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The Mabinogion · 140 of 191 · tr. Lady Charlotte Guest

Tale BRANWEN THE DAUGHTER OF LLYR-d

“Llassar Llaesgyvnewid; he came here from Ireland with Kymideu Kymeinvoll, his wife, who escaped from the Iron House in Ireland, when it was made red hot around them, and fled hither. And it is a marvel to me that thou shouldst know nothing concerning the matter.” “Something I do know,” said he, “and as much as I know I will tell thee. One day I was hunting in Ireland, and I came to the mound at the head of the lake, which is called the Lake of the Cauldron. And I beheld a huge yellow-haired man coming from the lake with a cauldron upon his back. And he was a man of vast size, and of horrid aspect, and a woman followed after him. And if the man was tall, twice as large as he was the woman, and they came towards me and greeted me. ‘Verily,’ asked I, ‘wherefore are you journeying?’ ‘Behold, this,’ said he to me, ‘is the cause that we journey. At the end of a month and a fortnight this woman will have a son; and the child that will be born at the end of the month and the fortnight will be a warrior fully armed.’ So I took them with me and maintained them. And they were with me for a year. And that year I had them with me not grudgingly. But thenceforth was there murmuring, because that they were with me. For, from the beginning of the fourth month they had begun to make themselves hated and to be disorderly in the land; committing outrages, and molesting and harassing the nobles and ladies; and thenceforward my people rose up and besought me to part with them, and they bade me to choose between them and my dominions. And I applied to the council of my country to know what should be done concerning them; for of their own free will they would not go, neither could they be compelled against their will, through fighting. And [the people of the country] being in this strait, they caused a chamber to be made all of iron. Now when the chamber was ready, there came there every smith that was in Ireland, and every one who owned tongs and hammer. And they caused coals to be piled up as high as the top of the chamber. And they had the man, and the woman, and the children, served with plenty of meat and drink; but when it was known that they were drunk, they began to put fire to the coals about the chamber, and they blew it with bellows until the house was red hot all around them. Then was there a council held in the centre of the floor of the chamber. And the man tarried until the plates of iron were all of a white heat; and then, by reason of the great heat, the man dashed against the plates with his shoulder and struck them out, and his wife followed him; but except him and his wife none escaped thence. And then I suppose, lord,” said Matholwch unto Bendigeid Vran, “that he came over unto thee.” “Doubtless he came here,” said he, “and gave unto me the cauldron.” “In what manner didst thou receive them?” “I dispersed them through every part of my dominions, and they have become numerous and are prospering everywhere, and they fortify the places where they are with men and arms, of the best that were ever seen.” That night they continued to discourse as much as they would, and had minstrelsy and carousing, and when it was more pleasant to them to sleep than to sit longer, they went to rest.
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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 narrative features a landscape populated by preternatural agents emerging from specific locations like the Lake of the Cauldron, reflecting a worldview where nature is inhabited by spirits.

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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 character name 'Llassar Llaesgyvnewid' implies the capacity for change or transformation, a motif common in the Mabinogion context referenced by the concept definition.

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