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The Mabinogion · 133 of 192 · tr. Lady Charlotte Guest

Tale PWYLL PRINCE OF DYVEDj

Take therefore another wife of whom thou mayest have heirs. Thou canst not always continue with us, and though thou desire to remain as thou art, we will not suffer thee.” “Truly,” said Pwyll, “we have not long been joined together, and many things may yet befall. Grant me a year from this time, and for the space of a year we will abide together, and after that I will do according to your wishes.” So they granted it. And before the end of a year a son was born unto him. And in Narberth was he born; and on the night that he was born, women were brought to watch the mother and the boy. And the women slept, as did also Rhiannon, the mother of the boy. And the number of the women that were brought into the chamber was six. And they watched for a good portion of the night, and before midnight every one of them fell asleep, and towards break of day they awoke; and when they awoke, they looked where they had put the boy, and behold he was not there. “Oh,” said one of the women, “the boy is lost?” “Yes,” said another, “and it will be small vengeance if we are burnt or put to death because of the child.” Said one of the women, “Is there any counsel for us in the world in this matter?” “There is,” answered another, “I offer you good counsel.” “What is that?” asked they. “There is here a stag-hound bitch, and she has a litter of whelps. Let us kill some of the cubs, and rub the blood on the face and hands of Rhiannon, and lay the bones before her, and assert that she herself hath devoured her son, and she alone will not be able to gainsay us six.” And according to this counsel it was settled. And towards morning Rhiannon awoke, and she said, “Women, where is my son?” “Lady,” said they, “ask us not concerning thy son, we have nought but the blows and the bruises we got by struggling with thee, and of a truth we never saw any woman so violent as thou, for it was of no avail to contend with thee. Hast thou not thyself devoured thy son? Claim him not therefore of us.” “For pity’s sake,” said Rhiannon; “the Lord God knows all things. Charge me not falsely. If you tell me this from fear, I assert before Heaven that I will defend you.” “Truly,” said they, “we would not bring evil on ourselves for any one in the world.” “For pity’s sake,” said Rhiannon, “you will receive no evil by telling the truth.” But for all her words, whether fair or harsh, she received but the same answer from the women. And Pwyll the chief of Annwvyn arose, and his household, and his hosts. And this occurrence could not be concealed, but the story went forth throughout the land, and all the nobles heard it. Then the nobles came to Pwyll, and besought him to put away his wife, because of the great crime which she had done. But Pwyll answered them, that they had no cause wherefore they might ask him to put away his wife, save for her having no children. “But children has she now had, therefore will I not put her away; if she has done wrong, let her do penance for it.” So Rhiannon sent for the teachers and the wise men, and as she preferred doing penance to contending with the women, she took upon her a penance.
Themes
Divine Providencetheology

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

The assertion that 'the Lord God knows all things' implies divine oversight of truth and human events.

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Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

Rhiannon invokes 'The Lord God' as an active, knowing presence who is aware of human affairs.

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Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

Characters engage in petitionary speech to higher powers, such as Pwyll requesting time and Rhiannon appealing to God.

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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.

The passage references the conclusion of the supernatural exchange between Pwyll and Arawn, a specific example cited in the concept definition.

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