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The Mabinogion · 130 of 191 · tr. Lady Charlotte Guest

Tale PWYLL PRINCE OF DYVED-h

Then Gwawl the son of Clud set out to the feast that was prepared for him, and he came to the palace, and was received there with rejoicing. Pwyll, also, the Chief of Annwvyn, came to the orchard with his hundred knights, as Rhiannon had commanded him, having the bag with him. And Pwyll was clad in coarse and ragged garments, and wore large clumsy old shoes upon his feet. And when he knew that the carousal after the meat had begun, he went towards the hall, and when he came into the hall, he saluted Gwawl the son of Clud, and his company, both men and women. “Heaven prosper thee,” said Gwawl, “and the greeting of Heaven be unto thee.” “Lord,” said he, “may Heaven reward thee, I have an errand unto thee.” “Welcome be thine errand, and if thou ask of me that which is just, thou shalt have it gladly.” “It is fitting,” answered he. “I crave but from want, and the boon that I ask is to have this small bag that thou seest filled with meat.” “A request within reason is this,” said he, “and gladly shalt thou have it. Bring him food.” A great number of attendants arose and began to fill the bag, but for all that they put into it, it was no fuller than at first. “My soul,” said Gwawl, “will thy bag be ever full?” “It will not, I declare to Heaven,” said he, “for all that may be put into it, unless one possessed of lands, and domains, and treasure, shall arise and tread down with both his feet the food that is within the bag, and shall say, ‘Enough has been put therein.’” Then said Rhiannon unto Gwawl the son of Clud, “Rise up quickly.” “I will willingly arise,” said he. So he rose up, and put his two feet into the bag. And Pwyll turned up the sides of the bag, so that Gwawl was over his head in it. And he shut it up quickly and slipped a knot upon the thongs, and blew his horn. And thereupon behold his household came down upon the palace. And they seized all the host that had come with Gwawl, and cast them into his own prison. And Pwyll threw off his rags, and his old shoes, and his tattered array; and as they came in, every one of Pwyll’s knights struck a blow upon the bag, and asked, “What is here?” “A Badger,” said they. And in this manner they played, each of them striking the bag, either with his foot or with a staff. And thus played they with the bag. Every one as he came in asked, “What game are you playing at thus?” “The game of Badger in the Bag,” said they. And then was the game of Badger in the Bag first played. “Lord,” said the man in the bag, “if thou wouldest but hear me, I merit not to be slain in a bag.” Said Heveydd Hên, “Lord, he speaks truth. It were fitting that thou listen to him, for he deserves not this.” “Verily,” said Pwyll, “I will do thy counsel concerning him.” “Behold this is my counsel then,” said Rhiannon; “thou art now in a position in which it behoves thee to satisfy suitors and minstrels; let him give unto them in thy stead, and take a pledge from him that he will never seek to revenge that which has been done to him. And this will be punishment enough.” “I will do this gladly,” said the man in the bag.
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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 text identifies Pwyll as 'Chief of Annwvyn,' implying a cosmology where the Otherworld and its rulers interact with the human realm, characteristic of Celtic animistic/spiritual geography.

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Word Power Incantationpraxis

The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. Vainamoinen's runo-songs that move mountains and command iron, Norse galdr, Vedic mantra, Shinto kotodama, the magician's barbarous names in the Greek Magical Papyri, Iamblichean arcane signatures and inexplicable symbols, biblical creation-by-word. Distinct from sacred_names (the ontological power of names themselves) and prayer (address to the divine); word_power_incantation is the magical-causal efficacy of the spoken word as such.

The magical bag requires a specific verbal formula ('Enough has been put therein') to function and fill, demonstrating the causal power of spoken words.

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