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The Mabinogion · 149 of 192 · tr. Lady Charlotte Guest

Tale MANAWYDDAN THE SON OF LLYRb

And they began to make the circuit of Dyved, and to hunt, and to take their pleasure. And as they went through the country, they had never seen lands more pleasant to live in, nor better hunting grounds, nor greater plenty of honey and fish. And such was the friendship between those four, that they would not be parted from each other by night nor by day. And in the midst of all this he went to Caswallawn at Oxford, and tendered his homage; and honourable was his reception there, and highly was he praised for offering his homage. And after his return, Pryderi and Manawyddan feasted and took their ease and pleasure. And they began a feast at Narberth, for it was the chief palace; and there originated all honour. And when they had ended the first meal that night, while those who served them ate, they arose and went forth, and proceeded all four to the Gorsedd of Narberth, and their retinue with them. And as they sat thus, behold, a peal of thunder, and with the violence of the thunderstorm, lo there came a fall of mist, so thick that not one of them could see the other. And after the mist it became light all around. And when they looked towards the place where they were wont to see cattle, and herds, and dwellings, they saw nothing now, neither house, nor beast, nor smoke, nor fire, nor man, nor dwelling; but the houses of the Court empty, and desert, and uninhabited, without either man or beast within them. And truly all their companions were lost to them, without their knowing aught of what had befallen them, save those four only. “In the name of Heaven,” cried Manawyddan, “where are they of the Court, and all my host beside these? Let us go and see.” So they came into the hall, and there was no man; and they went on to the castle and to the sleeping-place, and they saw none; and in the mead-cellar and in the kitchen there was nought but desolation. So they four feasted, and hunted, and took their pleasure. Then they began to go through the land and all the possessions that they had, and they visited the houses and dwellings, and found nothing but wild beasts. And when they had consumed their feast and all their provisions, they fed upon the prey they killed in hunting, and the honey of the wild swarms. And thus they passed the first year pleasantly, and the second; but at the last they began to be weary. “Verily,” said Manawyddan, “we must not bide thus. Let us go into Lloegyr, and seek some craft whereby we may gain our support.” So they went into Lloegyr, and came as far as Hereford. And they betook themselves to making saddles. And Manawyddan began to make housings, and he gilded and coloured them with blue enamel, in the manner that he had seen it done by Llasar Llaesgywydd. And he made the blue enamel as it was made by the other man. And therefore is it still called Calch Lasar [blue enamel], because Llasar Llaesgywydd had wrought it. And as long as that workmanship could be had of Manawyddan, neither saddle nor housing was bought of a saddler throughout all Hereford; till at length every one of the saddlers perceived that they were losing much of their gain, and that no man bought of them, but him who could not get what he sought from Manawyddan. Then they assembled together, and agreed to slay him and his companions. Now they received warning of this, and took counsel whether they should leave the city.
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 depicts a landscape subject to supernatural enchantment and reliance on wild nature, reflecting an animistic worldview where the land is active and enchanted.

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Living Godtheology

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

The invocation 'In the name of Heaven' implies a belief in a personal, responsive divine reality rather than an abstract principle.

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