The Mabinogion · 151 of 192 · tr. Lady Charlotte Guest
Tale MANAWYDDAN THE SON OF LLYRd
And some of the dogs ran before them and came to a small bush which was near at hand; but as soon as they were come to the bush, they hastily drew back and returned to the men, their hair bristling up greatly.
“Let us go near to the bush,” said Pryderi, “and see what is in it.” And as they came near, behold, a wild boar of a pure white colour rose up from the bush.
Then the dogs, being set on by the men, rushed towards him; but he left the bush and fell back a little way from the men, and made a stand against the dogs without retreating from them, until the men had come near.
And when the men came up, he fell back a second time, and betook him to flight.
Then they pursued the boar until they beheld a vast and lofty castle, all newly built, in a place where they had never before seen either stone or building.
And the boar ran swiftly into the castle and the dogs after him.
Now when the boar and the dogs had gone into the castle, they began to wonder at finding a castle in a place where they had never before seen any building whatsoever.
And from the top of the Gorsedd they looked and listened for the dogs.
But so long as they were there they heard not one of the dogs nor aught concerning them.
“Lord,” said Pryderi, “I will go into the castle to get tidings of the dogs.” “Truly,” he replied, “thou wouldst be unwise to go into this castle, which thou hast never seen till now.
If thou wouldst follow my counsel, thou wouldst not enter therein.
Whosoever has cast a spell over this land has caused this castle to be here.” “Of a truth,” answered Pryderi, “I cannot thus give up my dogs.” And for all the counsel that Manawyddan gave him, yet to the castle he went.
When he came within the castle, neither man nor beast, nor boar nor dogs, nor house nor dwelling saw he within it.
But in the centre of the castle floor he beheld a fountain with marble work around it, and on the margin of the fountain a golden bowl upon a marble slab, and chains hanging from the air, to which he saw no end.
And he was greatly pleased with the beauty of the gold, and with the rich workmanship of the bowl, and he went up to the bowl and laid hold of it.
And when he had taken hold of it his hands stuck to the bowl, and his feet to the slab on which the howl was placed, and all his joyousness forsook him, so that he could not utter a word.
And thus he stood.
And Manawyddan waited for him till near the close of the day.
And late in the evening, being certain that he should have no tidings of Pryderi or of the dogs, he went back to the palace.
And as he entered, Rhiannon looked at him.
“Where,” said she, “are thy companion and thy dogs?” “Behold,” he answered, “the adventure that has befallen me.” And he related it all unto her.
“An evil companion hast thou been,” said Rhiannon, “and a good companion hast thou lost.” And with that word she went out, and proceeded towards the castle according to the direction which he gave her.
The gate of the castle she found open.
She was nothing daunted, and she went in.
And as she went in, she perceived Pryderi laying hold of the bowl, and she went towards him.
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 landscape imbued with active spiritual agency, where a bush affects dogs, a boar guides travelers, and a castle manifests magically under a spell.
The spiritual danger of attachment to material possessions; wealth as a spiritual obstacle.
Pryderi's attachment to the beauty of the golden bowl leads directly to his entrapment and loss of agency, illustrating the spiritual danger of material attachment.
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 magical appearance of the boar from the bush and the castle from empty space implies the form-mutability characteristic of preternatural beings in this mythological context.