1228ke The History of Tonyrefail (1899). The original Welsh text is split into segments followed by the English translation for learners of Welsh. The original title is “Hanes Tonyrefail. Atgofion am y Lle a’r Hen Bobl” – The History of Tonyrefail, Remeniscences of the Place and the Old People”, gan y Diweddar Thomas Morgan (Ystus Heddwch), (by the late Thomas Morgan, Justice of the Peace), Y Fron, Pontypridd. Yn Nghyda Rhagarweiniad, Ystoriau, ac Enwau Lleol. (Along with an Introduction, Stories, and Place Names). Gan Morien. Caerdydd. Argraffwyd gan y Western Mail, Limited. (Printed by the Western Mail, Limited.)

http://www.kimkat.org/amryw/1_testunau/sion_prys_013_hanes_tonyrefail_01_1288ke.htm

0001z Y Tudalen Blaen / The Home Page

..........1864e Y Porth Saesneg / Gateway to the Website in English

....................0010e Y Barthlen / Siteplan in English

..............................0977e Cywaith Siôn Prys (testunau Cymraeg yn y wefan hon) / Welsh texts on this website - contents page

........................................y tudalen hwn / aquesta pàgina

Gwefan Cymru-Catalonia La Web de Catalunya i Gal·les Cywaith Siôn Prys - Testunau Cymraeg ar y We Hanes Tonyrefail Thomas Morgan (Caer-dydd 1899) gyda rhagymadrodd ag atodiad ar enwau lleol o amgylch Tonyrefail gan Owen Morgan (Morien) The History of Tonyrefail Thomas Morgan (Caer-dydd 1899) with a foreword and an appendix of place names around Tonyrefail by Owen Morgan (Morien)

(delwedd 6676)

Y TROSIAD HEB EI ORFFEN ETO / TRANSLATION STILL INCOMPLETE

Mae’r tudalennau yr ydym wedi eu trosi hyd yma mewn print du; y rhai heb eu gwneud mewn teip llwyd
Pages already translated are in black type; pages not yet translated into English in grey type

*0001 *0002 *0003 *0004 *0005 *0006 *0007 *0008 *0009 *0010 *0011 *0012 *0013 *0014 *0015 *0016 *0017 *0018 *0019 *0020 *0021 *0022 *0023 *0024 *0025 *0026 *0027 *0028 *0029 *0030 *0031 *0032 *0033 *0034 *0035 *0036 *0037 *0038 *0039 *0040 *0041 *0042 *0043 *0044 *0045 *0046 *0047 *0048 *0049 *0050 *0051 *0052 *0053 *0054 *0055 *0056 *0057 *0058 *0059 *0060 *0061 *0062 *0063 *0064 *0065 *0066 *0067 *0068 *0069 *0070 *0071 *0072 *0073 *0074 *0075 *0076 *0077 *0078 *0079 *0080 *0081 *0082

*0083 *0084 *0085 *0086 *0087 *0088 *0089 *0090 *0091 *0092 *0093 *0094 *0095 *0096 *0097 *0098 *0099 *0100 *0101 *0102 *0103 *0104 *0105 *0106 *0107 *0108 (tudalen ar goll / page missing) *0109 (tudalen ar goll / page missing) *0110

(Ry^n ni wedi cadw at yr orgraff wreiddiol - ar wahân i ambell gambrintiad amlwg. Dynodir y tudalennau felly (x20), (x21), ayyb.

·····

(1) Cyfieithiad Saesneg o’r llyfr yw hwn. I’w weld yn Gymraeg yn unig ewch i 1223k
(This page is a translation of the book. Click on the number to see the Welsh-only version) (in electronic text along with images of each page from teh original book)

(2) Nid yw’r trosiad yn gyflawn eto. Byddwn ni yn ychwanegu ato o dipyn i beth
The translation is far from complete. We’ll add to it from time to time

(3) Yr orgraff wreiddiol sydd yma, sydd braidd yn wahanol weithiau i’r orgraff fodern
We have kept the original spelling which differs in some features from the modern spelling

(4) Gobeithio y bydd o gymorth i’r sawl sydd am ddysgu ein hiaith. Yr ym ni wedi torri’r testun yn ddarnau bach a rhoi trosiad wrth gwt pob darn er mwyn eu cymharu
Hopefully this bilingual version will be of interest to people who wish to learn our language. We’ve divided it into small segments with the translation immediately following each one for ease of comparison

(5) Mae’r trosiad yn lled lythrennol. Allwedd i weld priod-ddull y Gymraeg yw ef, ac nid cyfraniad at fyd llên y Sais.
The translation is fairly literal since it is intended as a key to understand Welsh idiom, and not as a contribution to English literature!

(6) Ychwanegir cyfieithiadau llythrennol o rai ymadroddion wedi eu trosi i’r Saesneg, yngly^n ag ambell sylw
Literal translations follow certain translated expressions, as well as an occasional comment

(7) Rhwng cromfachau sgwâr y ceir ychwanegiadau gennyf
er yn fachgen: ‘since [he was] a boy’ yw’r trosiad a ddefnyddwyd gennyf
My additions in square brackets:
er yn fachgen = since he was a boy, literally ‘since a boy’, but I have written ‘since [he was] a boy

(8) Mae geiriadur Cymraeg-Saesneg ar lein gennym yn 1818e
You can find an online Welsh-English dictionary at the link above

(9) Y mae mynegai (anghyflawn) i’r llyfr yma: 1224k

There is an (incomplete) index to the book at the link above

CYNNWYS / CONTENTS

	Rhif ac enw’r adran I ddod o hyd i dudalen defnyddiwch archwiliwr y tudalen (“Ewch at”) a rhoi’ rhif ac “x” o’i flaen. Er enghraifft, y tudalen 66 – tripiwch x66	Number and title of the section To find a page use the search device of this page (“Go to:”) and prefix ‘x’: For example to find page 66, type in x66	Rhif y tudalen yn y llyfr gwreiddiol Page number in the original book
d1	Rhagymadrodd (gan Morien)	Foreword (by Morien)	x3
d2	Tudalen y Teitl	Title Page	x4
d3	Rhagarweiniad (Hanes Tonyrefail, Thomas Morgan)	Introduction (The History of Tonyrefail, Thomas Morgan)	x5
	Thomas Morgan		x5
d4	Hynafiaid Thomas Morgan	Forebears of Thomas Morgan	x5
d5	Llanganna	(Llan-gan or Llanganna, village name)	x9
d6	O’r Palasdy i’r Siop	From the mansion to the shop	x11
d7	Neuadd y Collena	Collena Hall	x12
d8	Y Parch. William Evans	The Reverend William Evans	x13
d9	Dylanwadau Boreuol Ei Oes	Early influences on his life	x17
d10	Dyddiau Olaf Thomas Morgan	Last days of Thomas Morgan	x20
d11	Llythyr Oddiwrth Thomas Morgan	Letter from Thomas Morgan	x23
d12	Y Parch. William Evans a Hawliau Merched i Bregethu	The Reverend William Evans and the rights of women to preach	x23
	Adgofion am Donyrefail	Reminiscences of Tonyrefail	x25
d13	Adgofion am Donyrefail - Llith 1	(Letter 1)	x25
d14	Adgofion am Donyrefail - Llith 2	(Letter 2)	x31
d15	Adgofion am Donyrefail - Llith 3	(Letter 3)	x36
d16	Adgofion am Donyrefail - Llith 4	(Letter 4)	x41
d17	Adgofion am Donyrefail - Llith 5	(Letter 5)	x46
d18	Adgofion am Donyrefail - Llith 6	(Letter 6)	x51
d19	Adgofion am Donyrefail - Llith 7	(Letter 7)	x55
d20	Adgofion am Donyrefail - Llith 8	(Letter 8)	x60
d21	Adgofion am Donyrefail - Llith 9	(Letter 9)	x65
	Enwau Lleol o Amgylch Tonyrefail (gan Morien)	Place names around Tonyrefail (by Morien)	x69
d22	PALASDY Y COLLENA	Collena Mansion	x69
d23	PANT Y BRAD	(Place name – ‘hollow of treachery’)	x69
d24	CWM “CASTELLA”	The Castella valley	x73
d25	TY CWRDD Y QUAKERS	The Quakers’ meeting house	x73
d26	TYLCHA	(name of a farmhouse)	x74
d27	GELLI “SEREN”	the ‘star’ wood	x74
d28	TWYN TRAETHAWG	twyn = hill	x74
d29	Y RHIW	The slope	x74
d30	LLANILID	Church of Ilid	x74
d31	“CAECWRLAS”		x74
d32	CAERLAN	Cae’r-lan – hill on the slope	x74
d33	GELLI GRON	round wood	x75
d34	“CILELI”	nook by river Elái	x75
d35	ELWY	River Elái	x75
d36	TREBANAWG		x75
d37	RHIW Y GARN	slope of the cairn	x75
d38	TREBOETH	burnt farmstead	x75
d39	HEOL “RHIW WINDER”		x75
d40	Y WAUN RYDD	Common moorland	x76
d41	CAE’R YSGOL	field by the school	x76
d42	Y TRAN	Y Traean, the third part	x76
d43	“SHON Y BREECHES COCH”	Siôn with the red breeches	x76
d44	“SHAMS O GEFN TYLCHA”	James from Cefntylcha	x77
d45	ANGLADD O DLOTY TONYREFAIL	a funeral from the Tonyrefail poorhouse	x79
d46	”JOB Y TEILIWR” (TAILOR)	Job the tailor	x80
d47	MARI SHAMS	Mary James	x81
d48	LLUEST OWAIN	Owain’s shieling	x83
d49	LLAN DYFODWG	Church of Tyfodwg	x83
d50	HENDRE FORGAN	Morgan’s winter farmstead	x83
d51	Y GILFACH A’R GILFACH GOCH	The Nook and the Red Nook	x83
d52	CRUG GLAS	Green hill	x84
d53	CWM PANT DYFI	Valley of Dyfi hollow	x84
d54	“DIMBATH”		x84
d55	“GLYNOGWR”	valley of river Ogwr	x84
d56	TON ITHEL DDU	grassland of Black-haired Ithel	x85
d57	“SHONI MEIRIONYDD”, PERERIN GWLAD	Johnny from Merionydd, a wanderer in the countryside	x85
d58	BEDDARGRAFF HYNOD	a remarkable grave inscription	x87
d59	“TWM HYWEL LLYWELIN,” YSTRAD DYFODWG	Thomas Hywel Llywelyn from Ystrad-dyfodwg	x87
d60	“Y GWYR RHYDDION” HIL GWRONIAID / “Y BLACK ARMY,” LLANTRISANT	‘The Free Men’ – a lineage of valient men. The Black Army, Llantrisant	x90
d61	“LLYWELIN O’R CWRT” (TWYNYPANDY) RHONDDA	Llywelyn from Y Cwrt (the court), Tonypandy, Rhondda	x93
d62	DYDD Y FARN	the day of judgement	x93
d63	DR. EVAN DAVIES A “BILI JAC Y GWEHYDD”	Dr. Evan Davies and Bili Jac the Weaver	x94
d64	PANT Y CEILIOGOD YMLADDGAR	The hollow of the fighting cocks	x95
d65	DIWYGIAD CREFYDDOL 1859 - DIGWYDDIAD DIGRI	The religious revival of 1859 – an amusing incident	x96
d66	GOLWG AR Y CANNAR MAWR O BEN CEFNHIRGOED	A look at Canner-mawr from the top of Cefnhirgoed (hill of the long wood)	x97
d67	WRTH AFON ANGEU	by the river of death	x99
d68	CAN I BLWYF LLANWYNNO, MORGANWG	A song of Llanwynno Parish, Morgannwg	x101
d69	ANIANYDDIAETH RHEIDRWYDD	philosophy of necessity	x102
d70	ACHOS AC EFFAITH	cause and effect	x103
d71	HEN DDIGRIFWCH: YR IOOB BOOB	A piece of entertainment of old: the commotion	x104
d72	HEN DDIGRIFWCH: ALS O’R SIOP A JOB Y TAFARN	A piece of entertainment of old: Alice of the Shop and Job of the Tavern	x105
d73	HEN DDIGRIFWCH: CAN HANES FFAIR ABERDAR	A piece of entertainment of old: song of the story of Aber-dâr fair	x105
d74	CHWAIN, CHWAIN	fleas, fleas	x110

(x2)

(LLUN: “MAWL IDDO YN DDIDDIWEDD!” Y PARCH. WILLIAM EVANS YM MHWLPUD PENUEL)
Picture: Unending / eternal Praise to Him! The Reverend William Evans in the pulpit at Penuel.
_________________________________

d1 (x3)

(1) RHAGYMADRODD.
(1) Foreword

Ysgrifenwyd yr adgofion canlynol am Donyrefail a'i hen bobl gan y diweddar Thomas Morgan, yn ei ddyddiau olaf ar y ddaear.
The following reminiscences of Tonyrefail and its old people were written by the late Thomas Morgan, in his last days on earth.

Yr oedd y duedd lenyddol yn lled gryf ynddo ef er yn fachgen; ond yr oedd wedi ei rhwystro i ymddadblygu. Aeth ei fryd ar fasnach bron yn hollol.
He had been quite keen on literature ever since he was a boy (“the literary inclination was fairly strong since [he was] a boy”), but he hadn’t been able to develop his interest (“but it had been prevented to develop”). He became wholly involved in commerce (“His mind went on commerce / trade completely”)

Yr oedd un o'i berthynasau agosaf yn cael mwy o fwynhad, er pan oedd yn blentyn, mewn llyfrau, ysgrifenu, a llenyddiaeth o bob math, nag mewn unrhyw beth arall.
One of his closest relatives derived more enjoyment (“was getting more enjoyment”) since he was a child, from (“in”) books, writing, and literature of all kinds, than from (“in”) anything else.

Yr oedd hyny yn achosi i ambell ymrafael godi rhwng y ddau, ac ar droion o'r fath gofynai Thomas Morgan i’w berthynas, “Pa beth a ddaw llyfrau i mewn i ti?”
This caused an occasional dispute between the two, and sometimes Thomas Morgan asked his relative, “What good do books do you financially?” (“What do books bring in for you?”)

Yr oedd y perthynas hwnw yn gweled bod synwyr yn y gofyniad, a phenderfynai y gwnelai o hyny allan edrych ar y wedd fasnachol ar bob peth; ond ni fedrai ef gadw at ei benderfyniad yn hir.
That relation saw that there was sense to the question, and decided that from then on
he would look at the commercial side (“aspect”) of everything; but he couldn’t maintain his decision for long.

Tua’r terfyn yr oedd Thomas Morgan yn cryfhau yn ei dueddiadau llenyddol, a dywedai wrth y perthynas rhagddywediedig,”Yr wyt ti yn debyg iawn yn dy ddull o feddwl i mi.”
Towards the end Thomas Morgan become more involved with literature (“Thomas Morgan grew atronger in his literary inclinations”) and he said to the aforementioned relative, “You are very similar in your way of thinking to me”.

Fe welir wrth y dull doniol a medrus yr ysgrifenodd Thomas Morgan ei "adgofion” fod ei serch at lenyddiaeth wedi cael lle helaeth yn ei ddyn oddimewn er bod yn nghanol ffwdan masnach drwy y blynyddoedd.
It can be seen (“it is seen”) from the humorous and skilful way (“style”) in which (“that”) Thomas Morgan wrote his “reminiscences” that his love for literature had held an important place (“had had an extensive place”) in his inner man though he had been (“although being”) in the midst of the hurly-burly (“the fuss”) of business over the years (“through the years”).

Yr oedd, fel y gwelir, wedi bwriadu ysgrifenu ychwaneg o'i "adgofion,” ond daeth y wys oddiuchod i'w gyrchu i fyd yr ysbrydoedd tudraw i'r llen yn lled sydyn.
He had, as can be seen, intended to write more of his “reminiscences”, but the summons came from up above to fetch him to the world of the spirits quite suddenly.

Meddyliais y buasai hiliogaeth hen drigolion Tonyrefail a’r amgylchoedd yn gwerthfawrogi fy ymdrech i "osod i gadw" yr adgofion, yn nghyd a fy ychwanegiadau inau.
I thought that the descendants of the old inhabitants of Tonyrefail and the surrounding districts would appreciate my effort to preserve for posterity (“my effort to set down to keep / to set down for keeping”) the reminiscences, along with my own additions.

Llwyn On, Glantaf, Alban Eilir, 1899.
Llwyn-onn (= the ash grove), Glan-taf (= the bank of the river Taf), Spring Equinox, 1899.

MORIEN
(Morien = The editor’s pseudonym)

_________________________________

d2 (x4)

(2) Tudalen y Teitl / Title Page

	Rhif ac enw’r adran I ddod o hyd i dudalen defnyddiwch archwiliwr y tudalen (“Ewch at”) a rhoi’ rhif ac “x” o’i flaen. Er enghraifft, y tudalen 66 – teipiwch x66	Number and title of the section To find a page use the search device of this page (“Go to:”) and prefix ‘x’: For example to find page 66, type in x66	Rhif y tudalen yn y llyfr gwreiddiol Page number in the original book
d1	Rhagymadrodd (gan Morien)	Foreword (by Morien)	x3
d2	Tudalen y Teitl	Title Page	x4
d3	Rhagarweiniad (Hanes Tonyrefail, Thomas Morgan)	Introduction (The History of Tonyrefail, Thomas Morgan)	x5
	Thomas Morgan		x5
d4	Hynafiaid Thomas Morgan	Forebears of Thomas Morgan	x5
d5	Llanganna	(Llan-gan or Llanganna, village name)	x9
d6	O’r Palasdy i’r Siop	From the mansion to the shop	x11
d7	Neuadd y Collena	Collena Hall	x12
d8	Y Parch. William Evans	The Reverend William Evans	x13
d9	Dylanwadau Boreuol Ei Oes	Early influences on his life	x17
d10	Dyddiau Olaf Thomas Morgan	Last days of Thomas Morgan	x20
d11	Llythyr Oddiwrth Thomas Morgan	Letter from Thomas Morgan	x23
d12	Y Parch. William Evans a Hawliau Merched i Bregethu	The Reverend William Evans and the rights of women to preach	x23
	Adgofion am Donyrefail	Reminiscences of Tonyrefail	x25
d13	Adgofion am Donyrefail - Llith 1	(Letter 1)	x25
d14	Adgofion am Donyrefail - Llith 2	(Letter 2)	x31
d15	Adgofion am Donyrefail - Llith 3	(Letter 3)	x36
d16	Adgofion am Donyrefail - Llith 4	(Letter 4)	x41
d17	Adgofion am Donyrefail - Llith 5	(Letter 5)	x46
d18	Adgofion am Donyrefail - Llith 6	(Letter 6)	x51
d19	Adgofion am Donyrefail - Llith 7	(Letter 7)	x55
d20	Adgofion am Donyrefail - Llith 8	(Letter 8)	x60
d21	Adgofion am Donyrefail - Llith 9	(Letter 9)	x65
	Enwau Lleol o Amgylch Tonyrefail (gan Morien)	Place names around Tonyrefail (by Morien)	x69
d22	PALASDY Y COLLENA	Collena Mansion	x69
d23	PANT Y BRAD	(Place name – ‘hollow of treachery’)	x69
d24	CWM “CASTELLA”	The Castella valley	x73
d25	TY CWRDD Y QUAKERS	The Quakers’ meeting house	x73
d26	TYLCHA	(name of a farmhouse)	x74
d27	GELLI “SEREN”	the ‘star’ wood	x74
d28	TWYN TRAETHAWG	twyn = hill	x74
d29	Y RHIW	The slope	x74
d30	LLANILID	Church of Ilid	x74
d31	“CAECWRLAS”		x74
d32	CAERLAN	Cae’r-lan – hill on the slope	x74
d33	GELLI GRON	round wood	x75
d34	“CILELI”	nook by river Elái	x75
d35	ELWY	River Elái	x75
d36	TREBANAWG		x75
d37	RHIW Y GARN	slope of the cairn	x75
d38	TREBOETH	burnt farmstead	x75
d39	HEOL “RHIW WINDER”		x75
d40	Y WAUN RYDD	Common moorland	x76
d41	CAE’R YSGOL	field by the school	x76
d42	Y TRAN	Y Traean, the third part	x76
d43	“SHON Y BREECHES COCH”	Siôn with the red breeches	x76
d44	“SHAMS O GEFN TYLCHA”	James from Cefntylcha	x77
d45	ANGLADD O DLOTY TONYREFAIL	a funeral from the Tonyrefail poorhouse	x79
d46	”JOB Y TEILIWR” (TAILOR)	Job the tailor	x80
d47	MARI SHAMS	Mary James	x81
d48	LLUEST OWAIN	Owain’s shieling	x83
d49	LLAN DYFODWG	Church of Tyfodwg	x83
d50	HENDRE FORGAN	Morgan’s winter farmstead	x83
d51	Y GILFACH A’R GILFACH GOCH	The Nook and the Red Nook	x83
d52	CRUG GLAS	Green hill	x84
d53	CWM PANT DYFI	Valley of Dyfi hollow	x84
d54	“DIMBATH”		x84
d55	“GLYNOGWR”	valley of river Ogwr	x84
d56	TON ITHEL DDU	grassland of Black-haired Ithel	x85
d57	“SHONI MEIRIONYDD”, PERERIN GWLAD	Johnny from Merionydd, a wanderer in the countryside	x85
d58	BEDDARGRAFF HYNOD	a remarkable grave inscription	x87
d59	“TWM HYWEL LLYWELIN,” YSTRAD DYFODWG	Thomas Hywel Llywelyn from Ystrad-dyfodwg	x87
d60	“Y GWYR RHYDDION” HIL GWRONIAID / “Y BLACK ARMY,” LLANTRISANT	‘The Free Men’ – a lineage of valient men. The Black Army, Llantrisant	x90
d61	“LLYWELIN O’R CWRT” (TWYNYPANDY) RHONDDA	Llywelyn from Y Cwrt (the court), Tonypandy, Rhondda	x93
d62	DYDD Y FARN	the day of judgement	x93
d63	DR. EVAN DAVIES A “BILI JAC Y GWEHYDD”	Dr. Evan Davies and Bili Jac the Weaver	x94
d64	PANT Y CEILIOGOD YMLADDGAR	The hollow of the fighting cocks	x95
d65	DIWYGIAD CREFYDDOL 1859 - DIGWYDDIAD DIGRI	The religious revival of 1859 – an amusing incident	x96
d66	GOLWG AR Y CANNAR MAWR O BEN CEFNHIRGOED	A look at Canner-mawr from the top of Cefnhirgoed (hill of the long wood)	x97
d67	WRTH AFON ANGEU	by the river of death	x99
d68	CAN I BLWYF LLANWYNNO, MORGANWG	A song of Llanwynno Parish, Morgannwg	x101
d69	ANIANYDDIAETH RHEIDRWYDD	philosophy of necessity	x102
d70	ACHOS AC EFFAITH	cause and effect	x103
d71	HEN DDIGRIFWCH: YR IOOB BOOB	A piece of entertainment of old: the commotion	x104
d72	HEN DDIGRIFWCH: ALS O’R SIOP A JOB Y TAFARN	A piece of entertainment of old: Alice of the Shop and Job of the Tavern	x105
d73	HEN DDIGRIFWCH: CAN HANES FFAIR ABERDAR	A piece of entertainment of old: song of the story of Aber-dâr fair	x105
d74	CHWAIN, CHWAIN	fleas, fleas	x110

(x5)
(3) RHAGARWEINIAD
Introduction

_________________________________

d3

(3a) Thomas Morgan
MR. THOMAS MORGAN, Y.H., MORGANWG
Mr. Thomas Morgan, J.P. (Ystus Heddwch = Justice of the Peace)

“NI DDYCHWEL MWY I'W DY."
He shall never return again to his house

BYR HANES GAN OWEN MORGAN ("MORIEN.")
A short history by Owen Morgan (pseudonym: Morien)

“Ystyriais y dyddiau gynt, blynyddoedd yr hen oesoedd.” - Salm lxxvii., 5.
“I have considered the days of old, the years of ancient times”. Pslam 77:5

Ganwyd Thomas Morgan ar Donyrefail, neu, yn fwy cywir, Twynyrefail, yn 1815. Gorphenodd ei yrfa ddaearol Chwefror 7, 1890, yn y Fron, Pontypridd.
Thomas Morgan was born in Tonyrefail (“on Tonyrefail”; in the south-east this is common – “ar y Sgiwan” = in Skiwen, “ar Heol-fach” = in Heol-fach, etc), or, more correctly, Twynyrefail, yn 1815. (Twyn yr efail = smithy hill, “(the) hill (of) the smithy. To see whether it was really called this at any time we would need to see examples from other sources) His life on earth (“his earthly career”) ended on February 7, 1890, in Y Fron, Pontypridd.

Ail fab ydoedd i Llywelin Morgan a Cesil Morgan, nee Francis. Yr oedd iddo y brodyr a’r chwiorydd canlynol: Dafydd, William, a Morgan, y cyntaf yn unig sydd ar dir y byw yn awr, 1899, ac y mae yn 86 oed; Margaret (fy mam), Ann, a Mari, yr olaf yn unig sydd yn fyw pan yr ysgrifenir hyn.
He was the second son of Llywelyn Morgan and Cesil Morgan, nee Ffrancis. He had the following brothers and sisters: Dafydd, William, and Morgan, only the first one is in the land of the living (“on the land of the living”) now, 1899, and he is 86 years old. Margaret (my mother), Ann, and Mari, only the last one is alive now when this is being written.

_________________________________

d4

(3b) Hynafiaid Thomas Morgan.
The Forebears of Thomas Morgan

Yr oedd ei dad yn fab i Dafydd Morgan, o Glyn Nedd, ac yn hanu o dirfeddianwr bychan yno. Yr oedd Margaret, ei wraig, yn ferch i’r gwr nodedig hwnw, Shon Llywelin, o Gefn Coed y Cymmer, awdwr llawer o ganiadau ac emynau poblogaidd, ond cysylltir ei enw yn benaf a chan ysmala, a elwir,”Y Ddafad Las a’i Ho’n Sy’n Blino Shon Llywelin"
His father was a son of Dafydd Morgan, from Glyn Nedd, and came from small landowners there. Margaret, his wife, was a daughter of that remarkable man, Shôn Llywelyn, from Cefncoedycymer, the author of popular verses (“poems / songs”) and hymns, but his name is associated mainly a humorous song called “Y Ddafad Las a’i Ho’n (= Hoen”) Sy’n Blino Shôn Llywelyn" (The grey sheep and its lamb which bother Shôn Llywelyn)

Yr oedd Cesil, ei fam, yn hanu o hiliogaeth urddasol Morganwg a Brycheiniog. Y canlyn a roddir o'u hanes sydd o Lyfr Achau Mr. Geo. T. Clark, Talygarn: - Yr oedd Ann Morgan yn etifeddes y Garth Fawr, Llanilltyd Faerdre.
Cesil, his mother, came from noble Morgannwg and Brycheiniog lineage (= Glamorgan, Breconshire). The following which is given of their history is from the Genealogical Book of Mr Geoffrey T. Clark of Tal-y-garn. Ann Morgan was the heiress of Y Garth Fawr, (in) Llanilltud Faerdre.

Hi a ymbriododd a Richard, pumed mab Edward Thomas, perchenog Llan (x6) Mihangel a’i etifeddiaeth, yn agos i Bontyfon, a elwir yn awr y “Bontfaen.” Yr oedd y teulu hwn yn hen iawn.
She married Richard, the fifth son of Edward Thomas, the owner of Llanfihangel (On English maps as Llanmihangel) and its estate (“inheritance”), near Pont-y-fôn, (which is) now called y “Bont-faen.” (“the stone bridge” i.e. Cowbridge). This family was very old.

O hono yr hanodd y Thomosiaid, o Gastell Raglan. Cymerodd y gangen hono yr enw Herbert, ac o hono hanodd Ieirll Penfro. Yr oedd Edward Thomas, Llan Mihangel, yn flaenllaw o blaid Charles I yn mrwydr St. Ffagan, a ymladdwyd Mai 8, 1648.
From it the Tomoses descended, from Castell Rhaglan (Raglan Castle). That branch took the name Herbert, and from it the Earls of Penfro (Pembroke) descended. Edward Thomas of Llanfihangel was prominent in the cause (“in favour of”) Charles I in the battle of Sain Ffagan (St. Fagans) , which was fought on May 8, 1648.

Cafodd ef ei ddirwyo i’r swm o dair mil o bunnoedd gan y cadfridog Oliver Cromwell a’r Senedd am hyny. Gorfu addo werthu Llan Mihangel i Mr. Edwin, gynt Arglwydd Faer Llundain, i’w alluogi i dalu y ddirwy.
He was fined a total of three thousand pounds (“He got his fining to the sum of three thousand pounds”) by the general Oliver Cromwell and the Parliament for that. He was obliged to sell Llanfihangel to Mr. Edwin, formerly the Lord Mayor of London, to enable him to pay the debt.

Y mae Llan Mihangel yn nodedig oherwydd ei phlanigfa o goed yw tuol {sic} i’r magwyrydd. Bu i’r Richard Thomas uchod ac Ann, ei wraig, fab o’r enw Richard. Ymbriododd ef a Nest, merch Morgan Cadwgan, o Abererchwy (Abergorci). Cawsant fab, a’i enw oedd James.
Llanfihangel is notable because of the plantation of yew trees behind the walls. The above Richard Thomas and Ann, his wife, had a son called Richard (“there has been to (them) a son of the name Richard”). He married Nest, the daughter of Morgan Cadwgan, of Abererchwy (Abergorci). They had a son, and his name was James.

Ymbriododd ef a Mari merch Thomas Matthew, Maes Mawr. Cawsant fab, ac enwyd yntau James. Ymbriododd ef a Jane Prichard, Collena, Tonyrefail, o linach Iestyn ap Gwrgan, brenhin Morganwg.
He married Mari the daughter of Thomas Matthew, Maes-mawr (“big field”). They had a son, and he too (“yntau” = he too, he for his part, he in turn) was named James. He wed Jane Prichard, of Collena, Tonyrefail, of the lineage of Iestyn ap Gwrgan, the king of Morgannwg (Glamorgan).

Cawsant fab, James, ac ymbriododd ef ag Elizabeth Gam, Dre Newydd, Aberhonddu, o linach Syr Dafydd Gam, a laddwyd yn mrwydr Agincourt, pan a’i fwyall ryfel yn cadw’r Ffrancod yn ol oddiwrth Henri V.
They had a son, James, who married Elizabeth Gam, of Drenewydd (“new farmstead / new town”), Aberhonddu (Brecon), of the lineage of Sir Dafydd Gam (“one-eyed David” = Sir David Games), who was killed in the battle of Agincourt, when (he was) with his battle axe keeping the French (away) from Henry V.

Ei enw priodol oedd Dafydd ap Llywelin, ac efe yw “Fluellen” Shakespeare. Yr oedd i James Thomas ac Elizabeth, nee Gam, dri mab - James, William a John. Priododd John ei berthynas Ann Deere, Trelleng (“Trallwng”), yn agos i Lan Ilid.
His real name was Dafydd ap Llywelyn, and he is the “Fluellen” of Shakespeare. James Thomas and Elizabeth, nee Gam, had three sons (“there were (to them) three sons”) - James, William and John. John married his relation Ann Deere, Trelleng (“Trallwng”), near Llanilid.
(Trallwng = swamp, wet place; Tre-lleng seems to be an invention of the writer to make it mean “(the) town (of the) legion”)

Ann, ei merch, a briododd a Edward Ffrancis, Mwyndy Bach, a’u merch hwynt oedd Cesil, mam Thomas Morgan. (Troednodyn: 1790 Sept. 25th. BAPTISM. Cecily, daughter of Edward Francis, farmer, and Anne his wife. Llantrisant Register.)
Ann, his daughter, married Edward Francis, of Mwyndy-bach (mwyndy = ‘iron-ore house’) , and Cesil was their daughter, the mother of Thomas Morgan. (Footnote: 1790 Sept. 25th. BAPTISM. Cecily, daughter of Edward Francis, farmer, and Anne his wife. Llantrisant Register.)

Yr oedd y Deere uchod yn hanu o’r Deereiaid o Wenvo, Penllyn, a Llwyn Onn, yn agos i Ystrad Dawen, yn awr a elwir “Ystradowen.”
The above Deere descended from the Deeres of Gwynfô (Wenvoe), Pen-llyn (“end of the lake”), and Llwyn-onn (“(the) ash grove”), near Ystrad Dawen (Ystrad Dawan = “the wide valley of the river Dawan”), now called “Ystradowen.” (“Owen’s wide valley”)

Manylir ar achyddiaeth ceffylau “races”; chwareu teg i achyddiaeth dynoliaeth, canys mwy ei gwerth nag eiddo mulod, yn gystal ag adar y to.
People look at the blood lines of race horses (“There is going into detail on the genealogy of race horses”); fair play to the genealogy of humankind, because it is worth more (“because more its worth”) than that of mules (“than (the) property (of) mules”), as well as sparrows (“birds (of) the thatched-roof”)

(x7)
Am Llywelin a Cesil, tad a mam Thomas Morgan, yr oeddynt yn wr a gwraig heb ddim yn neillduol yn eu hanes.
As for Llywelyn a Cesil, the father and mother of Thomas Morgan, they were a married couple (“a man and a woman, a husband and a wife”) with nothing remarkable about their history (“without anything special in their history”)

Yr oeddynt yn ddiwyd, cynil, ac yn ymdrechgar i fyw a thalu eu ffordd, ac hefyd yn ymegnio morio i gyfeiriad yr hafan ddymunol ar ddiwedd mordaith bywyd.
They were industious, thrifty, and strove to live and pay their way (“and ‘endeavourful’ to live and pay their way”), and also enthusiastically exerting themselves in the direction of the desirable harbour at the end of the voyage of life.

Y cof cyntaf sydd genyf am eu cartref yw y dyledswydd foreuol o amgylch eu haelwyd – Llywelin yn darllen pennod o’r hen Feibl Cymraeg, ac yna pawb ar eu deulin; yna esgynai y weddi foreuol o enau crynedig fy nhadcu – canys dyna oedd y gweddiwr i mi – tuag at Dad y Trugareddau.
The first memory that I have of their home is the morning grace around their fireplace – Llywelyn reading a chapter from the old Welsh Bible, and then everybody on their knees; then the morning prayer arose from the trembling mouth of my grandfather – because that is who the person praying was as regards me – (“because [it is] that [that] was the person praying to me”) – to (“towards”) the Father of Mercies.

Llawer gwaith y gwelais fy mamgu, ar ol i’r gweddiwr fyned allan at ei orchwyl, yn sychu y dagrau oddiar eisteddle y gadair fawr, ger yr hon yr oedd yr hynaws Gristion wedi ceisio siarad â’i Dduw.
Many a time I saw my grandmother, after the prayer-sayer went out to his task, wiping the tears from the seat of the big chair, by which the genial Christian had tried to speak with his God

Saer coed oedd wrth ei alwedigaeth, a phan y cafwyd ganddo eistedd i’w “photographio” mynodd ddal ei “rule” yn ei ddeheulaw, fel y byddai hithau hefyd yn y llun.
He was a carpenter by trade, and when he was persuaded to sit for his photo (“when it had been got with him sitting for his photographing”) he insisted on holding (“he insisted holding”) his rule in his right hand, so that it too would be in the picture.

Gadawodd ar ei ol fwy na’r cyffredin o dda [yn?] y byd hwn. Cof genyf y fynyd hon yw iddo ddywedyd wrthyf yn hwyrddydd ei ddyddiau,
He left behind him more than the usual amount of good (“more than the ordinary of good”) in this world. A memory I have this minute is him saying (“is to him saying”) to me in the evening (“late day”) of his days,

“Gofala di am danaf dy hunan; mae rhyw fwstwr mawr yn dy ben di.”
“Take care of yourself; there’s some great commotion / noise in your head.” (exact meaning = ??you’re very capricious)

Codwyd Thomas Morgan yn grydd, ac, fel hyny, yn un o wyr Sant Crispyn.
Thomas Morgan was raised to be a shoemaker, and as that, one of the men of Saint Crispin.

Pan tuag ugain oed cychwynodd yn y “grefft” fel meistr, a daeth ei enw yn adnabyddus trwy yr holl ardaloedd amgylchynol am lawer o filldiroedd.
When [he was] around twenty years old he began in the craft as a master, and his name became well-known through all the surrounding districts for many miles.

Yr oedd yn ei wasanaeth nifer go helaeth o gryddion, ac yr oedd eu gweithfa yn nodedig am ei hysbryd ymofyngar. Yr oedd y rhan luosocaf o’r cryddion o dref hynafol Llantrisant.
He had in his service quite a large number (“a number quite extensive”) of shoemakers, and their workshop was noted for its inquisitive spirit. The greatest number (“the most numerous part”) of the shoemakers were from the ancient town of Llantrisant.

Yn “shop y cryddion” y ceid yr hanesion diweddaf am bob peth mewn byd ac eglwys. Yno y ceid y glec diweddaf, a’r ystoriau mwyaf digri am garwriaethau pentrefi ac ysmaldod personau o bob gradd.
In the shoemakers’ workshop was had the latest news (“stories”) about everything secular and religious (“in world and church”). There the latest item of gossip was had, and the funniest stories about romances in the villages and what was laughable about people of every station in life.

Ac yr oedd gweithredoedd y Rhaith, neu y Senedd, yn Llundain, yn cael eu beirniadu yn swn pwnio lledr a hoelion.
And the Acts of the Law-making Assembly (“the Acts of The Law”), or the Parliament, in London were discussed (“criticised”) to the sound of beating leather and banging nails (“beating leather and nails”)

Oddiyno lledaenai hanes cwrs y byd i’r ffermdai a’r bythynod o Lantrisant i Glynogwy, ac o Llan Bedr {sic – dim treiglad} ar Fynydd i Drebanawg.
From there the news of the way of the world spread to the farmhouses and cottages from Llantrisant to Glynogwr, and from Llanbedr y Mynydd to Trebannog.

Clywais Thomas Morgan yn adrodd, gan chwerthin, am Hywel Williams (“Hywel y Crydd”) yn (x8) edrych arno yn ddifrifol un boreu pan aeth i’r gweithdy, gan ofyn iddo,
I heard Thomas Morgan relating, laughing, [the story] about Hywel Williams (“Hywel the Shoemaker”) looking at him with a stern face (“looking at him seriously”) one morning when he went into the workshop, asking him

“Meistr, sut y mae hi yn awr gyda Lord John?” Fel hyn yr oedd gweithdy y lledr yn fath o ffynnon o’r hon y llifai gwybodaeth trwy yr ardaloedd gwledig hyn.
”Master, how is it now with Lord John?” In this way the ‘workshop of the leather’ was a kind of spring from which flowed knowledge through all these rural districts.

Yr oedd Tonyrefail wedi bod am oesau yn nodedig am bedwar peth – ei felin lafur, ei efail gof, ei gryddion, a’i wehyddion.
Tonyrefail had been through the ages (“for ages”) noted for four things – its corn mull, its smithy, its shoemakers, and its weavers.

Yr oedd tai y pentref wedi eu toi a gwellt, a’r muriau wedi eu gwyngalchu. Gwnaeth Mr. Evan Prichard, perchenog hen etifeddiaeth y Collena, yr hwn a fu farw Mawrth 19, 1795, ymdrech i sefydlu yn y lle weithdy gwlan a nyddu ar raddfa helaeth.
The houses of the village were thatched with straw, and the walls whitewashed. Mr. Evan Prichard, the owner of the Collena estate, who died on March 19, 1795, made an attempt to set up a woollen mill and spinnery (“a workshop of wool and of spinning”) in the place on a grand scale.

Suddodd lynoedd i ddal digon o ddwfr o’r Elwy i gario yn y blaen yn gyson, haf a gauaf, y felin a’r gweithdy gwlan. Cychwynodd hefyd waith rhaffau rhawn, a gelwir y fan hyd heddyw “Y Rope-yard.”
He sank pools to hold enough water from the Elái to have in constant operation (“to carry ahead constantly”), summer and winter, the mill and the woollen factory. He also began a horsehair rope works, and the place is called to this day (“until today”) “The Rope Yard.”

Ond daeth ei ddyddiau i ben pan tua 40 oed, ac amddifadwyd y trigolion o’u noddwr penaf, yr hwn oedd yn llafurio a’i holl allu i ddwyn masnach enillol i’w plith.
But his days drew to an end when he was about 40 (“his days came to an end when about forty [of] age”), and the inhabitants were deprived of their chief benefactor, who had worked with all his ability to bring profitable commerce to their midst.

Ei wraig oedd Susanna, merch hynaf Mr. Robert Thomas, o hil Llan Mihangel. Hithau a hunodd Ionawr 1, 1834, yn 86 oed.
His wife was Susanna, eldest daughter of Mr. Robert Thomas, of the family of Llanfihangel y Fro. She for her part died on January 1, 1834, at the age of 86

Clywais gan yr hen bobl ei gelwid hi wrth yr enw Madam Prichard. Wedi marwolaeth Mr. Evan Prichard, yn 1795, etifeddwyd y Collena gan eu mab, y Parchedig Richard Prichard, B.D., ar ol hyny ficer Llandaf.
I heard from the old people that she was called by the name Madam Prichard. After the death of Mr. Evan Prichard, in 1795, Y Collena was inherited by their son, the Reverend Richard Prichard, B.D., after that the vicar of Llan-daf.

Bu farw yno yn 84 oed. Ei wraig oedd Eleanor, merch Mr. Hopkin Llywelin, y pryd hwnw yn byw yn y Pentre, Ystradyfodwg.
He died there at the age of 84. His wife was Eleanor, the daughter of Mr. Hopkin Llywelyn, at that time living in Y Pentre, Ystrad-dyfodwg.

Ar ol hyny symudodd ei rhieni i Brombil, Margam. Ei mab oedd Mr. Gruffydd Llywelin, Baglan, yr hwn a fu farw Tachwedd 6, 1822, yn 55 oed.
After that her parents moved to Brombil, Margam. Her son was Mr. Gruffydd Llywelyn, of Baglan, who died November 6, 1822, at the age of 55.

Dwy flynedd cyn ei farwolaeth yr oedd wedi myned yn berchenog trwy gyfrwysdra o’r Parc Isa a Bwlchyclawdd, oddiar Hywel Thomas Dafydd Hopkin, tad mam tad yr ysgrifenydd.
Two years before his death he had become the owner through underhand means of Y Parc Isa and Bwlch-y-clawdd, from Hywel Tomas Dafydd Hopcyn, the father of the mother of the father of the writer.

Bu gweddw Gruffydd Llywelin farw Tachwedd 9, 1840; a bu farw ei mab, Mr. Gruffydd Llywelin, Rhagfyr 6, 1888, yn 86 oed. Nid oedd plant ar ei ol. Y mae ei weddw yn awr yn fyw, ac yn hynod am ei charedigrwydd.
Gruffydd Llywelyn’s widow died on November 9, 1840; and her son, Mr. Gruffydd Llywelyn, died on December 6, 1888, at the age of 86. There were no children after him. His widow is still alive (“his widow is now living”), and well-known for her kindness .

Yr oedd Mr. Evan Prichard (1795) wedi (x9) benthyca arian gan Mr. Hopcin Llywelin (Pentre) i gario allan y gwelliantau yn nglyn a’i weithfaoedd ar Donyrefail, a bu y ddyled fel hunllef ar deulu y Collena hyd ychydig cyn marwolaeth y Gruffydd Llywelin olaf.
Mr. Evan Prichard (1795) had borrowed money from Mr. Hopcyn Llywelyn (Pentre) to carry out improvements to the works (“in connection with the workplaces”) in Tonyrefail (“on Tonyrefail”), and the debt was a nightmare for (“was like a nightmare on”) the Collena family until not long before the death of the last Gruffydd Llywelyn.

Efe a’u “rhoddodd yn rhydd,” ac a ddychwelodd y crwyn ysgrifenedig, neu y “title deeds,” yn ol i’r teulu.
He released them [from the obligation] (“he set them free”) and returned the written vellum or the “title deeds,” to the family (“and returned the written vellum or the “title deeds” back to the family”)

_________________________________

d5

(3c) Llanganna
Llanganna, or Llan-gan

Bu farw yr enwog “Jones Llangan” Awst 12, 1810, yn 75 oed. a phenodwyd y Parchedig Richard Prichard, B.D., yn ei le.
The famous “Jones Llan-gan” died on August 12, 1810, at the age of 75, and the Reverend Richard Prichard, B.D., was appointed in his place.

Mae yn debyg ei fod yn un o’r offieiriaid hynod hyny yn Nghymru a wyddent fwy am yr ieithoedd Saesonaeg, y Groeg, a’r Lladin, nag am iaith frodorol Cymru, a’r canlyniad oedd ei fod bron yn hollol ddifudd i’r Cymry.
It seems that he was one of those remarkable clerics in Wales who knew more about the English, Greek and Latin languages than about the native language of Wales, and the result was that he was just about completely devoid of worth (“he was profitless”) for the Welsh people.

Am ei anallu yn mhwlpud enwog Llangan y canodd Thomas Williams, Bro Morganwg, yn ei “Ddyfroedd Bethesda”: -
[It is] about his inablilty in the famous pulpit of Llan-gan [that] Thomas Williams, of Bro Morgannwg (The Vale of Glamorgan) , wrote (“sang”) in his “Dyfroedd Bethesda” (the waters of Bethesda”) -

‘Nawr mae eglwys fach Llanganna
Wedi newid oll yn lan;
Now the little church of Llanganna
Has all changed completely

Porfa las yn awr sy’n tyfu
Ar y ffyrdd oedd goch o’r bla’n;
Green grass now grows
On the roads which were formerly red (i.e. trodden)

Muriau’r Llan oedd oll yn eco,
Yn ateb bloedd y werin fawr: -
The walls of the church were all an echo
Answering the shouts of the great commonfolk

‘Does na llef {sic – heb dreiglad}, na llais, nac adsain,
I’dd ei glywed yno’n awr.
There’s no cry, nor voice, nor echo
To be heard there now

Mae’r gynulleidfa fawr yn rhanu,
Rhai’n myn’d yma, rhai’n myn’d draw;
The great congregation is splitting up
Some going here, some going there

“’Does yma,” meddant, “ddwr na bara,
Gwell ymadael maes o law;
”Here there isn’t,” they say, “any water or bread,
[it’s] better to go away presently;

Beth dal aros yn Llanganna,

Bellach byth o hyn i maes?

What’s the point of staying in Llanganna (“What does it pay staying in Llanganna”)
Any longer from now on?

Nid oes yma ddim ond tlodi
Yn lle’r holl ddanteithion bras.”
There is nothing here but poverty,
Instead of all the rich sweetmeats.”

“Dewch i rywle,” medd y Werin,
“Dewch heb ‘rofyn, dewch yn un,
“Come to some place,” say the commonfolk,
“Come without asking permission to go, come altogether, (“come as one”)

Lle bo ’ffeiriad neu gynghorwr,
Nid oes fater nemawr p’un;
Where there is a clergyman (“priest”) or an “adviser” (= lay preacher among the Methodists),
It doesn’t matter which one;

Peidiwch aros gyda’r meirw.
Y mae’r ddaear bron ar dan
Don’t stay with the dead
The earth is almost on fire

Awn i ’mofyn Gair y Bywyd,
Fel y cawsom ef o’r bla’n.”
Let’s go to find (“seek, fetch”) ‘The Word of Life’
As we had it previously.”

(x10)
GYNT!
Before (= the previous situation)

Dyddiau hyfryd oedd y rheiny,
Pan oedd Rowland, uchel ddysg;
They were pleasant days (“[It was] plesant days [that] were those”)
When there were Rowland, of high learning

Peter ffyddlon, William Williams,
Llwyd a Morys yn ei {sic = eu}mysg!
Faithful Peter, William Williams,
Llwyd and Morys amongst them!

Jones, fel angel o Llanganna {sic – dim treiglad}
Yn adganu’r udgorn mawr,
Jones, like an angel from Llanganna
sounding the big trumpet

Nes bai’r dorf mewn twym serchiadau
Yn dyrchafu uwch y llawr.
Until the crowd was in warm declarations of love
Ascending above the ground

Minau yno’n un o’r werin
(Er mai’r annheilynga ‘i gyd)
Myself there as one of the commonfolk
(Although the most unworthy of all)

Dan y bwrdd yn bwyta’r briwsion
O! mor hyfryd oedd fy myd!
Under the table eating the crumbs
Oh! how pleasant (“so pleasant”) was my world!

Torf yn bwyta’r bwydydd brasa’ –
Gwin a manna, nefoel faeth!
A crowd consuming the richest foods –
Wine and manna, heavenly sustenance!

Wrth y fron ’r’own ina’n chwerthin,
Tra’n ymborthi ar y llaeth.
At the breast I was laughing
Whilst feeding on the milk.

YR OLWG GYNTAF ARNO.
The first sight of him

Un o’r manau, byth mi gofia,
Gwelais i ef gynta’ i gyd,
One of the places, I shall always remember,
[that] I saw him first of all

Yn cyhoeddi Gair y Cymmod
I golledig anwir fyd;
Announcing the Word of Reconciliation
To the lost false world;

Iesu’n marw, Iesu’n eiriol,
Diwedd byd, a boreu’r farn,
Jesus dying, Jesus interceding,
The end of the world, and the morning of the judgement

Oedd ei bregeth o flaen canoedd
Wrth hen gapel Talygarn!
His sermon was in front of hundreds
By the old chapel of Tal-y-garn!

EI GLADDU YN MHENFRO - SIOMEDIGAETH SALEM, PENCOED.
His burial in Penfro (Pembroke) – the disappointment at Salem [chapel], Pen-coed.

(Jones Llangan a adeiladodd yr hen gapel yn Mhencoed.
[It was] Jones Llan-gan who built the old chapel in Pen-coed.

Dyma lle y meithrinwyd yr hwyadl Deon David Howel, Ty Ddewi. Gosododd Jones golofnen bres ar ganwyllbren y pulpud yn Salem.)
This is where the eloquent Dean David Howel, Tyddewi (Saint Davids) was nurtured. Jones installed a brass column on the candlestick of the pulpit in Salem.)

“Salem, Salem, lle mae’r glomen,
Arwydd cariad, arwydd hedd;
“Salem, Salem, where the dove is,
the symbol of love, the symbol of peace;

P’am na chawsai ti’r anrhydeddd
O roi ynot iddo fedd?
Why wouldn’t you get the honour
Of putting a grave for him in you?

P’am ca’dd Penfro’i chyfri’n deilwng?
P’am ysbeiliodd hi dy glod?
Why was Penfro considered worthy? (“Why did Penfro get its considering worthy?”)
Why did it steal your praise?

Dygodd arnat etifeddiaeth
Oedd yn gyfiawn i ti’n d’od.
It took from you the inheritance
Which was rightly coming to you

(x11)
Taw, na chwyna, beth sydd fater,
B’le gorwedda’i gorph i lawr?
Be silent, do not complain, what does it matter
Where his body lies down?

P’un ai’n Mhenfro ai’n Morganwg
Hyd yr adgyfodiad mawr;
Whether in Penfro (Pembroke) or in Morgannwg (Glamorganshire)
Until the great resurrection;

Corph heb fywyd, corph heb ana’l –
Dyna’i gyd sydd ganddynt hwy,
A body without life, a body without breath –
That is all they have (“That is all that is with them”)

Ninau ’i cawsom yn ei fywyd –
On’d oedd hyn yn llawer mwy?
We for our part had him during his lifetime (“in his life”)–
Wasn’t this (worth) a lot more?

(Gorwedd Mrs. Selina Jones, priod Jones Llangan, yn nghanol y fynwent ger y capel hwn.)
(Mrs. Selina Jones, the wife of Jones of Llan-gan, lies in the centre of the graveyard by this chapel.)

Dywedir i’r llinellau uchod achosi loes mawr i bawb o berthynasau y gwr a fu mor anffortunus ag esgyn i areithfa yr angylaidd “Jones, Llangan.”
It is said that the above lines caused great pain to all the relatives (“to everyone of the relatives”) of the man who was so unfortunate as to take over from (“to ascend to the pulpit of”) the angelic “Jones, Llan-gan.”

Yr oedd i’r Parch. Richard Prichard, B.D., frawd o’r enw Evan, a’r chwiorydd canlynol: - Mari, Catherine, Susanna, Ann, Elizabeth, Martha, a Deborah. Ann, Martha, a Deborah oedd “Hen Ladies” Tonyrefail.
The Reverend Richard Prichard, B.D., had a brother by the name of Evan, and the following sisters: - Mari, Catherine, Susanna, Ann, Elizabeth, Martha, and Deborah. Ann, Martha, and Deborah were the “Old Ladies” of Tonyrefail.

Buont fyw yn hen iawn, ac hyd heddiw eu coffadwriaeth sydd fendigedig ar Dwyn yr Efail ac yn nghalonau yr holl bobl sydd yn eu cofio, trwy yr ardaloedd amgylchynol. Canodd “Williams Pantycelyn” farwnad i Susanna.
They lived to be very old, and to this very day (“and until today”) their memory is blessed on Twyn yr Efail (“the hill of the smithy”) {·NOTE: possibly not a genuine name - used here apparently as an alternative for Tonyrefail) and in the hearts of all the people who remember, throughout the surrounding districts. “Williams Pantycelyn” composed a lament to Susanna.

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d6

(3d) O’r Palasdy i’r Siop
From the Mansion to the Shop

Pan, yn y flwyddyn 1795, y bu farw Mr. Evan Prichard yr oedd rhai o’r merched yn ieuainc iawn. Yr oedd Madam Prichard, y weddw, yn wrol ei hysbryd, a chododd ei phlant yn anrhydeddus, a chofiai pob un ohonynt mai Prichard oedd ei henw, ac mai eu heiddo hwynt oedd y Collena, o Heol Llantrisant hyd Afon Elwy.
When, in the year 1795, Mr. Evan Prichard died some of the daughters were very young. Madam Prichard, the widow, was valient in spirit, and she raised her children honourably, and each of them remembered that Prichard was her name, and Y Collena was their property, from the Llantrisant road as far as the Elái river

Saif yr hen balasdy ar fron, yn gwynebu tref Llantrisant, pump o filldiroedd i’r deheu, ac yn amlwg o’r palasdy. Ar nosweithiau tawel deuai peraidd odlau clych y Llan gyda’r awel fwyn i’r Collena.
The old mansion stands on a hill facing the town of Llantrisant, five miles to the south, and visible from the mansion. On quiet evenings the sweet chimes (“rhymes”) of the bells of Y Llan (Llantrisant) come with the gentle breeze to Collena.

Yn y Llan yr oedd claddfa y teulu oddiar ddyddiau eu hynafiaid, yr Arglwydd Einon ap Collwyn, mab Arglwydd Caredigion {sic = Ceredigion} a’r Arglwyddes Nest, unig ferch Iestyn ap Gwrgan, Brenhin Morganwg.
In Y Llan (Llantrisant) was the burial place of the family since the days of its ancestors, Lord Einon ap Collwyn, son of the Lord of Ceredigion and the Lady Nest, only daughter of Iestyn ap Gwrgan, King of Morgannwg (Glamorgan).

Dywed Mr. Clark, Talygarn, mai teulu y Collena yn unig sydd yn bresenol yn dal rhan o’r hen etifeddiaeth a (x12) ddaeth i’w rhan yn 1093, pan ranwyd Morganwg rhwng yr estroniaid Normanaidd, ac y bu yr Arglwydd Einion yn anfwriadol yn foddion i’w dwyn i mewn i amddiffynfeydd Gwlad Morgan.
Mr. Clark of Tal-y-garn says that only the Collena family at present holds part of the old inheritance that came to it (“that came to its part”) in 1093, when Morgannwg was divided up between the Norman foreigners, and Lord Einion unwittingly was the means to bring them in to the strongholds of the Country of Morgan.

Yn mhell cyn marwolaeth Mr. Evan Pritchard, Collena – enw, mae’n debyg, yn tarddu o’r enw Collwyn – yr oedd efo a Madam Prichard, ei wraig, wedi hoffi yn fawr y dull o gario yn y blaen achos crefyddol gan yr offeiriaid gwir Gymreig hyny a fuont yn gychwyniad i’r Trefnyddion Calfinaidd a elwid yn watwarus, “Methodistiaid.”
Long before the death of Mr. Evan Pritchard, Collena – a name, probably, which stems from Collwyn – he and his wife, Madam Prichard, greatly liked the manner of promoting religion (“the manner of carrying forward the religious cause”) by those truly Welsh clergy who were the founders of (“who have been a start to”) the Calvinistic Methodists (literally ‘arrangers’) who were called mockingly, ‘Methodistiaid’ (Methodists)

Y waith gyntaf, meddai Madam Prichard yn ei henaint, iddi hi a’i gwr gael eu denu i’r ffordd newydd, ond gwir hen mewn gwirionedd, oedd ger gwal Llan Bedr ar Fynydd.
The first time, said Madam Prichard in her old age, that she and her husband were drawn to the new way, but truly old in fact, was by the wall of Llanbedr ar Fynydd (Peterstone-super-Montem).

Yr oedd hi a Mr. Evan Prichard ar geffylau ar eu taith ar nawn Sul o’r Collena tua thy ei thad, ger Pontyfon. Clywent “Jones Llangan” yn pregethu i dorf fawr yn y fynwent, ac ataliasant eu ceffylau.
She and Mr. Evan Prichard were on horseback (“on horses”) on their journey on Sunday afternoon from Collena to her father’s house, by Y Bont-faen (Cowbridge). They heard “Jones Llan-gan” preaching to a great crowd in the graveyard, and they stopped their horses.

Yr oedd udgorn Llangan yn peraidd leisio am “y ffordd newydd a bywiol a agorwyd i dy Dafydd ac i breswylwyr Jerusalem.” Cawsant fod rhyw hudoliaeth yn y floedd beraidd o Langan!
The trumpet of Llan-gan was speaking mellifluously (“sweetly voicing”) about “the new and life-giving way which has been opened to the house of David and to the people who dwell in Jerusalem.” They found a certain allurement in the sweet utterance from Lan-gan.

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d7

(3e) Neuadd y Collena
Collena Hall

Cyn pen nemawr o wythnosau yr oedd ystafell Nyddu (Neuadd y Collena) yn gyrchfa pobloedd i wrando yr Efengyl yn cael ei thraddodi yn hen ddull cenedl y Cymry, cyn i’r hen Lanau gael eu halogi gan locustiaid estronol.
Before many weeks had passed (“before (the) end (of) not many (of) weeks”) the spinning room (Collena Hall) was the destination of groups of people to listen to the Gospel being imparted in the old style of the nation of the Welsh people, before the old parish churches were profaned / desecrated by foreign locusts.

O bryd i bryd bu yno yn pregethu, heblaw Jones Llangan, Williams Pantycelyn, Pedr Williams, Caerfyrddin, a llawer o enwogion eraill.
From time to time there preached there, besides Jones Llan-gan, Williams Pantycelyn, Pedr Williams, Caerfyrddin, and many other famous ones.

Safai yr hen gynghorwyr ar hen eisteddle a chefn iddi. Gwnawd pwlpud o’r eisteddfa, a chodai oddiar ben ei chefn le cyfleus i ddal y Beibl, a dwy fraich o bres i ddal y canwyllau, un bob ochr iddo.
The old councillors stood on an old seat with a back to it. A pulpit was made of the seat, and there rose from on top of its back a convenient place to hold the Bible, and two brass arms to hold the candles, one on either side.

Ffurfiwyd cyfrinfa (“society”) yno, a bu sain rhodau gwlad y gwawl am flynyddoedd yn aml yr ystafell Nyddu bendefigaidd hon.
A ‘cyfrinfa’ or society was formed there, and there was the sound of the wheels of the land of splendour (??) for years often in this blessed spinning room.

Yr oedd un Dafydd Evans a Bess, ei wraig, yn bobl ieuainc yn aelodau yno.
There was a Dafydd Evans and Bess, his wife, who were members there as young people.

(x13)
Mae’n ddigon tebyg mai pan ar hyd y ffordd tuag at ac o’r Collena y syrthiasant, yn ddiarwybod iddynt ei hunain, i hoffi cyfeillach eu gilydd.
It’s quite probable that it was when [going] along the road towards and from Y Collena that, without realising it, (“unknowing to themselves”), they came to appreciate (“fell to like”) each other’s company.

Yn mhen ychydig o amser methasant a byw yn hwy ar wahan, a hwy a briodasant, doed gwell neu waeth.
After a while (“at the end of a bit of time”) they couldn’t live (“they failed to live”) apart any longer, and they got marreid, for better or worse (“may it come better or worse”)

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d8

(3f) Y Parch. William Evans,
Y ddau hyn oedd rhieni Y Parch. William Evans, yr hwn a wnaeth Tonyrefail yn adnabyddus trwy holl gylchoedd y Trefnyddion trwy Gymru.
These two were the parents of the Reverend William Evans, who made Tonyrefail famous (“known”) through all the Methodist circles throughout Wales.

Ehedodd ei enaid tros yr afon rhwng y ddau fyd Chwefror 5, 1891; ganwyd ef yn Ebrill, 1795. Yr oedd yn arfer canu yn ei henaint –
His soul flew across the river between the two worlds on February 5, 1891; he was born in April, 1795. In his old age he used to sing –

“Megys llestr hen a drylliog.”
“Like an old broken vessel.”

Fe welir ei fod o fewn tua mis i gyrhaedd ei naw deg a chwech oed pan hunodd yn y fuchedd hon. Yr oedd wedi bod yn pregethu oddiar 1814.
It can be seen (“it is seen”) that he was within a month of reching his ninety-sixth year when he died (“when he fell asleep in this life”). He had been preaching since 1814.

Yr oedd o ddigon y gwr mwyaf amlwg yn yr ardal trwy ei oes. Yr oedd llygaid pawb arno, ac felly, fel gorsedd y teyrn, yn nghanol y fath oleuni buasai’n hawdd canfod y brycheuyn lleiaf ynddo.
He was by far (“from sufficient”) the most prominent man in the area throughout his life. Everybody’s eyes were on him, and so, like the throne of the monarch, the object of so much attention (“in the middle of such light”) that it would have been easy to detect the slighest blemish in him.

Ond bu fyw ei oes hirfaith a’i gymmeriad yn wyn, ac nid oes ond byd gwyn wedi ei ddarpar i’w fath tudraw i’r llen.
But he lived his long life with his character pure, and there is only paradise (“a white / pure / holy world”) provided for his sort beyond the veil.

Tua dwy flynedd cyn ei farwolaeth cyfarfyddais ag ef ar Heol-y-Collena, yn agos i’w dy. Ebe fe, yn ei lais soniarus, “Yr oedd dyn i lawr yna yn gwed wrtho i, ‘I chi’n myn’d yn hen, Mr. Evans.’
About two years before his death I met him on Heol y Collena (the Collena road), near his house. He said, in his mellifluous voice, “There was a man down there saying to me, ‘You’re getting old, Mr. Evans.’

Dywedais yn ol, “Nag wyf fi, y chi sy’n “myn’d” yn hen; yr wyf fi “wedi” myn’d yn hen!’” Mae hyna yn gystal enghraifft a dim o’i ddull byrbwyll ac ysmala.
I replied (“I said back”), ‘No I’m not, it’s you who’s ‘getting’ old, I’m already old (“I’ve ‘got’ old”)!’” This is as good an example as any of his instant (“short-thinking”) and humorous way.

Yr oedd ei lais i ni mal sain addoliad. Dyn byr, tua phump a saith o ddaldra. Yr oedd ei ben yn orchuddedig a thoraeth o wallt mal eira.
His voice to me was like the sound of worship. A short man, about five [foot] seven [inches] tall. His head was covered with an abundance of hair like snow.

Ni chafwyd ganddo ei droi, ond torai ef o amgylch ogylch ei ben, a chruchai uwchben ei dalcen.
He didn’t sweep it back (“It hasn’t been turned by him”) but he cut it right around his head, and it curled above his forehead.

Yr wyf yn cofio yn dda y syndod trwy y lle pan gafwyd ei fod wedi boddloni gwisgo “trousers” yn lle “breeches” penglin ag oedd yn y ffasiwn yn ei ddyddiau boreuol. Gwelir ei fod hyd y diwedd yn Buritaniadd iawn yn ei syniadau.
I remember well the surprise through the place when it was found that he had deceided to wear trousers (“found that he had resigned himself to wearing trousers”) instead of knee-length breeches which were in fashion in his youth (“his early days”) It can be seen (“it is seen”) that he was very Puritanical in his ideas to the end.

(x14)
Ond i ddychwelyd. O herwydd gwahanol achosion, natur pa rai a wel y darllenydd oddiwrth yr hyn a ddywedir am ymdrechion clodwiw Mr. Evan Prichard (1795), nid oedd pethau yn llewyrchus ar sefyllfa dymorol y weddw wedi iddi golli ei gwr.
But to get back [to the subject]. Because of various circumstances (“cases”), the nature of which the reader can see (“the reader sees”) from what we have said (“from what is said”) about the praiseworthy efforts of Mr. Evan Prichard (1795), (“things were not bright on the periodic situation”) things didn’t go well as regards the situation of the widow in that period after she lost her husband.

Gwnawn gyfyngu ein sylwadau at y weddw a’i merched Ann, Martha a Deborah. Ymbriododd Martha ag un Mr. Jones, bragwr, Pontypridd, a Deborah a Mr. Thomas, Pentwyn, Pentyrch.
We’ll restrict our observations to the widow and her daughters Ann, Martha and Deborah. Martha married a Mr. Jones, a brewer, from Pont-ty-pridd, and Deborah with Mr. Thomas, of Pen-twyn, Pen-tyrch.

Aeth Mr. Jones ar goll, ac ni wyr neb beth a ddigwyddodd iddo. Symudodd Madam Prichard ac Ann, ei merch, i bentref Tonyrefail, i dy wedi ei adeiladu gan y Parch. Richard Prichard, B.D., iddynt.
Mr. Jones went missing, and nobody knows what happened to him. Madam Prichard and Ann, her daughter, moved to the village of Tonyrefail, to a house built for them by the Reverend Richard Prichard, B.D.

Symudasant yr hen bwlpud o’r Collena fel y symudwyd yr Arch i dy Obed Edom. Mae’n bosibl y ceir rhyw “phonograph” heb fod yn hir i wneyd i’r hen bwlpud hwnw i adrodd yr hyn a lefarwyd arno gan y tadau hen!
They moved the old pulpit from Y Collena as the Ark (of the Covenant) was moved from the house of Obed Edom. It’s possible that some “phonograph” will be available before long to make that old pulpit recount that which was said on it by the old fathers!

Y mae’n bresenol yn nhy William Bevan (Treharne), yr ochr arall i’r heol o’r fynwent o flaen y capel. Bu am o leiaf drugain mlynedd yn eisteddle pregethwyr teithiol y Corph a hoffent fygu y tobacco yn nhy “yr Hen Ladies.”
At present it is in the house of William Bevan (Trehárn), on the other side of the road from the graveyard in front of the chapel. It was for at least sixty years the seat of travelling preachers of the Organisation (“the body”; = the Methodists) who liked to smoke tobacco in the house of the “Old Ladies.”

Codwyd capel bychan yn ymyl ty Madam Prichard a Miss Ann ei merch, a chlywais i fy anwyl fam adrodd, ar foreu agoriad yr ail gapel o flaen y gynulleidfa, yr ail bennod o Lyfr Zachariah – “Dyrchefais fy llygaid drachefn, ac edrychais; ac wele wr, ac yn ei law linyn mesur, a dywedias, i ba le yr ai {sic; = ei} di,” &c.
A little chapel was built next to the house of Madam Prichard and Miss Ann her daughter, and I heard my dear mother say (“recite”), on the morning of the opening of the second chapel in front of the audience, the second chapter of the book of Zachariah – “(2:1) I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand. (2:2) Then said I, Whither goest thou?”, etc.

Ymadawodd a’r fuchedd hon pan oedd yr ysgrifenydd yn blentyn bach, ond dywedai ei chydnabod ei bod yn un o’r serchusaf a’r brydferthaf o’r merched.
She departed this life when the writer was a small child, but the people who knew her say (“her acquaintance say”) she was one of the most warmhearted and comeliest of the women.

Elai Madam Prichard bob boreu wrth ei ffon i weled Cesil, a dywedai yn aml, “Yr wyt ti o’n gwaed ni.” Yr oedd Cesil yn lled falch o hyn hyd diwedd ei hoes.
Madam Prichard would go every morning with the help of her walking stick (“by her stick”) to see Cesil, and she would say often, “You are of our blood.” Cesil was fairly proud of this all her life (“until the end of her life”).

Chwareu teg iddi. Pwy na fuasai yn falch o fod yn berthynas i’r foneddiges hon, yr hon gododd allor addoli ar Dwyn y Ton yn yr amser pan yr oedd Philistiaeth yn llywodraethu yn Nghymru?
Fair play to her. Who wouldn’t be proud to be related to (“proud of being a relation of”) this gentlewoman, who raised the altar of worship on Twyn y Ton in the time when Philistinism held sway (“governed”) in Wales?

Cychwynodd Miss Ann Prichard faelfa, neu shop, yn y ty newydd, a chadwodd yn y blaen hyd y flwyddyn 1853. Yr (x15) oedd yn un o flaenoriaid Penuel, capel y Trefnyddion, Pontypridd.
Miss Ann Prichard started a ‘maelfa’ or shop in the new house, and kept on until the year 1853. She was one of the elders of Penuel, the Methodist chapel in Pont-ty-pridd.

Yr oedd yn deall cerddoriaeth emynol yn dda, ac yr oedd pan yn ieuanc, ac hyd ganol oed, yn arweinydd y canu yn Nghapel y Corph ar Donyrefail.
She understood hymn music well, and when she was young, until middle age, was the precentor (“leader of the singing”) in the Methodist Chapel (“the chapel of the Organisation / The Body”) in Tonyrefail.

Yr oedd rhaid cael yr “high-dry” goreu a’r “Queen’s,” a mynai Mrs. Deborah Thomas eu cymysgu a “rappee.”
It was necessary to get the best “high-dry” and “Queen’s,” and Mrs. Deborah Thomas insisted on mixing it with “rappee”.

Yr wyf yn gwybod yn dda, canys mi a’u cymysgais yn aml iddi hi. Wedi marwolaeth Mr. Thomas, Pentwyn, dychwelodd Mrs. Deborah yn ol i’r Ton, ac yr oedd ei thy bychan, prydferth yn sefyll lle y saif yn awr ystafell isaf y Boar’s Head, arwyddlun pais arfau Einion ap Collwyn.
I know that well (“I know well”), because I often mixed them for her. After the death of Mr. Thomas, of Pen-twyn, Mrs. Deborah came back (“returned back”) to the Ton, and her pretty little house stood where the lower room of the Boar’s Head now stands, the device of the coat of arms of Einion ap Collwyn.

Priododd Miss Ann Prichard a Mr. Evan Thomas o’r Rhiw, cyn bo hir wedi marwolaeth Madam Prichard yn 1834. Cariai fasnach mewn hadau hau, megys gwenith, ceirch, haidd, &c.
Miss Ann Prichard married Mr. Evan Thomas from Y Rhiw, not long after the death of Madam Prichard in 1834. He dealt in (“he carried a trade in”) seeds for sowing, such as wheat, oats, barley, etc.

Yr oedd yn wr a geisiai wneyd y goreu o’r ddau fyd, ac yr oedd yn mhell o ganu, “Gadawn y byd ar ol,” &c. Ymddygai fel dyn call, gan gredu fod amcan gan Dduw wrth ei anfon i’r byd hyfryd hwn yn gyntaf.
He was a man who tried to make the best of the two worlds, and was far from singing “we shall leave the [secular] world behind”, etc. He acted wisely (“behaved like a wise man”), believing that God had a purpose (“there was a purpose with God”) in sending him to this pleasant world first.

Tra fu’r shop gan y teulu ni elai un gwrryw i mewn heb dynu ei het ar y trothwy. Clywais Cesil Morgan yn dywedyd i Mrs. Ann ofyn iddi unwaith ar foreu Llun yn y shop, “Pa le y prynaist di y ‘shawl’ oedd genyt ti yn y cwrdd y ddoe?”
While the family had the shop not one man (“not one male”) went in without taking off his hat on the threshold. I heard Cesil Morgan saying that Mrs. Ann asked her (“saying to Mrs. Ann asking her”) on a Monday morning in the shop, “Where did you buy the shawl you had in the chapel (“in the meeting / chapel meeting / chapel service”) yesterday?

Chwarddodd Cesil, a gofynodd, “Ai dyna yw eich gwaith chwi yn y capel, ie fe – edrych ar wisgoedd pobl?” Ond teimlai Cesil byth ar ol hyny ei bod wedi bod yn feiddgar ofnadwy wrth siarad fel y gwnaeth hi y tro hwn.
Cesil laughed, and asked, “Is that your work in the chapel, eh? Looking at what people are wearing? (“looking at the clothes of people”). But Cesil always felt after that that she had been terribly forward in speaking like she did then (“this time”).

Yn y flwyddyn 1853, wedi marwolaeth Mr. Evan Thomas, trosglwyddodd Shop y Ton i Thomas Morgan, ac ni chai neb arall y dyddiau hyny agor siop arall ar stad y Collena. Yr oedd hyny wedi bod yn ddeddf mai y shop hono yn unig a gai fod ar yr etifeddiaeth.
In the year 1853, after the death of Mr. Evan Thomas, the Ton Shop was transferred to Thomas Morgan, and nobody else in those days was allowed to (“got to”) open another shop on the Collena estate. That had been a law that that was the only shop which was allowed on the estate.

Adeiladodd Thomas Morgan dy mawr newydd, cyfleus i’r shop, ac y mae y shop yno hyd heddyw.
Thomas Morgan built a big new house, convenient for the shop, and the shop is there to this very day (“there until today”).

Cof genyf, pan oedd y ty newydd yn cael ei (x16) adeiladu i’r hen wr hynod Mr. Evan Morgan, perchenog Ty’n y Cymmer, Talchan (Tylcha), &c., grio allan am i Thomas Morgan ofalu am i’r simneiau fod yn ddigon uchel i “Wyr Bryste" - gwerthwyr lledr - “eu gweled.”
I remember, when the new house was being built, that the remarkable old man Mr. Evan Morgan, owner of Tynycymer, Tylcha, etc cried out for Thomas Morgan to make sure that (“to take care that”) the chimneys were high enough for the people of Bristol – leather merchants (“sellers (of) leather”) – to see them.

Yn mlodau ei ddyddiau yr oedd Thomas Morgan yn un o'r dynion mwyaf hoew a diwyd; yr oedd yn bendefigaidd, yn ddirodres, yn yr heolydd, ac yn llawn o arabedd yn ei dy.
In his prime (“in the flowers of his days”) Thomas Morgan was one of the sprightliest and most industrious of men; he was noble, unassuming in public (“unassuming on the roads”), and full of humour at home.

Yr oedd ar ei gof lawer iawn o ystoriau am a fu yn yr ardaloedd amgylchynol yn hanes personau a theuluoedd. Ar gais yr ysgrifenydd, ysgrifenodd yn hwyr ei ddydd ychydig o’i adgofion.
He could remember (“he had on his memory”) very many stories of events in the past (“of that which has been”) in the surrounding areas and in the history of people and families. At the writer’s request, he wrote down late in life (“late in his day”) some of his reminiscences.

Cof genyf am dano yn "dechrau'r canu" yn y capel, yr unig un y pryd hwnw ar Donyrefail. Y mae y capel presenol y trydydd a adeiladwyd. Yr oedd gwedd urddasol ar ail deml Tonyrefail.
I remember him "beginning the singing" in the chapel, the only one at that time in Tonyrefail. The present chapel is the third one that was built. There was a majestic look to the second chapel (“to the second temple”) in Tonyrefail.

Yr oedd y tair "Hen Ladies” ag anian gref eu dygiad i fyny pendefigaidd yn eu nodweddu, yn cyfleu i wedd fewnol dodrefn y capel eu chwaeth goethedig.
The three “Old Ladies” showed the firm stamp of their upbringing (“had the strong spirit of their upbringing characterising them”), contributing (“giving / presenting / conveying”) their refined taste to the appearance of the interior furnishing of the chapel.

Y mae yr hanesyn canlynol a glywais gan Thomas Morgan yn enghraifft o’u chwaeth goethedig.
The following story that I heard from Thomas Morgan is an example of their refined taste.

Un noson seiat yr oedd y Parch. William Evans yn llefaru am ddarpariaethau Duw i ddynoliaeth. Lluniaeth o bob amrywiaeth; gwlan y defaid i’w cynhesu, &c.
One night of a chapel meeting, the Reverend William Evans spoke of God’s provision for humanity. Sustenance of every variety, the wool of sheep to keep people warm (“to warm them”), etc.

Yr oedd Mrs. Deborah a’i chorn wrth ei chlust yn gwrando ar y llefarwr, ond traethu am ddiwalliad corph yn unig a wnelai Mr. Evans y waith hon.
Mrs. Deborah was listening to the speaker with her ear trumpet held to her ear (“with her horn by her ear”), but this time Mr. Evans spoke only of the satisfying of the body.

“Ie,” ebe Mrs. Deborah, “a blodau a phethau felly i'w mwynhau." “Hawyr, hawyr" ebe fe yn ol, “dyma hi wedi myned heibio i mi i rywle!”
“Yes,” said Mrs. Deborah, “and flowers and things like that to enjoy.” “Goodness gracious,” he replied, “she’s overtaken me to somewhere!” (“she has gone past me to somewhere”)

Yna, yn ei ddull ffraeth a pharod, esgynodd i ganol y darpariaethau a welir i ddiwallu yr archwaeth sydd yn gofyn am y tlws, yr hardd, a’r prydferth a deimlir yn yr enaid.
Then, in his witty and ready way, he rose to the middle of the provision which is seen for satisfying the appetite which demands what is pretty, what is beautiful, and what is comely which is felt in the soul.

Heblaw blodau a lliwiau, llefarodd am ogoniant yr wybren nos a dydd.
Besides flowers and colours, he spoke of the glory of the sky day and night.

Peroriaeth yr awel, si cornentydd, rhuad y mor, miwsic y corau asgellog, toriad mawreddog y dydd, ac agor dorau y wawr, a chodiad yr haul, heb ddihuno yr un baban a’u trwst.
The music of the breeze, the murmur of rivulets, the roar of the sea, the music of the feathered choirs, the imposing break of day, and the opening of the doors of dawn, and the rising of the sun, without waking a single baby with their noise.

Heneiddiodd Thomas Morgan yn fawr ar ol iddo gyrhaedd ei saith deg oed, ond yr oedd ei yni yn parhau wedi i beiriant ei gorph lacau yn ei rym. Aeth yn hen heb feddwl (x17) ei bod yn hwyrhau arno
Thomas Morgan aged greatly after reaching seventy (“after to him reaching his seventy (of) age”) but his energy continued after the engine of his body slackened in its strength. He became old without thinking that he was nearing the end (“that it was getting late on him”)

Yr oedd ei hen gydnabod, Mr. Evans, wedi dechreu pregethu flwyddyn cyn ei eni ef, a ph’am na allai yntau hefyd fyw mor hen a Mr. Evans?
His old acquaintance, Mr. Evans, ha begun to preach a year begore he was born (“before his birth [of] him”), and why couldn’t he too live [to be] as old as Mr. Evans?

Arwyddion cyntaf fod ei oes ar y ddaear yn tynu at ei therfyn oedd gwendid ei galon. Yr oedd ei liw yn myned yn llwyd, a phan gynhyrfai ei ysbryd crynai ei wefusau ychydig; ond yr oedd o ran gallu meddyliol mor ieuanc a buan ag erioed.
[The] first indications that his life on earth (“on the earth”) was drawing to its end was the weakness of his heart. His complexion was turning grey (“his colour was going grey”), and when his spirit was roused his lips trembled somewhat; but as regards his mental ability he was a s young and quick as ever.

Tebygol yw y dylasai ymdrin a’r byd yn fwy hamddenol, ond yr oedd beunydd am gyrhaedd rhyw nod. Ond yr oedd ei ddyn oddimewn megys yn ei rybuddio yn ddistaw fod y terfyn yma yn agos, a mynych y clywais ef yn ei fisoedd olaf yn coffa sylwadau’r Apostol Iago:
[It is] likely he should have taken things easy (“deal with the world leisurely”), but every day he wanted to achieve some goal (“he was for reaching some objective”). But the man within was as it were quietly warining him that this end was near, and often I heard him in his last months recalling the remarks of the Apostle James:

(4:12) “Un gosodwr cyfaith sydd, yr hwn a ddichon gadw a cholli. Pwy wyt ti yr hwn wyt yn barnu arall? (4:13) Iddo yn awr, y rhai ydych yn dywedyd, Heddyw neu yfory ni a awn i gyfryw ddinas, ac a aroswn yno flwyddyn, ac a farchnattawn, ac a enillwn;
(4:12) “There is one lawgiver, who is able to save and to destroy: who art thou that judgest another? (4:13) Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain:

(4:14) y rhai ni wyddoch beth a fydd y fory. Canys beth ydyw eich einioes chwi? canys beth ydyw, yr hwn sydd dros ychydig yn ymddangos, ac wedi hyny yn diflanu. (4:15) Lle y dylech ddywedyd, Os yr Arglwydd a’i myn, ac os byddwn byw, ni a wnawn hyn, neu hyny,” iv., 12-15.
(4:14) Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away. (4:15) For that ye ought to say, If the Lord will, we shall live, and do this, or that.

Bu yn briod yn dair gwaith. Ei wraig gyntaf oedd Rebecca, merch Hywel Hopcin a Mrs. Hopcin, Caerlan, Tonyrefail.
He was married three times. His first wife was Rebecca, the daughter of Hywel Hopcyn and Mrs. Hopcyn, of Cae’r-lan, Tonyrefail.

Hi oedd mam ei dair merch. Catherine, Margaret, ac Ann. Priododd y gyntaf Mr. Hugh Begg, genedigol o ardal Ayr; yr ail a briododd Mr. John Evans (“Ab Dewi Haran”); a’r drydedd Mr. John Crooke, South Knoll, Norwood.
She was the mother of his three daughters, Catherine, Margaret, and Ann. The first [of these] married Mr. Hugh Begg, a native of the district of Ayr [Scotland]; the second married Mr. John Evans (“Ab Dewi Haran”) {‘son of Dewi Haran’. Dewi Haran - David Evans, 1812-1885, a member of ‘Clic y Bont’, the clique of Y Bont, a group of poets from the Pont-ty-pridd area}; and the third Mr. John Crooke, South Knoll, Norwood.

Ei ail wraig oedd Caroline Thomas, gweddw un Isaac Thomas, Pontypridd (ei henw achyddol oedd Anthony); ei drydedd wraig oedd weddw un o’r enw Mr. Smart.
His second wife was Caroline Thomas, the widow of one Isaac Thomas, of Pont-ty-pridd (her maiden name (“genealogical name”) was Anthony); his third wife was a widow someone called Mr. Smart (“one of the name of Mr. Smart”).
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d9

(3g) Dylanwadau Boreuol Ei Oes
Early Influences in his Life

Yr oedd yn un o flaenoriaid Penuel, capel y Trefnyddion, Pontypridd. Yr oedd yn deall cerddoriaeth emynol yn dda, ac yr oedd pan yn ieuanc, ac hyd ganol oed, yn arweinydd y canu yn Nghapel y Corph ar Donyrefail.
He was one of the elders in Penuel, the Methodist chapel, [in] Pont-ty-pridd. He understood hymn music well, and he was, when he was young, and until middle age, the precentor (“leader of the singing”) in the Methodist chapel (“the chapel of the body / the organisation”) in Tonyrefail.

Yr oedd (x18) yn mlodeu ei ddyddiau yn hynod am fywiogrwydd ei symudiadau a boneddigeiddrwydd.
He was, in his prime (“in the flowers of his days”), remarkable for his liveliness and his movements and civility

Clywais ei dad yn adrodd i Mr. Harris, y cyntaf o Drefeurig, ddywedyd am Twmi fel hyn: “Llywelin, wn i yn y byd o b’le mae Twmi, eich mab, wedi d’od; mae gwaed brenhinol ynddo, yn ol fy meddwl i.”.
I heard his father explaining to Mr. Harris, the first (of these) (being) from Trefeurig, talking about Twmi (= Tom, Tommy) in this way: “Llywelyn, I don’t know for the life of me (“I don’t know in the world”) where Twmi, your son, has come from; there is royal blood in him, in my opinion (“according to my mind / my thinking”).

Fy marn i am dano yw hyn: pe buasai wedi cael addysg golegawl, ac wedi mynd allan o’r unigrwydd pentrefol yn ieuanc, y buasai wedi dwyn toraeth o ffrwythau meddyliol.
My own opinion about him is this: if he had had a college education, and had left the isolation of the village (“if he had gone out of the village isolation”) when he was young, he would have developed his mind immeasurably (“have borne an abundance of mental fruits”).

Medrai adrodd chwedlau am bersonau yn gampus. Yr oedd ei gof yn orlawn o adgofion am hynodion hen bregethwyr teithiol y Methodistiaid, a chofiai lawer o’u sylwadau mwyaf arabol.
He could tell stories about people excellently. His memory was overflowing with reminiscences of the salient characteristics of the old travelling Methodist preachers, and he could remember many of their most witty observations.

Pan yr oedd yn ieuanc yr oedd Methodistiaeth ar Donyrefail yn ei gwedd fwyaf Pengrynol, hyny yw, Puritanaidd. Yr oedd ochain a gruddfan, yn ol barn yr hen dadau a’r mamau yno, bob amser yn cyd-deithio a gwir dduwioldeb; ac yr oedd, ar y llaw arall, chwerthin, ysmaldod, a bywiogrwydd yn arwyddion nad oedd yr hwn a’u harferai wedi ei “ail eni.”
When he was young, Methodism in Tonyrefail was in its most Roundheaded aspect, that is, Puritan. Groaning and moaning, in the opinion of the old patriarchs and matriarchs there (“according to the old fathers and mothers there”), always went hand in hand with (“always travelled together with”) true devotion (“true godliness”), and on the other hand, laughter, amusement and liveliness were signs that the person who practised these had not been “reborn”.

Yr oedd dull y canu Cynulleidfaol yn bwyllog ac araf, fel symudiadau neu sigliadau cawell i fagu babanod yr ail enedigaeth. Yr wyf yn cofio yn dda y “syndod” yn mhlith yr hen dadau ar Donyrefail pan ddaeth “Hanes Bywyd ‘Siencyn Penhydd’” allan o’r wasg, wedi ei gyfansoddi gan yr anwyl a’r gwir hybarch Edward Matthews, y pryd hwnw o’r Ewynwy, ger Penybont.!
The manner of congregational singing was measured and slow, like the movements or rocking to-and-fro of a cradle to raise the infants of the second birth. I well remember the “surprise” among the old patriarchs (“the old fathers”) in Tonyrefail when “Hanes Bywyd Siencyn Penhydd’ (the history of the life of Siencyn of Pen-hydd farm) was published (“came out of the press”), written by (“composed by”) the dear right honourable Edward Matthews, at the time from Ewenni, near Pen-y-bont (Bridgend).

Yr achos o’r “syndod” oedd fod Mr. Matthews yn “gallu bod mor ysgafn” ag i ysgrifenu digrifwch o’r fath
The cause of the surprise was that Mr.Matthews could be so lacking in seriousness (“could be so light”) as to write humorous literature of that sort!

{NOTE: The book “Hanes Bywyd Siencyn Pen-hydd” appeared in 1850. Edward Matthews (1813-1892) was born in Sain Tathan (Saint Athan’s) in Bro Morgannwg, and at the age of 14 went to work as a collier in Hirwaun. Later he became a Calvanistic Methodist minister, first at Pont-ty-pridd, and latter at Ewenni, by Pen-y-bont ar Ogwr (Bridgend). He came to be known by the name ‘Matthews Ewenni’ and was a popular preacher because of his lively sermons and the use of the south-eastern form of Welsh along with formal standard Welsh of the pulpit}

Gwnaeth y llyfr gymaint o argraff braidd ac ymddangosiad cyntaf y Parch. William Evans mewn “trousers” yn lle y “breeches” penyglin. Cof genyf fod “Caledfryn” i draddodi darlith ar Donyrefail. Bu yn destyn seiat, pa un a oedd yn unol a’r Efengyl iddo ddarlithio o fewn y capel.
The book made almost as much as an impression as the first appearance of the Reverend William Evans in trousers instead of breeches. I remember that ‘Caledfryn’ was to give a lecture in Tonyrefail. It was an issue of a chapel meeting, whether it was in keeping with the Gospel for him to lecture inside the chapel.

{NOTE: Caledfryn – William Williams (1801-1869) from Brynyffynnon, Dinbych (north-east Wales). He was noted for his poetry, his role as an adjudicator in eisteddfods, and as a supporter of Radical causes. He became an Independent minister and was a chapel minister for the last forty years of his life in Y Groes-wen, by Caerffili (south-east Wales). There is a street in Caerffili named after him}.

Yr oedd Mr. Evans yn amheus am hyn. Ond yr oedd “Caledfryn” yn boblogaidd fel gweinidog a bardd trwy holl Gymru, ac yn y diwedd penderfynwyd y c’ai ddarlithio yn y capel, ond nid oedd i fyned i’r pwlpud. Daeth y noswaith i “Caledfryn” i ddarlithio; yr oedd y capel yn orlawn.
Mr. Evans was doubtful about this. But Caledfryn was popular as a minister and a poet throughout Wales, and in the end it was decided he could lecture in the chapel, but he wasn’t to go into the pulpit. The night came for Caledfryn to lecture, and the chapel was choc-a-bloc (“was overflowing”).

Daeth “Caledfryn” i (x19) mewn, ac aeth ar ei union i fyny’r grisiau i’r pwlpud er i’r blaenor, Morgan Evan (Morgan y Gof) - gwr hynod am ei wedd Buritanaidd a difrifol – wneyd awgrym i’r bardd-bregethwr fod y pwlpud yn waharddedig y noson hono.
Caledfryn came in, and he went straight up the stairs to the pulpit although the elder, Morgan Evan (Morgan the Smith) – a man noted for his Puritanical and serious demeanour – has signalled to the poet minister that the pulpit was out of bounds for him that night.

Mae’n debyg fod Morgan yno ar y pryd fel amddiffynydd neu warcheidwad santeiddrwydd dihalogedig cyssegr Tonyrefail! Edrychai Morgan i fyny ar ol “Caledfryn” fel un yn dysgwyl gweled taranfyllt y ddeddf yn fflachio o bob cyfeiriad tuag at hen “Caledfryn”!
It seems that Morgan was there at the time as a defender or guardian of the immaculate (“unblemished, undefiled”) holiness of the Tonyrefail sanctuary. Morgan looked up after Caledfryn like someone expecting the thunderbolt of the law to flash from all directions towards old Caledfryn.

Ond nid oedd yno ond tangnefedd. Canfyddwyd Morgan yn codi ei ddwylaw, a chan edrych yn surllyd ar lawr y sedd fawr, a chlybuwyd ef yn sibrwd wrtho ei hun: “Wel, wel! (ochenaid) wn i yn y byd ffordd mae gwynebu William Evan!” Nid oedd Mr. Evans ei hun wedi dyfod i’r cyfarfod.
But there was nothing there except peace. Morgan was to be seen raising his hands, and looking sourly at the floor of the big pew, and he was heard to whisper to himself: “Well, well! (groan) I’ve no idea (“I don’t know in the world”) how to face William Evan!” Mr. Evans himself had not come to the meeting.

Yr oedd gwisgo blodau o un math yn y byd gan lodesi – am y gwragedd, nid oedd neb o honynt hwy mor ysgafn a gwneyd y fath beth – yn arwydd o uchelder ysbryd a balchder yn y galon, a chynghorid hwy i “feddwl am eu diwedd.”
The wearing of any sort of flowers (“of a single kind in the world of flowers”) by the girls – as for the women, there was not one of them as frivolous (“as light”) as to do such a thing – was a sign of loftiness of the spirit and of smugness in the heart, and they were advised to think about the Day of Judgement (“to think about their end”)

Yr oedd ein hynafiaid yn y cyfnod hwn yn hanes Cymru, megis wedi datgysylltu duwioldeb a’r tlysau anianol oddiwrth ei gilydd. Rhoddent wedd alarus ar addoliad, gan ymddwyn fel rhai yn golygu y buasai Duw yn fwy doeth pe buasai wedi creu llai o flodau a mwy o datws!
Our forebears in this period in the history of Wales had as it were separated devotion and the beautiful objects of nature (“and the natural treasures / the natural jewels”) from each other. They gave worship a mournful air, behaving like people who thought that God would have been wiser if he had created fewer flowers and more potatoes!

Yr ydym yn canfod ol llaw Duw ei hun yn addurniadau gogoneddus y ddaear a’r wybrenau. Mae y prydferthion nefolaidd, o lygaid y dydd i fyny at yr haul a’r lloer a’r ser, wedi eu creu i ddiwallu y sychod eneidiol sydd wedi ei osod yn yr enaid am brydferthwch, harddwch, tlysni, a hyfrydwch.
We can perceive God’s handiwork (“the trace of the hand of God”) in the splendid ornaments of the land and the skies. The heavenly (and) beautiful things, from the daisy to the sun and the moon and the stars, were created to satisfy the thirst of the soul which was placed in the soul for beauty, comeliness, prettiness and delight.

Mae’r enaid yn anfarwol, ond derfydd y corph o ran ffurf a chydag ef y chwaeth am fwydydd. Cenadon o fyd yr eneidiau yw blodau a’r prydferthion eraill, i lawenhau yr enaid pan ar ei bererindod yn y corph.
The soul is immortal, but the physical body (“the body as regards shape”) passes away and with it the taste for foods. The flowers and the other beautiful objects are messengers from the world of souls, to delight the soul when on its pilgrimage in the body.

Gollyngir ef yn rhydd yn y man – “Anngheuir” ef – a gwna drigo mwy yn myd genedigol y blodau. Fe welir oddiwrth y sylwadau uchod pa beth a olygai yr hynafiaid wrth addurno gwely marw a lleni gwyn, blodau, byth-wyrddion, gan osod ar eu heirch (“coffins”) dorchau o flodau.
It will eventually be released – “it will be disclosed” – and it will reside ever after (“and it will make to reside more in the birth world of the flowers”) in the world in which flowers come from. It can be seen from the above remarks what the old people intended when they adorned a deathbed with white sheets, flowers, evergreens, putting on their coffins wreathes of flowers.

Yn bwyllog iawn y daeth Thomas Morgan (x20) allan o’r cylch Pengrynol, i weled fod tlysni anianol yn rhan o ddarparieth y Crewr gyferbyn a gwir ddedwyddwch benywod a gwyr yn y fuchedd bresenol.
Thomas Morgan prudently came out of the Puritan fold (“out of the Roundhead circle”) to see that natural beauty is part of the provision of the Creator for the true happiness of women and men in the present life.

Cyfaill eglwysig penaf Thomas Morgan yn ei amser olaf ar y Ton oedd Bili Lewis, Rhiw Gwyon Dro Fawr. Yr oedd y Parch. William Evans ugain mlynedd yn henach ag ef, ac ni fu erioed gyfeillgarwch agos iawn rhwng y ddau.
Thomas Morgan’s main friend in the chapel in his last days in Tonyrefail (“in his last time on the Ton”) was Bili Lewis, from Rhiw Gwyon Dro Fawr. The Reverend William Evans was twenty years older than him, and there was never a very close friendship between the two.

Yr oedd yr holl ardalwyr yn falch o Mr. Evans, gan edrych arno fel un o brif addurniadau, nid yn unig Morganwg, ond holl Gymru. Edrychai, yn ddiau, ar y rhai hyny a welodd yn blant pan oedd yn anterth ei nerth corphorol, meddyliol, a phregethwrol, gydag ysbryd tadol, yn cynwys awdurdod a nawddyddiaeth.
Everybody in the area was proud (“the whole district-people were proud”) of Mr. Evans, looking on him as one of the people who did most credit to (“one of the main ornaments of”) not only Morgannwg (Glamorgan), but the whole of Wales. He was looking, without doubt, at those people he saw as children when he was at his height physically, intellectually and as a preacher (“at the peak of his strength physical, mental and preaching strength”), in a fatherly way, including authority and protection.
(“with a paternal / fatherly spirit”)

Yr oedd Thomas Morgan bob amser yn hynod o deimladol yn nghylch barn a’r hyn a ddywedai y Parch. William Evans am dano.
Thomas Morgan was always very sensitive about the opinion of the Reverend William Evans and what the Reverend William Evans said about him

Bu siampl Mr. Evans a Mr. Evan Thomas, gwr o’r Rhiw, a ymbriododd a Miss Ann Prichard, Shop y Ton, yn bortreadau (“models”) o flaen ei feddwl yr hoffai eu hefelychu.
The example of Mr. Evans and of Mr. Evan Thomas, a man from Y Rhiw, who married Miss Ann Prichard, of the Ton Shop, were models before his mind that he wished to imitate.

Ond er i Mr. Evans fyw i fod yn ymyl bod yn “fab can’ mlwydd,” yr oedd yn ffraeth ac yn ieuanc ei ysbryd hyd yn agos i ddydd er farwolaeth.
But though Mr. Evans lived to be almost a hundred (“lived to be nearly being a son of a hundred age-years”), he was a great talker and young in spirit (“he was (both) eloquent and young in spirit”) almost to the day that he died (“until near to the day of his death”)

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d10

(3h) Dyddiau Olaf Thomas Morgan
The Last Days of Thomas Morgan

Fel yr awgrymwyd yn barod, yr oedd ei ymddatodiad yn dra sydyn. Ychydig fisoedd cyn hyn dywedodd Dr. Hunter wrthyf yn gyfrinachol fod gwendid yn nghuriadau calon fy ewythr, a bod yn ofynol iddo fod yn ofalus o hono ei hun.
As has been suggested already, his death (“his undoing”) was very sudden. A few months before this Dr. Hunter told me in private that there was a weakness in the pulse (“the beatings of the heart”) of my uncle, and it was necessary for him to take care of himself (“to be careful of himself”)

Awgrymais yn union i’r claf y dylai gymweryd pethau yn hamddenol. Dydd Gwener yr oedd, er yn teimlo yn llesg, wedi myned gyda’i ddwy wyres, Mary a Rebecca, merched Margaret, ei ferch ymadawedig, tua Chaerdydd, i wrandaw Ardalydd Bute yn traddodi darlith yn Neuadd y Parc.
I suggested directly to the sick man that he should take things leisurely. It was Friday, and though feeling weak, he had gone with his two granddaughters, Mary and Rebecca, daughters of Margaret, his deceased daughter, to Caer-dydd (Cardiff), to listen to the Marquess of Bute delivering a lecture in Park Hall.

Wedi dyfod allan o’r cyfarfod dywedodd wrth Mr. James Richards, Trefforest, ei fod yn rhynu gan oerni, ac yr oedd yn welw iawn ei wedd. Cymerodd ychydig o frandi.
After coming out of the meeting he said to Mr. James Richards, Trefforest, that he was shivering with cold, and his complexion was very pale (“and he was was very pale his complexion”). He drank a little brandy (“he took a little brandy”).

Dychwelodd gartref, a gwelais ef y noson hono ar ei ledorwedd ar y soffa, a (x21) dywedodd ei fod yn lled anhwylus, a mynegodd am ei deimlad oer yng Nghaerdydd.
He returned home, and I saw him that night half reclining on the sofa, and he said he was rather unwell, and he mentioned (“he expressed about”) his feeling of being cold (“his cold feeling”) in Caer-dydd (Cardiff).

Nos Sul nid oedd yn ei le arferol yn Nghapel Penuel. Yr oedd Rebecca, ei wyres, yn fy ymyl, a dywedodd wrthyf ei fod heb godi o’r gwely y dydd hwnw.
On Sunday night he wasn’t in his usual place in Penuel Chapel. Rebecca, his daughter, was by my side, and she said to me that he hadn’t left his bed (“his being without rising from the bed”) that day.

Yr oedd hyny yn brawf i mi ei fod yn wael iawn. Es i fyny i’r Fron ar ol y cyfarfod; yr oedd ei anwyl chwaer, Mari, yr hon a’i haner addolai, yno yn bryderus iawn yn ei gylch.
This to me showed that (“that was a proof to me his being”) very ill. I went up to Y Fron after the service (“the meeting”). His dear sister, Mari, whom he half worshipped, was there, very worried about him.

Es i fyny i’w ystafell wely, a gofynais, “Beth sydd yn bod?” Atebodd o’r gwely, “Yr w’ ’i wedi cael anwyd seriws, ond y mae yn addfedu.
I went up to his bedroom, and I asked, “What’s wrong?” He answered from the bed, “I’ve caught a very bad cold (“a serious cold”) but it’s got worse (“it has matured”).

Pan es,” ebe fe, “i ymweled ag Evan Roberts, Merthyr,” hen gyfaill a fu yn ysgolfeistr ar Donyrefail, “cefais ef yn eiddil yn ei wely. Yr w’ ’i bron credu fy mod i’n debyg i’r sefyllfa ag y ces e’ ynddi; ond bu e’ farw.”
When I went,” he said, “to visit Evan Roberts, Merthyr,” (an old friend who was a schoolmaster in Tonyrefail) “I found him frail in his bed. I almost think I’m similar to the situation I found him in; but he died.”

Gofynais a gawn i fyned i gyrchu y meddyg ato. Cododd ei lais yn lled anfoddog, gan ddywedyd, “Na chai, siwr. ‘Does arno i ddim ond anwyd.” Ond O! yr oedd yn Rhosydd Moab.
I asked if I could go and fetch him a doctor (“fetch a doctor to him”). He raised his voice rather displeased, saying, “No you can’t, indeed. There’s nothing wrong with me except for a cold (“there is on me nothing but a cold”). But oh! he was in the plains of Moab.

Yr oedd yr Iorddonen yn agos, ond bod trugaredd wedi taenu niwl mal llen wen drosti. Nos Fawrth yr oedd yn fwy sal, a’r meddyg yn awr yn gweini arno.
The River Jordan was near, except that mercy had spread a mist like a white cloth over him. Tuesday night he was sicker, and the doctor (was) now tending to him.

Dydd Mercher yr oedd yn fwy gwanaidd fyth, ac yn analluog i symud yn ei wely heb gymorth. Pellebrwyd am Ann o Lundain; yr oedd Catherine yno yn barod.
On Wednesday he was even weaker, and unable to move in his bed without help. Ann was telegraphed (“it was telegraphed for Ann”) in London. Catherine was there already.

Bu mynediad Ann i’r ystafell yn foddion i’w loni yn fawr iawn. Erbyn hyn yr oedd son ei fod yn wael iawn wedi lledaenu yn mhell ac agos. Yr oedd yn nghanol ei anwyliaid.
Ann’s entry into the room cheered him considerably (“was the means for cheering him greatly”). By now the news that (“by now mention that”) he was very sick had spread far and wide (“far and near”). He was in the midst of his loved ones.

Gyda’r wawr boreu dydd Gwener cymerodd bronfraith ei lle ar bren gwyrdd tal ar gyfer ffenestr ei ystafell, a chanai ei alaw wanwynol yn hynod o beraidd a soniarus.
At dawn on Friday morning a thrush alighted on (“took its place on”) a tall green tree opposite the window of his room, and sang its springtime melody exceptionally sweetly and tunefully

Edrychai yr ysgrifenydd trwy y dellt ar yr aderyn yn pyncian ei orfloedd orfoleddus, a gwnelai gofio llinellau prydferth Dafydd ap Gwilym:-
The writer looked through the lattice at the bird singing its exultant song (“great + shout / vociferation”), and it reminded him (“and it was making remember”) of the splendid lines of Dafydd ap Gwilym -

“Y ceiliog serchog ei son,
Bronfraith dilediaeth loywdon;
The cock with its loving song (“loving its sound”)
A pure clear-tune thrush

Ba ryw ddim a fu berach
Blethiad na’i chwibaniad bach,
What kind of thing was a sweeter
Harp-playing than its little whistling

Pell y clywir uwch tiroedd,
Ei lef o’i lwyn, a’i loyw floedd.”
Afar is heard over lands
His voice from his grove, and his clear utterance (“shout, vociferation”)

(x22)
Clywai y cystuddiedig odlau yr aderyn. Yr oedd fy ewythr yn hoff iawn o beroriaeth, a phan oedd efe yn swn yr afon rhwng y ddau fyd wele un o adar pereiddiaf “Cymru fynyddig”
The afflicted man heard the verses of the bird. My uncle was very fond of music, and when he was within earshot of the river (“in the sound of the river”) between the two worlds here was one of (“behold one of..”) the sweetest-singing birds of mountainous Wales

“Yn chwiban fel cloch aberth,
Eurgan bwnc organ y berth”
Trilling like a bell of sacrifice
Golden-singing song of the organ of the hedge

megis i’r enaid oedd ar groesi i’r orphwysfa, i
“Ardal lonydd yr aur delynau.”
as if to the soul which was on the point of crossing (over) to the resting place, and
tranquil district of the golden harps

Yn foreu Sadwrn yr oedd amlygrwydd fod y terfyn daearol gerllaw. Aeth ei ddwy ferch, ei ddwy wyres, a’i chwaer i ymyl ei wely. Clywyd ef yn sisial, “Trowch fi tua’r south.” Beth oedd hynny? Onid tua chyfeiriad haul canol dydd? Gofynodd yn awr, yn ei hen ddull, “Paham yr ydych chwi’n tywyllu y room?”
On Saturday morning it was evident (“there was obviousness”) that the end of his time on earth (“that his earthly end”) was near. His two daughters, his two granddaughters, and his sister went to the edge of his bed. He was heard whispering, “Turn me to the south.” What was that? Wasn’t it to the direction of the midday sun? Now he asked, in his old manner, “Why are you darkening the room?”

Yr hyn oedd ddaearol o hono ef oedd yn ymaros ar ol y tuyma {sic} i’r afon; yr oedd ef yn niwl tew yr afon, ac ni threfnwyd i lygaid anianol i weld drwyddo. Ond cafodd gipdrem eilwaith ar ei anwyliaid o’i amgylch; yna gofynodd, “B’le mae’r llall?”
The earthly part (“that which was earthly of him”) was remaining behind on this side of the river; he was in the thick mist of the river, and it hadn’t been arranged for natural eyes to see through it. But he had a glimpse a second time of his loved ones about him; then he asked, “Where is the other one?”

Tebygol mai am ei wyres, Margaret Crooke, yr hon oedd gartref yn Llundain, y gofynai. Agosodd Mari, ei chwaer, at ei ymyl, a llefodd allan, “Dyma Mari, dy chwaer.” Mewn llais difrifol dywedodd yn awr, “Hush! hush! hush!” Dyna ei eiriau olaf. Yr eiliad nesaf ehedodd ei ysbryd i’r tragwyddol fyd i fyw! “Hush!”
Most likely he was asking for his granddaughter, Margaret Crooke, who was at home in London. Mari went up to him, to his side, and she spoke out, “I’m Mari (“this is Mari”), your sister.” In a serious voice he now said “Hush! hush! hush!”. These were his last words. (“see there that is his last words / that was his last words”). The next moment his spirit flew to the everlasting world to live. “Hush!”

“O! distewch, derfysglyd donau.”
O be calm, troubled waters!

Y mae ei “Hush!” pan ar drothwy y byd sydd yn anweledig i ni yn awr yn awgrymiadol. Ai clustfeinio yr oedd o herwydd sain caniadau llu mawr yn ei gyrhaedd, a phob un yno yn gwisgo coron ac yn cario’r palmwydd gwyrdd.
His “Hush!” when on the threshold of the world which is invisible to us now is suggestive. Was he straining to hear because of the sound of the singing (“sound of songs”) of the great host reaching him, and each one there wearing a crown and carrying green palm fronds (“grean palm trees”)

Pwy a wyr? Dichon mai gweled “y Brenhin yn ei degwch” a wnaeth yr eiliad hono. Llawer gwaith y canodd yn ei fisoedd diweddaf “Y Delyn Aur.” Yr oedd brwdfrydedd yn ei lenwi wrth ganu y geiriau –
Who can tell? (“Who knows?”) Maybe he saw the King in his justice (“Maybe it is seeing the King in his fairness that he did”) at that moment. Many a time he sang in his last months “Y Delyn Aur.” (“the golden harp”). Enthusiasm filled him as he sang the words (“in singing the words”) –

“Yno caf fi ddweyd yr hanes,
P’odd {= pa fodd} y dringodd eiddil gwan,
Trwy afonydd a thros greigydd
There I shall get to tell the story
How [someone] frail and weak climbed
Through rivers and over crags

(x23)
Dyrys, anial, aeth i’r lan;
Iesu ei Hunan
Gaiff y clod trwy eitha’r nef.
Thorny, desolate, he went up
Jesus Himself
Will have the praise through the far end of heaven

Nid oes yno ddiwedd canu,
Nid oes yno ddiwedd clod,
There is no end of singing there,
There is no end of praise there.

Nid oes yno ddiwedd cofio,
Pob cystuddiau fu yn bod;
There is no end of remembering there
All afflictions which had existed (“have been being”)

Byth ni dderfydd
Canmawl Duw yn nhy fy Nhad.”
It will never end
[the] praise of God in the house of my Father

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d11

(3i) Llythyr Oddiwrth Thomas Morgan
A letter from Thomas Morgan

Derbyniais y llythr canlynol oddiwrth Thomas Morgan, dyddiedig Mehefin 28, 1879:
I received the following letter from Thomas Morgan, dated June 28, 1879:

“Mi glywais fod y Parch. D. W. Williams, Fairfield, wedi ymweled ag Evan Evans a Mrs. Evans, Garthgribin, amryw o weithiau yn ystod y misoedd olaf cyn marw Evan,
“I heard that the Reverend D. W. Williams, of Fairfield, has visited Evan Evans and Mrs. Evans, of Garthgribin, several times in the last few months before Evan’s death (“before (the) dying (of= Evan”)

a’i fod yn dweyd wrth ddyfod oddi yno ei fod wedi bod yn gwrando dwy bregeth o’r mwyaf effeithiol – eu bod yn cael eu traddodi megis ar drothwy y nef.
and he says when coming from there that he had been listening to two very effective sermons (“two sermons of the most effective”) – that they were being delivered as if on the threshold of heaven

Hen wr a hen wraig, y ddau yn ddall er’s blynyddoedd, oedd yn eu traddodi. Bod Mr. Williams yn wylo yn hidl pan yn ailgoffa eu cynghorion iddo ef.”
An old man and an old woman, the two blind for years (“since it is years”), delivered them. [And] that Mr. Williams wept profusely when recalling their advice to him.”

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d12

(3j) Y Parch. William Evans a Hawliau Merched i Bregethu
The Reverend William Evans and the right of women to preach

Rai blynyddoedd cyn ei farwolaeth yr oedd cynhwrf yn mhlith y Methodistiad yn Morganwg yn nghylch y priodoldeb o adael merched bregethu.
Some years before his death there was unrest amongst the Methodists in Morgannwg (Glamorgan) about the appropriateness of allowing women to preach.

Yr oedd Cyfarfod Misol yn Nghapel Sion, Talygarn, Llantrisant, ac yr oedd yr hen batriarch anwyl o Donyrefail yno ac yn cael sylw a pharch mawr, fel a roddid gynt i’r Apostol Ioan yn ei henaint gan Eglwys Ephesus.
There was a monthly meeting in Capel Sion, (Zion Chapel), Tal-y-garn, Llantrisant, and the dear patriarch from Tonyrefail was there receiving attention and great respect, as was given in the past to the Apostle John in his old age by the Curch of Ephesus.

Yr oedd achos y merched a phregethu gerbron. Yr oedd Mr. Evans o fewn y sedd fawr, ac yn gwrando yn astud ar y ddadl.
The subject (“the case”) of women and preaching was presented for consideration (“was before”). Mr. Evans was in the big seat, and listening intently to the debate.

O’r diwedd gofynwyd iddo ef draethu ar y mater. Cododd, ac meddai, mewn llais a’i nodau rywle rhwng chwerthin ac wylo, “Wel, wel, ’does genyf fi ddim llawer i’w ddywedyd ar y pwnc – ai priodol yw i ferched bregethu o’r pwlpud;
At last he was asked to speak on the matter. He arose, and said, in a voice as if half laughing and half crying (“and said in a voice with its notes somewhere between laughing and crying”), “Well, well, I don’t have much to say on the matter – whether it is appropriate for women to preach from the pulpit;

ond hyn a wn i – y ceiliog ac nid yr iar a wnaed i ganu; creadur lled afrosgo yw iar i ddynwared y ceiliog yn canu.”
but i DO know this (“but (it is) this that I know”) – the rooster and not the hen has been made for singing (“made to sing”); a hen is a fairly unskilful creature (“(it is a) creature fairly unskilful that is a hen”) to imitate the rooster singing.”

Aeth yn chwerthin mawr trwy y lle, ac yn nghanol y rhuadrau (should be: rhuadau) eisteddodd yr henafgwr i lawr.
The place broke into laughter (“It became big laughing through the place”), and in the midst of the roars [of laughter] the old man sat down.

(x24)
{FFOTO: Y diweddar Thomas Morgan yn ei henaint}
Photo: The late Thomas Morgan in his old age

(x25)
(4) ADGOFION AM DONYREFAIL GAN THOMAS MORGAN EI HUN
Reminiscences of Tonyefail. By Thomas Morgan himself.

“Os bydd gwr marw, a fydd efe byw drachefn? Disgwyliaf holl ddyddiau fy milwriaeth, hyd oni ddelo fy nghyfnewidiad.” – Job xiv., 14
“If a man die, shall he live again? all the days of my appointed time will I wait, till my change come.” – Job xiv., 14

“Canys pan ddel ychydig flynyddoedd yna mi a rodiaf lwybr ar hyd yr hwn ni ddychwelaf.” – Job xvi., 22
“Canys pan ddel ychydig flynyddoedd yna mi a rodiaf lwybr ar hyd yr hwn ni ddychwelaf.” – Job xvi., 22
“When a few years are come, then I shall go the way whence I shall not return.”

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d13

(4a) Llith 1

Letter 1
TONYREFAIL YN YR AMSER GYNT - CIPDREM AR “JONES O LANGAN” - MABSANT LLANBEDR AR FYNYDD - TORF YN CADW GWYL - HEN DAFARN Y TON - YSBRYD ANNIBYNOL YR HEN DRIGOLION.
Tonyrefail in the olden days – a glance at “Jones from Llan-gan” – the parish wake of Llanbedr ar Fynydd (Peterstone-super-montem) – a crowd celebrating the feast day (“keeping a festival”) – the old tavern in Tonyrefail – the independent spirit of the old inhabitants.

Fe ddichon nad annyddorol gan luaws ychydig benodau yn nghylch Tonyrefail, a manau ereill yn mhlwyf Llantrisant, a ddygwyddasant yn ystod y deng mlynedd a thri ugain mlynedd diweddaf.
Maybe it [would] not [be] uninteresting for many people (“with a multitude”) a few chapters about Tonyrefail, and other places in the parish of Llantrisant, which happened during the last seventy years (“ten and three-score years”)

Ar Donyrefail y’m ganwyd, ac yr wyf yn cofio yn dda am lawer o bersonau, a dygwyddiadau hynod ddyddorol yno yn ystod y cyfnod hirfaith o ddeng mlynedd a thri ugain.
I was born in Tonyrefail (“(it is) on Tonyrefail that I was born”), and I remember well many people, and extremely interesting happenings there during the long period of seventy years.

Pan wyf yn cofio sylwi gyntaf, nid oedd Tonyrefail ond pentref bychan gwledig ar ochr yr heol rhwng Llantrisant a Glynogwy.
When I remember first observing, Tonyrefail was only a little rura village on the side of the road between Llantrisant and Glynogwy (a spurious form for Glynogwr, through believing that river names should end in –wy (= water). A widespread notion in the 1800s. But there is no word –wy meaning water!)

Yr oedd yr ychydig dai yn isel, ac wedi eu toi o wellt, yr hwn a ymddangosai pan yn newydd yn euraidd o dan belydrau yr haul. Yr oedd y parwydydd wedi eu gwyngalchu o fewn ac allan.
The few houses were of low height (“were low”), and roofed with straw, which appeared golden when new under the sun’s rays,. The walls were whitewashed within and outside.

. Yr oedd i’r bwthynod erddi prydferth, ac yr oedd yr holl drigolion yn codi blodau, ac hefyd wenyn, can pa rai, er fy mod yn mawr ofni y cantorion pigog, a’m llonai pan oeddwn (x26) ond plentyn a “phinafore” gwyn o’m blaen.
The cottages had pretty gardens (“there were to the cottages pretty gardens”), and all the inhabitants grew flowers, and also kept bees (“and also bees”), whose humming (“the song of which ones”), although I greatly feared the buzzing stingers (“greatly feared the stinging singers”), would delight me when I was but a child with a white pinafore on (“before me / in front of me”).

Yr oedd yr heol drwy ganol y pentref yn hynod o lan. Ac yr oedd hyny cyn i’r gwahanol fyrddau cyhoeddus ddyfod i fodolaeth. Nid oedd nifer y trigolion yn cartrefu o fewn y pentref ond o dri ugain i bedwar ugain
The street throught the middle of the village was remarkably clean. And that was before the different public boards came into existence. The number of inhabitants dwelling inside the village was only from sixty to eighty (“from three score to four score”)

. Yn awr y mae yno tua 1,500. Yr oeddynt oll yn gyfarwydd a’u gilydd, ac hefyd ag hanes y naill a’r llall. Ac ambell waith byddai ystori ddigri, ac ambell i glec, yn gwefreiddio yr holl ardalwyr syml a dirodres
Now there are about 1,500. They all knew each other (“they were all familiar with each other”), and also each other’s history (“the history of the one and the other”) . And occasionally a funny story, and an occasional item of gossip, would thrill all the simple [and] unassuming inhabitants of the district.

Megis yn y dechreu yr oedd yr awr hono; ond yr oedd gwaith y Dinas wedi dechreu tua thair milldir i’r gogledd oddiyno, ac yr oedd ei ddylanwad yn dechreu cael ei deimlo yn ein hardal y pryd hwnw.
That time was as it were at the beginning; (“As in the beginning was that hour”); but the Dinas pit had started about three miles to the north of there, and its influence was beginning to be felt in our district at that time.

Y gwir am dani yw, yr oedd yr hen drigolion yn lled ragfarnllyd tuag at y glowyr, a phan ddeuai ambell un o weithwyr ieuainc Mr. Walter Coffin i lawr o’r Dinas i edrych am enethod prydferth yr ardal, gwnai yr hen famau edrych yn gilwgaidd arnynt.
The truth is (“the truth about it is”), the old inhabitants were fairly prejudiced towards the colliers, and when an occasional one of the young workers of Mr. Walter Coffin would come down from the Dinas to look for the pretty girls, the old mothers regarded them with suspicion.

Ond daethant yn fwy cyfarwydd a’u gilydd wedi hyny, ac yn mhen tipyn gwelid bechgyn llenyddol ac ymchwilgar y Dinas wrth fyrddau te y trigolion yn mwynhau “daionus bethau” yr hen deuluoedd.
But they got to know each other better after that (“they became more familiar with each other after that”), and after a whhile (“and at the end of a bit”) the learnèd and inquisitive lads of Y Dinas could be seen at the tea tables of the inhabitants enjoying “the good things” of the old families.

Ie yn siwr i chwi, wedi hyny aeth rhai o ferched y Ton i breswylio “er gwell ac er gwaeth, er tloted ac er cyfoethoced,” o dan yr un groglwyd i ardal y Dinas.
Yes indeed (“yes sure to you”), after that some of the Ton girls went to live “for better or for worse, poorer or richer” (“for as poor and for as rich”) under the same roof in the district of Y Dinas.

Yr oedd y Ton dri ugain mlynedd yn ol yn un o’r pentrefi mwyaf cyfleus; yr oedd y lle yn fath o “golony” bychan, a phob peth ynddo at wasanaeth dyn.
Y Ton sixty years ago was one of the most commodious villages; the place was a kind of small “golony”, with everything a person needed in it (“with everything fot the service of a person”).

Yr oedd yno felin yd; yr oedd yno weithdy gwlan, a gwneid yno frethynau a gwlaneni o bob math; a maelfa gof.
There was a corn mill there; there was a woolen factory there, and woolen fabrics and flannels of every type were made there; and a blacksmith’s forge (“and [a] shop [of] smith”)

Mae yn debyg mai am hyny ei enwyd yn Dwyn yr Efail. Yr oedd yno hefyd deilwriaid, seiri, a chryddion, a siopau – un ar y Ton, a’r llall yn mhlas Abernodwydd, a thua haner milldir oddiwrth ei gilydd.
It is probable that it was called Twyn yr Efail because of this (“that it is for that that it has been called Twyn yr Efail”). There were there also tailors, carpenters, and shoemakers, and shops – one in Tonyrefail (“on the Ton”), and the other in Abernodwydd mansion, and [they were] about half a mile away from each other.

Yr oedd yno hen dafarn hir wedi ei doi a gwellt; yr oedd yr hen dafarn mor henafol, fel yr oedd ei furiau fel coesau hen wr yn dyoddef oddiwrth glefyd y giau, a elwir yn Saesneg yn “rheumatism,” yn ymddangos yn lled adfeiledig.
There was an old long tavern there thatched with straw; the old tavern was so ancient that its walls were like the legs of an old man suffering from ‘the illness of the sinews’, which is called ‘rheumatism’ in English, looking quite rickety (“quite ruined”).

Yn hwn y cynelid “Clwb (x27) Benefit,” ac yr oedd yn cynwys of {sic; = o} 120 i 140 o aelodau, wedi dyfod yn nghyd o wahanol fanau, filldiroedd o gwmpas.
In this was held the “Benefit Club,” and it consisted of from 120 to 140 mambers, having come together from different places, miles around.

Yr oedd yr holl ffarmwyr drwy yr holl ardaloedd amgylchynol yn aelodau o hono; a thrwy eu hesiampl dda, yn dylanwadu yn llesol iawn ar bobl llai ffodus na hwy eu hunain.
All the farmers throughout all the surrounding districts were members of it; and through their good example, influencing very favourably (“very beneficially”) on people less fortunate than themselves.

Yr oedd “rope yard” wedi bod yno ger glan yr afon rhyw amser; ond y mae yn debyg, o herwydd nad oedd angen rhyw lawer o raffau ar wyr y wlad hono, rhoddwyd heibio gwneud y pethau hyny ar y Ton.
The “rope yard” had been there near the riverbank at some time; but it is likely, because people in that part of the country didn’t need very many ropes (“there was not need for some many ropes on the people of that country”), their manufacture in Y Ton was abandoned (“it was given past the making of those things on Y Ton”)

Yr wyf yn cofio sylwi yn foreu fod pawb ar y “Ton” yn byw, fel y dywedir, arnynt eu hunain. Edrychid gan y trigolion ar fyned at y plwyf am elusen yn warth mawr iawn.
I remember noticing at an early age that everybody on the Ton lived on what they had (“lived, as it is said, ‘on themselves’). To have parish relief was looked upon by the inhabitants as a very great cause of shame (“It was looked by the inhabitants on going to the parish for charity as a very great shame”).

Ymddangosai pawb fel yn byw yn ddedwydd yno, megis heb dlawd na chyfoethog, ond pobl pendefigaidd y Collena, yn eu plith.
Everybody appeared as if they lived there happily, as it were without poor people or rich people, except for the gentry people of Y Collena, in their midst.

Saif Tonyrefail ar lethr uwch gwastadedd afon Elwy, rhwng Craig y Dinas a Mynydd y Rhiw, ac yn mhen uchaf plwyf Llantrisant, a rhyw bymtheg milldir o Gaerdydd, a phump o Bontypridd.
Tonyrefail stands on a slope above the plain of the river Elái, between Craig y Dinas (“the vrag of Y Dinas”) and Mynydd y Rhiw (“the mountain of Y Rhiw”), and at the top end of parish of Llantrisant, and about fifteen miles from Caer-dydd, and five from Bont-ty-pridd.

Ychydig i’r gogledd-ddwyrain o’r pentref y mae tarddle afon Elwy, neu “y Lai,” fel y gwelir hi ar lafar gwlad.
A bit to the north-east of the village is the source of the river Elái, or “Y Lai,” as it is called colloquially (“on [the] speech [of] country”).

Arllwysa yr afon hon i’r mor ger Penarth. Pan oeddwn yn ieuanc, deuai eogiaid gleision i fyny hyd y lle hwn yn amser llifogydd.
The river falls into the sea (“pours to the sea”) near Penárth. When I was young, young salmon (“blue salmon”) came up to this place in the time of floods.

Ond erbyn hyn, maent wedi cael cymaint o ofn y llwch a’r surni a red o’r gweithfeydd glo ag oedd ar yr hen bobl ddiniwed gynt ofn glowyr y Dinas!
But nowadays they have been as frightened by (“they have got as much of fear of”) the dust and the pollution (“sourness”) that runs from the coal mines as were the innocent old people of the Dinas miners in the past! (“as there was fear of the Dinas miners on the innocent old people formerly”).

Gobeithio y gwna yr eogiaid a’r gleisiaid newid eu barn am bethau, fel y gwnaeth yr hen bobl, ac y deuant eto yn llu arianaidd i ffrydiau ac aberoedd yr hen Elwy anwyl!
I hope the salmon and the smolts change their mind (“change their opinion / verdict”) about things, as the old people did, and they will come again as a silvery crowd to the torrents and confluences of dear old Elái!

Perchenogion yr etifeddiaeth ar ba un y saif Tonyrefail ydoedd teulu henafol a phendefigaidd Prichard, Collena. Nid oes neb yn gwybod oddiar pa gyfnod y mae y teulu hwn yn berchenog ar yr etifeddiaeth hon.
The owners of the estate on which Tonyrefail stands was the ancient aristocratic Prichard family of Collena. Nobody knows from what period this family has been the owner of this estate.

Mae achos crefyddol y Methodistiad wedi ei sefydlu yma er’s tua cant a deg ar hugain o flynyddoedd. Dechreuodd y Methodistiaid yma mewn canlyniad i ddylanwad yr enwog (x28) Jones o Langan wrth bregethu ar Mr. a Mrs. Prichard, tad a mam y diweddar beriglor Prichard, ficer Llandaf, yr hwn a gymerwyd o’r fuchedd hon ychydig o flynyddoedd yn ol.
The Methodists’ religious cause has been established here for about a hundred and thirty years. The Methodists started here as a result of the influence of the famous Jones of Llan-gan when preaching on Mr. and Mrs. Prichard, father and mother of the late parson Prichard, vicar of Llan-daf, who died (“who has been taken from this life”) a few years ago

Saif hen balasdy y Prichardiaid, sef y Collena, yn nghanol meusydd eang gwyrddion, ar war Tonyrefail. Yr oedd y palasdy ar y cyfnod dywedig yn lle gwych, ac y mae olion ei wychder gynt yn weledig yno hyd heddyw.
The old mansion of the Prichards, namely Y Collena, stands in the middle of extensive green fields, up behind Tonyrefail. The mansion at the time in question (“at the said period”) was a splendid place, and thraces of its past splendour are to be seen there even today (“up until today”)

Mae wedi ei adeiladu ar le mor ysgafn, fel y gellir gweled o’r ffenestri dref y Llan a’r holl wlad rhwng y ddwy dref. Mae hefyd yn gwynebu mynyddoedd y Rhiw, a gellir cael cipolwg oddiyno ar Fro Morganwg, drwy fwlch y dyffryn, rhwng craig y Llan a mynydd Garthmaelwg.
It is built on such a convnientt spot (“a place so light”), that there can be seen from the windows the town of Y Llan (Llantrisant) and all the countryside between the two towns. It also faces the highlands of Y Rhiw, and there is a view to be had from there of Bro Morgannwg (the lowland of Morgannwg, the Vale of Glamorgan), through the gap in the valley, between the crag of Y Llan and the mountain of Garthmaelwg.

Mae yn ysmotyn hynod o ddyddorol yn hanes adnewyddiad crefydd yn Nghymru!
It is in a remarkably interesting spot in the history of the renewal of religion in Wales!

Yr oedd y Mr. Prichard y soniaf amdano yn ynad heddwch, fel ei deidiau. Enw Mrs. Prichard cyn priodi oedd Miss Thomas, ac yr oedd yn enedigol o Bontyfon.
The Mr. Prichard I shall talk about is a justice of the peace, as his forefathers. Mrs. Prichard’s name before marrying was Miss Thomas, and she was a native of Y Bont-faen (Cowbridge).

Yr oedd wedi ei dwyn i fyny yn yr adeg oreu, ac yr oedd megis tywysoges Gymreig yn ei chartref, a phob lle y byddai.
She was brought up at the best time [possible] (“in the best occasion”) as she was like a Welsh princess in her home, and every place that she was.

Yn mhen ychydig amser wedi priodas Mr. a Mrs. Prichard, dechreuodd yr hybarch Jones o Langan bregethu gydag arddeliad mawr ar anfoes y Mabsant, yn agos i Eglwys Llanbedr ar Fynydd – lle ar ben mynydd rhwng Tonyrefail a’r Bryniau Gwyion {sic} a Phencoed Llanilid.
Shortly after the marriage of (“at the end of a bit of time after”) Mr. and Mrs. Prichard, the very Reverend Jones of Lan-gan began preaching with great gusto about the immorality of the Mabsant (parish feastday celebrations), near the church of Llanbedr ar Fynydd – a place on the top of the highland between Tonyrefail and Y Bryniau Gwynion (the white hills) and [the place called] Pen-coed by Llanilid.

Yr oedd son drwy yr holl wlad am bregethu hynod periglor Llangan, ac ar un nawn Sabbath penderfynodd Mr. a Mrs. Prichard fyned ar eu ceffylau tua’r cyfarfod.
There was talk through the whole country about the remarakbale preaching of the parson of Llan-gan, and one Sabbath afternoon Mr. and Mrs. Prichard decided to go on their horses to the [religious] meeting.

Amcan Jones o Langan oed denu y werin a gyrchai i’r Gwyl Mabsant {sic, dim treiglad} annuwiol ar y mynydd tuag at newyddion gwell yr efengyl.
The intenion of Jones of Lan-gan was to attract the commonfolk who attended the ungodly Mabsant celebration on the highland to the better news of the gospel.

Pan yn myned i’r mynyddoedd gwelai y pendefig a’r bendefiges y llethrau, pell ac agos, yn ddu, fel y dywedir, o bobl yn dylifo tua chyfeiriad Llanbedr ar Fynydd. Yr oedd yr olygfa yn un gyffrous iawn, ac yn un newydd iawn y dyddiau hyny, yn Morganwg.
As they were going (“when going”) to the hills the gentleman and the gentlewoman saw the slopes, near and far, packed with people (“black, as they say, from people”) making their way towards (“streaming towards) Llanbedr ar Fynydd. The scene was a very exciting one, and one that was very new those days, in Morgannwg (Glamorgan)

Yr oedd tan {sic; tân} y diwygiad wedi ei gyneu yn y Deheudir, ac adsain hen ddyffrynoedd Morganwg yn dechreu cael eu dihuno gan ganiadau dirfawr orfoledd y pererinion!
The fire of the revival had been lit in the south; and the echo / reverberation of the old valleys of Morgannwg [which were] beginning to be awoken by the great singing (“great songs”) of rejoicing of the pilgrims!

Yr oedd dringo llethrau mynyddoedd y (x29) nawn hwnw yn arwyddlunio dyrchafiad ein cenedl ag oedd yn dechreu cymeryd lle drwy ddylanwad y diwygiad Methodistiaidd!
The climbing of the slopes of the hills that afternoon indicated the [moral] uplift of our nation that was beginning to take place through the influence of the Methodist revival!

Wrth fod Mr. a Mrs. Prichard yn dynesu at yr Eglwys, gwelent ganoedd o bobl yn yr awyr agored gyferbyn a thalcen yr Eglwys.
As Mr. and Mrs. Prichard neared the church, they saw hundreds of people in the open air in front of the church (“opposite the façade of the church”).

Yn erbyn y talcen yr oedd esgynlawr i’r offeiriad a’r llefarwyr ag oedd i gyneryd rhan yn ngwaith y dydd. Maes o law, wedi iddynt gyrhaedd ymyl y dorf fawr, gwelent wr o edrychiad difrifol yn codi ar yr esgynlawr, ac yn rhoddi emyn allan i ganu.
Against the façade there was a platform for the clergyman and the speakers who were taking part in the work of the day. Presently, after they had reached the edge of the great crowd, they saw a serious-looking man going up onto the platform, and announcing (“giving out”) a hymn to sing.

Ei enw oedd William Thomas o’r Pil. Gwr hynod fu ef yn ei ddydd! Wedi y canu, cododd Jones Llangan (yr offeiriad), a rhoddodd yntau emyn allan wed’yn, ac wedi canu eilwaith y penill –
His name was William Thomas from Y Pîl. He was a remarkable man in his day! After the singing, Jones Llan-gan (the clergyman), for his part announced (“gave out”) a hymn afterwards, and after singing the verse a second time–

“Tragwyddoldeb maith a minau
Sydd yn mron a chwrdd yn nghyd,
“Long eternity and I for my part
Are about to meet (“are almost meeting together”),

Dyna’r pryd cawn wel’d yn eglur
Fath rai oeddym yn y byd.”
That’s the time we shall see clearly
What kind of people (“such ones”) we were in the world.”

Yna darllenodd ei destyn, sef, “Canys daeth dydd mawr ei ddigter ef, a phwy a ddichon sefyll?”
Then he read his text, namely, “For the great day of his wrath is come; and who shall be able to stand?” (Revelation 6:17)

Pregethodd gyda hyawdledd digyffelyb am y farn ddiweddaf, nes yr oedd dychrynfeydd wedi gwefreiddio yr holl luaws.
He preached with incomparable eloquence about the final judgement, until the terrors had electrified the whole crowd.

Cyn hir wedi hyny cawn iddynt ymuno a’r Methodistiaid. Cynelid cyfarfodydd crefyddol wedi hyny yn gyson yn neuadd fawr Collena.
Shortly after this we find them (“we get / find to them”) joining the Methodists. Religious meetings were held after that regularly in the great hall of Y Collena.

Deuai y diwygwyr yno; yno yn aml y gwelwyd ac y clywyd y Parch. W. Williams, Pantycelyn, y Parch. Peter Williams, y Parch. Dafydd Jones, Llangan, “Llwyd o Gaio,” a llawer ereill; ac yno gwelwyd lawer tro –
The revivalists used to come there; often there were seen and heard there the Reverend W. Williams, Pantycelyn, the Reverend Peter Williams, the Reverend Dafydd Jones, Llangan, “Llwyd o Gaio,” and many others; and there was seen there many a time–

“Torf yn bwyta’r bwyddydd brasa’,
Gwin a manna, nefol faeth!”
“A crowd eating the richest foods,
Wine and manna, heavnely fare!”

Bu y ddau yn aelodau ffyddlon gyda’r Methodistiaid ar Donyrefail hyd eu bedd. Cyfansoddodd Williams Pantycelyn farwnad am Susanah ei merch.
The two were faithful members with the Methodists on Tonyrefail all their lives (“until their grave”). Williams Pantycelyn composed a death lament for Susanah their daughter

Bu tair o’r merched, sef Ann, Deborah, a Martha, fyw ar Donyrefail hyd o fewn ychydig o flynyddoedd yn ol. Fel eu rhieni, yr oedd eu ty bob (x30) amser yn gartref fforddolion, os byddai y fforddolion yn bregethwyr Methodistaidd.
Three of their daughters, namely Ann, Deborah, and Martha, lived in Donyrefail until a few years ago. Like their parents their house was always a home for wayfarers, if these wayfarers were Methodist preachers.

Nid yn unig rhoddent lety i bregethwyr yn rhydd ac am ddim, ond cyfranent hefyd yn helaeth at yr achos. Mae llawer o bregethwyr Cymru yn cofio yn dyner am letygarwch ac addfwynder yr “hen ladies.”
Not only did they give lodging to preachers at no charge (“freely and for nothing”), but they also contributed generously (“extentisvely”) to the cause. Many preachers of Wales fondly remember (“remember with tenderness”) the hospitality and the kindness of the “old ladies.”

Cadwasant hyd y diwedd yr hen bwlpud o’r hwn yr arferai enwogion bregethu yn y Collena, ty eu tad a’u mam. Tua deng mlynedd ar hugain yn ol yr oedd y duwiol Lewis Powell, Caerdydd, ar ymweliad a Thonyrefail, ac yn lletya yn nhy yr hen foneddigesau dywededig, merched y Prichards uchod.
They kept until the end the old pulpit from which the prominent preachers (“the famous ones”) would preach in Y Collena, the house of their father and their mother. About thirty years ago the godly Lewis Powell, of Caer-dydd, was on a visit to Tonyrefail, and was lodging in the house of the aforementioned old gentlewomen, daughters of the above Prichards.

Dywedais wrtho hanes yr areithfa lle yr eisteddai. Cododd yn sydyn, a gwedd ddifrifol iawn arno, a chan godi ei ddwylaw megis i fendithio yr hen bwlpud, dywedodd, “Os dylai rhywbeth gael ei anfon i’r British Museum, dylid gwneyd hyny a hwn!”
I told him the story of the pulpit where he was sitting. He got up at once, looking very serious (“with a very serious look on him”), and raising his hands as if to bless the old pulpit, said – “If anything should be sent to the British Museum, it should be done with this!” (“it should be done that with this”)

_________________________________

d14

(x31) (4b) Llith II
Letter 2

CYCHWYN ACHOS GAN Y TREFNYDDION CALFINAIDD - COFRES Y GWRAGEDD A GADWASANT Y TAN AR ALLOR TONYREFAIL - CODI’R CAPEL - EI AIL A’I DRYDYDD ADEILADU - NODION DIDDOROL AM BERSONAU
[the] beginning [of the] cause by the Calvinistic Methodists – list of the women who kept the fir on the altar of Tonyrefail – building the chapel – it’s building the second and third time – interesting notes on people

Bu adeg ar yr achos Methodistaidd yn y lle uchod pan nad oedd ond wyth o fenywaid yn perthyn iddo.
There was a time when the Methodist cause (“there has been a period on the cause”) in the above place whenthere wer oly eight women belonging to it.

Yr oedd hyny yn mhen rhyw ysbaid wedi claddu Mr. Prichard, Collena. Dwy Elizabeth Morgan, Jane Morris, Mrs. Prichard, Mary James, Mrs. Jenkins, Jane Powell, a Margaret Morris.
That was some time (“at the end of some while”) after the death of (“after the burying of”) Mr. Prichard, of Y Collena. Two Elizabeth Morgans, Jane Morris, Mrs. Prichard, Mary James, Mrs. Jenkins, Jane Powell, and Margaret Morris.

Y gwr cyntaf a ymunodd a hwy oedd Evan Rhydderch. Yr wyf yn ei gofio yn dda. Y mae mab iddo, sef Windsor Rhydderch, yn byw yn awr yn Tylcha Isaf, yn agos i Donyrefail.
The first man to join them was Evan Rhydderch. I remember him well. A son of his (“a son to him”), namely Windsor Rhydderch, is living now in Tylcha Isaf, near Tonyrefail.

Y mae mewn oedran mawr – yn agos i bedwar ugain a phymtheg mlwydd oed. Y nesaf a ymunodd oedd Dafydd Evan – gwr ieuanc dan ugain oed – sef, tad yr Hybarch William Evans. Dilledydd oedd wrth ei alwedigaeth.
He is very old (“he is in a great age”) – nearly 95 years old (“four score and fifteen years [of] age”). The next who joined was Dafydd Evan – a young man under the age of twenty - namely, the father of the Very Reverend William Evans. He was a draper by trade.

Dyn teneu oedd, ac o daldra cyffredin. Yn fy nhyb i, nid oedd yn mhell o fod yn debyg i’r diweddar Barch. Morgan Howell, Mynwy.
He was a slim man, of average height. In my view, he was not foar from being similar to the late Reverend Morgan Howell, of Mynwy (Monmouth).

Yr oedd yn hynod am ei synwyr cyffredin. Byddai bob amser yn gwneud argraff ar yr holl ardalwyr ei fod yn wr call ac yn ddyn da.
He was remarakable for his common sense. He always struck the local people as a wise man and a good man (“he would always make an impression on all the people of the area that he was a sensible man and a good man”).

Yr oedd yn debyg iawn i’r darluniad a rydd y Parch. T. Binney o’r dyn hoff o’r ddau fyd. Yr oedd i Dafydd Evan a Bess ei wraig amryw feibion a merched.
He was very similar ro the picture that the Reverend T. Binney gives of the man who is fond of the two worlds. Dafydd Evan and Bess his wife had several sons and daughters.

Thomas oedd y mab hynaf, sef Twmi o Gornel y Parc – dyn medrus i drafod dynion. Bydd genyf rywbeth i’w ddweyd am y gwr hwn eto.
Thomas was the eldest son, namely Twmi of Cornel-y-parc – who was very good with people (“a man skilful to treat men”). I shall have something to say about this man again.

Dafydd oedd yr ail fab. Yr oedd efe yn dadcu i Syr D. Evans, Arglwydd Faer Llundain. Arferai y Parch. W. Evans ddweyd mai Dafydd oedd y goreu o honynt oll fel masnachwr.
Dafydd was the second son. He was the grandfather of Sir D. Evans, Lord Mayor of London. The Reverend W. Evans used to say that it was Dafydd who was the best of them as a businessman (“as a merchant / trader”) .

Richard oedd y trydydd mab. Dyn dymunuol iawn oedd. Yr oedd ei air fel “bond” am bob peth, ac yr oedd llawer o gyrchu i’w dy, sef Maesyfelin, ger Pontyglyn, am gynghorion.
Richard was the third son. He was a very pleasant man. His word was his bond in everything (“his word was like a bond for every thing”) and many people went to his house (“there was a lot of going to his house”), namely Maesyfelin (the field of the mill), near Pont-y-glyn, for advice.

(x32)
Evan oedd y pedwerydd. Cymydog caredig, gonest i’r carn. Cododd deulu mawr, ac y maent oll wedi troi allan i fod yn anrhydedd i’w rhieni duwiol, ac o wasanaeth i gymdeithas. “Ei feibion a ddaw i anrhydedd, ond nis gwybydd efe.”
Evan was the fourth. A kind neighbour, thoroughly honest (“honest to the hilt”). He brought up a large family, end they have all turned out to be a credit (“an honour”) to their devout arents, and useful members of society (“and of service to society”). “His sons come to honour, and he knoweth it not; and they are brought low, but he perceiveth it not of them.” (Job 14:21)

William, sef y Parch. W. Evans, Tonyrefail, yw y pumed mab. Nid oes eisiau dweyd gair am dano ef, oblegyd y mae ei glod trwy holl Gymru.
William, namely the Reverend W. Evans, Tonyrefail, is the fifth son. There is no need to say anything about him (“no need to say a word about him”) because he is well-known all over Wales (“because his praise / fame is through all Wales”)

Un o’r gwragedd a enwyd uchod, sef Mrs. Jenkins, o’r Rhiw, oedd mam y Parch. Mr. Jenkins. Cafodd ef addysg dda.
One of the women named above, namely Mrs. Jenkins, from Y Rhiw, was the mother of the Rreverend Mr. Jenkins. He received a good education.

Bu yn Rhydychain am flynyddodd, ac yn mhen rhyw enyd dechreuodd bregethu, a bu yn llwyddianus iawn.
He was in Oxford for years, and after a while (“at the end of a certain period”) he began to preach, and he was very successful.

Cafodd alwad i un o gapelau Arglwyddes Huntingdon, i Lewes, yn Lloegr. Bu yn weinidog llafarus a llwyddianus yno hyd ei fedd.
He received a call to one of the chapels of Lady Huntingdon, in Lewes, England. He was a hardworking and successful minister there until his death (“until his grave”)

Cymerodd Diwygiad mawr le yn yr ardal, ac ymunodd llawer a’r Eglwys Fethodistaidd yno. Ymunodd amryw o wragedd parchus yn aelodau, megis Sara o’r Rhiw a Margaret Llywellyn, sef hen famgu “Morien.”
A great Revival took place in the district, and many joined the Methodist Church there. Several respectable women became members (“joined as members”) such as Sara of Y Rhiw and Margaret Llywellyn, namely the great grandmother of “Morien.”

Merch oedd hi i’r bardd enwog o Dy’r Ffynon, Cwmtaf Fawr, sef Shon Llewellyn, awdwr, yn mhlith caniadau poblogaidd ereill gynt, y gan a elwir “Y Ddafad Las a’i Hoen.”
She was a daughter of the famous poet of Ty’rffynon (“house by the well”), Cwm Taf Fawr (“valley of the Taf Fawr river”), namely Shon Llewellyn, the author, among other popular songs in the past, of the song called “Y Ddafad Las a’i Hoen.” (the grey sheep and its lamb”)

Ar eu hol ymunodd “Bechgyn y Rhiw” a’r ddeadell fechan o grefyddwyr yno. Eu henwau oeddynt Evan, Dafydd, a William. Buont o wasanaeth mawr i’r achos yn y lle.
After them the ‘Boys of Y Rhiw’ joined the small flock of worshippers there. Their names were Evan, Dafydd, amd William. They were of great service to the cause in the place.

Yr oedd Sara, eu mam, wedi colli ei gwr drwy farwolaeth, ac yr oedd y plant yn ieuainc iawn pryd y dygwyddodd hyny, ac yr oedd hi yn naturiol yn un ddigalon ddigon.
Sara, their mother, had lost her husband through death, and the children were very young when this happened, and she was naturally quite a depressed woman (“quite a depressed one”) .

Ofni yn ddirfawr fethu “talu ei ffordd,” a phenderfynodd fyned tua Brombil-Margam i siarad a pherchen y tyddyn, sef Mr. Gruffydd Llewellyn, i roddi y tir allan o’i llaw.
She greatly feared being unable to pay her way (“fearing greatly failing paying her way”) and she decided to go to Brombil-Margam to talk to the owner of the farm, namely Mr. Gruffydd Llewellyn, to give up the land (“to give the land out of her hand”)

Pan yn myned tuag yno marchogai Evan, ei mab deg oed, ar y gaseg tu ol iddi. Daeth Evan wedi hyny yn foneddwr.
When she was going there Evan, her ten-year-old son, rode on the mare behind her. After this Evan became a gentleman.

Priododd Miss Anne Pritchard, Collena, ond ni fu iddynt hiliogaeth. Adroddodd Sara ei chwyn wrth ei landlord, a dywedodd wrtho fod yn rhaid iddi roddi y tir o’i llaw, am nas gallasai hi dalu am dano.
He married Miss Anne Pritchard, of Collena, but they had no issue. Sara explained her situation (“Sara related her complaint”) to her landlord, and said to him that she had to give up the land, because she couldn’t pay for it.

“Na, na,” ebe Mr. G. Llewellyn, “aroswch yn y Rhiw. Y mae genych chwech o (x33) fechgyn, a deuant yn fwy cryf bob dydd. Rhyngoch chwi a minau, Sara, ni dalwn am dano.”
“No, no,” said Mr. G. Llewellyn, “stay in Y Rhiw. You have six boys, and they are getting stronger every day. Between you and me, Sara, we’ll pay for it.”

Ni derbyniodd Mr. G. Llewellyn ffyrling o rent ganddi am hir amser. Tyfodd y meibion yn weithwyr caled, ac yn bobl gynil a sobr, ac mewn amser daethant yr amaethwyr cyfoethocaf yn yr ardaloedd hyny.
Mr. G. Llewellyn did not recive a farthing of rent from her for a long time. The sons grew to be hard workers (“grew into hard workers”), and thrifty and sober people, and in time they became the richest farmers in those districts.

Bydd genyf ragor eto i’w ddywedyd am y meibion hyn. Yr oedd y Margaret Llewellyn y sonir amdani uchod, yr hon oedd yn famgu i’r ysgrifenydd, a’r Sara uchod yn hoff iawn o’i gilydd.
I shall have more to say again about these sons. The Margaret Llewellyn I spoke about above, the one who was the grandmother of the writer, and the above Sara were very fond of each other.

Capel presennol y Methodistiaid yma ydyw y trydydd a adeiladodd y Methodistiaid yn y lle. Codwyd y capel cyntaf o dan gyfarwyddyd yr enwog “Jones o Langan,” a rhoddwyd y tir ato gan Mr. Pritchard, Collena, am ardreth o un swllt y flwyddyn.
The present chapel of the Methodists here is the third which the Methodists built in the place. The first chapel was built under the directive of the famous “Jones of Lan-gan,” and the land was given to him by Mr. Pritchard, of Y Collena, for the rent of one shilling a year.

Rhoddodd y boneddwr o’r Collena Feibl hardd i’w osod ar y pwlpud. Yr wyf yn cofio y dda weled y Beibl, ac yr oedd arno mewn gemau eurog, “Rhodd gan Evan Pritchard, Collena, i Eglwys y Methodistiaid ar Donyrefail.”
The gentleman of Y Collena gave a ha dsome Bible to be placed on the pulpit. I well remember seeing the Bible, and there were on it in gilded lettering (“in gilded gems”), “A gift from Evan Pritchard, Collena, to the Methodist Church in Tonyrefail.”

Adeiladwyd y capel cyntaf tua’r {sic} flwyddyn 1779, a’r ail yn 1839, a’r trydydd, sef y presenol, yn 1860, ac yn werth ₤1,100. Y mae wedi ei dalu am dano ers tipyn o amser.
The first chapel was built around the year 1779, and the second in 1839, and the third, namely the present [one], in 1860, and [it is] worth ₤1,100. For some time [now] it has been paid for.

. Y mae yno gynulleidfa fawr, ac mae’r achos yn llewyrchus.
Yr oedd yma, ar le a elwid y Waun Rydd, ysgol ddyddiol fechan i ddysgu Saesonaeg, &c.
There is a big congregation there, and the cause is flourishing. There was here, at a place called Waun-rydd (“free moorland”, common moor) a day school to teach English, etc.

Yr ysgolfeistr oedd Mr. Edmund Jones, tad y Parch. Edmund Jones, gweinidog parchus gyda y Bedyddwyr yn Mhenycoed, Llanilltid. Yr oedd Mr. Jones a gair da iddo gan bawb, a phobl yr ardal yn siarad yn garedig am dano wedi iddo ymadael a’r lle.
The schoolmaster was Mr. Edmund Jones, father of the Reverend Edmund Jones, a respectable minister with the Baptists in Pen-y-coed, Llanilltid (= Pen-coed by Pen-y-bont ar Ogwr). Mr. Jones was highly spoken of by everybody (“Mr. Jones had a good word to him with everybody”), and the people of the area spoke kindly of him (“and the people of the area speaking kindly of him”) after he left the area (“left the place”).

Y nesaf ddaeth yma oedd Mr. Thomas Jones, brodor o Sir Gaerfyrddin, a’r nesaf oedd Mr. D. Lewis, wedi hyny o’r Red Lion, Pontypridd. Byddai Mr. Lewis yn cerdded, nos a boreu i ac o Donyrefail – tua deuddeg milldir y dydd, ac nid oedd ei enill ddim mwy nag 8s. yr wythnos.
The next [one] who came here was Mr. Thomas Jones, a native of Sir Gaerfyrddin (Carmarthenshire), and the next was Mr. D. Lewis, afterwards of the Red Lion, in Pont-ty-pridd. Mr. Lewis would walk, night and morning to and from Tonyrefail – about twelve miles a day, and his wage was not more than eight shillings a week.

Y mae hyn yn dwyn ar gof i mi hanesyn a adroddodd y Prif Farnwr Coleridge yn ddiweddar wedi ei ddychweliad o’r America. Rhyw foreu (x34) ymwelodd Mr. Blaine (aelod o’r Cynghor yn Washington) ag ymylon yr Ohio.
This reminds me of (“this brings on memory to me”) an anecdote that the Chief Judge Coleridge told recently after his return from America. One morning Mr. Blaine (a member of the Congress in Washington) visited the Ohio river area (“visited the fringes of the Ohio”)

Dywedodd Mr. Blaine wrtho fod ei dad ef yn dweyd wrtho fod ei dadcu yn arfer gallu taflu dolar yn groes i’r afon i’r ochr arall. Iddo ef chwerthin wrth glywed y stori, ac i’w dad ofyn a oedd yn amheu ei gwirionedd.
Mr. Blaine told him that his father said to him that his grandfather used to throw a dollar across the river to the other side. [That] he laughed on hearing the story (“[he said] to him laughing on hearing the story”), and that his father asked if he didn’t think the story was true (“his father asking him whether he was doubting its truth”)

“Na, na,” meddai yntau wrth ei dad, “ond yr oedd dolar yn myned lawer iawn pellach y pryd hyny nag yr a yn awr.”
“No, no,” he said to his father, “but a dollar went very much further in those days (“at that time”) than it goes now”.

Fe chwarddai wyrion cyfoethog Mr. Lewis pe y clywent am enill eu tadcu ar y Ton. Ond trwy’r cwbl, daeth Mr. Lewis yn werth canoedd o bunau cyn iddo farw. Yr oedd Mr. D. Lewis yn ddyn talentog, yn ysgolhaig rhagorol, ac yn ddyn gonest a serchog.
The rich grandsons of Mr. Lewis would laugh if they were to hear of the wage of their grandfather in Tonyrefail (“on the Ton”). But eventually (“but through the lot”) Mr. Lewis came to be worth hundreds of pounds before he died. Mr. D. Lewis was a talented man, an excellent scholar, and a warmhearted and honest man.

Ar ei ol ef daeth Mr. E. Roberts o Ferthyr. Dyn ieuanc yn nghylch 22 oed oedd ef. Nid oedd wedi cael nemawr o ysgol, ond ysgol nes yn Merthyr.
After him came Mr. E. Roberts of Merthyr. He was a young man of around 22. He hadn’t had very much schooling (“He wasn’t after getting much of school”), except schooling until he went to Merthyr (“but school until in Merthyr”).

Yr oeddem yn ofni fod y cyfaill yn rhyfygu wrth fyned i gadw ysgol gyda can lleied o ddysgu ei hun, ond siomodd ni o’r ochr oreu. Ymdrechodd dysgu ei hun wrth geisio dysgu ereill, a llwyddodd yn fawr iawn.
We feared that he was taking on more than he could handle (“that the friend was being daring / tempting fate”) by going to keep a school when he had had so little education himself (“and he with so little of learning himself”), but he pleasantly surprised us (“he disappointed us from the best side”). He attempted to teach himself while trying to teach others, and he succeeded very greatly.

Yr oedd yn dysgu gramadeg trwy ohebu a’r diweddar a’r hynaws, Mr. Rhys Lewis, argraffydd, Merthyr, ac ereill, a daeth yn un o’r grammadegwyr goreu yn y wlad.
He taught grammar by corresponding with the late genial Mr. Rhys Lewis, the printer, from Merthyr, and others, and became one of the best grammarians in the country.

Fel y dywedai Mr. Peter Williams, Merthyr, am Evan Roberts yn yr hanes am ei farwolaeth yn y “Western Mail,” “Yr oedd yn un o’r ysgolheigion Cymreig goreu yn Nghymru.” Bu yn Nhonyrefail am flynyddoedd.
As Mr. Peter Williams, of Merthyr, said of Evan Roberts in the item (“the history”) about his death in the “Western Mail,” “He was one of the best Welsh scholars in Wales.” He was in Tonyrefail for years.

Daeth ar ei feddwl i ymweled a’r Misses Hill, Cwrt-yr-Ala, un diwrnod. Yr oeddynt yn chwiorydd i Mr. Hill, perchenog gweithiau haiarn Pentrebach, Merthyr.
He decided to visit (“it came on his mind to visit”) the Misses Hill, of Cwrtyrala, one day. They were sisters of Mr. Hill, the owner of the ironworks in Pentre-bach, Merthyr.

Cymerasant ddyddordeb mawr yn Mr. Roberts am ei fod ef, ei dad a’i frodyr yn hen weithwyr i’w brawd. Anfonasant at Mr. Hill i ofyn iddo am wneud rhywbeth drosto.
They took a great interest in Mr. Roberts because he, his father and his brothers had been former employees of their brother (“old workers to their brother”). Thet sent to Mr. Hill to ask him to do something for him.

Yn mhen ychydig amser wedi hyny danfonodd Mr. Hill am dano. Bu am rai misoedd yn pwyso haiarn yn y gwaith; wedi hyny cafodd ei wneud yn “furnace manager,” a phan fu Mr. Hill farw cafodd rai canoedd o bunau ar ei ol.
Some time after that (“at the end of a little of time after that”) Mr. Hill sent for him. For some months he was weighing iron in the works; after that he was made furnace manager, and when Mr. Hill died he received some hundreds of pounds in his will
(“some hundreds of pounds after him”).

Bu wedi hyny (x35) yn yr un swydd am flynyddoedd o dan Mr. Fothergill
After that he was in the same job for years under Mr. Fothergill.

Gorphenodd Mr. Roberts ei yrfa tua flynedd yn ol

Mr. Roberts finished his career about a year ago.

Yr oedd wedi cyrhaedd parch mawr gan ei gyd-drefnwyr. Ni throediodd Cymru un dyn mwy cywir.
He had attained great respect from his fellow managers. There was never a more honourable man in Wales (“A more honourable man did not walk Wales”)

Heddwch i lwch fy hen gyfaill anwyl! Bu yma amryw yn cadw ysgol ar ei ol ef cyn yr Ysgol Frytanaidd. Byddai yn rhy faith i’w holrhain.
May my dear old friend rest in peace (“peace to the dust of my dear old friend”). There were several teachers after him (“it has been several people keeping school after him”) before the British School. It would take too long to note them. (“it would be too long to trace / follow them”).

Wedi hyny sefydlwyd Bwrdd Ysgol yma. Yr oedd Tonyrefail yn un o’r ardaloedd cyntaf i gynyg am y Bwrdd. Cawsom wrthwynebiad mawr.
After that the School Board was set up here. Tonyrefail was one of the first districts to apply for the Board. We had great opposition.

Daeth y Parch. R. Pritchard, perchen y lle ar y pryd, yn un swydd o Stratford-ar-Afon, i geisio darbwyllo yr ysgrifenydd i bleidio y National School, ac addawodd roddi swm go dda yn flynddyol tuag ati.
The Reverend R. Pritchard, the owner of the place at the time, came expressly from Stratford on Avon, to try to persuade the secretary to support the National School, and he promised to give quite a large amount (“a fairly good sum”) annually to it.

Ond nid oedd bosibl ein troi. Daeth y gwr o Faenor Misgyn allan yn ei holl nerth, ac nid oedd dim a safai o’i flaen ef!
But it was not possible to turn us. The man from Meisgyn Manor came out in all his strength, and there was nothing which stood in front of him!

Y mae yma ysgol ddyddiol enwog o dan Fwrdd Ysgol Llantrisant, ac y mae hi yn “gredit” i’r ardal.
There is a well-known day school here under the Llantrisant School Board, and it is a credit to the area.

_________________________________

d15

(x36) (4c) Llith III.
Letter 3

YR HYNAWS MR. WILLIAM MORGAN, TYLCHAFAWR - PORTHMON ENWOG - EI HOFFDER O DDYNION OD
The affable Mr. William Morgan of Tylcha-fawr – famous drovers – his fondness of strange people

SHON DAFYDD FEL PRYDYDD A PHREGETHWR - “CLYWCH, DEYRNASOEDD, A GWRANDEWCH Y CYMYDD”
Siôn Dafydd as a poet and preacher – “Kingdoms, Hark, and Listen, The Valleys”

PREGETHU YN NGHOED Y TYLCHA I DARFU’R “YSBRYD DRWG” - FFORDD GWERTHWYD COED CAE - TWM EVAN PRYS
Preaching in the Tylcha Wood to drive away (“to disturb / to scare”) the “evil spirit” – how Y Coetgae was sold – Twm Efan Prys

Un o’r pethau cyntaf wyf yn ei gofio yw gweled Mr. William Morgan, Tylchafawr, yn galw wrth dy fy rhieni, ac yn galw ar fy mam,
One of the first things I recall is seeing Mr. William Morgan, (of) Tylcha Fawr (farm), calling at my parent’s house, and calling to my mother

“Cesil,” meddai, “beth yw y bachgen llefog yna sydd genych? Yr wyf yn clywed ei swn o Tylcha.”
“Cesil (Cecily),” he said, “what’s that whining child that’s with you? I (can) hear his noise from Tylcha.”

“Wel, yn wir, syr,” meddai hithau, “un drwg iawn yw e’; mae wedi cael gormod o’i ffordd o lawer.”
“Well, indeed, sir,” she said (in reply), “he’s a very bad child (“(it is) a bad one (that) he is”); he’s had far too much of his own way (“he has had too much of his way by much”)

Mi gofiais byth am y tro, er nad oeddwn ddim mwy na chwe’ mlynedd oedd ar y pryd. Yr hyn oed fy mam yn gyfeirio ato wrth ddweud fy mod wedi cael gormod o fy ffordd oedd hyn:
I shall always remember the occasion, although I was not more than six years old at the time. What my mother was referring to saying that I had got too much of my own way was this:

Yr oeddwn newydd wella o effaith llosgiad pan oeddwn yn nghylch pum’ mlwydd oed. Nid oedd neb yn credu y gallesid fy adferyd.
I had just recovered (“got better from”) from suffering burns (“from the effect of a burn”) when I was about five years old. Nobody believed that I could have been cured.

Nid oedd un meddyg y pryd hwnw yn nes na Phontyfon, rhyw ddeuddeg milldir o Donyrefail.
There was not one doctor at the time nearer than Pont-y-fôn (Y Bont-faen / Cowbridge), some twelve miles from Tonyrefail.

Byddai y Parch. E. Prichard, o’r Collena, a Rhys Evans, o’r Factory, yn talu sylw mawr i gleifion yr ardal, ac yr wyf yn cofio yn dda i’r ddau ddyfod i’m gweled.
The Reverend E. Prichard, of Y Collena, and Rhys Evans, of Y Ffactri, would pay a lot of attention to the sick people of the area, and I remember well the two coming to see me

Yr oedd Mr. Evans yn gwaedu ugeiniau o’r ardalwyr bob gwanwyn. Byddai yr arferiad y pryd hwnw i wneud hyny. Gwelais lawer merch ieuanc yn cael ei gwaeddu ganddo yn ei braich nes y byddai yn llewygu.
Mr. Evans bled dozens of the district’s inhabitants every spring. It was the practice at that time to do this. I saw many a young girl being bled by him in her arm until she fainted.

Clywais Mr. Prichard a Mr. Evans yn ymgynghori beth oedd y peth goreu i wneud i mi, a deallais eu bod yn bwriadu fy ngwaedu. Minau yn gwybod ei bod hi yn amser lladd moch, mi waeddais allan,
I heard Mr. Prichard and Mr. Evans consulting [about] what was the best thing to do to me, and I understood they intended to bleed me. I for my part, knowing it was the time to kill pigs, shouted out,

“Chewch chwi ddim gollwng fy ngwaed i, na chewch wir!”
“You won’t bleed me (“release my blood”), indeed you won’t!”

Wedi i mi dyfu i fyny, pan y cyfarfyddwn a Mr. Prichard neu a Mr. Evans, byddent yn dweud wrthyf, “Chewch chwi ddim gollwng fy ngwaed i!”
After I grew up, when I met Mr. Prichard or Mr. Evans, they would say to me, “You won’t bleed me!”

(x37)
Ond am Mr. William Morgan o Dylcha yr oeddwn yn son. Dyn mawr o gorpholaeth, a gwr mawr o feddwl, oedd efe.
But [it was] about Mr. William Morgan of Tylcha that I was talking. He was a man of large physique (“he was a large man of build / as regards build”), and [it was] a clever man (“and a great man of mind / as regards mind”) that he was.

Yr oedd ganddo feddwl gwreiddiol bron am bobpeth. Yr oedd yn wir wr boneddig, ac yn un o’r dynion harddaf a welais erioed.
He had an original mind about almost everything. He was a true gentleman, and one of the finest-looking men I’ve ever seen.

Byddai yn cadw rhyw ddeuddeg neu bymtheg o weision a morwynion. Yr oedd ganddo fil o ddefaid, a llawer iawn o ychain.
He kept about twelve or fifteen male and female servants. he had a thousand sheep, and very many oxen.

Byddem ni ar Donyrefail yn edrych arno fel y byddai pobl yn edrych ar Job yn ngwlad Us. Yr oedd ganddo lawer o deirw a da “Scotch” ar fynyddoedd y Gilfach Goch a Fforch Nest.
We in Tonyrefail looked on him as people would look on Job in the land of Us. He had many Scotch cattle on the highland of Y Gilfach-goch and Fforch-nest.

Heblaw hyny, yr oedd yn ffermu Gelligron, Tontraethwg, Tylchawen, Llanilid, a Thylchafawr. Yr oedd dyddiau cneifio y defaid yn Dylcha yn fath o wyl yn yr ardal, yn enwedig yn nghyfrif y plant.
Besides that, he farmed Gelli-gron, Tontraethwg, Tylcha-wen, Llanilid, and Tylcha Fawr. The days for shearing sheep in Tylcha were a kind of holiday in the area, especially in the estimation of the children.

Byddai Mr. Morgan yn myned i ffair y Llan bob tri mis i werthu ychain, gwartheg, defaid, a cheffylau. Yr oedd yn hyfryd ei weled yn myned ar y gareg (sic: = gaseg) las, a phawb ar y ffordd ac yn y ffair yn talu gwrogaeth iddo.
Mr. Morgan would go to the fair of Y Llan (= Llantrisant) every three months to sell oxen, cows, sheep, and horses. It was wonderful to see him going on the grey mare, and everybody on the road and in the fair greeting him respectfully (“paying homage to him”)

Nid oedd Mr. Morgan yn myned oddicartref yn fynych – ei ddifyrwch oedd cael cwmni dynion cyffredin yn ei dy. Byddai rhai cymeriadau hynod ganddo o’i amgylch bron bob amser.
Mr. Morgan didn’t go away from home often – his delight was to have the company of ordinary men in his house. He had some remarkable characters around him (“there were some remarkable characters with him around him”) nearly always.

Yr oedd ganddo fath o ffwl neu ddau yn Nghylcha yn wastad. Yr wyf yn cofio yn dda am Shon Dafydd – “Shon British Coch,” y byddai yn cael ei alw, am ei fod yn gwisgo felly. Ganwyd Shon yn Gaerwica Pendeulwyn. Symudodd ei dad i Hendreforgan; ond nid oedd Shon yn ddedwydd iawn gartref.
He always had a kind of fool or two in Tylcha. I remember well Siôn Dafydd – “Siôn British Coch,” (“Siôn of the red breeches”) he was called, because he dressed that way. Siôn was born in Caerwica, Pendeulwyn. His father moved to Hendreforgan; but Siôn was not very happy at home.

Aeth i wasanaethu Mr. Harries, Trefyrhug, a Grey o Rhiwinder, drwy ddanfon ychain i Northampton. Dysgodd Shon dipyn o Saesneg wrth deithio yn Lloegr.
He went into service with (“he went to serve”) Mr. Harries, Tref-y-rhug, and Grey of Rhiwinder, taking oxen (“through accompanying oxen”) to Northampton. Siôn learnt a bit of English through travelling in England.

Byddai yn gwneud llawer o ganiadau i Forwyn y Gilfach, y Crochan Cawl, a Grey o Rhiwinder, &c. Mawr oedd y difyrwch a gaem wrth ei glywed yn eu canu. Byddai Shon yn “pregethu” weithiau.
He composed a lot of songs about (“to”) the Maid of Gilfach, the Soup Cauldron, Grey of Rhiwinder, &c. we took great delight (“[it was] great the delight that we would get”) hearing him sing them.

Byddai “Llywelyn o’r Lawn” ac yntau yn myned ar “deithiau” yn aml i “bregethu.” Ni chymerent arnynt eu bod yn perthyn i un enwad neillduol.
Siôn would sometimes “preach”. He and Llywelyn of Y Lawn (“Llywelyn of Y Lawn and he for his part / and he too”) would often go on ‘trips’ to ‘preach’. They didn’t pretend that they belonged to any specific denomination.

“Pregethu” ar yr (x38) heolydd y byddent, a chasglu ar y diwedd – pob un a’i het. Testyn Shon un Sabbath pan yn “pregethu” ar Graig y Dyllais, ar fynydd y Bedw, Cymer, oedd, “Clywch deyrnasoedd, a gwrandewch y cymydd.”
[It was] ‘preaching’ on the streets that they would be doing, making a collection at the end (“and collecting at the end”) – each with his hat. Siôn’s subject one Sabbath when ‘preaching’ at Craig y Dyllais, on the Bedw mountain at Y Cymer, was, “Hear [you the] kingdoms, and listen [you] the valleys.”

Nid oedd tai yn y Cymer y pryd hwnnw, ond ychydig o dyddynod bob ochr i’r Cwm. Yr oedd y pregethwr yn dweyd yn ddigon uchel i’r holl ardalwyr glywed, o Dy’n-y-cymer hyd Nyth Bran.
At that time in Y Cymer there was only (“there wasn’t but”) a few cottages on either side of the valley. The preacher said loud enough for all the people of the district to hear, from Tynycymer to Nyth-brân.

Yr oedd Shon yn gyfaill mawr i bawb, yn enwedig Mr. William Morgan, Tylcha. Gwnaeth Mr. Morgan le i Shon i gysgu ar lofft yr ystabl, fel y byddai yn gallu mynd a dod pryd y mynai.
Siôn was a good friend (“a big friend”) of everybody, especially Mr. William Morgan, of Tylcha. Mr. Morgan made space for Siôn to sleep in the stable loft, so he could come and go as he pleased (“go and come when he wanted”)

Yr oedd yno wely, bwrdd, ystol, a bara bob amser. Nid oedd canwyllbren yno, o herwydd, fe ddichon, nad oedd Shon yn gallu darllen.
There was a bed there, a table, a stool, and always bread. There was no candlestick there, because, probably, Siôn didn’t know how to read (“Siôn couldn’t read”).

Yr oedd yno bron bobpeth fel yr oedd y foneddiges hono wedi ei baratoi i’r hen broffwyd Eliseus. Ond yn sicr, yr oedd cryn wahaniaeth rhwng y ddau ddyn!
There was almost everything there as that gentlewoman had prepared for the old prophet Eliseus. But certainly, there was a considerable difference between the two men!

Byddai Pentre y Ton yn gwybod pryd y dychwelai Shon adref; byddai yn “pregethu” bob amser pan yn dychwelyd trwy goed Tylcha, o herwydd ofn ysbryd drwg, a byddai yn arfer dweyd pethau digrif am wyr y Ton yn ei bregeth.
The village of Y Ton (Tonyrefail) would know when Siôn was coming back home; he would always ‘preach’ when coming back through Tylcha wood, because of fear of an evil spirit, and he would say amusing things about the people of Ton in his sermon.

Bu yn ei flynyddoedd olaf yn cario negeseuon o Donyrefail i Bontypridd. Byddai cod gan Shon i fyned a’r llythyrau a phethau ereill. Cariodd filoedd o lawer o bunau i’r ariandy yn Mhontypridd, ac ni wnaeth gamsyniad erioed.
In his latter years (“in his last years”) he would carry messages from Tonyrefail to Pont-ty-pridd. Siôn had a bag to take letters and other things. He carried many thousands of pounds to the bank in Pont-ty-pridd, and he never made a mistake.

Nid oedd Shon yn gallu rhifo; pan y byddai haner cant o dda o’i flaen byddai yn gwybod yn union os byddai un wedi myned yn eisieu. Ceiniog y neges fyddai Sion yn ei gael, a digon o fwyd pan y dychwelai.
Siôn couldn’t count; when he had fifty cattle in front of him he would know immediately if one had gone missing (“had gone wanting”). [It was] a penny a message that Siôn would get, and plenty of food when he came back.

Ni fyddai yn arfer cymeryd dim lluniaeth yn Mhontypridd, ond byddai yn talu iddo ar ol cyraedd y pentre. Byddai yn cael ei de yn eu tro gan bobl y pentref, sef y rhai hyny ag y byddai yn gwneud negeseuau drostynt.
He didn’t used to eat anything in Pont-ty-pridd, (“he wouldn’t take any sustenance in Pont-ty-pridd”), but it was worth his while (“it would pay for him”) after arriving at the village. He would have his tea in turn from the people of the village, namely those people who he had been doing errands for (“doing messages / errands over them”).

Gwelais ef yn yfed naw dysglaid o de lawer gwaith. Byddai Shon yn ymffrostio ei fod yn fwytawr mawr.
Many a time I saw him drinking nine saucers of tea / nine cups of tea. Siôn would boast that he was a big eater.

Clywais ef yn datgan faint o gawl a fyddai yn ei yfed ar y tro. Gwnaeth “fatch” cawl un tro a gwas y Gilfach. Yfodd hwnw bedair dysglaid o gawl, ond yfodd Shon chwech!
I heard him saying (“announcing”) how much broth he would drink at a time. He had a competiton one time (“he did a broth match”) with the farmhand from Y Gilfach. The latter (“that one mentioned”) drank four bowls of soup, but Siôn drank six!

Byddai yn cael llon’d mail (x39) o uwd sygaethan yn Nghylcha o’i flaen, a byddai Mr. Morgan yn ymbleseru wrth ei weled yn myned yn mlaen gyda’r bwyd.
He would get in front of him a bowl of sour porridge (‘uwd sygaethan’ = oatmeal soaked in cold water, left to go sour, strained and boiled, and eaten with fresh milk) and Mr. Morgan would derive great satisfaction watching him eating his meal (“going forward with the food”)

Byddai yn debyg iawn o osod y cwbl o’r golwg. Mae Shon wedi ei gladdu er’s blynyddoedd. Cyrhaeddodd ddwy flwydd ar bymtheg a thri ugain.
He was very likely to make it all disappear (“to put the whole lot out of sight”). Siôn has been dead for many years (“Siôn is after his burying since years”). He lived to be seventy-three (“he reached seventy-three”)

Claddwyd ef wrth gapel y Methodistiaid, Tonyrefail. Byddai y bechgyn yn cael llawer o ddifrifwch wrth ddweyd wrtho y cai ei gladdu yn Glynogwy gyda’i dad.
He was buried by the Methodist chapel, Tonyrefail. The lads got lots of fun from telling him he would be buried in Glynogwr with his father.

Ond byddai Shon yn protestio y byddai yn “struggle” ofnadwy os cynygient fyned ag ef yn mhellach na’r Ton.
But Siôn would protest that there would be a terrible struggle if they tried to take him further [away] than Ton (Tonyrefail)

Dylaswn ddweyd fod Mr. Morgan, o Dylchafawr, yn wr cyfoethog. Nid yn unig yr oedd ganddo anifeiliad lawer, ond yr oedd yn dirfeddianydd.
I should have said that Mr. Morgan, of Tylcha-fawr, was a rich man. Not only did he have many animals, but he was a landowner [as well].

Efe oedd perchen Tylchafawr, Coedca, Twm Evan Prys, &c. Gwerthodd Mr. Morgan y Coedca i’r diweddar Mr. J. Hopkins, Cilely.
He was the owner (“(It was) he (who) was the owner”) of Tylcha-fawr, Y Coetgae, Twm Evan Prys, etc. Mr. Morgan sold Y Coetgae to the late Mr. J. Hopkins, Cilelái.

Yr oedd Mr. Hopkins a Mr. Morgan wedi cwrdd un noswaith yn y Boar’s Head, Tonyrefail, ac wedi yfed i ormodedd eu dau, a gwerthodd Mr. Morgan y tir am ₤500 – llawer llai na haner ei werth.
Mr. Hopkins and Mr. Morgan had met one night in the Boar’s Head, Tonyrefail, and both had drunk to excess, and Mr. Morgan sold the land for ₤500 – a lot less than half its value.

Danfonodd dranoeth at Mr. Hopkins i ddweud ei fod wedi yfed y noson cyn hyny, a’i fod yn gobeithio na wnai Mr. Hopkins gymeryd mantais arno.
The following day he sent a message to Mr. Hopkins (“he sent to Mr. Hopkins”) to say that he had been drinking (“that he had drunk”) the night before, and that he hoped that Mr. Hopkins would not take advantage of him.

Trodd yr achos yn ofid dirfawr i Mr. Morgan, ac effeithiodd yn fawr ar ei iechyd, a bu farw yn mhen rhyw ddeuddeg mis ar ol hyny.
The case became (“the case turned into..”) a terrible worry for Mr. Morgan, and greatly affected his health, and he died some twelve months after that.

Gwerthodd Mr. Hopkins y Coedca am ₤1,000 i Mr. Vaughan Edwards, Rheolau, ond cadwodd cryn ddarn ohono ei hunan.
Mr. Hopkins sold Y Coetgae for ₤1,000 to Mr. Vaughan Edwards of Rheolau, but kept a considerable portion of it himself.

Perchenog y rhai hyny yn awr yw Mr. William Hopkins, o’r Island Farm, Penybont. Y mae y tir a werthwyd y pryd hyny am ₤500 heddyw yn werth ₤100,000 (cant o filoedd).
Thie owner (“the owner of those ones”) now is Mr. William Hopkins, of the Island Farm, Pen-y-bont ar Ogwr (Bridgend). The land which was sold at that time for ₤500 is today worth ₤100,000 (a hundred thousand).

Mae gwaith glo mawr arno ac ynddo, gan Syr W. T. Lewis a’i gyfeillion, ac y mae yno rhyw {sic – dim treiglad} fil o lowyr yn gweithio.
There is a large coal mine on it and in it, belonging to Sir W. T. Lewis and his friends, and some thousand colliers work there.

Yr oedd Mr. Morgan, o Dylcha, yn hynod o dyner a gofalus am ei feulu. Yr oedd bob amser yn ymddwyn tuag atynt fel plant. Byddai yn hynod i geisio eu cefnogi i sefyll rhyw ran o’u henillion.
Mr. Morgan, of Tylcha, was extremely devoted to and protective of his family. He always treated them (“behaved towards them”) like children. He was well-known for trying to support them by providing part of their income (“to stand some part of their gains”).

Yr wyf yn cofio i William Morgan, adeiladydd, Tonyrefail, fyned ato pan nad ydoedd rhyw (x40) ddeudeg oed.
I remember William Morgan of Tonyrefail, the builder, going to him when he was only twelve years of age.

Rhoddodd ddafad iddo y flwyddyn gyntaf, gyda chyflog. Yn mhen tair neu bedair blynedd, pan ymadawodd i ddysgu ei gelfyddyd, yr oedd y ddafad wedi myned yn chwech.
He gave a sheep to him the first year, with a wage. After (“in (the) head (of)”) three or four years, when he left to learn his craft, the sheep had become six.

Gofynodd i’w feistr pan yn ymadael, “Beth am yr ychydig ddefaid, syr? Beth gaf fi dalu am eu lle?” “Paid a blino dy hunan am y defaid,” ebai Mr. Morgan, “byddant yn ddyogel i ti.”
He asked his master when leaving, “What about the few sheep, sir? What can I pay for keeping them? (“for their place”)?
“Don’t worry about the sheep (“don’t bother yourself about the sheep”),” said Mr. Morgan, “They will be safe for you.”

Pan y bu farw Mr. Morgan, yr oedd y ddiadell wedi cynyddu i un-ar-ddeg! A thalodd ei frawd, sef y diweddar Mr. Evan Morgan, Ty’n-y-cymer, am danynt iddo.
When Mr. Morgan died, the flock had increased to eleven! And his brother, namely the late Mr. Evan Morgan, Tynycymer, paid him for them

Claddwyd Mr. Morgan gyda’i dadau yn y Cymer. Cafodd angladd dywysogaidd. Yr oedd yr holl ardalwyr wedi dyfod i’r cynhebrwng hwnw! Gellir dywedyd fod yno “alar mawr iawn” mewn gwirionedd!
Mr. Morgan was buried with his forefathers in Y Cymer. He had a princely funeral. All the people of the area (“The whole district-people”) came to that funeral! It can be said that here was “very great mourning” indeed!

_________________________________

d16

(x41) (4e) Llith IV.
Letter 4

YR HYNOD NOAH MORGAN, TYLCHAFAWR - “TAI GWENYN” NOAH - NOAH YN Y CAPEL
The remarkable Noah Morgan, Tylcha-fawr – Noah’s bee hives – Noah in the chapel

SIARAD EI FEDDYLIAU HEB YN WYBOD IDDO EI HUN - “FE FYDD NOAH YNO HEFYD” - THOMAS, CAEGARW
speaking his thoughts without realising it – ‘Noah will be there too’ – Thomas of Caegarw

Addewais yn fy llith ddiweddaf roddi ychydig o hanes Mr. Noah Morgan, Tylchafawr, ac ereill.
I promised in my last letter to give a bit of the history of Mr. Noah Morgan, Tylcha-fawr, and others.

Yr oedd gan Mr. William Morgan, o Dylchafawr, bedwar o frodyr ereill heblaw Noah, sef Twmi, Evan, Hywel, a Morgan. Dyn cyffredin o daldra oedd Twmi, ac yn grwca ei osgo.
Mr. William Morgan, of Tylcha-fawr, had four other brothers besides Noah, namely Twmi (= Tommy), Evan, Hywel, and Morgan. Twmi was of average height (“(it is) (a) man normal / general of height (that) was Twmi”), and stooping in his posture (“stooping his posture”).

Nid oedd fawr o ddawn ganddo, ond yr oedd yn llawn o ddigrifwch, a’i holl fryd oedd ar wneud rhyw driciau diniwed a’i gymdogion. Dywedir ei fod yn ddoniol yn hyny.
He didn’t have a lot of talent, but he was full of fun, and he was constantly thinking of how to play harmless tricks on his neighbours (“his whole mind was on making some harmless tricks with his neighbours”). It is said he was amusing in that.

Y mae cannoedd yn cofio Evan, sef Mr. E. Morgan, Ty’n-y-cymer. Bydd genyf lawer i’w ddywedyd am dano yn y dyfodol.
Hundreds remember Evan, namely Mr. E. Morgan of Tynycymer. I shall have a lot to say about him in the future.

Hywel oedd y nesaf. Yr oedd hynodrwydd ynddo ef. Morgan oedd yr olaf, sef tad Mr. Morgan, Floodgate, Llanilltyd Fawr; Mr. John Morgan, Assistant Overseer, Llantrisant; E. Morgan, y Gadairwen, Groefaen; a meibion ereill, ac yr oedd iddo rai merched.
Hywel was the next one. He had exceptional qualities. (“There was remarkableness in him”). Morgan was the last, namely the father of Mr. Morgan, of Floodgate, Llanilltud Fawr (Llantwit Major); Mr. John Morgan, Assistant Overseer, Llantrisant; E. Morgan, Y Gadairwen (“the white chair”), Y Groes-faen (“the stone cross”); and other sons; and he also had some daughters (“and there were to him some daughters”)

Maent oll yn feibion ac yn ferched talentog, parchus, a chrefyddol. Ond am Noah yr oeddwn yn addaw yr hanes yn awr.
They are all talented, respectable and religious sons and daughters. But it was Noah’s history I promised now (“but (it is) about Noah I was promising the history now”)

Yr oedd Noah yn ddyn llawn chwe’ throedfedd o daldra, ac ysgwyddau llydain iddo, ac yr oedd o gorph llunaidd.
Noah was a man fully six feet in height, with broad shoulders (“and broad shoulders to him”), and he had a well-proportioned body (“and he was of shapely body”)

Yr oedd bob amser yn gwisgo yn daclus, siaced gron, wen; “breeches” penlin velvet o’r fath orau; ruban wrth ei benliniau yn ateb lliw y “breeches”; hosanau gleision o waith “Shan Persondy,” gwerth haner gini, am ei goesau;
He always dressed smartly, a white round jacket, velvet knee breeches of the best quality (“of the best sort”), a ribbon at his knees corresponding to the colour of his breeches; blue stockings made by (“from (the) work (of”) “Siân Persondy,” (Jane from the Rectory) worth half a guinea, on his legs (“around his legs”)

ysnoden sidan las am ei wddf, ond nid am ei fod yn Dori; het wellt; ei grys mor wyned a’r eira.
a blue silk kerchief around his neck, but not because he was a Tory; a straw hat; his shirt as white as snow.

‘Roedd yn edrych fel hen dywysog Morganwg! Byddai bob amser yn gwisgo “channels,” fel y byddai esgidiau o’r fath yn cael eu henwi.
He looked like an old prince of Morgannwg (Glamorgan)! He always wore “channels,” as shoes of that type were called

Nid pob gweithiwr a allasai wneud esgidiau o’r fath. Byddent wedi eu gwnio a byniawyd pedwar onglog, i mewn ac allan.
Not every worker could make shoes (“had been able to make shoes”) of that kind (“of the kind”). They were sewn with a four-angled awl, inside and out.

Byddai y pwythau yn treulio mor galed a’r dur. Ni welais neb yn eu gwneuthur erioed ond (x42) Twmi Morgan (Pharaoh).
The stiches had the resistance of steel (“the stitches wore as hard as steel”). I never saw anybody making them but Twmi Morgan (Pharaoh).

Yr oedd yn grydd heb ei fath. Ond y mae yntau wedi marw yn America er’s rhai misoedd, yn 84 oed {= yn bedair a phedwar ugain oed}.
He was an excellent shoemaker (“he was a shoemaker without his sort / without his equal / unrivalled”). But he died in America some months ago (“he has died in America since some months”) at the age of 84.

Yr oedd yn briod a Shoned, merch Isaac, Ty’nybryn, ac y mae ar ei ol fab yn ustus heddwch gerllaw Philadelphia, yn America.
He was marreid to Shoned, the daughter of Isaac of Tyn-y-bryn, and he is survived by a son (“there is after him a son”) who is a justice of the peace near Philadelphia, in America.

Fe ddring y Cymro ond iddo gael chwareu teg. Yr oedd Noah yn talu gini bob amser am y “channels,” a byddent yn parhau blwyddyn iddo.
A Welshman can succeed given the opportunity (“the Welshman climbs but to him getting fair play”). Noah would pay a guinea a time for the “channels,” and they would last him a year (“they would last / continue a year to him”)

Yr oedd Noah yn bysgotwr rhagorol. Byddai yn cario ei enwar gydag ef yn aml. Yr oedd pob math o blyf ganddo yn ei “bocket-book,” ac yr oedd yn eu “dressio” i’r dim at liw y dwfr
Noah was an excellent angler. He often carried his fishing rod with him. There was every kind of feather (“every kind of feathers”) in his pocket book, and he dressed them exactly to the colour of the water.

Os byddai rhywun yn glaf, ac yn dymuno am frithyllod, nid oedd eisieu ond dweyd wrth Noah, byddent yn sicr o ddod yn fuan.
If somebody was sick, and wanted trout (“and wishing for trout”), Noah only needed to be told (“there was not need but saying to Noah”) and they were sure to arrive (“sure of arriving”) soon.

Yr oedd Richard Lewis (“Dic o’r Cottish”) hefyd yn bysgotwr; ond eu dal mewn rhwydau y byddai Dic. Byddai Noah yn arfer galw yn nhy Dic yn aml ac un boreu dyna fe yn dweud,
Richard Lewis or Dic of Y Cottish (the cottage) was also an angler; but he would catch them in nets (“but [it is] catching them in nets that would be Dic”). Noah used to call often in Dic’s house and one morning he said (“there he is saying”)

“Mr. Morgan, fe welais ‘salmon’ iawn neithiwr.”
“Mr. Morgan, I saw a really good salmon (“a right salmon”) last night.”

“Ym mha le, Dic?”
“Mewn pwll yn afon Lai, rhwng Cwrtygwter a melin Garthgraban.”
“Where Dic?”
“In a pool in the river Lai (Elái), between Cwrtygwter and the mill of Garthgraban.”

“Beth oedd ei bwysau fe, Dic?” gofynai Noah.
“Pedwar pwys ar ddeg yn gywir,” atebodd Dic.
“How much did it weigh, Dic?” (“what were its pounds / its weights”) asked Noah.
“A full fourteen pounds (“fourteen pounds correctly”),” answered Dic.

“Ni ‘wedwn saith pwys, Dic,” ebai Noah. Fel yna y byddai Mr. Noah Morgan yn mesur Dic a llawer ereill. Ac yn wir, nid oedd Noah yn mhell iawn o’i le.
“Let’s says seven pounds, Dic,” (“we shall say seven pounds”) said Noah. In this way (“like that”) Mr. Noah Morgan would measure Dic and many others. And indeed, Noah wasn’t far wrong (“was not far from his place”)

Byddai Noah yn gywrain ryfeddol i drin a deall gwenyn. Y mae llawer sydd yn fyw yn cofio “tai gwenyn Noah” ar y dyffryn o dan Gelligron, ac mewn llawer o fanau ereill.
Noah was exceptionally skilful in handling and understanding bees. There are many people who remember “Noah’s bee houses” (beehives) in the valley below Gelli-gron, and in many other places.

Yr oedd pob peth o amgylch y “tai” hyny yn ddestlus a chryno, a gosodai y tai mewn manau gyferbyn a’r haul, ac yn y cysgod oddiwrth wynt y Gogledd, a’r lle mwyaf tebyg am bob math o lysiau a blodau.
Everything around those ‘houses’ was neat and tidy, and he would place the ‘houses’ in sunny spots (“in places opposite the sun”), and sheltered from the north wind (“and in the shelter from the north wind”), and [in] the place most suitable (“most likely”) for all kinds of plants and flowers.

Byddai yn aros oriau i edrych a myfyrio uwchben y gwenyn gyda’u gwaith. Edrychai arnynt trwy wydr pan yn gweithio.
He would stay for hours looking at and contemplating (“wait hours to look an reflect over”) the bees at work (“the bees with their work”). He looked at them through a magnifying glass (“through a glass”) when they worked (“when working”)

Byddai yn aml yn eu darlunio fel adeiladwyr yn adeiladu palasdai – rhai yn rhoddi i lawr y sylfaen, eraill y tuallan yn cario defnyddiau i’r adeilad; y modd y byddent yn addasu y cwyr a’u danedd, ac yn ffurfio eu celloedd ag ef, &c.
He would often describe them (“draw them / portray them”) as builders building palaces – some putting down the foundation, others on the outside carrying materials for the building; the way they adapted the wax with their teeth, and formed cells with it, etc.

Yr oedd yn dweyd fod ganddynt gelloedd (x43) i’r cwyr, ac ereill i’r mel.
He said they had cells for the wax, and others for the honey.

“Y mae,” meddai, “dri math o wenyn yn mhob haid, sef y gwenyn llafurus, y gwenyn diog, segurllyd (“drone bees”), a’r fam wenynen.
“There are,” he said, “three kinds of bees in every swarm, namely the worker bee, the lazy / idle bees or drone bees, and the queen bee.

Dywedai ef nad oedd dim mwy na thair mam wenynen yn mhob cwch, a’r rhai hyny sydd yn dodwy yr holl wyau o ba rai y deorir yr haid.
He said there were not more than three queen bees in every hive, and [it is] those that lay all the eggs from which is hatched the swarm.

Byddai yn bleser clywed Noah yn darlunio llafur y gwenyn, a’r trefnusrwydd a’r hunan-ymwadiad sydd yn eu plith .
It was a pleasure to hear Noah describing the work of the bees, and the orderliness and self sacrifice (“self denial”) amongst them.

Byddent yn newid a’i gilydd yn eu gwaith yn aml, ac yr oedd pob un ohonynt yn fedrus yn eu gwaith ac yn ufydd i’r frenhines.
They would change with each other in their work often, and every one of them was skilful in their work and obedient to the queen.

Pan fyddai y gwenyn yn “codi”, fel y dywedir, byddai Noah yn ei lawn hwyl. Gwisgai pryd hyny het ag ymyl fawr, i’w cadw oddiwrth ei wyneb.
When the bees swarmed (‘arose’), as one says, Noah was in high spirits (“in his full emotion”). On that occasion he would wear a hat with a wide brim, to keep them from his face.

Byddai yn eu llesteirio yn gelfyddydgar; ac ar ddiwedd yr haf yr oedd gan Noah ddigon o fel i’r holl ardalwyr.
He would restrain them artfully, and at the end of the summer Noah had enough honey for all the people of the area.

Yr oedd Noah yn ddarllenwr mawr. Llyfr Job, Diarhebion, Solomon a’r Salmau oedd ei brif lyfrau.
Noah was a great reader. The Book of Job, Proverbs, Solomon and the Psalms were his main books.

Yr oedd llawer o’r rhai hyny ganddo ar ei gof bob amser. Mynych y gwelsom ef yn dyfod i mewn i gapel Tonyrefail, a chan dynu ei het, dywedai yn soniarus,
He would always quote many of them from memory (“many of those were on his memory with him every time”). Often we saw him coming into the chapel of Tonyrefail, and taking off his hat, saying mellifluously,

“Dyn a aned o wraig sydd fyr o ddyddiau a llawn o helbul!” gan drydanu pawb oedd yn bresenol.
“A man born of woman will be short of days and full of trouble!” electrifying everybody who was present.

Bryd arall byddai Noah yn dweyd, yn hollol ddiarwybod iddo ei hun,
“O nad ysgrifenid fy ngeiriau yn awr; O na ysgrifenid hwynt mewn llyfr!”
Another time Noah would say, without being conscious of it himslef (“unknowing to him himself”),
“Oh let not my words be written now; Oh let them not be written in a book!”

Yn wir, ymddangosai fel proffwyd mawr Hebreaidd; a phan ddygwyddai y llefarwr fod yn “wr dyeithr o’r Gogledd,” ymddangosai, wrth weled a chlywed Noah, fod yn haner dychrynu yn y pwlpud.
Indeed, he looked like (“he appeared as”) a great Hebrew prophet; and when the speaker happened to be ‘a stranger from the North’, he appeared, on seeing and hearing Noah, to be scared witless (“to be half fearing”) in the pulpit.

Yr oedd un gweinidog enwog yn pregethu yno un noswaith yn ddifrifol ryfeddol ar y farn ddiweddaf, ac yn darlunio holl ddynolryw yno yn derbyn eu tynged. Dyma Noah yn llefain allan,
One famous preacher was preaching there one evening extremely seriously on the final judgement, and describing all mankind there receiving their fate. Noah shouted out (“here is Noah crying out”)

“Fe fydd Noah hefyd yno.”
Cafodd hyn effaith ryfeddol ar y gwrandawyr.
“Noah will be there too.”
This had a tremendous effect on the listeners.

Un noswaith yr oedd gwr dyeithr o’r Gogledd yn pregethu ar y gwr ieuanc yn gofyn i’r Arglwydd Iesu,
One evening a stranger from the North was preaching on the young man asking the Lord Jesus

“Pa beth a wnaf fel yr etifeddwyf fywyd tragwyddol. A’r Iesu gan ateb a ddywedodd, Cadw’r gorchmynion. Y gwr ieuanc a ddywedodd, Mi a gedwais y rhai hyn oll o’m hieuenctyd.”
“What shall I do to inherit an eternal life. And Jesus answered saying, Keep the Commandments. The young man said: I have kept them from my youth.”

Ar hyn wele Noah (x44) yn dywedyd yn uchel, “Yr oedd efe yn fodel o wr bonheddig ieuanc; fe’i cadwyd ef yn siwr!”
With this (“on this”) Noah said aloud (“behold Noah saying loud”) “He was a model of a young gentleman; he has been saved for sure!”

Yn amser y cynhauaf gwair byddai Mr. Noah Morgan yn tynu ei siaced wen ymaith, ac yn blaenori y gweision, a byddent wedi gwneud llawer o waith cyn cyniaw.
At harvest time Mr. Noah Morgan would take off his white jacket, and leading the farmhands, they would do a lot of work before dinner.

Nid oedd neb yn siarad gair a’u gilydd pan y byddai Noah yno, ond pawb yn gweithio am eu bywyd.
Nobody spoke a work to each other when Noah was there, but everybody worked flat-out (“[was] working for their life”)

Os digwyddai rhyw siarad, dyna Noah yn gwaeddi, “Amser cynhaeuaf ydyw.”
If there was any talking (“if some speaking was happening”) Noah would shout (“there is Noah shouting”), “It’s harvest time.”

Bu yntau farw pan yn agos i ddeng mlynedd a thri ugain. Casglwyd ef at ei dadau i fynwent Cymmer y Rhondda.
He died when he was nearly seventy (“ten years and three score”). He was buried in (“He was collected to his forebears to”) the cemetery of Cymer y Rhondda (Y Cymer in the Rhondda)

Dywedodd ychydig ddyddiau cyn marw, “Rhoddwch bunt o’m harian i bob gwas a morwyn sydd yma: maent oll wedi bod yn garedig iawn i mi!”
He said a few days before dying, “Give a pound of my money to every farmhand and maid who is here: they have all been very kind to me.”

A thalodd Mr. Evan Morgan, Ty’n-y-cymer, yr arian i bob un, er nad oedd un ysgrifen yn bod am hyny. Mae un o’i hen forwynion yn fyw yn awr yn Morgan-street, Pontypridd.
And Mr. Evan Morgan, Tynycymer, paid the money to every one, although there was nothing in writing (“there was no written document for that”). One of his former maids is still alive (“one of his old maids is alive now”) in Morgan Street, Pont-ty-pridd.

Bu yn ei wasanaeth am ugain mlynedd, a bu wedi hyny am 30ain {am drigain} o flynyddau gyda’r diweddar Mr. Jones, Glyncoch, a gadawodd yntau ddigon o fodd i fyw i Shwan.
She was in his service for twenty years, and was after that for thirty years with the late Mr. Jones, Glyn-coch, and he for his part left enough means to live to Siwan / Shwan.

Mae hithau wedi cyrraedd ei phedwar ugain oed. Mae hi yn gorwedd ar ei gwely er’s tro, ond da genyf ddywedyd ei bod yn ddedwydd ryfeddol.
She has reached eighty (“she has reached her four score of age”). She has been bedridden for some time (“she is lying on her bed since it is a turn”) but I’m pleased to say (“but (it is) good with me saying”) she is tremendously cheerful.

Yr oedd “Tomas, Caegarw,” yn gymeriad rhyfedd. Bu Tomas yn was yn y Cefncoed am flynyddoedd gyda mam Mr. Robert Thomas o’r Glyn, ac fe briododd a’i feistres.
Tomas, of Caegarw, was a strange character. He was a farmhand / servant for years in Cefn-coed with the mother of Mr. Robert Thomas of Y Glyn, and he married his mistress / his employer.

Un diwrnod yr oedd Hywel Hopkin, o Gaerlan (yr hwn oedd wastad yn llawn ffraethineb), yn cerdded gyda Mr. Robert Thomas; a dyna Tomas, o’r Cefncoed y pryd hwnw, yn dyfod i’w cyfarfod gan farchogaeth ar ei geffyl.
One day Hywel Hopkin, of Gae’r-lan (who was always full of fun), was walking with Mr. Robert Thomas; and Tomas, from Cefn-coed at the time, came to meet them (“and there is Tomas coming to meet them”) riding on his horse.

Dywedodd Hywel, “Mi glywais am hyn o’r blaen yn yr hen amseroedd – gweision ar feirch ac arglwyddi ar draed!” gan gyfeirio mai gwas oedd ef o’r blaen i Mr. R. Thomas a’i fam.
Hywel said, “I heard about this before in the olden days – servants on horses and lords walking (“on feet”)!” referring to the fact that he was formerly a servant to Mr. R. Thomas and his mother (“referring that (it was) a servant (that) he was previously”)

“Taw son, Hwlyn,” meddai Tomas, mewn llais cras, “’does dim diwedd ar dy ddrygioni di.”
“Hold your tongue, Hwlyn,” (“Silence mentioning”; Hwlyn is a diminutive form of Hywel) said Tomas, in a harsh voice, “’there’s no end to your mischief.”

Daeth Tomas, wedi marw ei wraig, i fyw i’r Caegarw, ac a briododd a’i forwyn. Bu Ann yn ymgeledd gymwys iddo hyd ei (x45) farwolaeth.
Tomas, after the death of his wife (“after (the) dying (of) his wife”), came to live in Caegarw, and married his maid. Ann was a good (“correct, honourable”) helpmate for him until his death.

Ni byddai Tomas ond yn aml yn chwerthin. Mae y Caegarw ar fferm Caecwrlais, lle yr oedd y Parch. William Evans yn preswylio am lawer o flynyddoedd.
Tomas laughed only rarely (“Tomas would not laugh but only frequently”, probably a mistake for ‘Ni byddai Tomas yn aml yn chwerthin’ – “Tomas would not laugh frequently” or ‘Ni byddai Tomas ond yn anaml yn chwerthin’ – “Tomas would not but rarely laugh” ). Caegarw is on Caecwrlais farm, where the Reverend William Evans lived for mnay years.

Yr oedd Tomas yn ddyn mwy na dwy lath o hyd, a’i freichiau hirion yn cyraedd yn agos at ei benliniau. Byddai yn cerdded yn ei flynyddoedd olaf o’i oes wrth ddwy ffon.
Tomas was a man more then six feet tall (“more than two yards in length”), and his long arms almost reaching to his knees. He used to walk in the last years of his life with the aid of two sticks (“by two sticks”)

Yr oedd Mr. Evans yn hoff iawn o’r hen wr, ac yn garedig a thyner tuag ato. Pan y byddai Mr. Evans yn aros mis yn Bryste, a dau fis yn Llundain a Liverpool, byddai bob amser yn ymholi am fy “ewyrth Tomas.”
Mr. Evans was very fond of the old man, and kind and tender towards him. When Mr. Evans stayed for a month in Bristol, and two months in London and Liverpool, he would always ask after his “uncle Tomas.”

Yn meudy y Caegarw y byddai Mr. Evans yn cadw ei ychain, a byddai yr hen wr yn gofalu am danynt fel am ei eiddo ei hunan.
[It is] in the cowhouse of Caegarw that Mr. Evans kept his oxen, and the old man would look after them as if [they were] (“as like”) his own property.

Yr oedd Mr Evans, pan gartref, yn myned bob boreu i’r Caegarw i weled Tomas a’r ychain.
When home, Mr Evans, would go every morning to Caegarw to see Tomas and the oxen.

Pan y byddai y Parch. David Howell, Abertawe, yn ymweled a Thonyrefail, byddai yn myned i aros i gartref Mr. Evans; ac yn y bore byddai Mr. Evans ac yntau yn myned tua Caegarw i weled Tomas a’r ychain.
When the Reverend David Howell, of Abertawe (Swansea), visited Tonyrefail, he would go to stay at Mr. Evans’s home; and un hte morining he and Mr. Evans ac would go to Caegarw to see Tomas and the oxen

Un boreu, pan aethant ymaith, yr oedd Tomas ar ei liniau ar y glaswellt wrth y ty yn naddu coed. “F’ewyrth Tomas,” meddai Howell, “yr ydych yn gweithio ar eich gliniau.”
One morning, when they went off, Tomas was on his knees on the grass by the house carving wood. “Uncle Tomas,” (“My uncle Tomas”) said Hywel, “you are working on your knees.”

“Otw,” meddai yr hen Gymro, “mae arnaf ofn nad ydych chwi eich dau yn treulio rhyw lawer o’ch amser fel hyn, a hyny yw yr achos nad ydych yn gwneud fawr o waith.”
“[Yes] I am,” said the old Welshman, “I’m afraid that you two don’t spend very much of your time like this, and this is why (“and this is the reason”) you don’t do much work.”

Yr oedd Mr. Howell erbyn hyn yn gwneud “wep” rhyfedd o herwydd cerydd yr hen Domas; ond yr oedd yn ei fwynhau hefyd.
Mr. Hywel by now was pulling a strange face (“making a strange grimace”) because of old Tomas’s rebuke; but he was enjoying it too.

Byddai y Parch. Edward Matthews yn awyddus iawn am fyned i weled “f’ewyrth Thomas” bob tro y deuai i Caercwrlais. Yn union ar ol boreufwyd byddai Mr. Evans ac yntau yn cychwyn.
The Reverend Edward Matthews would be very keen to see “uncle Thomas” every time he came to Caercwrlais. Straight after breakfast Mr. Evans and would start out.

Ar ol myned yno, cawsent Tomas yn frysiog iawn yn bwydo yr ychain, ac yn ddifrifol iawn ei wedd. “Yr ydych wedi gofalu am y cwbl, ydych chwi, f’ewyrth?” gofynai Mr. Evans.
After going there, they would find Tomas very hurriedly feeding the oxen, with a very serious look on his face (“and very serious his aspect”).
“You’ve taken care of everything, haven’t you, uncle?” Mr. Evans would ask .

“Ydw,” meddai yntau, “hi fyddai yn llawer ffitiach dy fod di a Ned Matho yma yn gwneud rhywbeth yn lle segura fel hyn!” Byddai y ddau athraw anwyl yn cael gwledd hyfryd gyda’r hen Domas ddirodes.
“Yes,” he would reply, “it would be a lot better (“a lot more fitting / appropriate”) if you and Ned Matho (“that you and Ned Matho” – Edward son of Matthew) did something instead of lazing around like this.” The two dear teachers would really enjoy themselves (“get a wonderful feast”) with the old unassuming Tomas.

_________________________________

d17

(x46) (4e) Llith V
Letter 4.

DIM OND UN TY AR DONYREFAIL - MAN Y SAFAI - DYGWYDDIAD TOST - OS COLLIR AMSER, PEINT O GWRW YN COSTIO SWLLT - Y DUWIOL ISAAC O’R FELIN - CAFN MELIN Y TON A’R PECHADUR DEFNYDDIOL
Only one house in Tonyrefail. Where it stood. A sore incident. If you waste time, a pint of beer costs a shilling. Devout Isaac from Y Felin. Tonyrefail Mill Stream and the Useful Sinner.

Nid oes neb yn awr yn fyw ag sydd yn cofio dim ond un ty ar Donyrefail. Bu’m yn ymddyddan a llawer oedd yn cofio yr unig dy oedd yno.
There is nobody now living who can remember only one house in Tonyrefail. I have spoken to many (people) who remembered the only house that was there.

Yr oedd yn sefyll yn nghanol y Pentre, lle y mae pedair o groes-heolydd - un yn arwain i’r Cymmer, un arall i Lantrisant, un arall i Glynogwy, a’r llall i Gwm yr Elwy, ac yn arwain i Bontyfon. Enw y ty oedd Twyn y Ton.
It stood in the middle of the village, where there are four branches of a crossroads (‘there are four crossroads’) – one leading to Y Cymer, another to Llantrisant, another to Glynogwy, and the other to the valley of the Elái, and leading to Y Bont-faen (Cowbridge). The name of the house was Twyn y Ton (“(the) hill (of) the grassland”).

Fe godwyd efail wrth y ty hwnw. Ganwyd Daniel y gof yn y ty hwnw, ac Elias ei frawd. Gof y mae yn debyg oedd eu tad. Yr oeddynt yn weithwyr rhagorol. Yr oedd braich Elias fel darn o haiarn o ran nerth. Yr oedd crefft gof yn gelfyddyd dda iawn yr amser hwnnw.
A smithy was built by that house. Daniel the smith was born in that house, and Elias his brother. Their father was most likely a smith (“(It is) (a) smith probably (that) was their father”). They were excellent workers. Elias’s arm was like a piece of iron as to its strength. The craft of a smith was a very good occupation (“a very good art / skill”) at the time.

Yr oedd holl ffarmwyr yr ardal yn codi ychain, ac yn eu cadw nes y byddent yn dair a phedair oed. Byddai Mr. Harris, Trefyrhug; Robert Thomas, o’r Glyn; a Hywel Gray, o’r Tran, yn prynu ychain bob gwanwyn, ac yn eu hanfon tua Northampton.
All the farmers of the district raised oxen, and kept them until they were three and four years old. Mr. Harris (of) Tref-y-rhyg, Robert Thomas, from Y Glyn; and Hywel Gray, from Y Traean, would buy oxen each spring, and send them to Northampton.

A’r arian a ga’i yr amaethwyr am yr ychain hyny y talent eu hardreth. I ffair Llantrisant y byddai y ffarmwyr yn anfon yr ychain i gyfarfod a’r porthmyn. Ystyr yr enw hwn yw “arlwyddi creaduriaid corniog.”
With the money which the farmers would get for the oxen they would pay the rent. (It was) to the Llantrisant Fair that the farmers would send their oxen to meet the “porthmyn” (= the drovers). The meaning of this name (“porthmyn”) is “(the) lords (of) horned creatures”.

Byddai Owen Morgan, Daniel Price, a Shon y British Coch wrth eu bodd y pryd hwnw. Byddai yn aml o gant i gant a haner o ychain o’u blaen yn myned tua Lloegr; a byddai yr holl ychain wedi eu pedoli cyn cychwyn gan Daniel ac Elias (’Lias) ei frawd.
Owen Morgan, Daniel Price, and Shon y British Coch (“John (of) the red breeches”) would be in high spirits at that time. Often there would be from 100 to 150 oxen before them going towards England; and all the oxen would be shoed before starting out by Daniel and Elias (’Lias) his brother.

Cof genyf eu gweled lawer gwaith yn myned a raffau blewog mawrion ar eu hysgwyddau tua’r Lawn, Garthgribin, Hendreforgan, &c., at y gwaith o glymu yr ychain i’w pedoli. Yr oeddent wrth eu bodd gyda’r gwaith o gwympo yr ychain mawrion ac yna yn gosod pedol mewn pum mynyd ar un ochr i’r (x47) traed.
I remember (“(there is) (a) memory with me”) seeing them many a time going with big hairy ropes on their shoulders towards the Lawn, Garthgribin, Hendreforgan, etc, to the work of tying the oxen (= binding the legs) to shoe them. They loved the work of felling the big oxen and then putting on a shoe in five minutes on one side of the feet.

Dychwelai y ddau adref gan ymffrostio yn y gwrhydri a fyddent wedi ei gyflawni yn myd yr ychain corniog. Dywedai yr hen breswylwyr ei fod yn ddifyr gweled Elias yn llorio ychain mawrion y Richards yn Hendreforgan.
The two would return home boasting of the exploits performed by them (“boasting of the prowess which they had committed”) in the world of horned oxen. The old inhabitants said it was amusing to see Elias flooring the big oxen of the Richards in Hendreforgan.

Ar ol i Daniel y gof gael llymaid yn helaeth o ddiod gadarn, gofynai pobl mewn digrifwch am ei dad. “Y nhad,” dywedai Daniel, “oedd y dyn calla’ yn y wlad.”
After Daniel the smith had been drinking freely (“after (him) having a sip extensively of strong drink”), people would ask for fun (“in amusement”) about his father. “My father,” Daniel would say, “was the wisest man in the country.”

Yr oedd yn Hendreforgan wasanaethwr o’r enw Etwart; dynwaredai yr hen Richards o flaen ei wyneb, a dywedir ei fod megis crwth a thelyn.
In Hendreforgan there was a retainer by the name of Etwart (= Edward); he would imitate old Richards to his face (“in front of his face”) and it is said that he was very entertaining (“that he was like a fiddle and a harp”).

Yr oeddwn yn adnabod mab yr Etwart hwnw, ac yr oedd, fel ei dad, yn llawn o arabedd a doniau, ac yr oedd hefyd yn un o’r bechgyn mwyaf caredig a geid drwy yr holl wlad.
I knew the son of that Etwart, and he was, like his father, full of wit and humor, and he was also one of the kindest boys you could hope to meet in all the country (“one of the kindest boys to be had in the whole country”)

Cyfarfyddodd a’i angeu drwy fogi mewn lefel glo gwlad ar fynydd Gilfach Goch, pan oedd yr ardal boblogaidd hono yn rhodfeydd defaid y unig.
He met his death through suffocating in a coal level on Gilfach Goch mountain, when that populous area was just sheepwalks.

Bu farw ar yr un pryd a Lewis Hopcyn, Caerlan, mab Hywel Hopcyn, a fu wedi hyny yn ysgolfeistr ar Donyrefail. Nid oedd Lewis ond un-ar-bymtheg oed, ac wedi myned i’r lefel gyda William Edward.
He died at the same time as Lewis Hopcyn, of Cae’r-lan, the son of Hywel Hopcyn, who later became (“who has been after that”) a schoolmaster in Tonyrefail. Lewis was only sixteen years old, and had gone (“and (he was) after going”) to the level with William Edward.

Wrth eu gweled mor hir cyn dychwelyd gartref, awd i chwilio am danynt, a chafwyd hwynt yn gorwedd yn gelain yn mreichiau eu gilydd.
When people saw that they were very late in returning home (“In seeing them so long before coming home”), people went to look for them (“it was gone to search for them”), and they were found dead lying in each other’s arms.

Yr oeddynt wedi teimlo yr awyr yn y lefel yn ddyffygiol ac wedi ymdrechu dianc am eu heinioes, ac wedi cyrhaedd o fewn herc i oleu dydd pan y syrthiasant, mae’n debyg, wrth ymdrechu cynorthwyo y naill y llall.
They had felt the air in the level to be insufficient and had attempted to escape for their lives (“for their life”), and had arrived within a hop of daylight when they fell, it seems, while trying to help each other (“in attempting to help the one the other”).

Y mae yn lled debyg mai William Edward caredig oedd yn ymdrechu dwyn Lewis ieuanc allan i’r awyr agored pan y syrthiodd yntau i fethu codi mwyach.
It is quite likely that kind William Edward was trying to bring young Lewis out into the open air when he fell, unable to rise again (“when he fell to fail to rise more”).

Yr oedd y fath ddygwyddiad yn newydd yn y wlad y pryd hwnw, a bu cynhwrf mawr o herwydd yr amgylchiad torcalonnus drwy yr holl gymdogaeth.
Such an incident was news in the country at that time, and there was great commotion because of the heartbreaking circumstance throughout the neighborhood.

Erbyn hyn, ysywaeth, y mae anffodion i bobl ddiwyd ein gweithleoedd wedi dyfod yn beth cyffredin, fel nad yw lladdiad un neu ddau ar yr un pryd yn tynu nemawr o sylw.
By now, unfortunately, mishaps to the industrious people of our workplaces has become a common thing, so that the killing of one or two at the same time does not draw much attention.

Dyrysodd mam Lewis yn ei synwyrau drwy hiraeth ar ol ei mab.
Lewis’s mother lost her mind (“became confused in her senses”) pining for her son (“through longing after her son”).

(x48)
Bu Daniel y gof a Mari (Baia) yn cadw y Boar’s Head, Tonyrefail (arwydd tarian Prichards, fel epil Eynon ap Collwyn, arglwyddiaeth Meisgyn);
Daniel the smith and Mari (Baia) kept the Boar’s Head, Tonyrefail (a device of the Prichards’ coat of arms, as descendents of Eynon ap Collwyn, (of the) lordship of Meisgyn);

ond nid oedd Daniel yn hoffi llawer ar y gwestdy o herwydd ei fod yn methu ymatal oddiwrth y gyfeddach gyda chyfeillion llawen yn y nos, a’r effaith o hyny y fath fel yr oedd yn methu yn lan a bod yn hwylus gyda’i waith dranoeth.
but Daniel didn’t really like the hotel / inn because he couldn’t keep back from merrymaking with merry friends at night, and the effect of that (was) such that he quite failed to undertake his work properly (“easily, conveniently”) the next day.

Yr wyf yn cofio yn dda fy mod unwaith pan yn laslanc yn myned un boreu Gwener gyda Daniel heibio Tylchaganol. Daniel Davies oedd yn preswylio yno ar y pryd.
I well remember that once when I was a lad going with Daniel one Friday morning past Tylcha Ganol. Daniel Davies lived there at the time.

Yr oedd wedi myned tua marchnad Pontypridd boreu Mercher, ond nid oedd wedi dychwelyd fyth! Yr oedd Daniel Davies wedi bod yn ddyn sobr iawn nes ei fod tua deg a deugain oed.
On Wednesday morning he had gone to Pont-ty-pridd market, but he still hadn’t returned! Daniel Davies had been a very sober man until he was about fifty years old.

Pan glywodd Daniel y gof nad oedd wedi dychwelyd o’r Bont, dywedodd wrthyf, er mai tafarnwr oedd,
When Daniel the smith heard that he hadn’t returned from Y Bont (NOTE: ‘the bridge’, the short name for Pont-ty-pridd ) he said to me, although he was an innkeeper / tavernkeeper

”Wel, dyma drueni am y dyn hwn! Ffarmwr rhagorol, cymydog hawddgar, yn esgeuluso ei fasnach, newynu ei anifeiliaid, gwario ei enill.
”Well, it’s a pity about that man (“about this man”)! An excellent farmer, an affable neighbour, neglecting his business (“his commerce / his trade”), letting his animals go hungry (“starving his animals”), (and) spending his gains.

Gwel di, y mae y cwrw yn myned yn swllt y peint arno, ac efe, yn siwr, yw y peth drudaf yn y byd am dair ceiniog.”
You see, the beer is costing him a shilling a pint (“the beer is becoming a shilling a pint on him”), and that, to be sure, is the most expensive thing on earth for three pence.” (NOTE: I’m not sure of the exact meaning of this! Any suggestions?)

Mi ddechreuais y llith hwn wrth son am Ty’nyton, ond cefais fy nghario ar adenydd adgofion i gyfeiriad nad oeddwn yn ei fwriadu.
I began this essay by talking of Tyn-y-ton (NOTE: farm name, = “the smallholding by the pasture”), but I was carried away with my reminiscing (“I got my carrying on the wings of reminiscences”) to a direction I wasn’t intending.

Dechreuoedd Tonyrefail gynyddu i fod yn bentref, o dan ddylanwad Mr. Evan Prichard, Collena, sef tadcu y meddygon Hopcyn Prichard, Taibach, a William Prichard, Trelalas.
Tonyrefail began to get bigger and become a village (“began to increase to be a village”), under the influence of Mr. Evan Prichard, Collena, that is, the grandfather of the doctors Hopcyn Prichard, of Tai-bach, and William Prichard, of Trelalas.

Y tadcu oedd perchen y Collena, a dywed haneswyr,”Morien” ac ereill, fod y teulu wedi meddianu y lle yn ddifwlch yn y llinach wrywaidd oddiar tua y flwyddyn 1093.
(It was) the grandfather who was the owner of Collena, and historians say, “Morien” and others, that the family has owned the place in the male line without a break since the year 1093.

Wel, penderfynodd y gwr dan sylw wneud pentref yno. Cyn hyny nid oedd dim i’w gael mewn ffurf fasnachol, ond pethau fferm, heb fyned yn mhell am danynt.
Well, the man in question (“under attention”) decided to make a village there. Before this there was nothing in the way of commerce (“there was nothing to be had in a commercial form”) except farm produce (“except farm things”), without going far for it (“for them”).

Penderfynodd Mr. Evan Prichard godi gweithfa wlan i wau gwlanen, melin i falu yd. Tynodd allan gynllun o weithiau newydd, a threfnodd fod peiriant y gwaith gwlan i droi olwynion y felin.
Mr. Evan Prichard decided to build a woollen mill (“(a) workplace (of) wool”) to knit flannel, (and) a mill to grind corn. He made a plan of new buildings (“he drew out a plan of new works”) and arranged for the machinery (“the engine”) of the woollen mill to turn the wheels of the mill.

Dechreuodd gyda gwneud camlas i ddyfod a dwfr afon Elwy, yr hon a (x49) dardd yn Nghaer y Gelyn, i lifo ddigon uchel i ddisgyn i droi olwynon y weithfa wlan wrth waelod Twynyton.
He began by making a channel to bring water from the Elái river, which rises in Caer y Gelyn, to flow high enough to come down to turn the wheels of the woollen mill at the bottom of Twyn-y-ton.

Yr oedd y gamlas yn bedwar cant o latheni o hyd, tua saith llathen o led, a phump o ddyfnder.
The channel was four hundred yards in length, about seven yards wide, and five (yards) deep.

Y mae llawer tro ar fyd wedi dygwydd er pan y byddem yn grots gwledig yn nofio ar ei ddwfr grisialaidd. Llawer un o’n hen gyfoedion wedi myned i’r wlad bellenig, o’r hon nis gall na chloch nac udgorn eu cyrchu yn ol!
Things have changed a lot (“there has happened many a turn on the world”) since we were country boys swimming in its crystal-clear water (“its crystal water”). Many a one of our old contemporaries (has) gone to the far country from which neither clock nor bugle can bring us back!

Y maent yn cysgu hun drom, o’r hon nis dihunir hwynt gan floedd medelwyr, caniad ceiliog, na thwit gwenol ar foreu haf.
They are in a deep sleep (“they are sleeping a heavy sleep”), from which they will not be awoken by the shout of reapers, the crowing of the rooster, or the cry (“the tweet”) of a swallow on a summer morning.

Yr oedd hefyd yn perthyn i’r drefn, dri llyn, a gelwir hwynt Pond y Factory, Pond y Felin, a’r Pond Newydd, yr hwn a dderbyniai y dwfr a rhedai {sic} o nant Cae’rysgol.
There were also belonging to the scheme three ponds, and they were called Pond y Ffactri (the factory pond), Pond y Felin (the mill pond), and Pond Newydd (new pond), which received the water which ran from the Cae’rysgol brook.

Cariwyd allan yr holl orchwyl i berffeithrwydd mewn ychdig amser, a bu y draul o’i gwneud yn filoedd o bunau.
The whole scheme was carried out to perfection in very little time, and the cost of doing it was thousands of pounds.

Nid wyf yn coelio i Mr. Evan Pritchard dderbyn am ei anturiaeth hyd yn nod llog ar yr arian a wariodd ar y gwaith, ond bu o werth mawr i’r ardalwyr yn gyffredinol, ac, fel y dywedyd mewn llith flaenorol, daeth pentref y Ton yn un o’r lleoedd mwyaf cyfleus yn Morganwg.
I don’t think that Mr. Evan Pritchard, for his venture, even received interest on the money he spent on the work, but it was of great value to the people of the district in general, and, as was said in a previous essay, the village of Y Ton became one of the most commodious places in Morgannwg (= Glamorgan).

Isaac James oedd y melinydd cyntaf yr wyf yn ei gofio yno. Yr wyf yn credu mai efe oedd y cyntaf oll yno.
Isaac James was the first miller I remember there. I believe he was the very first one there. (“believe that it was he who was the very first one there.”)

Beth bynag, bu yno hyd ei fedd. Yr oedd pawb yn adnabod Isaac o’r felin yn mhell ac agos; nid cymaint am ei ddawn a’i dalant {sic}, ond nid oedd ychwaith yn amddifad o hyny, ond o herwydd ei grefydd.
Be that as it may, he was there until he died (“until his grave”). Everybody from far and near knew Isaac from the mill, not so much for his ability and talent, which he was not short of (“but he wasn’t deprived of that either”), but because of his religion.

Yr oedd pawb yn adnabod Isaac; nid oedd na dyn na dynes yn yr holl wlad o amgylch nad oedd yn talu gwrogaeth iddo.
Everybody knew Isaac; there wasn’t a man or a woman in all the countryside about who didn’t have a good word for him (“who didn’t pay homage to him”).

Mi glywais lawer yn fy amser yn rhoddi gair da, a rhai ereill yn rhoddi gair drwg i’r un personau, ond ni chlywais neb erioed yn rhoddi gair drwg i Isaac.
I heard many in my time speaking well (“giving a good word”), and others speaking ill of the same people (“giving a bad word to the same persons”), but I never heard anybody speaking ill of (“giving a bad word to”) Isaac.

Yr oedd wedi cyrhaedd y fath sefyllfa o barch yn mhlith y Methodistiaid ac ereill er nad oedd ond dyn cyffredin mewn gwybodaeth, fel yr oedd yn rhaid i Isaac siarad yn mhob cwrdd misol a chymanfa.
He had attained such repsect (“had reached such a situation of respect”) amongst the other Methodists and other people although he was only an ordinary man as regards his knowledge (“in knowledge”) that it was necessary for Isaac to speak in every monthly meeting and gathering.

Yr oedd Isaac yn un o’r cyntaf gyda phob mudiad a fyddai o dueddiad i wella moesau dynion. Pan gychwynodd (x50) yr achos dirwestol, dyna Isaac yn ei bleidio a’i holl nerth
Isaac was one of the leading lights (“was one of the first”) in every movement which aimed to (“which was of a tendency to”) improve the morals of people. When the temperance cause began, Isaac backed it to his utmost (“with his whole strength”)

.Byddai yn myned i’r gwyliau dirwestol, ac yn eu cefnogi yn mhob modd. Yr oedd un tro mewn gwyl ddirwestol yn Mhontyfon, ac yn cerdded gyda’r orymdaith.
He would go to the temperance festivals, and support them in every way. One tome he was in a temperance festival in Y Bont-faen (Cowbridge) and walking in the procession (“with the procession”)

Fe glywodd Mr. Elias Bassett, o Lanilltyd, am hyny. Yr oedd Mr. Bassett yn gyfreithwr enwog, ac yn foneddwr enwog selog gyda’r Methodistiaid yn Morganwg, ac yn sefyll megis un o’r colofnau mwyaf cedyrn o dan yr achos.
Mr. Elias Bassett, of Lanilltud (Llantwit Major), heard about this. Mr. Bassett was a famous lawyer, and a zealous gentleman with the Methodists in Morgannwg (Glamorgan) and was one of the strongest upholders of the cause (“stood as one of strongest columns under the cause”).

Mewn cwrdd misol ar ol hyny wele Mr. Bassett yn codi ar ei draed, ac yn gofyn i Isaac James,
In a monthly meeting after that Mr. Bassett rose to his feet (“behold Mr. Bassett rising to his feet”) and asking Isaac James,

“Onid oeddech chwi yn yr wyl y dydd o’r blaen yn Mhontyfon?”
“Oeddwn,” atebai yntau.
“Weren’t you in the festival the other day in Y Bont-faen (Cowbridge)?
“Yes,” (“I was”) he replied
.

“A oedd arno (= arnoch) chwi ddim ofn, Isaac, i gerdded trwy y dref yn canu ac yn dilyn banerau?”
“Weren’t you afraid (“was there on you no fear”), Isaac, to walk through the town singing and carrying banners?”

Yr ateb oedd,
“Mr. Bassett, nid wyf yn gwneud dim gydag achos yr Arglwydd nad wyf yn ei wneud mewn ofn a dychryn, gan ofni nad wyf yn ei wneud yn iawn.”
The answer was, “Mr. Bassett, I don’t do anything in the cause of the Lord (“I’m not doing anything with the cause of the Lord”) that I don’t do in fear and fright, fearing that I am not doing it right.”

Nis gallodd Mr. Bassett ofyn un gair yn mhellach iddo. Y mae yn gof genyf, pan oeddwn yn hogyn, glywed Isaac yn cynghori yn y Society, ac yn dweud ei fod y boreu hwnw wedi ofni wrth basio heibio i gafn y felin, rhag bod yn debyg iddo.
Mr. Bassett couldn’t say another word to him (“couldn’t ask him one word further to him”). I remember, when I was a boy, hearing Isaac advising in the [chapel] society, and saying that on that morning he had been afraid (“he had feared”) as he went by the mill race (“when going past the mill race”), in case he was similar to it (“for being similar to it”).

Yr oedd yr hen gafn yn ddefnyddiol i gario y dwfr i droi y felin, ond ei fod yn pydru wrth wneud hyny.
The old mill race was useful to carry the water to turn the mill, but it became rotten as it did so (“but it mouldered when doing that”)

“O!” meddai, “y mae perygl rhag fy mod inau yr un fath ar ol ceisio gwella ereill i mi gael fy hun yn anghymeradwy yn y diwedd.”
“Oh!” he said, “there is a danger of me being the same (“for me myself being the same sort”) after trying to improve others that I will be (“for me to find myself”) unacceptable in the end.”

Cafodd Isaaac ei gymeryd ymaith mewn tangnefedd. Heddwch i lwch yr hen Gristion cynhes a thyner.
Isaac was taken away in peace. God rest the soul of the old warmhearted and gentle Christian (“Peace to the dust of the old warmhearted and gentle Christian”)

Rees Evans oedd yn cadw y Factory. Brodor o Sir Gaerfyrddin oedd efe. Yr oedd yn frawd i’r Parch. Thomas Evans, gweinidog yr Undodwyr yn Aberdar.
Rees Evans managed the factory (“kept the factory”). He was a native of Sir Gaerfyrddin (Carmarthenshire) (“(it was a) native of Sir Gaerfyrddin (that) was he”). He was a brother of the Reverend Thomas Evans, a minister of the Unitarians in Aber-dâr (Aberdare)

_________________________________

d18

(x51) (4f) Llith VI
Letter 6

RHYS EVANS Y GWEHYDD - EI DEULU A’I WEITHWYR - DIRGELWCH ATHRAWIAETH Y DRINDOD - YR HEN BOBL YN METHU EI DEALL
Rhys Evans the Weaver – his family and his workers – the secret of the philosphy of the Trinity – the old people unable to understand him

Terfynais y llith flaenorol gyda hanes yr hybarch a’r anwyl Isaac James, o’r Felin. Am Rhys Evans, o’r Factory, a’i deulu, a’i werthwyr y cawn son am danynt yn y llith hwn.
I finished my previous letter with the history of the dear and much respected Isaac James, of Y Felin (the mill). [It is] about Rhys Evans, of Y Ffactri,and his family, we shall talk in this missive.

Genedigol o swydd Gaerfyrddin oedd Rhys Evans, ac yr oedd yn frawd i’r diweddar Barchedig T. Evans, gweinidog i’r Undodwyr yn Aberdar.
Rhys Evans was a native of the county of Caerfyrddin (“[it is] native of the county of Caerfyrddin that was Rhys Evans”), and he was a brother of the late Reverend T. Evans, a Unitarian minister (“a minister to the Unitarians”) in Aber-dâr.

Yr oeddynt yn ewyrthod i Mrs. Williams, o’r Gethin, yn yr un lle. Dyn lled fychan o gorpholaeth oed, yn un hynod o luniaidd, ac ysgafn ar ei draed.
They were uncles of (“uncles to”) Mrs. Williams, of Y Gethin, in the same place. He was a fairly small man in stature, remarkably well-proportioned (“and a remarkably well-proportioned one”), and light on his feet.

Yr oedd yn ddarllenwr mawr a manwl, ac yr oedd o ran cof yn dra nodedig. Yr oedd o ran cymeriad moesol tuhwnt i amheuaeth, ac fe’i perchid yn fawr gan bawb, yn wreng a bonedd.
He was a great and careful (“precise”) reader and he was famed for his memory (“as regards memory he was extremely noted”). As regards moral character he was beyond suspicion / doubt, and he was greatly respected by everybody, high and low (“common people and nobility”).

“Edrychai,” fel y dywedir, “pawb i fyny arno.” Cyrchodd Mari, ei wraig, wlaneni a brethynau i farchnad Llantrisant, ac i un Pontypridd wed’yn am flynyddoedd.
‘People looked up to him’ (“looked up on him”) as they say. His wife Mary took flannels and woolen fabrics to the market of Llantrisant, and to the one in Pont-ty-pridd (“of Pont-ty-pridd”) afterwards for years.

Ac yr oedd pob peth a werthai o’r ansawdd oreu. Y mae fy nghof yr eiliad hon yn dwyn yn ol i’r meddwl ddarlun o Mari yn marchogaeth y gaseg goch fawr tua’r farchnad.
And everything he sold was of the finest quality (“best quality”). My memory this instant is bringing back to my mind a picture of Mari riding the big brown mare (“the big red mare”) to the market.

Tynai y gaseg goch fy sylw yn aml pan oeddwn yn grotyn. Sylwn arni yn aml yn pori ar dwyn y Factory.
The brown mare would often draw my attention when I was a lad. I would often watch her grazing on the hill of Y Ffactri.

Byddai hi weithiau yn dianc o’r crofft i heol y pentre, a byddai ei phresenoldeb ar yr heol yn creu ofn a dychryn yn mhlith mamau plant.
She would sometimes escape from the croft to the village street, and her presence on the street would create fear and fright among the mothers of children.

Rhedai y mamau ar ol eu plant, ac ysgrechent, a’r hen gaseg goch, hithau, fel yn mwynhau y dychryn a gynyrchai ei phresenolddeb ar yr heol, a neidiai fel oenig, a gwnelai ffroeni a gweryru nes yr oedd pob benyw yn ei galw “y garan gas.”
The mothers would run after their children, and would yell, and the old brown mare, for her part, as if enjoying (“as enjoying”) the fright which her presence on the street caused, and would leap like a little lamb, and would snort and whinny (“would do snorting and whinnying”) until every women called it ‘the nasty so-and-so’ (“the nasty crane”)

Y mae “cnacau” difyr yn aml mewn hen gesyg, yn gystal ag mewn hen geffylau. Nis gwn yn iawn pa un ai yr hen gaseg neu Mari, ei meistres, a fethodd gyntaf a myned tua’r farchnadfa, ond buont eu dwy fyw yn hen.
There are often amusing ‘tricks’ in old mares, as well as in old horses. I don’t know for sure whether it was the old mare or Mari, her mistress, who first failed to go to the market place, but they both lived to be old (“they both lived old”).

Fel yr awgrymwyd yn barod, (x52) Undodwr oedd Rhys Evans o ran ei grefydd, ac Undodwyr hefyd oedd ei blant.
As has been already suggested Rhys Evans was a Unitarian as regards his religion, and his children were also Unitarians.

Yr oedd y teulu oll yn hynod dalentog, ond y mwyaf athrylithgar o’r plant oedd Thomas, Joseph ac Edmund. Aeth Thomas ymaith i’r America pan oedd yn nghylch pump ar hugain oed, a bu yno yn beirianydd ar ryw gledrffordd.
All the family was remarkably talented, but the cleverest of the children were Thomas, Joseph and Edmund. Thomas went away to America when he was about twenty-five years old, and he was an engineer there on some railway.

Yn mhen tri deg a phump o flynyddoedd daeth i’w feddwl yr hoffai unwaith eto weled yr “Hen Wlad” ac ardal boreuddydd bywyd Tonyrefail.
Thirty-five years later (“at the end of thirty and five of years”) he decided (“it came to his mind”) that he would like to see the “Hen Wlad” (the Old Country) and the area of the early days (“early day”) of his life, Tonyrefail.

Bu ar y Ton heb ddweud wrth neb pwy ydoedd, ac yr oedd 35 o flynyddoedd wedi cyfnewid ei wedd yntau, fel nad oedd neb yno yn adnabod ei ymddangosiad.
He was in Ton (“he was on the Ton”) without telling anybody who he was, and 35 years had changed his looks, so that there was nobody there who recognised his
appearance.

Buasai yn hoff iawn gan ei gyfoedion ag oedd yn aros ar Donyrefail ei weled a’i roesawu.
His contemporaries who lived in Tonyrefail would have liked very much to have seen him and to have welcomed him (“It would have been very liked by his contemporaries who were staying on Tonyrefail his seeing and his welcoming”)

Ond aeth at hen fangre ei rhieni {sic}; wylodd yn ddiau yno wrth gofio y dyddiau gynt, ac yna ymadawodd yn ddystaw heb ddywedyd wrth neb pwy ydoedd
But he went to the old place of his parents; he wept doubtlessly there remembering the old days, and then he left quietly without telling anybody who he was.

Ond tua milldir allan o’r pentref, ar ochr heol esgynedig, galwodd yn y Tydu gyda Mari Smith, a dywedodd wrthi pwy ydoedd.
But about a mile out of the village, on the side of an uphill road, he called in at Ty-du to see Mari Smith (“he called in the Ty-du with Mari Smith”) and he told her who he was.

Yna aeth ymaith, a’r peth nesaf a glywsom am dano oedd fod ein hen gyfaill Twm wedi huno yn yr angau yn yr Unol Dalaethau.
Then he went away, and the next thing we heard about him was that our old friend Twm had died (“had slept in the death”) in the United States.

Pan wasgarodd y teulu, aeth Joseph ac Edmund i Aberdar, lle y buont yn preswylio am rai blynyddoedd.
When the family dispersed, Joseph and Edmund went to Aber-dâr, where they resided for some years.

Aeth Joseph hefyd tua’r America, a bu farw yno yn gydmarol ieuanc. Yr oedd Rhys Evans yn cadw llawer o weithwyr, tuag ugain o rifedi.
Joseph went to America as well, and died there comparatively young. Rhys Evans kept many workers, about twenty in number.

Byddai Dafydd Shams y Panwr, o’r Bettws (un o hil John Bradford, Ieuan Tir Iarll), yn galw gyda Rhys Evans bob wythnos, pan ar ei ffordd tua marchnad Llantrisant.
Dafydd Shams the Fuller, of Y Betws (a descendant of (“one of the lineage of”) John Bradford, [whose pseudonym was] Ieuan Tir Iarll), would call in at Rhys Evans’s every week, when on his way to the market of Llantrisant.

Dyna lle y cynelid marchnad y parthau hyny o Forganwg y dyddiau hyny. Yr oedd marchnad Pontypridd heb gychwyn y pryd dan sylw. Yr oedd Dafydd Siams {sic; Shams yn rhannau eraill o’r testun} y Panwr yn hynod hoff o chwedl a chymdeithas.
That is where the market for those parts (“[of] those parts”) of Morgannwg was held in those days. Pont-ty-pridd hadn’t started (“was without starting”) in the period in question (“in the time under attention”). Dafydd Shams the Fuller was remarakably fond of talk and company (“of story / tale and society”)

Arosai nos Wener, pen pob pythefnos, gyda Rhys Evans nes oedd hi tua naw o’r gloch y nos, yna ymadawai ar ei geffyl, yr hwn a gariai hefyd fwndel mawr o frethynau.
He would stay on Friday night, every fortnight (“at the end of every fortnight”), with Rhys Evans until around nine o’ clock at night (“until it was about nine o’ clock at night”), then he would leave on his horse, which carried also a big bundle of woolen fabrics.

Yn araf y teithiai y ceffyl ar hyd y ffordd fynyddig, heibio hen gartref fy nhadcu a’m mamgu – Tynywaun, Hendreforgan, yna drwy afon Crug-las, (x53) drwy Glynogwy (Glynogwr), a thrwy bentref henafol Melin Evan Ddu, a’r Don Ithel Ddu, yn agos i hen gartref Ithel, brenhin Morganwg.
[It is] slowly that the horse travelled along the mountain roads, past the old home of my grandfather and my grandmother – Tyn-y-waun, Hendreforgan, then through the river of Crug-las, through Glynogwr, and through the ancient village of Melin-ifan-ddu, and Ton-ithel-ddu, near the old home of Ithel, the king of Morgannwg.

Yna elai y Panwr ffraeth dros Bontrithwen, a dringai Fynydd Llangeinor, a chyrhaedda {sic, = a chyrhaeddai} Pandy y Bettws tua chanol nos. Yr oedd Dafydd Shams y Pabwr, yntau hefyd yn “Sosin,” fel y gelwid Undodwr y pryd hwnw.
Then the jocular Fuller would go across Bontrithwen, and would climb Mynydd Llangeinor, and would reach Pandy y Bettws (the fulling mill of Y Betws) towards midnight. Dafydd Shams y Pabwr (‘the candlewick’) (query: nickname? or farm name?) was also a ‘Socin’ (“he-too a ‘Socin’”), as a Unitarian was called at that time.

Yn awr a phryd arall gwahoddai Dafydd Shams fechgyn Tonyrefail i ymweled a’r Bettws i glywed Mr. Jones, Penybont, yn pregethu Undodiaeth.
Now and then (“now and another time”) Dafydd Shams would invite the boys of Tonyrefail to visit Y Bettws to hear Mr. Jones, Pen-y-bont, preaching Unitarianism.

Yr oedd Mr. Jones yn wr dysgedig, efe oedd gweinidog y Sosiniaid yn nghapel yr enwad wrth odreu heol y Castell Newydd, Penybont.
Mr. Jones was a learnèd man, [it was] he who was the minister of the Unitarians in the chapel of the denomination at the bottom of the Castellnewydd road, in Pen-y-bont.

I’r capel hwnw y cyrchai Mr. Walter Coffin, perchenog gwaith y Ddinas, Cwm Rhondda, a’i deulu. Ac yr oedd gan yr enwad gapel bychan yn y Bettws wedi ei waddoli gan rhywun {sic, dim treiglad}.
[It is] to that chapel that Mr. Walter Coffin, the owner of the pit of Y Ddinas, [in] Cwm Rhondda, and his family, would go. And the denomination had a little chapel in Y Betws endowed by someone.

Byddai yn ddyddorol cael gwybod a oedd cysylltiad rhwng hen deulu y Bradfords a’r capel hwnw.
It would be interesting to find out (“to get knowing”) whether there was a connection between the old family of the Bradfords and that chapel.

Ar un boreu Sul hafaidd, tua diwedd mis Mai, gwelwyd saith o ieuenctyd y Ton yn cychwyn (tua chwech o’r gloch) tua’r Bettws.
One summery Sunday morning, towards the end of the month of May, seven of the youth of Ton were seen starting out (about six o’ clock) towards Y Betws.

Eu henwau oeddynt, Dafydd Evans, yn awr o’r Docks, Caerdydd, mab yr Hybarch W. Evans; “Dewi Harran” W. James (“Bili o’r Felin”); William Treharne; Thomas Edwards, Caercurlais Isaf {sic}, wedyn o Gaerlam {sic}; Tomos y Gwehydd; a Twm, mab Llywelyn.
Their names were Dafydd Evans, now of the Docks, Caer-dydd, son of the Very Reverend W. Evans; “Dewi Harran” {Dewi Haran - David Evans, 1812-1885, a member of ‘Clic y Bont’, the clique of Y Bont, a group of poets from the Pont-ty-pridd area};; W. James (“Bili o’r Felin” – Bili from the Mill); William Treharne; Thomas Edwards, of Caercurlais Isaf, and after that of Cae’r-lan; Tomos the Weaver; and Twm, the son of Llywelyn.

Cyrhaeddasom Dy’n y Bettws, magwyrydd Dafydd Shams, erbyn naw o’r gloch.
They reached Tynybetws (“the smallholding by Y Betws”), the home of (“the walls of”) Dafydd Shams, by nine o’clock.

Nid oedd Dafydd yn gwybod dim ein bod yn ei canfod, agorodd ei lygaid led y pen, yna bloeddiodd gan ddywedyd, “Mari, y mae yma dorf o gyfeillion wedi dyfod o Donyrefail i’n gweled, ac y mae yn ofynol iddynt gael boreufwyd.”
Dafydd did not know that we were visiting him (“perceiving, finding, locating him”), he opened his eyes wide (“he opened his eyes width of head”), then shouted saying, “Mari, there is here a group of friends come from Tonyrefail to see us, and it is necessary for them to have breakfast.”

Yna aeth o’n blaen i’r ty, a ninau ar ei ol. “Mari,” ebe ef, “nid oes dadl yn y byd nad rhagluniaieth a barodd i mi brynu y leg cig llo yna yn Benybont neithiwr.” Yna aeth yn y blaen i adrodd wrthym hanes y leg cig llo.
Then he went before us into the house, and we followed (“and we for our part after him”). “Mari,” he said, “there’s absolutely no doubt (“there is no doubt in the world”) that Providence caused me to buy that leg of beef (“that leg of calf meat”) in Pen-y-bont (Bridgend) last night.” Then he went on (“he went ahead”) to explain to us the history of the leg of beef.

“Yr oeddwn neithiwr,” ebe ef, “yn y Ship, Penybont, a daeth Wil Shon, o Dy’n y Clwtyn, Llanharran, i mewn. “Dafydd Shams,” ebe fe, “ y mae genyf (x54) leg o gig heb ei gwerthu, ac y mae yn farchnad ddrwg iawn.
“I was last night,” he said, “in the Ship (tavern), Pen-y-bont, and Wil Shôn, of Tynyclwtyn (smallholding of the patch of land), in Llanharran, came in. “Dafydd Shâms,” he said, “ I have an unsold leg of meat, and the market is very bad.

Prynwch da ch’i, y leg gen’i.” “Pa faint yw ei phwysau hi, Wil Shon?” “Tri phwys ar ddeg a haner,” oedd ei ateb.
For goodness’ sake, buy the leg from me.” “How miuch does it weigh (“What amount is its weights?”), Wil Shon?” “Thirteen and a half pounds (“three pounds on ten and half”),” was the answer.

“Gwrando, Wil,” ebwn inau, “byddai Mari yn siwr o fy nghyru allan o’r ty am fy mod yn prynu aelod o gig mor fawr ag yna.”
“Listen, Wil,” I (for my part) said, “Mari will be sure to throw me out of the house (“drive me out of the house”) because I bought (“for my buying”) a joint of meat (“a member of meat “) as big as that.”

Ebe Wil, “Chwi a’i cewch hi am dair a dimeu y pwys.” “Gwelais,” ebe Dafydd Shams wrthym (yr oeddym yn awr yn ddiwyd gyda’r boreufwyd), “na fuasai hi ddim yn dyfod i lawer o arian, a phrynais hi.”
Wil said, “You shall have it for threepence halfpenny a pound.” “I saw,” said Dafydd Shams to us (we were now busy with the breakfast)), “that it wouldn’t come to a lot of money and I bought it.”

Yna dywedodd, “Y mae yn yr ardd datws ag y gelwir “Cochion Cynar” arnyn nhw, ond y mae yn ofynol eu cloddio allan, a dydd Sul yw hi!
Then he said, “There are in the garden [some] potatoes which are called “Cochion Cynnar” (early reds) (“which it is called “Cochion Cynnar” on them”), but it is necessary to dig them out, and it is Sunday!

Ond nid ydwyf yn credu y byddai yn bechod eu cloddio allan er taw dydd Sul ydyw hi, canys y mae yn amlwg fod yr Un Mawr am i ni gael ei ffrythau yn eu blas goreu.”
But I don’t think it would be a sin to dig them out even though it is Sunday (“although it is Sunday that it is”), because it is evident that the Great One wants us to have his fruits at their most delicious (“in their best taste”).

Aethom erbyn unarddeg o’r gloch tua’r capel, a chawsom y gweinidog yno. Dywedodd ef fod yn teimlo yn ddedwydd gweled cymaint o wrandawyr wedi dyfod yn ngyd.
By eleven o’clock to the chapel, and we found the minister there. He said he felt happy to see so many listeners having come together.

Oni fuasai i ni fod yno, ni fuasai y gynulleidfa ond Dafydd Shams a’r wraig oedd yn glanhau y capel. Esgynodd Mr. Jones i’r pwlpud, a rhoddodd allan air i ganu. Yr oedd bechgyn Tonyrefail yn gantorion go lew.
If it hadn’t been for us there, the congregation would have consisted only of Dafydd Shams and the woman who cleaned the chapel. (“the congregation would not have been except Dafydd Shams...”) . Mr. Jones went up into the pulpit, and announced the singing (“and gave out a word to sing”). The lads of Tonyrefail were fairly good singers.

Wedi’r canu, aeth Mr. Jones i weddi, yna, cyn cymeryd ei destyn, anerchodd y dyeithriaid, gan ddywedyd ei fod yn debyg ein bod wedi dyfod i’r Bettws y Sabboth hwnw er mwyn gwrando athrawiaeth yr Undodoiaid.
After the singing Mr. Jones went into the prayers (“went to pray”), then, before the sermon (“before taking his text / subject”), he addressed the strangers, saying it was likely that we had come to the Betws on that Sabbath in order to hear the doctrine of the Unitarians.

“Darllenaf destyn,” ebai ef, “a gwnaf sylwadau arno mor eglur ag y medraf.” Yna darllenodd y ddwyfed adnod ar bymtheg o’r benod gyntaf of {sic} epistol cyntaf St. Pedr.
“I shall read a text,” he said, “and I shall make observations on it as clearly as I can.” Then he read the seventeenth verse of the first chapter of the first epistle of St. Peter.

“Os ydych yn galw ar y Tad, yr hwn sydd heb dderbyn wyneb yn barnu yn ol gweithred pob un, ymddygwch mewn ofn dros amser eich ymdeithiad.”
“And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear.”

Cawsom yn ei bregeth lawer iawn o sylwadau da gwerth eu cofio. Ond rhywfodd nid oedd yr athrawiaeth yn cael mymryn o ddylanwad arnom.
We found in his sermon very many good comments worth remembering (“worth their remembering”). But somehow the doctrine did not have the least bit of influence (“did not have a tiny bit of influence”) on us.

_________________________________

d19

(x55) (4g) Llith VII
Letter 7
.
MR. ROBERT THOMAS O’R GLYN – CHWARAEON DIGRIF – CYMERIADAU HYNOD HELYNT PANTRYTHYN FACH –
Mr. Robert Thomas of Y Glyn – Amusing games – remarkable characters of the Pantrhuthun Fach affair

TWM SHAMS RHYS YN CYMERYD MEDDIANT O HONO – Y MWSTWR YN NGLYN A’I DROI ALLAN
Twm Shams Rhys takes possession of it – the to-do regarding the eviction (“regarding its turning out”)

Addewais yn fy llith diweddaf roddi ychydig o hanes Mr. Robert Thomas, o’r Glyn, yn yr ardal.
I promised to give a bit of the history of Mr. Robert Thomas, of Y Glyn, in the district.

Saif y Glyn, fel y gelwir yr amaethdy lle y preswylai Mr. Robert Thomas, i’r dwyrain o Donyrefail, a thua milldir o’r pentref.
Y Glyn, as the farmhouse where Mr. Robert Thomas resides, is to the east of Tonyrefail, and about a mile from the village.

Y mae yn sefyll ar lechwedd ysgafn, a’i wyneb tua Chwm Castella, ac yn y pellder saif, megis ar glogwyn rhwng bryniau, dref henafol Llantrisant – hen dref bwysig yn yr hen amseroedd yn hanes amgylchiadau Morganwg.
It stands on a gentle slope, facing Cwm Castella, and in the distance there stands, as if on a cliff between hills, the ancient town of Llantrisant – an important old town in the old times in the history of the circumstances of Morgannwg (Glamorgan).

Yr oedd Mr. Robert Thomas, a’i dadau o’i flaen, yn berchenog ar dir y Glyn; ac yn yr hen amaethdy ar y tyddyn y preswylai efe a’i wraig, eu mab a’u merch.
Mr. Robert Thomas, and his forefathers before him, was the owner of the land of Y Glyn; and in the old farmhouse on the landholding he dwelt with his wife and their son and their daughter.

Cadwai efe wyth neu ddeg o weision a morwynion. Enw ei wraig oedd Jenet. Enwau ei plant oedd William a Ffryswydd. Priododd William a Miss Rebecca Smith (chwaer Mri. W. a T. Smith, o Twynycae, yn agos i Lanharan).
He kept eight or ten menservants and maidservants. Jenet was his wife’s name. His children were William and Ffryswydd. William married Miss Rebecca Smith (the sister of Mr. W.and Mrs. T. Smith, of Twyn-y-cae, near Lanharan).

Yr oedd Miss Rebecca Smith yn ddynes brydweddol, serchog, a llawn o fwyneidd-dra. Yr oedd yn bleser mawr bob amser ymweled a’r Glyn yn eu dyddiau hwy.
Miss Rebecca Smith was a woman [who was] beautiful, warm, and full of tenderness. It was always a great pleasure to visit Y Glyn in their days.

Eu mab hwy yw Mr. William Thomas, Rhiwgarn Fawr; a’u merched oedd y diweddar Mrs. Henry Naunton Davies, Cymmer, a Mrs. Lewis Davies, Gellywion.
Their son was Mr. William Thomas, Rhiw-garn Fawr; and their daughters were the late Mrs. Henry Naunton Davies, of Y Cymer, and Mrs. Lewis Davies, of Gelliwion.

Priododd Miss Ffryswydd Thomas (yr hon oedd ddiarebol am ei phwyll a’i synwyr cyffredin) a Mr. Gruffydd Evans, “Benbwch,” fel y gelwir y lle ar lafar gwlad. Codasant deulu mawr, ac y mae amryw o honynt yn fyw heddyw.
Miss Ffryswydd Thomas (who was a byword for her wisdom and common sense) married Mr. Gruffydd Evans, “Ben-bwch,” (a farm name, = buck’s head) as he was called popularly. They brought up a large family, and several of them are still living (“are alive today”)

Yr oedd Mr. Robert Thomas a’i wraig yn aelodau crefyddol gyda’r Annibynwyr yn y Cymmer, a byddai llawer o weinidogion yr enwad parchus hwnnw yn cael llety, yn awr ac yn y man, yn y Glyn
Mr. Robert Thomas and his wife were members of (“were religious members with”) the Independents in Y Cymer, and many ministers of that respectable denomination would receive lodging now and then in Y Glyn.

Yn mhlith ereill, lletyai yno yn achlysurol y Parch. (x56) Dl. Gryffydd, Castellnedd; y Parch. Philip Gryffydd, yr Alltwen; “Rhys y Glun Bren,” ac ereill.
Amongst other things, there lodged there occasionally the Reverend Dl. Gryffydd, of Castell-nedd (Neath); the Reverend Philip Gryffydd, of Yr Allt-wen; “Rhys y Glun Bren,” (“Rhys (of) the wooden leg”) and others.

Yr oedd y bobl dda hyny yn hoff iawn o deulu y Glyn, a byddent yn aml yn adrodd yn y Glyn eu helyntion pan ar eu teithiau. Byddai y Parch. Dl. Gryffydd yn adrodd hanesion digri weithiau.
Those good people were very fond of the family of Y Glyn, and they would often relate their experiences (“their troubles”) in Y Glyn when on their journeys. The Reverend Dl. (= ?Daniel) Gryffydd would sometimes tell funny stories.

Yr oedd ef wedi ei urddo yn weinidog pan yn ieuanc, ac heb briodi. Daeth i’w feddwl mai dymunol fyddai cael cydmar bywyd. Pan oedd y meddwl hwn yn ymhel ag ef, dygwyddodd un nawn ei fod yn rhodio glan y mor, ger Abertawe.
He had been ordained as a minister when he was young, and unmarried (“and without marrying”). It came to his mind that it would be pleasant to have a wife (“a life partner”). When this thought was occurring to him, he happened one midday to be strolling by the seashore (“walking the sea’s edge”) near Abertawe (Swansea).

Cyfarfyddodd a lodesi ieuainc, a chyfarchodd un o honynt ef wrth ei enw, a dywedodd wrtho ei fod ef wedi bod yn nhy ei mam a’i thad, sef yr Aber, Llanfabon.
He met [some] young girls, and one of them greeted him by his name, and she told him he had been in the house of her mother and father, namely Yr Aber in Llanfabon.

Pan oeddent fel hyn yn siarad, aeth y merched ereill yn eu blaen, ac yn mhen tipyn rhoddodd y gwr parchedig ei fraich i’r ferch ieuanc, ac aethant ar ol y lleill.
As they were talking like this, the other girls went on ahead, and after a while (“at the end of a bit”) the reverend gentleman gave his arm to the young girl, and they went after the others.

Cerddasant yn ol a blaen ar hyd y traeth, pan, yn anffodus, pwy a’u cyfarfyddodd ond rhai aelodau y capel lle yr oedd ef yn weinidog.
They walked to and fro along the beach, when, unfortunately, who met them but some members of the chapel where he was minister.

Yr oedd y pryd hwnw yn cael edrych arno yn drosedd, i weinidog yr efengyl ymhoffi yn y rhyw deg; a chyn fod y gweinidog yn ol yn Nghastellnedd yr oedd y newydd allan ei fod wedi ei weled yn rhodiana gyda merch ar lan y mor, yn agos i Abertawe.
At that time it was looked on as an offence for a minister to take an interest in the fair sex; and before the minister was back in Castell-nedd (Neath) the news was out that he had been seen strolling with a girl at the sea side, near Abertawe (Swansea).

Edrychai yr henaduriaid arno yn gilwgus, a chodai yr hen wragedd wyn eu llygaid i’r golwg! Mae yn lled debyg mai un o’r hen draddodiadau Pabyddol oedd y rhagfarn hwn yn erbyn i weinidog gyfeillachu a merch.
The elders frowned at him (“looked at him frowning”), and the old ladies showed the whites of their eyes (“the old ladies brought the white of their eyes into view”)! It is very likely that it was one of the old Catholic traditions that was this prejudice against a minister being in the company of a girl.

Gwyr pawb na cha un o offeiriaid Eglwys Rhufain briodi o gwbl. Ar y Sabbath canlynol pregethodd Dl. Griffiths yn ei gapel ei hun ar y testyn am yr Iesu yn ymddyddan a’r wraig o Samaria, iddo ofyn i’r wraig am ddwfr i’w yfed; y wraig yn gwrthod o herwydd mai Iuddew ydoedd efe, a hithau’n Samariad.
Everybody knows that not one of the priests of the Church of Rome may marry at all. On the following Sabbath Dl. Griffiths preached in his own chapel on the subject of Jesus talking to the woman of Samaria, that he asked the woman for water to drink; the women refusing becuse he was a Jew (“because it was a Jew that he was”), and she for her part a Samaritan.

Yr oedd y dysgyblion wedi myned i’r pentref i brynu bwyd, ond pan ddychwelasant bu ryfedd ganddynt ei fod yn ymddyddan a gwraig. “Yr ydych yn camsynied yn sicr – ymddyddan a gwraig?” meddai Mr. Griffiths.
The disciples had gone to the village to buy food, but when they returned they were surprised (“there has been wonder with them”) that he was talking with a woman. “You are surely mistaken – talking with a woman?” said Mr. Griffiths.

“Oedd, yn wir, dyna ddywed yr ysgrythyr. O!’r nefoedd anwyl, ni feiddia neb siarad hyd yn oed a ‘merch ieuanc’ yma!”
“Yes, indeed, that is what the scipture says. Oh! Heavens above, nobody dare talk even with a young woman here!”

Yr oedd y cellwair yn disgyn(x57) ar yr aelodau fel tan; a’r gwrandawyr hyny oeddynt yn gwybod yr hanes yn chwerthin allan. Ond priododd Dl. Gryffydd a Miss Thomas, a bu eu cyfarfodydd yn fendithiol i’r ddau.
The humourous observation fel on the members like fire, and those listeners who knew the story laughed out [loud]. But Dl. Gryffydd and Miss Thomas got married, and their meetings were a blessing to the two [of them].

Nid oedd llawer yn gallu darllen yr yr amser hwnw (70 mlynedd yn ol), ac, yn wir, nid oedd ond ychydig o lyfrau yn cael eu cyhoeddi yn Gymraeg.
Not many peopple could read at that time (70 years ago), and, indeed, there were only few books being published in Welsh.

Yr oedd “Seren Gomer” yn dyfod allan yn fisol, ond nid oedd un papyr newydd Cymraeg yn cael ei gyhoeddi yn holl Gymru y pryd hwnw. Yn wir, nid oedd ond ychydig o bapyrau Seisnig yn dod allan.
“Seren Gomer” came out monthly, but there wasn’t one newspaper in Welsh being published in the whole of Wales at that time. Indeed, only a few newpapers came out in English.
Yr wyf yn cofio fod Mr. Harris, Trefarug; Mr. Howells, Rhiwfelen; a Mr. Williams, Garthgraban, yn derbyn y “Cambrian” rhyngddynt.
I remember Mr. Harris, of Trefarug; Mr. Howells, of Rhiwfelen; and Mr. Williams, of Garthgraban, receiving the “Cambrian” between them.

Ar nosweithiau hirion yn y gauaf byddai pobl yn chwareu rhyw gampau digrif yn y Glyn, fel mewn ardaloedd ereill yn y wlad. Byddent weithiau yn chwareu “Bwbach Darllen”; ereill a chwareuent ar y “stol gandno.” {sic; = ganddo}
On long evenings in the winter people would play some amusing games in Y Glyn, like in other areas in the country. Sometimes they would play “Bwbach Darllen” (‘the goblin of reading’ ‘reading goblin’) (??); others would play on the “stôl ganddo.” (‘the fox stool’) (??).

Ambell waith chwareuent yn y Glyn yr hyn a elwid “Trick.” Yr oedd bob amser yn y Glyn, fel oedd yn Tylcha, gymeriadau hynod.
Sometimes in Y Glyn they would play something called (“play that which is called”) “Trick.” There were always in Y Glyn, like in Tylcha, remarkable characters.

Yno yr oedd Beni Tiler, Daniel Price, Dafydd y cigydd, &c. Un noson, a’r lleuad yn arianu y wlad, penderfynwyd chwareu Trick. Math o ddaroganu pwy a fyddai gwyr neu wragedd y cyfeillion oedd y Trick yma.
There there was Beni Tiler, Daniel Price, Dafydd the butcher, etc. One night, when the moon lit the country with its silvery light (“one night, and the moon silvering the country”), it was decided to play Trick. [It was] a kind of foretelling who would be the husbands or wives of the friends that was this Trick.

Y noson hono, yn yr ardd y chwareuid y Trick, ac yr oedd Mrs. Thomas, y feistres, heb yn wybod i Ben Tiler, wedi gwisgo yn debyg fel y gwnelai hen Shan Persondy, ac yn ymguddio tucefn i lwyn tew yn yr ardd.
That night, the Trick was being played in the garden, and Mrs. Thomas, the mistress, had, without Ben Tiler knowing, dressed herself like Shan Persondy (“dressed similar as would do Shan Persondy”), and [was] hiding herself behind a thick bush in the garden.

Hen ferch oedd Shan Persondy ar ymweliad a’r lle lawer gwaith yn y flwyddyn i wneud bara ceirch; gwisgai wn gwlanen, byr, a het wellt gyffredin ar ei phen.
Shan Persondy was an old spinster who visited (“who was on a visit with”) the place many times in the year to make oatbread; she wore a short flannel gown, and an ordinary straw hat on her head.

Dyma’r dull yr ymddangosai Mrs. Thomas y tucefn i’r llwyn, a gwyddai y lleill ond Beni druan ei bod hi yno. Yr oedd y parti i fod yn saith o nifer i redeg saith gwaith o amgylch yr ardd. Byddent yn adrodd y geiriau canlynol: -
This is how Mrs. Thomas appeared (“this is the style that Mrs. Thomas appeared”) behind the bush, and the others except poor Beni knew she was there. The party was supposed to seven in number (“seven of number”) to run seven times around the garden. They would recite the following words:

“Dyma’r gyllell, dyma’r wain,
P’le mae’r ferch sy’n ceisio ’rhain?”
“Here’s the knife, here’s the sheath,
Where’s the girl who’s looking for these?”

Ar y seithfed tro, wele Shan Persondy (Mrs. R. Thomas) yn (x58) rhuthro allan o’r tucefn i’r llwyn, ac yn cymeryd y gyllell a’r wain o law Beni ddiniwed!
On the seventh go, behold Shan Persondy (Mrs. R. Thomas) rushing out from behind the bush, and taking the knife and the sheath from the hand of innocent Beni.

Bu Beni bron llewygu yn y fan, gan redeg llefai, “O, phriodai dd’ h {sic; mae’n debyg dd’ hi ddylai fod, hynny yw, ddi} byth! Hen Shan yw hi! Na ‘bur’! (byth).”
Beni almost fainted on the spot; running, he shouted, “Oh, I shall never marry her! [It is] old Shân. Not ever!”

Yr oedd Ben yn drwm iawn ei glyw. Codai ei ddwylaw yn awr, a dywedai am Shan, “Na wna i, mae Duw yn gwybod! Phrioda i hi ‘bur’ (byth)!”
Ben was very hard of hearing. He raised his hands in the air, and said about Shan, “No I won’t, God knows! I shall never marry her!”

Yr oedd Beni yn un o’r “Hen Gorph” ar y Ton; ond, fel y dywedodd y Parch. Joseph Thomas, Carno, am Pedr wedi iddo regu, mai heb anghofio iaith pysgodwyr glan mor Galilea yr oedd efe!
Beni was a member of the Methodists in Tonyrefail (“Beni was one of the “Old Body” on Y Ton”); but, as the Reverend Joseph Thomas, of Carno, said about Peter after he swore, he still remembered the language of the fishermen on the coast of Galilee. (“that [it is] without forgetting the language of [the] fishermen on the shore of the sea of Galilea that he was!”)

Felly Beni hefyd, pan gynhyrfai yn ddirfawr deuai iaith yr Aipht yn ol iddo yn eithaf naturiol.
The same went for Beni (“so Beni too”), when he was greatly agitated the language of Israel came back to him quite naturally.

Bu Beni yn isel iawn ei ysbryd o herwydd ofn y deuai Shan i’w ran, a gorfu ar Mrs. Thomas ddywedyd y cwbl wrtho. Ysgafnhodd hyny ysbryd Beni yn union.
Beni was very depressed (“was very low his spirit”) because of a fear that Shan would be his lot in life, (“would come to his part”) and Mrs. Thomas was forced to tell him everything (“and it had been obliged on Mrs. Thomas to tell the whole to him”). Beni’s mood (“spirit”) immediately lightened. .

Flynyddoedd lawer yn ol yr oedd yn byw yn Gwrt Golomen, ger Tondu, hen gyfreithiwr o’r enw Mr. Rhys. Yr oedd yn gyfoethog iawn, a bu farw heb na gwraig na phlant, ac heb wneud ei ewyllys.
Many years ago there lived in Cwrtgolomen, near Ton-du, an old lawyer by the name of Mr. Rhys. He was very rich, and he died without either a wife or children, and without making his will.

Aeth yn frwd yn nghylch ei feddianau. Hawliai Mr. Robert Thomas (a hyny yn gywir) mai efe oedd ei etifedd.
A heated dispute broke out about his property. (“It went hot about his possessions”). Mr. Robert Thomas claimed (and correctly so) (“and that correctly”) that [it is] he [who] was his heir.

Ond hawliai un Dafydd Terry mai efe oedd y gwir etifedd. Aeth yn gyfraith, ac wedi hir gyfreithio, a thraul fawr, rhoddwyd y farn o blaid Mr. Robert Thomas, a rhoddwyd rhai o dystion Dafydd Terry yn ngharchar am dyngu celwydd.
But a certain Dafydd Terry claimed that [it is] he [who] was the true heir. The matter went to law (“it went as law”) and after long litigation, and great expense, the verdict went in Mr. Robert Thomas’s favour (“went supporting Mr. Robert Thomas”), and some of the witnesses of Dafydd Terry were put in prison for perjury (“for swearing a lie”).

Aeth rhai o’r tystion wed’yn yn wallgof o herwydd cnofeydd cydwybod yn nghylch eu gwaith anfad. Ond ychydig fu elw Mr. Robert Thomas; yr oedd gwyr y “quills” wedi llyncu bron y cwbl ond yr enyn! Cafodd yr etifedd hwnw.
Afterwards some of the witnesses went mad because of the gnawings of conscience about their evil doing. But Mr. Robert Thomas gained very little from it. (“But [it is] little [that] was the profit of Mr. Robert Thomas”); the “men with the quill pens” (lawyers) had imbibed the lot except for the buttermilk! (“the men of the “quills” had swallowed almost everything except for the buttermilk!”) This is what the heir got. (“The heir got this”).

Cof genyf pan oeddwn yn laslanc, i genad ddyfod un prydnawn i’r pentref a chais oddiwrth Mr. Robert Thomas am gymorth;
I remember when I was an adolescent, that a messenger came one afternoon to the village with a request from Mr. Robert Thomas for help;

yr oedd un Twm Shams Rhys wedi cymeryd meddiant trwy drais o Bantrythyn Fach, un o’r ffermydd ger Pencoed Llanylid {sic}. Tua dau o’r gloch boreu dranoeth, yr oedd tua haner cant o honom wedi ymgynull ar “Groesheolycapel,” islaw y Glyn.
a certain Twm Shams Rhys had forcibly taken possession (“had taken possession through violence”) of Pantrythyn Fach, one of the farms by Pen-coed next to Llanilid. About two o’ clock the following morning, about fifty of us had gathered together at “Groesheol y Capel,” (the Chapel crossroad) below Y Glyn.

Yr oedd pastwn yn llaw bob un o honom, ac yr oedd pob calon yn llawn brwdfrydedd dros “Ropart o’r (x59) Glyn” ac yn penderfynu troi Twm Shams Rhys a’i fyddin o ddynion a chwn allan!
There was a club in the hand of each one of us, and every heart was full of enthusiasm for “Ropart o’r Glyn” (“Robert from the Glyn”) and determined to (“and deciding to”) turn out Twm Shams Rhys and his army of men and dogs!

Ffwrdd a ni wrth oleuni y ser tua Llantrisant. Cyrhaeddasom gyda thoriad dydd. Yno ymunodd a ni gatrwad gref o’r “Black Army,” a chyrhaeddasom Bontyfon erbyn amser boreufwyd. Cawsom foreufwyd yn y Tennis Court yno.
Off we went by the light of the stars towards Llantrisant. We arrived at daybreak (“with break (of) day”). There a strong contingent of the “Black Army” joined us and we reached Y Bont-faen (Cowbridge) by breakfast time. We had breakfast in the tennis court there.

Ar y pryd yr oedd ymladdwr hynod iawn o’r enw Wil Charles yn byw yn Casnewydd, a llawer o son am dano. Yr oedd yn ein plith “Shon, o Dafarn y Cymmer.”
At the time there was a very prominent fighter called Wil Charles living in Casnewydd (Newport) and [there was] a lot of talk about him. With us (“in our midst”) was “Siôn, from Tafarn y Cymer.” (the Cymer Tavern)

Yr oedd yn ddyn lluniaidd, a’i ysgwyddau yn llydain iawn. Dodwyd i {sic} si allan mai Wil Charles oedd Shon.
He was a comely man with very broad shoulders (“and his shoulders very broad”). The rumour was put out that Siôn was Wil Charles (“that (it was) Wil Charles (that) was Siôn “) .

Aeth y son fod Wil Charles gyda ni fel tan gwyllt drwy y dref, a phan y cychwynasom drwy y dref tua chyfeiriad y Filldir Aur, ar ein ffordd tua maes ein gorchwyl, yr oedd holl bobl y dref ar eu drysau yn ceisio canfod Wil Charles.
The story that Wil Charles was with us spread like wildfire through the town, and when we started through the town in the direction of Y Filldir Aur (“the golden mile”), on our way to the place of our assignment (“(the) field (of) our task”) all the people of the town were on their doorsteps trying to spot Wil Charles.

“Dyco fe!” meddai pawb, gan gydfeirio at Shon, yr hwn oedd yn fachgen eithaf heddychol ei anian, er ei fod yn un cadarn o gorph.
“There he is over there!” everybody said, pointing at Siôn, who was a boy of a very peaceful temperament (“a boy extremely peaceful his nature”), although he was strongly built (“although he was a strong one of body”)

Troisom i lawr ar ein de, ac ar gae Pantrhythin tyngodd Mr. Redwood, cyfreithiwr, ni yn chwech ugain o nifer yn geisbwliaid, a gosodwyd ruban gwyn am fraich pob un.
We turned down on our right, and on the field of Pantyrhuthun Mr. Redwood, the lawyer, swore one hundred and twenty of us in as bailiffs (“swore us as six score of number as bailiffs”), and placed a white ribbon around the arm of each one.

Yna dynesodd Mr. Redwood at ddrws Pantrhythyn Fach, a gofynodd i’r rhai o’r tu fewn i agor y drws, ond nid oedd un atebiad.
Then Mr. Redwood went up to (“neared”) the door of Panrhuthun Fach, and asked for those inside (“asked to those people on the inside”) to open the door, but there was no answer.

O’r diwedd bloeddiodd, “Bring the iron bar here,” a chyda hyny wele “Dafydd Prhys {sic} Bach,” {sic} o’r Wig, yn rhuthro tuag at y drws, a’r golofn haiarn yn ei ddwylaw.
Eventually he shouted, “Bring the iron bar here,” and with that “Dafydd Prhys (sic) Bach,” from Y Wig (Wick) rushed to the door (“behold Dafydd Prys Bach from Y Wig rushing to the door”), and the iron column in his hands.

Ond, cyn iddo daro a dechreu y frwydr, agorwyd y drws, a daeth allan Twm Shams Rhys, ac ereill, a’u cwn. Bloeddiodd Shon (o hyd yn nghymeriad “Wil Charles”):
But, before he struck to begin the battle (“before he struck and began the fight / battle”), the door was opened, and Twm Shams Rhys came out, and others, with their dogs. Shon shouted (still in the rôle of “Wil Charles”) (“in (the) character (of) Wil Charles”):

“Gadewch i mi gael gafael yn war fawr Twm Shams Rhys!” Dychrynodd yr oll o’r lleill a ddaethant allan; cymerwyd hwynt yn garchorion, a chawsant eu cymeryd i Gaerdydd i’r carchar. Cawsant wed’yn eu dedfrydu i fisoedd o garchariad.
“Let me get hold of Twm Shams Rhys by the scruff of the neck!” (“Let me get hold of the great scruff of Twm Shams Rhys!”). All the others took fright and they came out; they were taken prisoner, and they were taken to Gaer-dydd (Cardiff) to the prison. Afterwards they were sentenced to months of imprisonment.

Bu Mr. Robert Thomas farw yn ddisymwth yn nhy Mrs. Alice Powell, yn “Hen Gastell”, Penybont-ar-Ogwy, a chladdwyd ef yn Llantrisant, ar y diwrnod y coronwyd ein Grasusaf Frenhines Victoria, yn 1837.Mr. Robert Thomas died suddenly in the house of Mrs. Alice Powell, in “Hen Gastell”, (“old castle”) Penybont-ar-Ogwr (Bridgend), and he was buried in Llantrisant, on the day our Most Gracious Queen Victoria was crowned, in 1837.

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d20

(x60) (4h) Llith VIII.
Letter 8

“DIC O’R COTTISH”- CANWYLLAU CYRPH - Y SOSINIAID - RASMUS A’R HELBUL - FAIRFIELD - MR. DANIEL OWEN
Dic from Y Cottish – death candles – the Socins (Unitarians) – Rasmus and the Fairfield trouble – Mr. Daniel Owen

Yn fy llith flaenorol addewias roddi hanes rhai o weithwyr y diweddar Rees Evans.
In my previous letter I promised to give the history of the workers of the late Rees Evans.

Yr oedd ganddo lawer o nyddwyr a gwehyddion, fel y dywedais o’r blaen. Un o’r rhai cyntaf wyf yn ei gofio oedd Mr. Thomas Anthony, tad Mr. H. Anthony, Y.H., Caerffili.
He had many spinners and weavers, as I said before. One of the first ones I remember was Mr. Thomas Anthony, father of Mr. H. Anthony, J.P. (justice of the peace), Caerffili.

Dyn bob modfedd o hono oedd Mr. Anthony. Yr oedd wedi ei greu yn wr bonheddig; yr oedd pawb – bach a mawr – yn ei barchu.
Mr. Anthony was every inch a man (“(it is) a man every inch of him that was Mr. Anthony”). He had been created a gentleman; everybody – great and small – respected him.
.
Yr oedd yn un o’r dynion harddaf a welais erioed, ac yn cadw ei hunan yn hynod o lanwedd bob amser.
He was one of the finest-looking men I had ever seen, and always kept himself remarkably spruce.

Fel rheol, nid oedd y gwehyddion yn enillwyr mawr, ond safiodd y gwr da hwn, trwy ei ddiwydrwydd a’i gynildeb, lawer o arian.
as a rule, the weavers were not great earners, but this good man, through his hard work and thrift, saved a lot of money.

Yr oedd yn frawd i Mr. Anthony y Panwr, ac yn berthynas agos i Mr. Anthony, Flower-de-leus.
He was a brother of Mr. Anthony the Fuller, and a close relation of Mr. Anthony, of Flower-de-leus {= trecleyn}.

Ar ol i Mr. Harry Anthony farw, cafodd yn agos y cwbl o’i eiddo ar ei ol, a daeth yn bur gyfoethog.
After Mr. Harry Anthony died, he received almost all of his property after him, and he became very rich.

Priododd a merch John Williams, ffarmwr yn ymyl Caerffili – merch ieuanc hynod o brydweddol – a throdd allan yn uniad rhagorol.
He married the daughter of John Williams, a farmer near Caerffili – a remarkably pretty young woman– and it turned out [to be] an excellent union.

Yr wyf yn ei chofio yn dda yn cadw y farchnad am lawer o flynyddoedd yn Mhontypridd i werthu gwlanenni.
I remember her well keeping the market for many years in Pont-ty-pridd to sell flannels.

Yr oedd ei hymddangosiad boneddigaidd, yn nghyd a’r gwlanenni oedd yn werthu {sic, = eu gwerthu}, yn tynu sylw pawb.
Her noble demeanour, as well as the flannels she sold, drew everybody’s attention.

Gellir dweyd am dani fel y dywedodd Lemuel frenin yn y broffwydoliaeth a ddysgodd ei fam iddo:
It can be said about her as Lemuel the king said in the prophecy that his mother taught to him

“Hi a gais wlan a llin, ac a’i gweithia a’i dwylaw yn ewyllysgar.
Tebyg yw hi i long marsiandwr, hi a ddwg ei hymborth o bell.
Hi a gyfyd liw nos, ac a rydd fwyd i’w thylwyth a dogn i’w llancesau.
Hi a feddwl am faes, ac a’i pryn ef.
Hi a weithia iddi ei hun garpedau; ei gwisg oedd sidan a phorphor.
Hynod oedd ei gwr hi yn y pyrth.”
Proverbs 31:13 She seeketh wool, and flax, and worketh willingly with her hands.
Proverbs 31:14 She is like the merchants' ships; she bringeth her food from afar.
Proverbs 31:15 She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens.
Proverbs 31:16 She considereth a field, and buyeth it... .
Proverbs 31:22 She maketh herself coverings of tapestry; her clothing [is] silk and purple.
Proverbs 31:23 Her husband is known in the gates....

Mi wn nad oes neb yn fyw a ddywed fod hyn yn ormodiaith am Mrs. Anthony.
I know that there is no one alive who will say that this is an exaggeration about Mrs. Anthony.

Dylaswn ddewyd mai brodor o’r Bettws, ger Penybontarogwr, (x61) oedd ei thad, a brawd i’r diweddar Isaac Williams, Tynybryn, Tonyrefail. Maent oll wedi myned i fro distawrwydd er’s llawer o flynyddoedd.
I should have said that her father was a native of y Bettws, near Pen-y-bont ar Ogwr (Bridgend), (“it is a native of y Bettws, near Pen-y-bont ar Ogwr, that was her father”) and a brother to the late Isaac Williams, of Tyn-y-bryn, Tonyrefail. They have all gone to the vale of tranquillity many years ago.

Dyna un arall o weithwyr Rees Evans oedd Mr. Hopkin Morgan, o Langriwynau, Sir Fynwy {= Llangrwyne, ger Crucywel}. Yr oedd Mr. Morgan yn lenor gwych.
Another (“there is / see there is another”) of Rees Evans’s workers was Mr. Hopkin Morgan, of Llangrwyne in the coutny of Monmouth (a village near Crucywel). Mr. Morgan was a fine literary man.

Bu yn myned i Eisteddfod y Fenni am lawer blwyddyn. Priododd a Miss Mary Thomas, o Donyrefail, ac yr oeddynt y par mwyaf golygus a ellid weled.
For many years he went to Eisteddfod y Fenni (the eisteddfod held in Y Fenni / Abergafenni). He married Miss Mary Thomas, of Tonyrefail, and they were the most handsome pair which could be seen.

Daeth Mr. Morgan i sylw mawr gydag Arglwydd ac Arglwyddes Llanover. Cymerodd Factory Llangriwynau, Llanover, a bu fyw yno hyd ei fedd.
Lord and Lady Llanofer took great interest in Mr. Morgan (“Mr. Morgan came to great attention with Lord and Lady Llanofer”). He took over Llangrwyne woolen mill (“the factory of Llangrwyne”), in Llanofer, and lived there until his death (“until his grave”).

Daeth i sylw mawr gyda’r gwyr mawrion oedd yn ymweled a Llanover, ac yr oedd y gwlaneni a wneud ganddo yn cael eu hanfon i foneddigion pell ac agos.
The gentry who visited Llanofer took great interest in him (“he came to great attention with the big people who were visiting Llanofer”), and the flannels made by him were sent to gentry far and near.

Yr oedd Mr. Morgan yn aelod gyda’r Annibynwyr yn y Cymmer, ond nid oeddym yn edrych arno fel yn “orthodox.” Yr oeddem yn tueddu i feddwl fod credo ei feistr wedi dylanwadu arno; yr oedd yn lled wan yn ei gredo ar ddwyfoldeb person Crist.
Mr. Morgan was a member of the Independents in Y Cymer, but we didn’t regard him (“but we didn’t look on him”) as “orthodox.” We tended to think that the credo of his master had affected him (“had influenced on him”); he was fairly weak in his credo on the divinity of the person of Christ.

Cawsom lawer iawn o ddifyrwch lawer tro wrth ei glywed yn holi Dic o’r Cottish am ganwyllau cyrff ac ysbrydion.
He had a lot of fun many a time listening to him asking Dic of Y Cottish about death candles and ghosts.

Byddai Dic yn cwrdd a thrafferthion pwysig wrth ddod adre’ yn y nos. Byddai mewn angladdau yn fynych yn cael ei wasgu’n drwm.
Dic would have a lot of trouble (“would meet with important difficulties”) coming home at night. Often in funerals he would be completely overcome (“he would be pressed heavily”)

Yr oedd ganddo lawer i’w ddweyd am Groesol Rhiwfelau {sic; = Rhiwfelan / Rhiwfelen}, a Gwaunypant. Yr oedd yn dweyd mai lleoedd ofnadwy oedd y rhai hyn am ysbrydion.
He had a lot to say about Croesol Rhiwfelan (the crossroads by Rhiwfelan) and Gwaun-y-pant. He said that these were terrible places for ghosts.

Yr wyf yn cofio yn dda fy mod yn sefyll ar Dwyn y Ton ar noswaith dywyll, ac amryw o’r gwehyddion gyda ni.
I well remember I was standing on Twyn y Ton (the Tonyrefail hill) on a dark night, and several of the weavers with us.

Dyna Dic yn tynu ein sylw at ganwyll gorff yn dod oddiwrth Groesol Tynybryn tua’r Waunrhydd.
Dic drew our attention to (“There is Dic drawing our attention to”) a death candle (“candle of body”) coming from Croesol Tyn-y-bryn (the crossroads at Tyn-y-bryn) towards Y Waun-rhydd.

Yr oedd Dic yn sicrhau mai arwydd fod angladd i ddyfod y ffordd hono yn sydyn ydoedd. Ond dygwyddodd i Hopkin Morgan cyn i Dic ddybenu.
Dic was certain that it was a sign that a funeral was to come that way soon. But Hopkin Morgan happened to laugh before Dic finished

Digiodd drwyddo, a dywedodd nad oeddynt hwy, y Sosiniaid, a thylwyth Rees Evans, ddim yn credu mewn Duw na diawl, ond eu hunain.
He became really angry (“he became angry through him”), and said that they, the ‘Socins’ (Unitarians), and the family of Rees Evans, didn’t believe in either God or the devil, only themselves.

Ac yn y cythrwfl, fe ddiffoddodd y ganwyll. A wyddoch chi pwy oedd y ganwyll? Dim ond Abram Lloyd (x62) o Gelli’rhaidd, yn dyfod at Bili Dafydd, y Bwtsiwr, a defaid mewn panierau, a chanwyll a “lantern” i’w oleuo.
And in the argument, the candle went out. And do you know who the candle was? Only Abram Lloyd from Gelli’r-haidd, coming to [the house of] Bili Dafydd, the butcher, and sheep in panniers and a candle and a lantern for light (“to illuminate them”).

Byddai Dic yn dywed llawer wrthym am ysbrydion Garthgraban Fawr. Yr Humphreys oedd perchenogion y lle, ac yr oeddynt yn byw yno am lawer o flynyddoedd.
Dic would say a lot to us about the ghosts of Garthgraban Fawr. The Humphreys were the owners of the place, and they lived there for many years.

Dygwyddodd fod ganddynt was o’r enw Rasmws. Yr oedd yn ofergoelwr mawr; yr oedd yn credu yn gryf mewn ysbrydion. Byddai yn gorfod myned tua Llantrisant i’r Post yn hwyr weithiau, ac ar negeseuon ereill.
The happened to have (“It happened being with them”) a servant / farmhand by the name of Rasmws. He was very superstitious (“he was a great superstitious person”), he had a strong belief in ghosts (“he believed strongly in ghosts”). Sometimes he was obliged to go late to Llantrisant to the Post Office yn hwyr weithiau, and on other errands.

Ond yr oedd yn arfer cwrdd ag ysbrydion bron yn wastad. Byddai ci mawr yn ei ddilyn a’r ci yn troi yn darw; yn y diwedd byddai y perthi ar dan bob ochr iddo, a deuai adref yn chwys mawr ac ar fin marw.
But he almost always used to meet ghosts. A big dog would follow him and the dog would turn into a bull; in the end there the hedges would be on fire on either side of him, and he would come home covered in sweat and on the point of death.

Pan y byddai y meistr o dre byddai Rasmws yn ofni yn ddirfawr. Byddai ganddo ddryll yn ei ystafell wrth ochr ei wely.
When the master was away from home Rasmws would be really afraid (“would fear tremendously”) He had a gun i his room by his bed.

Un noswaith yr oedd yn clywed swn dychrynllyd y tuallan. (Mae Garthgraban Fawr yn ymyl y Coedmawr, ac yr oedd Rasmws yn fwy ofnus yn herwydd hyny; byddai yn credu bod yr ysbrydion yn myned i’r goedig {sic; = i’r goedwig} y dydd ac yn dychwelyd y nos).
One night he was hearing a terrible sound outside. (Garthgraban Fawr is beside Y Coed Mawr, and Rasmws was more afraid because of that ; he would think that the ghosts would go to the wood in the day and would return at night.

Ond noswaith ofnadwy oedd y noswaith y saethodd drwy y ffenestr. Pan gododd boreu dranoeth cafodd chwech o’r “turkeys” wedi eu lladd, a deallodd mai hwy oedd yr ysbrydion y noswaith hono, oblegyd wedi iddo saethu bu yno dawelwch mawr.
But [it is] a terrible night that was the night he fired through the window. When he got up the next morning he found six of the turkeys killed, and he realised (“he understood”) that [it is] they [which] were the ghosts of that night.

Aeth y perchnogion i fyw i Loegr. Yr oeddynt wedi blino ar ddywediadau Rasmws a’r cymydogion am yr ysbrydion; yr oedd dychryn ar bobl i fyn’d heibio wrth oleu dydd.
The owners went to live in England. They had got fed up with Rasmws’s and the neighbours’ tales (“sayings”) about the ghosts; people were afraid to (“there was fear on people to”) go past in daylight.

Cymerodd Mr. Williams, o’r Gadlys, Aberdar, at y le, a daeth ef a Mrs. Williams i fyw yno.
Mr. Williams, of Y Gadlys, Aber-dâr, took to the place, and he and Mrs. Williams came to live there.

Fe darfodd Mr. Williams yr ysprydion drwg; chlywyd dim am danynt mwyach. Tad y Parch. D. Watkin Williams, Fairfield, oedd Mr. Williams, o’r Gadlys. Yn Aberdar y gwnaeth ei gyfoeth.
Mr. Williams put an end to (“ceased”) the evil spirits; nothing was heard about them any more. [It is] the father of the Reverend D. Watkin Williams, Fairfield, [that] was Mr. Williams, of Y Gadlys. [It is] in Aber-dâr that he made his wealth.

Fe ddywedir ei fod yn deall marchnad yr arian yn dda. Byddai ganddo rai yn gwylied yr Exchange bron bob amser drosto. Fe ddywedir iddo wneud haner can’ mil o bunau yn y ffordd hon.
It is said that he understood the money market well. He would have some people watching the [Stock] Exchange almost always for him. It is said that he made five hundred thousand pounds in this way.

Yr oedd ei fab, Mr. Williams, Fairfield, yn Cambridge am flynyddau wedi i’w dad ddyfod i Garthgraban, a byddai y gwr boneddig (x63) ieuanc yn dyfod adref yn awr ac yn y man i weled ei dad a’i fam.
His son, Mr. Williams, of Fairfield, was in Cambridge for years after his father came to Garthgraban, and the young gentleman would come home now and then to see his father and mother.

Yr oeddem bob amser yn ei roesawu pan y deuai. Byddai y pryd hyny yn galw i weled y cymydogion, ac yr oedd yn ein sirioli yn fawr.
We would always welcome him when he came. He would at that time call to see the neighbours, and he cheered them up greatly


Byddai Mr. Williams yn cadw gwas iddo ei hunan. Yr wyf yn cofio Dic Butler, o Glynogwr, gydag ef. Byddai Dic yn gwneud ei hun yn ffwl yn fynych, os nad oedd felly mewn gwirionedd.
Mr. Williams kept a servant (“kept a servant to himself”). I remember Dic Butler, of Glynogwr, with him. Dic would make a fool of himself (“Dic would make himself a fool”) frequently, if he wasn’t so in fact.

Ond ‘doedd arno ef ddim ofn ysbrydion, beth bynag. Os byddwn byw, bydd genym lawer i’w ddweyd am Mr. Williams eto.
But he had no fear of ghosts (“but there was on him no fear of ghosts”), however. If I live, I shall have a lot to say about Mr. Williams another time (“again”).

Dyn ieuanc arall wyf yn ei gofio yn gweithio i Rees Evans oedd Mr. Daniel Owen, Ash Hall. Fe ddywedir nad ydoedd yn rhyw lawer o grefftwr pan ddaeth o Lanharran {sic} i Donyrefail.
Another young man that I remember working for Rees Evans was Mr. Daniel Owen, Ash Hall. It is said that he wasn’t much of a craftsmen when he came from Llanharan to Tonyrefail.

Gallai weithio a’r wenol fach, ond cyn ymadael a’r Ton fe ddysgodd ar y Fly Wheel, a daeth i wae stripes traws a shawls. Yr oedd Mr. Owen y pryd hwnw yn dangos ei fod yn feddianol ar dalent.
He could work with the small shuttle, but before leaving Y Ton he learnt on the Fly Wheel, and came to weave cross stripes and shawls. Mr. Owen showed at that time that he had talent (“that he was possessive on talent”).

Byddai weithiau yn cynyg at farddoni. Pan ymadawodd a Thonyrefail, fe ddywedir iddo wneud englyn, a dyma fo –
He would sometimes try his hand at (“attempt at”) poetry. When he left Tonyrefail, they say that (“it is said that”) he composed an englyn, and this is it:

“Ni ddof i’r Ton ond hyny,
I geisio gwae na chlymu:
Waith dyna rhai sy’n mynd a’r crop
Yw gwyr y siop a’r dwldu.”
I won’t come to Y Ton (Tonyrefail) except for that
(Neither) to try to weave nor to bind / tie together
Because the people who take the crop (?who get the money)
Are the people of the shop and the tavern

Yr oedd Mr. Owen y pryd hyny yn dechreu cael blas ar arian. Fe ddaeth wedi hyny i Bontypridd. Bu yn gweithio am flynyddoedd yn ffactri Heolyfelin, yn Mhontypridd.
At that time Mr. Owen was beginning to get a taste for money (“was beginning to get a taste on money”). After that he came to i Pont-ty-pridd. He worked for years in the Heolyfelin [woolen] factory, in Pont-ty-pridd.

Mae yma enwogion ereill wedi bod ar ol Mr. Owen. Dyna lle bu Mr. James byw, a dyma’r lle y bu farw. Efe ydoedd awdwr enwog “Hen Wlad fy Nhadau.” Fe fydd ei enw mewn cof am ganoedd o flynyddau.
Other famous people have been here after Mr. Owen. That is where Mr. James lived, and this is the place he died. [It is] he [who] was the famous author of “Hen Wlad fy Nhadau.” (= Old Country (of) My Forefathers, i.e. Land of my Fathers, the Welsh National Anthem). His name will be remembered (“will be in memory”) for hundreds of years.

Fe briododd Mr. Owen a Miss Jones, merch y Parch. Ll. Jones, gweinidog yr Annibynwyr yn Sardis, Pontypridd.
Mr. Owen married Miss Jones, the daughter of the Reverend Ll. Jones, Independent minister in Sardis, Pontypridd.

Y mae y briodas wedi bod yn un hapus dros ben. Fe ddywedir fod y foneddiges wedi cael synwyr a phwyll ei hybarch dad.
His marriage has been a very happy one It is said that the gentlewoman has inherited (“has received”) the sense and wisdom of her right reverend father

Aeth Mr. Owen yn gydmarol ieuanc i Awstralia; gwnaeth (x64) gyfoeth mawr yno. [ÔL-NODYN: Bu farw Mehefin 5, 1896. Ganwyd ef Mai 22, 1829]. Mae erbyn hyn yn un o ustusiaid heddwch Sir Forganwg.
Mr. Owen went comparatively young to Australia; he made a great fortune there. His is by now one of the justices of the peace of the county of Morgannwg (Glamorganshire). [Footnote: He died June 5, 1896. He was born May 22, 1829].

Beth wyf yn siarad; y mae ei enw yn adnabyddus trwy yr holl wlad. Byddai hanes ei fywyd, wedi ei gyfansoddi ganddo ei hun, yn dderbyniol ac yn llesiol.
But what am I saying. His name is well-known (“is known”) throughout the country. A history of his life, written (“composed”) by himself, would be vey welcome (“would be acceptable”) and beneficial.

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d21

(x65) (4i) Llith IX.
Letter 9

PROFFWYD Y BETTWS – DAFYDD SHAMS – CYFARFODYDD DIRWEST GYNT – UNDODWYR Y TON
The prophet of Y Betws – Dafydd Shâms (David James) – the temperance meetings in the past – the Unitarians of Y Ton (Tonyrefail)

Bu Dafydd Shams, y Panwr, ger y Bettws, fyw hyd yn ddiweddar ac yr oedd pan derfynodd ei daith ddaearol yn un o warcheidwaid y tlodion yn Mhenybont.
Dafydd Shams, the Fuller, near Y Betws, lived until recently and he was when he finished his earthly journey one of the guardians of the poor in Pen-y-bont (Bridgend)

Cyfarfyddem yn awr ac yn y man yn Mhenybont, a choffai yn aml, gyda llawneydd, am y boreu hwnw, dros haner cant o flynyddoedd yn ol, pan ymwelwyd a’i fagwyrydd clyd, ger y Betws, gan dorf o fechgyn Tonyrefail.
We would meet now and then in Pen-y-bont (Bridgend), and he remembered, with joy, that morning over fifty years ago when crowd of lads from Tonyrefail visited his cosy home (“it was visited his cosy walls... by a crowd of lads from Tonyrefail”) near Y Betws.

Terfynodd ei yrfa hirfaith yn cael ei barchu gan wreng a boneddig. Dywedir wrthyf fod rhyw ddirgelwch yn nglyn ag hanes dyfodiad y Bradfords, o ba rai yr hanodd Dafydd Shams i’r Bettws, lawer o flynyddoedd yn ol.
He finished his long journey respected by people of all classes (“by commoners and gentry”). I am told (“it is said to me”) that there is some secret related to the coming of the Bradfords, from whom Dafydd Shams came to Y Betws, many years ago.

Dywedir eu bod o linach Saesneg, bendefigaidd, a’u bod wedi gorfod ffoi o Loegr yn amser “Mari Waedlyd,” o herwydd eu Protestaniaeth; a dywedir fod eu cofnodiad llinachol ar un o’r muriau tufewn i Eglwys y Bettws.
It is said they are of noble English stock, and that they were forced to flee from England in the time of ‘Bloody Mary,’ because of their Protestantism; and it is said their family tree (“geneaological record”) is on one of the walls inside the church of Y Betws.

Ond dyna, yn ol arfer hen bobl, yr wyf yn dueddol i grwydro yn fy ymadroddion. I ddychwelyd. Yr oedd Dafydd Shams yn ddirwestwr selog iawn.
But as you see (“but there”), like the old people (“according to the practice of old people”) I am tending to wander in my account (“in my expressions”). Dafydd Shams was a very zealous temperance supporter. Y

Yn y dyddiau hyny cynaliai y dirwestwyr gyfarfodydd mawrion ar nawn Suliau ar y gwastadedd rhwng “Ystafell Arawn” a’r Dinas Isaf ar Graig y Ddinas, heb fod yn mhell o’r heol fawr o’r Cymmer i Lantrisant. Dafydd Shams fyddai yn aml yn llywydd y cyfarfodydd hyny.
In those days the temperance supporter held their great meetings on Sunday afternoons on the flat ground on Craig y Ddinas (‘Dinas Crag’), between “Ystafell Arawn” and Y Dinas Isaf {Trewiliam / Williamstown}, not far from the highway from Y Cymer to Llantrisant. Dafydd Shams was often the chairman of those meetings

Rhyw gyfnod rhyfeddol oedd hwnw yn hanes Morganwg. Yr oedd yn hynod am yr yni meddyliol a ddynodai agwedd y Cymry yn gyffredinol ac yn yr ardaloedd amgylchynol.
That was a strange period in the history of Morgannwg. It was remarkable for the mental energy characterising the attitude of the Welsh people in general and in the surrounding districts.

Byddai areithio tanllyd ac hyawdl o dan “Ystafell Arawn” am tua dwy awr. Yno yr areithiai “Lewis Machine,” “Shon Llwynsaer,” John Isaac Evans, Dafydd, mab y Parch. William Evans, &c.
There was fiery and eloquent speechmaking below “Ystafell Arawn” for around two hours. In tha place spoke “Lewis Mashîn,” “Shon Llwyn-saer,” John Isaac Evans, Dafydd, son of the Reverend William Evans, &c.

Yn wir, yr wyf yn haner coelio i myfi fy hunan ddywedyd tipyn yno fwy nag unwaith. Yn yr wythnos ganlynol byddai Dr. Evan Davies, tad y Dr. H. Naunton Davies, (x66) Cymmer, yn beirniadu ein sylwadau yn areithiau y Sabbath blaenorol.
Indeed, I half believe that I myself said a bit there more than oneself. In the following week Dr. Evan Davies, the father of Dr. H. Naunton Davies, would comment on (“criticize”) our observations in the speeches of the previous Sabbath.

Byddai ysgrifenu ar hyny, ac nid oedd fawr o son am ddim arall. Yr oedd adran ddirwestol gref yn y Ddinas, ac un arall ar Donyrefail.
He would write about that, and there wasn’t much mention of anything else. There was a strong temperance section in Y Dinas, and another at Tonyrefail. (“on Tonyrefail”) .

Yr oedd gan bob adran ei baner sidan fawr iawn, a byddai yn cael ei chario gan rywun cadarn o flaen yr adran, pan fyddai ar y “march,” fel y dywedir yn awr.
Each section had its own very big silk banner, and it would be carried by someonestrong before the section, when it was marching (“on the march”), as they say now.

Yr oedd y banerydd a dolen ledr lydan am ei ysgwyddau, a gorweddai i lawr dros ei fynwes. Wrth odreu y ddolen ledr yr oedd crai i dderbyn blaen y polyn hir, ar ben pa un y byddai y pren croes wrth yr hwn y crogai faner fawr lydan.
The banner carrier (“the bannerman”) had a wide leather loop around his shoulders, which lay down over his chest. At the bottom of the leather loop there was a socket to receive the end of the long pole, on the end of which there would be the wooden cross from which hung a big wide banner.

Yr wyf yn cofio fod mesen felen fawr ar ben y polyn, ac un ar flaen pob pen i’r pren croes, baner “y Ton.” Cedwid y polyn yn ofalus ar ben rhes o binau haiarn tuag at ddal hetiau o fewn capel y Methodistiaid yn y lle.
I remember a big yellow acorn at the top of the pole, and one at the end of each end of the wooden cross, the banner of Y Ton.. The pole was carefully kept on top of a row of iron pins for holding hats inside the chapel of the Methodists in the place.

Am Rhys Evans, o’r Factory, er ei fod yn Undodwr, ni wnelai byth wthio ei syniadau Sosinaidd ar ereill; ond byddai bob amser yn barod i roddi benthyg ei lyfrau.
As for Rhys Evans, of Y Ffactri, although he was a Unitarian, he never pushed his Scoin ideas onto other people; but he was always prepared to lend his books.

Mi gefais i, fel ereill, fenthyg ganddo waith Dr. Priestly; Esboniad ar y Testament Newydd, gan Besham; a Thraethodau Jones, Gelli Onen.
I got, like other people, the loan of the work by Dr. Priestly from him: An Explanation of the New Testament, by Besham; and the Essays of Jones, Gellionnen.

Ond nid wyf wedi cael lle i ddeall i neb o feibion Ysgol Sul y Ton gael ei henill at y ffydd Undodaidd, ond Jenkin Evans, wed’yn ysgrifenydd gwaith glo y Ddinas am lawer o flynyddoedd.
But as far as I know nobody of the sons of (“I have not had place to understand to nobody of...”) the Ton Sunday School was won over to (“got his winning to”) the Unitarian faith, except Jenkin Evans, later the secretary of the Y Dinas coal mine for many years.

Bu ef farw ychydig o flynyddoedd yn ol yn Mlaenllechau, lle yr oedd yn llenwi swydd gyfrifol. Dyn talentog ac ymresymwr, fel y dywedai Morgan Rowland, o’r Ddinas, oedd Siencyn Evan.
He died a few years ago in Blaenllechau, where he occupied a responsible position (“where he filled a responsible job”). [It is] a talented man and a reasoner, as Morgan Rowland, of Y Dinas said, [that] was Siencyn Evan.

Bydd genyf ragor eto i’w ddywedyd am y cyfaill anwyl hwn. Ymwelai Dr. Evan Davies a thy Rhys Evans yn aml.
I shall have more to say later (“again”) about this dear friend. He would visit Dr. Evan Davies and the house of Rhys Evans frequently.

Yr oedd amryw o Undodwyr tuag ardal Fforest y Garth, sef ardal a elwid hefyd Ffrwd Amos, ond sydd wedi ei chyfnewid, wedi canrifoedd, i Penygraig. Enw ffol iawn ar wastadedd, onide?
There were various Unitarians in the district of Fforest y Garth, namely a district also called Ffrwd Amos, but which has been changed, after centuries, to Pen-y-graig. [It is] a foolish name for a plain, isn’t it? (“a foolish name on a plain, if not it?”)

Yn mhlith yr Undodwyr yno cawn Bili, mab Beti Llewelyn o’r Cwrt, Daniel Thomas, wedi hyny arolygydd gwaith Mr. Walter Coffin a’i Gyf., &c.
Among the Unitarians we find Bili, the son of Beti Llewelyn of Y Cwrt, Daniel Thomas, after that the supervisor of the mine of Mr. Walter Coffin and Company, etc.

Ond yr oedd yno fechgyn lawer yn ddarllenwyr mawr, ac yn aros yn y ffydd Drindodaidd. Gellir enwi yn mhlith ereill, (x67) T. Thomas Morgan (tad “Morien,” ac hefyd tad y Parch. T. T: Morgan, ficer Chertsey, Windsor), Morgan Rowland, Rowland Rowland, Rowland, mab Thomas Rowland; Ishmael Williams, “Sam y crydd,” William Froster, &c.
But there were there many boys [who were] big readers, and [who] stayed in the Unitarian faith. It can be names amongst others T. Thomas Morgan (the father of “Morien,” and also the Reverend T. T: Morgan, vicar of Chertsey, Windsor), Morgan Rowland, Rowland Rowland, Rowland the son of Thomas Rowland; Ishmael Williams, “Sam the shoemaker,” William Froster, &c.

Yr oedd Llywelyn, o’r Cwrt, yn llawn o dalent, a’i arabedd yn ffraethbert bob amser. Ond ambell dro cyfarfyddai a’i debyg. Yr wyf yn cofio un noson fod un Siencyn William a Llewelyn, o’r Cwrt, yn dadleu.
Llywelyn, of Y Cwrt, was full of talent, and his eloquence was always witty. But occasionally he met with his like. I remember one night that a certain Siencyn William and Llewelyn, of Y Cwrt, were debating.

Yr oedd Llewelyn yn siarad am yr Un mwyaf fel pe gwyddai bob peth yn ei gylch. Yn mhlith pethau ereill, dywedodd Llewelyn, “Gwn am un peth, Siencyn, ac y gellwch chwi ei wneuthur lawn cystal a’r Un Mawr.”
Llewelyn was talking about the Great One (“the greatest one”) as if he knew everything about him. “I know about one thing, Siencyn, that you can do just as well as (“as fully as well as”) the Great One.”

“Beth yw hyny?” gofynai Siencyn. “Gellwch,” ebe Llewelyn, “rifo pedwar gystal ag yntau.” “Charwn i ddim cystadlu ag ef,” ebe Siencyn mewn llais cras, “rhag ofyn {sic, = ofn} iddo’m atal ar y tri!”
“What’s that?” asked Siencyn. “You can,” said Llewelyn, “count to four (“count four”) as well as him.” “I wouldn’t like to compete with him,” said Siencyn in a harsh voice, “in case he stops me at three!” (“in case to him stopping me on the three”)

Byddai dawn ac arabedd Llewelyn, o’r Cwrt, yn ddifyrwch mawr yn aml i’r diweddar feddyg, Dr. Evan Davies. Byddai yn cadw Llewelyn gydag ef am fisoedd ar y tro.
The talent and eloquence of Llewelyn, of Y Cwrt, was often a great entertainment to the late doctor, Dr. Evan Davies. He would keep Llewelyn with him for months at a time (“for months on the turn”).

Dywedodd Dr. H. Naunton Davies wrthyf yn ddiweddar mai un o’r pethau mwyaf effeithiol a glybu yn ei oes oedd clywed Llewelyn, ychydig o amser cyn ei farwolaeth, yn coffa y geiriau rhyfeddol, “O Dad, os ewyllysi droi heibio y cwpan hwn oddiwrthyf; er hyny, nid fy ewyllys i, ond yr eiddot, ti a wneler.”
Dr. H. Naunton Davies said to me recently that it is one of the most efective things that he heard in his life that was hearing Llewelyn, shortly before (“a little of time before”) his death, in recalling the marvellous words, (Matthew 26:39) “O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt”.

“O na allwn yn awr,” ebe Llewelyn, “ddywedyd fel llefarodd yr Un Mawr hwnw o bentref gwledig Nazareth! Peth ofnadwy yw bod yn gorfod marw yn nghanol dymuniad am gael byw!”
“Oh I can’t now,” said Llewelyn, “say like that Great One from the rural village of Nazareth! [It is] a terrible thing to have to (“being obliged to”) die in the middle of the wish to live (“in the middle of the wish for being allowed to live”)!”

Bu farw Thomas Morgan, ysgrifenydd yr adgofion uchod, Chwefror 7, 1890. Claddwyd ef ger Capel Tonyrefail, yn yr un bedd a’i wraig gyntaf, ei anwyl “Rebecca Caerlan,” ar y 13eg o’r un mis. Y mae yn huno yn nghanol ei hen gyfeillion a’i gydnabod yno.
Thomas Morgan, the writer of the above reminiscences, died on February 7, 1890. He was buried by the Chapel of Tonyrefail, in the same grave as his first wife, his dear “Rebecca Cae’r-lan,” on the 13th of the same month. He is at rest (“he is sleeping”) in the midst of his old friends and acquaintances there.

(x68)
{FFOTO: Owen Morgan (“Morien”) 1899}
PHOTO: Owen Morgan (“Morien”) 1899

(x69)
ENWAU LLEOL O AMGYLCH TONYREFAIL. GAN OWEN MORGAN (“MORIEN”).
Place names around Tonyrefail. By Owen Morgan (“Morien”).

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d22

5.1 - PALASDY Y COLLENA
Mansion of Y Collena

Dywed Mr. Geo. T. Clark, fod teulu Prichard, neu ap Richard, yn hanu o Einion ap Collwyn, neu Cellwyn, mab Arglwydd Ceredigion a’r Dywysoges Nest, unig ferch Iestyn ap Gwrgan, brenhin Morganwg, A.D.1093;
Mr. Geo. T. Clark says that the Prichard family, or ap Richard, descends from Einion ap Collwyn, or Cellwyn, the son of the Lord of Ceredigion (Cardigan) and Princess Nest, the only daughter of Iestyn ap Gwrgan, the king of Morgannwg, A.D.1093;

a’u bod yn meddiannu rhan o’r etifeddiaeth a ddisgynodd i ran Einion a Nest pan ranodd Fitzhamon Morganwg rhwng ei bleidwyr.
and they owned part of the estate which was passed down to (“which came down to the part of”) Einion and Nest when Fitzhamon split up Morgannwg among his supporters.

Yr oedd Einion a Nest yn byw yn Nghastell Llantrisant. Y mae yn dra thebygol iddynt wneyd cartref llai milwrol eu natur iddynt eu hunain yn y lle hwn, a’i alw yn Cellwynfa, ac mai llygriad o’r enw hwnw yw yr enw Collena.
Einion and Nest lived in the castle of Llantrisant. It is very likely that they made themselves a home less military in character in this place, calling it Cellwynfa {this name probably an invention of the author Morien; ‘cell’ = monastic cell, ‘gwynfa’ = paradise’} for themselves, and it is a corruption of that name that is the name Collena.

Ystyr yr enw Cellwynfa yw Dirgelfa Baradwysaidd {!!!}. Y mae eglwys fechan ac Ioan Fedyddiwr yn Noddydd Sant iddi, ar etifeddiaeth y Collena.
The meaning of the name Cellwynfa is Paradisaical Hidden Place {!!!}. There is a little church with Joan the Baptist as its patron saint (“as patron saint to it”) on the Collena estate.

Dichon mai yn y capel hwn, a elwir “Capel Bach,” yr addolai Einion a Nest yn eu henaint. Mae y prif {sic; = brif} heol i’r Collena o’r heol fawr ychydig i fyny o’r “Capel bach.” Y mae y fywoliaeth eglwysig hon yn mraint y teulu hyd heddyw.
It is probable that it was in this chapel, called “Capel Bach,” (the little chapel) that Einion and Nest worshipped in their old age. The main road to from the highway a little way up from the “Capel bach.” This church living is in the power of (‘privilege of’) the family until today.

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d23

5.2 - PANT Y BRAD
(“Treason Hollow / Betrayal Hollow”)

Mae y lle hwn, bychan o ran rif y preswylwyr, tua milldir o bentref poblogaidd Tonyrefail, ar y brif heol, yn nghyfeiriad Llantrisant. Enw mwyaf henafol y lle yw y Pistyll Du, enw wedi ei roddi iddo oherwydd lliw y dwfr sy’n llifo oddiar fawn cyfagos.
This place, which is small in the number of inhabitants, is about a mile from the populous village of Tonyrefail, on the main road in the direction of Llantrisant. The oldest name in the place is Y Pistyll Du (“the black waterfall”), a name given to it because of the colour of the water which flows off nearby peat

Ond y mae y lle yn adnabyddus hefyd wrth yr enw Pant y Brad oddiar Tachwedd {sic; dim treiglad} 1326, pan ddaliwyd yn (x70) y fan hono Edward II, a elwir Edward o Gaernarfon, o herwydd ei eni yno, Ebrill 25, 1284. Priododd ef y Dywysoges Isabella, merch Phillip IV, brenhin Ffrainc, Ionawr 28, 1308.
But this place is well-known (“is known”) also by the name Pant y Brad from November 1326, when Edward II, who is called Edward of Caernarfon, because of his being born there on April 25, 1284, was caught in that spot.. He married Princess Isabella, daughter of Phillip IV, king of France, January 28, 1308.

Esgynodd orsedd Lloegr Gorphenaf 8, 1307. Rhwng ei briodas a’r flwyddyn 1326 yr oedd ei frenhines wedi gorhoffi un Syr Roger Mortimer.
He ascended to the throne of England on July 8, 1307. Between his wedding and the year 1326 his queen had become too fond of a Sir Roger Mortimer.

Yr oedd yr holl farwniaid ond Arglwydd Arundel wedi digio yn enfawr wrtho, o herwydd ei fod yn dangos llawer o ffaffriaeth, yn gyntaf, i Piers Gavaston, yr hwn yn y diwedd a laddasant; yn ail, Syr Hugh de le Spenser, mab Syr Hugh de le Spenser, Iarll Wynchester a Llyw Castell Britstown, yn awr Bristol.
All the barons except Lord Arundel were very angry with him, because he showed a lot of favouritism; in the first place to Piers Gavaston, who in the end they killed; and scondly, Sir Hugh de le Spenser, son of Sir Hugh de le Spenser, Earl of Winchester and chief of the Castle of Britstown {name probably altered by Morein} , now Bristol.

Yr oedd Arglwydd Gilbert de Clare, Arglwydd Morganwg a Chaerloyw, wedi ei ladd yn mrwydr Banawg Burn (Scotland), Mehefin 25, 1314.
Lord Gilbert de Clare, lord of Morgannwg (Glamorfan) and Caerloyw (Gloucester), had been killed in the battle of Banawg Burn (Bannockburn) (Scotland), June 25, 1314.

Yr oedd ar ei ol dair Chwaer {sic, â llythyren fawr} – yr Arglwyddes Eleanor, yr Arglwyddes Margaret, a’r Arglwyddes Elizabeth. Yr oedd Syr Hugh de le Spenser yn Uchel Ystafellydd i’r brenhin. Rhoddodd Edward II yr Arglwyddes Eleanor yn wraig i Syr Hugh de le Spenser.
He was survived by (“there were after him”) three sisters, lady Eleanor, Lady Margaret, and Lady Elizabeth. Sir Hugh de le Spenser was High Chamberlain to the king. Edward II gave lady Eleanor as a wife to Sir Hugh de le Spenser.

Iddi hi y rhoddasid etifeddiaeth ei brawd yn Morganwg a Gwent, ac fel hyny daeth Syr Hugh yn Arglwydd Morganwg a Gwent. Yr oedd Isabella, y frenhines, a Syr Roger Mortimer o hyd yn rhy gyfeillgar a’u gilydd, ac yn hyderu cael y brenhin rywfodd o’r ffordd.
It was to her that had been given the estate of her brother in Morgannwg and Gwent, and thus Sir Hugh became Lord of Morgannwg and Gwent. The queen, Isabella, and Sir Roger Mortimer were still too friendly with each other, and were hoping somehow to get the king out of the way.

Un o’r dichellion oedd chwerwi y barwniaid yn ei erbyn. Yn 1321 torodd gwrthryfel allan yn ei erbyn. Yr oedd y frenhines ar ymweliad a Ffrainc, yn nghyd a’i mab, ar ol hyny Edward III, yr hwn oedd ar y pryd o dan bedair-ar-ddeg oed, ac yn hollol o dan ddylanwad ei fam a Syr Roger Mortimer.
One of the ruses was embittering the barons against him. In 1321 a rebellion against him broke out. The queen was on a visit to France, along with her son, afterwards Edward III, who at the time was under fourteen years old, and completely under the sway of his mother ei and Sir Roger Mortimer.

Ymadawasant a Paris, a Medi 25, 1326, glaniasant mewn man unig ar draethau Prydain, rhwng Orford a Harwich, ar etifeddiaeth Thomas, Iarll Norfolk, un o frodyr Edward II. Thomas oedd y cyntaf i roesawu Isabella ar ol ei glaniad.
The departed from Paris, and on September 25, 1326, they landed in a lonely spot on the shores of Britain, between Orford and Harwich, on the estate of Thomas, Earl of Norfolk, one of the brothers of Edward II. Thomas was the first to welcome Isabella after her landing.

Yr oedd Iarll Kent, brawd arall i’r brenhin, ei gwr, wedi cyd-deithio a hi o Baris; yr oedd gyda hi hefyd ei mab (Edward III), Syr Roger Mortimer, a thua thair mil o filwyr estronol a’u cadbeniaid.
The Earl of Kent, another brother of the king, her husband, had accompanied her (“travelled together with”) from Paris; there was with her also her son (Edward III), Sir Roger Mortimer, and about three thousand foreign soldiers and their captains.

Lledaenodd y newydd (x71) am ei glaniad ac aeth Iarll Leicester a’i lu i’w chyfarfod, ac unasant a’i byddin.
The news about its landing spread and the Earl of Leicester went with his men (“his host”) to meet them and they joined with his army.

Hefyd aeth Esgobion Ely, Lincoln, a Hereford ati hi. Apeliodd Edward II at Lundain i ddyfod i’w gynorthwyo, ond yr oedd y surdoes wedi gwrthweithio ei ddylanwad, a ffodd ef a Spenser ac Arundel i Bristol at yr hen Spenser, yr hwn oedd yn naw deg oed.
Also the Bishops of Ely, Lincoln, and Hereford went to it. Edward II appealed to London to come to help him, but the sour dough had worked against his influence, and he and Spenser and Arundel to Bristol to old Spenser, who was ninety years old.

Aeth y fyddin ar ffrwst ar eu hol. Rhoddodd y gwarchodlu yno yr hen Spenser i’r frenhines. Crogwyd a darnwyd ef, a rhoddwyd ei gnawd i gwn. Diangodd y brenhin, Spenser, ac Arundel, a Baldcoc yr Arglwydd Gangellydd i Gaer Loyw, a chyrhaeddasant Fonachlog Castell Nedd.
The army went hurriedly after them. The retinue there gave old Spenser to the queen. He was hanged and quartered, and his flesh was given to dogs. The king, Spenser, and Arundel, and Baldcoc the Lord Chancellor escaped to Gloucester, and they reached the Abbey of Castell-nedd (Neath).

Aeth Syr Hugh de le Spenser i ddarpar Castell San Nghenydd (Caer Philip Basset) i dderbyn Edward II. Yna cawn y brenhin yno, ond yr oedd y frenhines a’i lluoedd ar ei ol, gan ddyfod trwy Gaerloyw.
Sir Hugh de le Spenser went to prepare the castle of Senghenydd (the fortress of Philip Basset) to receive Edward II. There we find the king, but the queen and her forces were behind him, coming through Gloucester.

Yr oedd Edward II yn Nghaer Phili’ o Hydref 30 i Tachwedd 4, 1326. Ymosododd byddin y frenhines ar y lle trwy dan a rhuthr, ond diangodd y brenhin a’i dri cyfaill {sic; = dri chyfaill}.
Edward II was in Caerffili (the author by use of the form Caer Phili’ is suggesting that the place name is derived from Caer Philip, castle / fortress of Philip. This is not the origin of the name, however) from October 30 to November 4, 1326. The queen’s army attacked the place ??storming it with fire (“through fire and assault”) but the king escaped with his three friends.

Collasant ei gilydd yn y ffoedigaeth; ond cyrhaeddodd Edward II Gelli’r Llenor. Dywed hanes ei fod er mwyn diogelwch wedi gwisgo fel Cymro gwledig; ymddengys y medrai siarad y Gymraeg oedd “Mari o Gaernarfon” wedi ei dysgu iddo yn Nhre Iorwerth, ar draethau Môn, yr ochr arall i’r Menai o Gastell Caernarfon, yr hwn oedd yn cael ei adeiladu ar y pryd.
They lost each other in the flight; but Edward II reached Gelli’r Llenor. There’s a story that (“history says that”) for safety’s sake he had dressed like a Welshman from the country (“a rural Welshman”); it appears that Mari of Caernarfon was able to speak Welsh (“[it is] that she was able to speak Welsh was Mari of Caernarfon”) taught to her in Tre Iorwerth, on the shores of Môn (Anglesey), on the other side of Menai (the Menai strait) from the Castle of Caernarfon, which was being built at the time.

Cyrhaeddodd Fonachlog Margam Tachwedd 4, yn y nos, fel yr ymddengys, wedi iddo ffoi o Gaerphili ar yr un diwrnod. Digon tebyg iddo ffoi o Margam i Gelli Lenor, Llangynwyd, o herwydd bod y mynyddoedd yn fwy diogel iddo na’r mynachdai. Ar Tachwedd {sic; = ar Dachwedd} 19, 1326, yr oedd yn ol yn Moncahlog Nedd.
He reached the Abbey of Margam on November 4, at night, it seems, after he fled (“after to him fleeing”) from Caerffili the same day. [It is] quite probable that he fled from Margam to Gelli Lenor, Llangynwyd, because the mountains were safer for him than the abbeys. On November 19, 1326, he was back in the Abbey of Nedd (Neath).

Mae yn debyg mai y canlyn sydd gywir: - Gwnaeth y goreu o’i draed o Gaerphili, a chyrhaeddodd Margam. Bu yn ol a blaen o Tachwedd 4 hyd y 16, rhwng y monachlogydd a enwyd, gan orphwys bob nos yn Gelli’r Llenor.
It is likely that the following is true: he went on foot from Caerffili (“he made the best of his feet from went on foot from Caerffili”), and reached Margam. He was back and forth from November 4 until [November] 16, between the monasteries mentioned, resting every night in Gelli’r Llenor.

Cawn ef yn rhoddi i fyny sel yr orsedd i law Syr William Blount yn Nhre Mynwy, Tachwedd 20, 1326. Felly cawn iddo gael ei ddal yn Mhant (x72) y Brad rhwng Tachwedd 16 a’r 20, 1326. Rhwng Tachwedd 4 a’r 16 cafodd y brenhin a Syr Hugh de le Spenser, y Cangellydd Baldcoc a Iarll Arundel eu gilydd.
We find him handing over (“giving up... into the hand of”) the seal of the throne to Sir William Blount in Trefynwy (Monmouth), November 20, 1326. So we find him captured (“we find to him getting his catching”) in Pant y Brad (“the hollow of treason”) between Tachwedd 16 and [November] 20, 1326. Between November 4 and [November] 16 the king and Sir Hugh de le Spenser, the Chancellor Baldcoc and the Earl of Arundel came together (“got each other”).

Yr oedd y Frenhines a’i byddin wedi teithio o Gaerphili i Henffordd. Daeth hyny yn hysbys i’r brenhin, a anfonodd Abbot Nedd at hi {sic} i ofyn am amodau ar ei ran. Yn y cyfamser yr oedd Iarll Leicester, Syr Samuel Riding, Sir William de la Zouch, a Chymro o’r enw Rhys ap Hywel (offeiriad) yn tramwy yn ddirgelaidd yn Morganwg i’w ddal.
The Queen and her army had travelled from Caerffili to Henffordd (Hereford, England). This became known to the king, who sent the Abbot of Nedd to her to ask for conditions on her behalf. In the meantime the Earl of Leicester, Sir Samuel Riding, Sir William de la Zouch, and a Welshman by the name of Rhys ap Hywel (priest) travelled secretly in Morgannwg to capture him.

Trwy ryw foddion daeth y rhai hyny i wybod fod y brenhin i groesi y mynyddoedd i Ystradyfodwg, a myned oddiyno i Gastell Llantrisant. Dywedir mai un o fonachod Pen Rhys, oedd yr arweinydd o Gwm Nedd. Dywedir mae’r mynach oedd wedi mynegu y drefn i’r ysbiwyr.
Somehow (“through some means”) those people came to know that the king was to cross the mountains to Ystrad Dyfodwg, and [to] go from there to the castle of Llantrisant. It is said that [it was] one of the monks of Pen-rhys who was the leader / guide from the valley of the Nedd. It is said that the monk had informed the spies of the arrangement (“expressed the arrangement to the spies”).

Yn agos i Bant y Brad y mae yr heol yn troi yn sydyn i’r de yn ei rhediad o’r Rhondda. Ymddengys fod y gelynion tudraw i’r tro, ac felly o olwg y brenhin a’i osgordd pan yn teithio tuag atynt.
Near Pant y Brad the road turns suddenly to the right in its course from the Rhondda [valley]. It seems that the enemies were beyond the turn, and so out of sight of the king and his followers when travelling towards them.

Yn ddisymwyth cafodd Edward II ei hun yn y fagl! Pan oedd y gelynion a’u mintai o filwyr yn ymdrechu sicrhau y brenhin, llwyddodd Spenser, yr Arglwydd Gangelydd Baldcoc, a Iarll Arundel garlamu, fel ymddengys, a ffoi ar hyd yr heol nes cyrhaedd Gwaun y Pant, ac yna i’r ddau olaf fyned i lawr i ddyffryn yr Elwy;
Suddenly Edward II found himself in the trap! When the enemies and their band of soldiers were attempting to secure the king, Spenser, the Lord Chancellor Baldcoc, and the Earl of Arundel managed to gallop off (“succeeded to gallop”), as it appears, and flee along the road until they arrived at (“until reaching”) Gwaun y Pant (the moor of the hollow), and then that the last two went down to the valley of the Élai [river];

ond daliwyd y ddau ar Heol Wrgan, yn agos i Dwyn Ysguborau, o dan Lantrisant. Am Syr Hugh, aeth ef a’r {sic, = ar} garlam i lawr ar ei aswy i Heol Melin Trefeirig, a chyrhaeddodd Waen Maesgwyn, a elwir Gwaun “Miskin.”
but the two were captured on Heol Wrgan (the road of Gwrgan), near Tonysguboriau (the local form is Tonsgubora, the grassland of the barn or grange; the author calls it Twyn Ysguborau, using ‘twyn’ (= hill) instead of ‘ton’, and ysguborau, southern standard plural form of ysgubor; the general standard form has the plural suffix –iau instead of –au) below Lantrisant. As for Sir Hugh, he went on the gallop down ion his left to Heol Melin Trefeurig (the road to the mill of Trefeuirig), and reached Waun Maes-gwyn, called Gwaun “Misgin.” (Meisgyn, of unknown origin, is pronounced locally ‘Misgin’. Gwaun Misgin is ‘the moorland of Meisgyn’. The author has changed the name in the belief that it is a distorted form of ‘Maes-gwyn’ = white field’. In place names of the type ‘gwaun’ + defining proper noun, the mutated form ‘waun’ is often found in local forms of place names)

Yma gorddiweddwyd {sic} ef gan Syr Samuel Riding trwy garlamu yn heinif, medd yr hanes. Amcan amlwg Syr Hugh oedd cyrhaedd ei gastell ar Dwyn Llantrisant, a diogelu ei hun ynddo.
Here he was overtaken by Sir Samuel Riding through galloping in an agile manner, so the story goes (“says the history”). The obvious aim of Sir Hugh was to reach his castle of the hill of Twyn Llantrisant, and make himself safe in it (“and secure himself in it”).

Seiliaf yr hyn a ddywedir am y ddalfa yn Mhant y Brad, ar Waun Maesgwyn, ac Heol Wrgan, ar hyn y dywedir gan Rice Meyrick, yn ei lyfr a elwir “A Book of Glamorgan Antiquities,” a ysgrifenodd yn y flwyddyn 1578, a thraddodiad lleol.
I base what is said on the capture in Pant y Brad, on Waun Meisgyn, and Heol Wrgan, about which is said by Rice Meyrick, in his book which is called “A Book of Glamorgan Antiquities,” which he wrote in the year 1578, and local tradition.

Gosodwyd Syr Hugh de le Spenser i farwolaeth yn Henffordd, a’r brenhin yn Nghastell Berkeley, yn y dull mwyaf alaethus!
Sir Hugh de le Spenser was put to death in Henffordd (Hereford), and the king in the castle of Berkeley, in the most tragic manner!

(x73) Rhai blynyddoedd ar ol hyny crogwyd Syr Roger Mortimer a Syr Samuel Riding yn Llundain, ac alltudiodd Edward III ei fam gythreulig i gastell yn swydd Efrog, lle y bu hi byw wyth ar hugain o flynyddoedd mewn heddwch a mwynhad.
Some years after that Sir Roger Mortimer and Sir Samuel Riding were hanged in London, and Edward III banished his devilish mother to a castle in the county of Efrog (York), whwere she lived twenty years in peace and contentment.

Pan agorwyd ei hewyllys cafwyd ynddi y cais am “osod ei chalon i mewn yn arch (‘coffin’) Syr Roger Mortimer.”
When her will was opened there was found in it the request to “place her heart in the coffin of Sir Roger Mortimer.”

Adferwyd etifeddiaeth Syr Hugh de le Spenser a’r Arglwyddes Eleanor i’w mab. Yr oedd yr un enw a’i dad a’i daid.
The inheritance of Sir Hugh de le Spenser and Lady Eleanor were restored to their son. the same name was with his father and his grandfather.

Efe oedd Pencadben byddin Deheudir Cymru (12,000) o dan y “Black Prince” yn mrwydr Cressy (Gorphenaf 10, 1346). Chwech mis ar ol hyny rhoddodd charter i wroniaid Llantrisant.
He was the commander (“head captain / head battle head”) of the army of South Wales (12,000) under the Black Prince in the battle of Cressy (July 10, 1346). Six months after this he gave a charter to the brave men of Llantrisant.

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5.3 - CWM “CASTELLA”
The valley of Castellau (local pronunciation: ‘Castella’)

Dyna fel yr enwir y cwm yn awr, ond ei enw hen oedd Cwm Cas Dyle, sef yr heol serth, a chynt diarebol am ei thyle a’i gerwinder, hyd Bencoedcae.
That is how the valley is called now, but its old name was Cwm Cas Dyle (Note: An unlikely explanation. This is either the author’s own derivation or a popular explanation of the name.), namely the steep road, and formerly a byword for its hill and its roughness, as far as Pencoetgae.

Bu dyddiau pan yr oedd llawer yn ymddibynu ar gadw yr heolydd yn Nghymru fel byddai yn anhawdd i’r goresgynwyr lladronaidd i ddyfod o hyd i’r Cymry a’u meddiannau yn mhlith y mynyddoedd.
There was a time (“there were days”) when many people depended on keeping the roads in Wales so that it would be difficult for the thieving invaders to come across the Welsh people and their possessons in the midst of the mountains

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5.4 - TY CWRDD Y QUAKERS
The Quakers’ Meeting House

Yn 1688 yr oedd John Bevan yn berchenog ar etifeddiaeth Trefeirig. Aeth yn Quaker, ac ymfudodd i Pennsylvania yn nghwmni William Penn, fel yr ymddengys. Tua’r flwyddyn 1701 dychwelodd gartref, gan lanio yn Hull, Lloegr.
In 1688 John Bevan was the owner of the estater (“inheritance”) of Trefeurig. He became a Quaker, and emigrated to Pennsylvania in the company of William Penn, it seems. About the year 1701 he returened home, landing in Hull, England.

Gadawodd ferch o’r enw Barabara yn Pennsylvania, ac y mae ei disgynyddion yno yn awr yn parhau yn Quakers ac yn bobl gyfoethog.
He left a daughter by the name of Barabara in Pennsylvania, and her descendants there now are still Quakers (“continue as Quakers”) and [are] rich people.

Yr oedd ef yn desgyn o Thomas ab Evan Prichard, Collena. Ymddengys mai y John Bevan uchod a gododd “Dy Cwrdd y Quakers.”
He descended from Thomas ab Evan Prichard, Collena. It appears that it is the above y John Bevan who built “Ty Cwrdd y Cwacers.” (the Quakers’ Meeting House).

Cawn iddo gymeryd ei garcharu yn Nghaerdydd am ballu talu degwm i Rheithior {sic - didreiglad} Llantrisant. Mae coffadwriaeth am y teulu ar ochr allanol Eglwys Llantrisant.
We find that he was imprisoned (“we find to him taking his imprisoning”) in Caer-dydd for failing to be pay tithe to the Rector of Llantrisant. There is a memorial to the family on the outside (“on the outer side”) of the Church of Llantrisant.

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(x74) 5.5 – TYLCHA
Tylcha [farm]

Hwn sydd enw ar bedair fferm yn agos i Donyrefail; ei ffurf wreiddiol oedd Talchan. Enw Syro Phoenisaidd ydyw {!!!}, ac felly y mae ar y ffermydd oddiar yn mhell cyn Cred. Y mae dau air yn yr enw – Tal (Arglwydd) Chan (yr haul) – Dominus Sol.
This is the name of (“on”) four farms near Tonyrefail; its original form was Talchan. It is Syro-Phoenician, and so the farms have been called this (“and so it is on the farms”) since long before the Christian era. There are two words in the name -– Tal (lord) Chan (the sun) – Dominus Sol (lord of the sun). (Note: This is certainly not the derivation of the name Tylcha!)

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5.6 - GELLI “SEREN”
‘the wood of the star’

Nid oes amheuaeth nad ffurf cywir yr enw yw Gelli’r Sarn.
There is no doubt that the correct form of the name is Gelli’r Sarn (the wood of the causeway / paved way).

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5.7 - TWYN TRAETHAWG
Traethog Hill

Twyn yn agos i ba un y mae Nant Gelli’r Haidd yn lledu, megis Traeth Bychan.
A hill near to which Nant Gelli’r-haidd (the stream of Gelli’r-haidd farm) opens out, like a ‘Traeth Bychan’ (little beach).

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5.8 - Y RHIW
The Slope

Gelwir y tyddyn ar yr enw hwn o herwydd y rhiw y rhaid mynd ar hyd-ddo i groesi y mynydd i Lan Arawn {!!!} (Llanharan).
The smallholding is so called (“the smallholding is called on this name”) because of the hillside way it is necessary to go along to cross the mountain to “Lan Arawn” (Llanharan) (NOTE: Llan Arawn is a fanciful form).

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5.9 – LLANILID
Llanilid

Tyddyn wedi ei roddi mewn rhyw gyfnod pell yn ol i Eglwys Llan Ilid, un o’r cenhadon Cristionogol a ddaeth o Rhufain {sic – dim treiglad} gyda Bran Fendigaid i Forganwg yn y flwyddyn 60 O.C.
A smallholding given in some distant period back to the church of Llanilid. [Ilid] was one of the Christain missonaries who came from Rome with Brân Fendigaid to Morgannwg in the year 60 A.D.

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5.10 - “CAECWRLAS”
the field of Cwrlas

Ffurf gywir yr enw hwn yw Cae’r Corlais; Corlais yw enw y nant a lifa heibio troed y tyddyn i’r Elwy, ger Tonyrefail.
The correct name of this name is Cae’r Corlais; Corlais is the name of the stream which flows past the smallholding to the river Elái, by Tonyrefail. [It is] an old Welsh name for a sheep that is ‘cor’; it survives (“it is to be had remaining”) in the name cor-nant (rivulet) and cor-gi (corgi, cattle dog) and in cor-lan (sheepfold). The meaning of the name Cae’r Corlais is Cae Llais Defaid (the field of the voice of sheep). (NOTE: If corlais is the correct form, cor- is ‘dwarf, small’ as in cornant (rivulet), corgi (small dog))

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5.11 – CAERLAN
Cae’r-lan – the field of the hillside

Hynny yw, cae ar le uchel.
That is, a field on a high place
.

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(x75) 5.12 - GELLI GRON
(the) round grove

Lle wedi ei enwi felly o herwydd ei safle fronnog rhwng yr Elwy a’r Corlais.
A place so called because of its rounded siutation between the Elwy (= Elái river) and the Corlais [stream]

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5.13 - “CILELI”
Cileli

Ei ffurf gywir yw Cil yr Elwy, hyny yw, Cilfach ar Afon Elwy.
Its correct form is “Cil yr Elwy”, the nook on the Elwy river.

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5.14 – ELWY
Elwy

Hen enw yn arwyddo dwfr yn llifo yn araf.
An old name meaning water flowing slowly {An unlikely explanation}

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5.15 – TREBANAWG
Trebanawg

Cartrefle yn nghanol nifer o fanau mynyddig.
Homestead in the middle of mountain peaks {An unlikely explanation}

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5.16 - RHIW Y GARN
Rhiw y Garn

Ar ben y mynydd i’r dwyrain y mae carnedd fawr o gerrig. Tebygol ei bod wedi ei chodi i fod yn bwynt codiad yr haul boreu Mawrth 25 a Medi 25 i’r gwylwyr ar Fynydd y Din Aes {!!!}.
On top of the mountain to the east there is a big cairn of stones. It was probably built to be the point of the rising of the sun on the morning of 25 March and 25 September to the observers on Mynydd y Din Aes {An unlikely explanation. Din Aes (‘the fort of Aes’ is the author’s alteration of the name Dinas – literally ‘hillfort’}

Disgwylient am dano ar ben ael y mynydd, ger ystafell Arawn. Arawn oedd yn gyssegredig yn yr hen amseroedd. Hen aeb – “Hir yw’r nos – aros Arawn.”
They would wait for it on top of the mountain crest, near the room of Arawn. Arawn was sacred in the old times. An old saying {aeb – the author’s version of ‘eb’, a word invented by the lexicographer William Owen-Pugh in his 1795 dictionary} - “[it is] log that is the night – awaiting Arawn”.

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5.17 – TREBOETH
Tre-boeth

Treboeth Gwynion. Y mae yr enw yn perthyn i chwedl grefyddol y Derwyddon am Gwyion Bach yn ffoi o Bontypridd trwy Fwlch Gwynion, yn awr “Bwlch Gwyn,” o flaen y dduwies Cariadwen. Rhan oedd hyny o redfa grefyddol ddramataidd.
Treboeth Gwynion. The name belongs to th religious tale of the Druids about Gwyion Bach fleeing from Pont-ty-pridd through Bwlch Gwynion, now “Bwlch Gwyn” (white gap), before the goddess Cariadwen. This was part of a dramatic religious race. {??}. {Tre-boeth is in fat ‘burnt trêv / farmstead’}.

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d39

5.18 - HEOL “RHIW WINDER”
Rhiw-winder Road

Y dull cywir o’r enw yw Heol Rhiw Gwynion Dro. Tebygol yw fod y “Rhacad” ar yr heol yn golygu “Rhegedfa” ar y “troi” tua Treboeth.
The correct form of the name is Heol Rhiw Gwynion Dro. It is likely that Y Rhacad on the road means “Rhegedfa” {race track} on the turning towards Tre-boeth.

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d40

(x76) 5.19 - Y WAUN RYDD
The free meadow
Enw yw hwn ar y Waun fawr sy’n llenwi y gwastadedd o dan Donyrefail. Ceir ef yn ysgrifenedig Gwaun y Rhythedd, ond tebygol mai lle rhydd, mal cymle, oedd gynt, ac mai hyny a olygai yr enw.
This is a name for the great meadow / moor which fills the plain below Tonyrefail. It is found written Gwaun y Rhythedd, but it is likely that [it is] a free place, like a common, that it was formerly, and [it is] that which the name meant,

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d41

5.20 - CAE’R YSGOL
The field of the school

Yma yn ddiau yr oedd ysgol gynt. Cydmerir lle cyfranu addysg i ffyn ysgol {!!!}. O’r enw Cymraeg hwn y tardd yr enw Seisnig “‘sgool,” yn awr “school.” {!!!} Felly ceir Dic Shon Dafydd yn siarad Cymraeg yn ddiarwybod iddo ei hun.
Here doubtlessly there was formerly a school. The place of imparting education is compared to the rung of a ladder. {By this the author points out that the Welsh word for school (ysgol) and rung of a ladder (ysgol) are identical. In fact this is coincidence – one is from Latin ‘scholâ’ (= school) and the other from ‘scâla’ (= step)}. Thus Dic Siôn Dafydd speaks Welsh without realising it (“unknown to himself”) {Dic Siôn Dafydd - name of a character in a poem of the same name by Jac Glanygors (John Jones, 1766-1821). Dic moves to London to become a haberdasher, and pretends that he has forgotten his Welsh. On visiting his mother back in Wales he insists on speaking English to her, a language unknown to her}

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d42

5.21 - Y TRAN
Y Tran

Enw yw hwn ar dyddyn ychydig i’r gorllewin o Donyrefail. Ysytyr yr enw yma yw lled, neu estyniad o dir. {!!!}. Fel am estyniad dydd, ceir ef yn y gair “trannoeth,” {!!!} neu estyniad dydd, gwaith yr haul.
This is the smallholding a little to the west of Tonyrefail. The meaning of this name is breadth, or an extension of land. {In fact it is the word “traean”, which in the south became “traen”, pronounced as “traan”, and in the sout-east “trään” (ää similar to English diphthong in bear, fair, where, dare). It means ‘one third (of a parish, etc)”}

Yn y tyddyn hwn y preswyliai yn y chwarter cyntaf o’r ganrif hon un a elwid Charles o’r Tran (Charles Davies). Yr oedd yn fasnachwr mawr mewn anifeiliaid, a’i enw yn hysbys trwy Gymru.
In this smallholding there dwelt in the first quarter of this century {1800s} someone called. Charles from Y Tran (Charles Davies). He was a big dealer in animals and his name [was] known throughout Wales.

Ei gyrchfa benaf yn Lloegr oedd Northampton. Un o’i yriedyddion (“drovers”) oedd Shon Dafydd, a adnabyddid yn gyffedinol wrth yr enw.
His meain destination in England was Northampton. One of his drovers was Siôn Dafydd, who was generaaly known by the name of....

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d43

5.22 - “SHON Y BREECHES COCH”
Siôn of the Red Breeches

Dywedir na fedrai Shon gyfrif ugain, ond pan yn gyru cant o ddefaid neu o eidionau Cymru o’i flaen, os elai un o honynt o’r fintai, canfyddai hyny ar unwaith, ac yna ymwylltiai a llefai nes dyfod o hyd i’r colledig.
It is said that sIòn could not count up to twenty (“could not count twenty”), and when driving a hundred sheep or bullocks before him, if one on them went from the group, he would perceive this at once, and would become furious and shout until he came across the lost one.
Yr oedd yr ysgrifenydd yn gyfarwydd a Shon Dafydd yn ei henaint. Cariodd ar ei ysgwyddau lawer o hetiau a boneti newyddion i ferched a gwragedd y Ton o Bontypridd.
The writer was familiar with Shon Dafydd in his old age. He carreid on his shoulders many new hats and bonnets for the girls and women of Y Ton from Pont-ty-pridd.

Efe oedd y carydd llythyrau o’r Bont cyn bod llythyrdy gan y Llywodraeth ar Donyrefail, a thelid ceiniog iddo am bob llythyr; efe hefyd a ddelai a (x77) phapurau newyddion i’r lle.
[It is] he who was the letter carrier from Y Bont {= Pont-ty-pridd} before the government had a post office (“before there was a post office with the government”) in Tonyrefail, and a penny was paid to him for every letter;
a ddelai a (x77) phapurau newyddion i’r lle; [it is] he too who broght the newspapers to the place.

Yr oedd yn arferiad gwahodd Shon Dafydd i giniaw a the ar y Sabbath, ac yr oedd yn “visitor” bob Sul yn rhyw dy neu gilydd.
It was a custom to invite Siôn Shon Dafydd to dinner and tea on the Sabbath and the visitor was every Sunday in some house or other

Er mai gwan ei gyrhaeddiadau meddyliol oedd Shon Dafydd, yr oedd yn ddyn cywir, a gellir dywedyd uwchben ei fedd, “Yma y gorwedd llwch un na wnaeth gam a neb erioed!”.
Although Shon Dafydd was not the brightest of people (“although it is weak his mental achievements that was Shon Dafydd”) , he was an honourable man, and it can be said over his grave, “Here lies the dust of someone who never did anybody any harm!”

Dywedir ei fod pan yn anterth ei nerth ar ol yfed ychydig, yn credu ei fod yn gystal pregethwr a William Evans ei hun, ac iddo lawer tro pan ar daith yn ngwasanaeth “Charles o’r Tran” dreio “gwneud dynion o’r Saeson,” drwy eu hanerch ar ochrau yr heolydd am Dduw Tonyrefail!
It is said that he was at the peak of his strength after drinking a bit, believing he was as good a preacher as William Evans himself, and that he many a time when on a trip in the company of “Charles from Y Tran” tried “to make men of the English” dynion o’r Saeson,” by making speeches to them on the roadsides about the God of Tonyrefail!

Dywedir iddo unwaith ddywedyd wrth y Parch. William Evans ei fod yn pregethu mewn tref yn y gogledd ar yr un diwrnod ag yr oedd ef (Mr. Evans) yn pregethu yn y dref honno.
Ît is said that once he said to the Reverend William Evans that he was preaching in a town in the north on the same day that he (Mr. Evans) was preaching in that town.

Testyn Shon oedd, “Deffro di ogleddwynt, a thyred ddeheuwynt, chwyth ar fy ngardd, fel y gwasgerir ei pheraroglau.” – Can. iv., 16.
Siôn’s subject was, “Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out.” (Song-of-Solomon 4:16)

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d44

5.23 - “SHAMS O GEFN TYLCHA”
Shams (= James) from Cefntylcha

Yr oedd y gwr doniol hwn yn trigianu mewn bwthyn ar Gefn Tylcha, yn agos i Gae’r Ysgol. Saer maen a thowr oedd wrth ei alwedigaeth.
This droll character (“amusing man”) resided in a cottage on Cefn Tylcha (‘Tylcha Hill’), near Cae’r Ysgol (‘The School Field’). He was a stone mason and a roofer by trade.

Yr oedd yn enghraifft nodedig o’r dosparth tra hynod hwnw yn Nghymru gynt, yn mha rai yr oedd yr Awen yn berwi allan o’u heneidiau heb fod addysg foreuol wedi darpar llwybrau celfyddydol i lifiadau ei rhin.
He was a notable example of that remarkable class [of people] in Wales in the old times, in which the poetic muse bubbled out (“boiled out”) of their souls without early education having provided artful paths for the outpourings of its (the poetic muse’s) essence.

Yr oedd yn beunydd yn nghanol mwynhad meddyliol; ni fedrai edrych ar y byd mewn ysbryd difrifol. Yr oedd hi bron bob amser y haf ar ysbryd Shams ond pan y gofidiai o herwydd cur yn ei ben ar ol “crews.” Ond medrai ganu am hyny. Canodd fel y canlyn unwaith yn mhorth yr hen Gapel Bach: -
He was every day in the midst of mental enjoyment; he could not look on the world in a serious spirit. It was almost always summertime for Shams’s spirit except when he was grieving because of a hangover (“an ache / a knocking in the head”) after a
drinking spree (‘cruise’). But he could put that in verse (“sing about that”). Once he made up the following verse (“he sang like this”) in the gateway to the Capel Bach (little chapel):

“Mae Shams o Gefn Tylcha
A’i fwriad ar ofera;
Fe ddaeth t’a thre o lawer man
A’i ’sana am ei syrna.”
Shams from Cefntylcha / Has his mind on idling; / He came home from many places / With his stockings around his ankles

(x78) Pan ddaeth y ddull suddol o fedyddio gyntaf i sylw yn ardaloedd Tonyrefail, wedi, mae’n debyg, adeiladu Soar, Ffwrn Amos (Penygraig), bu Shams yn astudio y pwnc bedyddiol, a chanodd fel y canlyn: -
When baptism by immersion (“the sinking method of baptising”) first came into being (“first came to notice”) in the Tonyrefail area (“the districts of Tonyrefail”), after, apparently, Soar (chapel) at Ffwrn Amos (Pen-y-graig) was built, Shams studied the matter of baptism and made up the following verse (“he sang like this”)

“Pe bawn i ddim ond gwybod
Fod dw’r yn golchi pechod,
Mi awn i Ogwy, ’n wir i Dduw,
I f’olchi {sic; = folchi} rhyw {sic; = rhyw} ddiwrnod!”
If I just knew / That water washes (away) sin / I’d go to the (river) Ogwr, honest to God, / To wash myself some day

Pan oedd son am Bonaparte (“Boni”) trwy’r holl wledydd bu Shams yn un o’r Glamorgan Militia yn Nghaerdydd. Nid oedd ond ychydig o’r Cymry gwledig y dyddiau hyny yn deall Saesonaeg.
When there was talk of Bonaparte (‘Boni’) in all the countries Shams was one of the Glamorgan Militia in Caer-dydd (Cardiff). Only a few of the Welsh people from the countryside (“a few of the rural Welsh”) in those days understood English.

Yr oedd Shams yn un o’r cyfryw. Yr oedd y cadbeniaid yn galw’r “word of command” yn y Saesonaeg a rhedai y gofyniad o un i’r llall o’r milwyr, “Beth ma’ e’ ‘n wed ‘nawr?”
Shams was one of these. The captain called the “word of command” in English and the question “What’s he saying now?” passed (“ran”) from one soldier to another (“from the one to the other of the soldiers”)

Parodd sefyllfa pethau ieithyddol gryn ddryswch, ac elai yr “adjutant” Saesnig unieithog i nwydau, a rhegai, gan eu galw yn “jackasses” ac enwau “nice” cyffelyb.
The situation of linguistic matters caused considerable confusion, and the monoglot English adjutant became livid (“went into passions”) and swore, calling them “jackasses” and similar nice names.

Yr oedd hynafiaid y Glamorgan Militia wedi sefyll o dan wres a phwys y dydd yn mrwydr Cressy a brwydr Agincourt; yn gyntaf o dan faner y Black Prince, mab Edward III, a wnawd yn Dywysog Cymru Ionawr, 1344, a gelwir trigolion plwyf Llantrisant o herwydd ei enw y “Black Army” hyd heddyw; a’r ail, o dan Harry of Monmouth (Henri V).
The ancient members (“the old people”) of the Glamorgan Militia had stood under the heat and pressure of the day in the battle of Cressy and the battle of Agincourt; firstly under the banner of the Black Prince, son of Edward III, who was made Prince of Wales in January, 1344, and the inhabitants of Llantrisant are called the “Black Army” because of that to this very day; and secondly under Harry of Monmouth (Henry V).

Llidiai hen waed y dewrion wrth yr “adjutant” yn Nghaerdydd. Rhyw foreu lledodd y newydd yn mhlith y Militia fod yr “adjutant” wedi marw yn ddisymwth. Lledaenodd llawenydd.
The old blood of the brave men became enraged at the adjutant in Caer-dydd (Cardiff). One morning the news got about (“the news spread”) among the Militia that the adjutant had died suddenly. People were jubilant (“Joy spread”).

Awr neu ddwy ar ol hyny clywai milwyr Llantrisant grio ac wylofain i lawr Heol Mari. Rhedai y cotiau cochion i lawr yr heol fel rhai yn cadgyrchu i gyfarfod a Boni ei hun.
An hour or two after that the soldiers of Llantrisant heard crying and weeping down Heol Mari (Saint Mary Street). The redcoats ran down the street as if they were (“like ones who were”) charging to meet Boni himself.

Cawsant mai Shams oedd yr wylofydd, ac yn sefyll ar ganol yr heol a’i lawes ar draws ei lygaid.
The found that it was Shams who was crying (“it was Shams who was the crier”), and (he was) standing in the middle of the road with his sleeve over his eyes.

“Beth sy’n bod, Shams? Pam wyt ti’n llefain, Shams?” ebai dwsin ar unwaith.
“O! O! O!” criai Shams yn ei ing.
“What’s up, Shams? Why are you crying, Shams?” said a dozen at the same time.
“O! O! O!” cried Shams in his anguish.

“A oes rhyw ddiawl wedi dy daro di, Shams?” gofynai Ned o’r Plocyn.
“Nag oes.”
“Wel, “ ebe’r lleill, “pa Satan sydd arnat ti?”
“Did some devil hit you, Shams?” asked Ned from the Plocyn.
“No”
“Well,” said the others, “what in the devil’s name is wrong with you? (“What Satan is on you?”)

(x79) “Odi chi ddim wedi clywed,” ebe Shams, “fod yr ‘adjutant’ wedi marw?”
“Haven’t you heard?” asked Shams, “that the adjutant has died?”

“Otyn,” ebe yr holl fintai, “a gwared da ar ei ol!”
“Yes,” said all the group, “and good riddance to him!” (“and a good riddance after him!”)

“Wyt ti ddim yn llefain ar ei ol e’, wyt ti, y iolyn?”
“You’re not crying because he’s died (“crying after him”), are you, you fool?”

“Nag wyf fi,” oedd yr ateb wylofus.
“No,” was the tearful answer.

“Wel, am beth wyt ti’n llefain, ynte?” gofynai Dic Glanmuchydd.
“Well, what are you crying for then?” asked Dic from Glanmuchydd.

“A gwed y gir wrthych chi,” ebe Shams, “llefain yr wyf rhag ofn nad yw’r ‘stori ddim yn wir!”
“To tell you the truth,” said Shams, “I’m crying in case the story isn’t true!”

Canlynwyd hyn gan floeddiadau o chwerthin nes tarfu’r cawciod yn Nghastell Caerdydd.
This was followed by shorts of mirth which put the jackdaws in Cardiff Castle to flight (“until disturbing the jackdaws of the castle of Caer-dydd”)

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d45

5.24 - ANGLADD O DLOTY TONYREFAIL
A funeral from Tonyrefail poorhouse

Yn agos i’r “Capel Bach” ar fron y cae rhwng yr heol o’r Cymmer a’r heol i Donyrefail saif hen balasdy a elwir y Capel Mawr
Near the Capel Bach (“The little chapel”) on the brow of the field beteen the road from Y Cymer to Tonyrefail stands the old mansion called Y Capel-mawr (“the big chapel”)

Ynddo y preswyliai gynt Pyweliaid Llaharan. Yn ystod y chwarter cyntaf o’r ganrif bresenol bu y palasdy yn dlodty plwyf Llantrisant.
There the Pywels (Powells, Powell family) of Llaharan lived formerly. During the first quarter of the present century the mansion was the poorhouse of the parish of Llantrisant.

Nid oedd y nifer ynddo yn lluosog. Hen bobl oedd yno yn “byw.” Nid oedd y Cymry y pryd hwnw wedi addysgu y wers Saesnig gythreulig o ranu hen wr a’i hen wraig oddiwrth eu gilydd o herwydd eu tlodi!
Not many people resided there (“The number in it was not numerous”). Old people ‘lived’ there (“(it was) old people (that) were there living”).The Welsh of that period hadn’t learnt the infernal English lesson of separating an old man and an old woman from each other because of their poverty!

Yn ei henaint a’i lesgedd yr oedd Shams Morgan, Cefn Tylcha, yn nodded y Capel Mawr. Elai o amgylch yr ardal wrth ei ffon.
In his old age and infirmity was Shams Morgan, Cefntylcha, in the asylum of the Capel Mawr. He would go around the district with the help of his walking stick (“he would go.. by his stick”)

Yr oedd ei wedd yn siriol a’i “ddawn” mor barod ag erioed. Siriolai pawb yn mhresenoldeb Shams.
His aspect was cheerful and his “talent” as ready as ever. Everybody was cheered in the presence of Shams.

Edrychai yn dawel dros y dolydd tua hen dref Llantrisant, lle y gwyddai y gosodid yntau cyn bo hir i huno yn nghanol gweddillion hen dadau a mamau plwyf ei enedigaeth.
He looked quietly over the meadows towards the old town Llantrisant, where he knew he himself would be placed before long to sleep in the midst of the remains of the old fathers and mothers of the parish of his birth.

Ar nos gauaf delai ar awelon hyd yn nod i’r tlodty sain peraidd-odlau clych nodedig “Y Llan.” Fel y canodd Wil Hopcyn, awdwr anfarwol “Y Gwenith Gwyn,” i glych Llangynwyd –
On a winter’s night there would come on the breezes even to the poorhouse the sound of the sweet chimes of the noted bells of Y Llan (= Llantrisant).” As Wil Hopcyn, the immortal author of “Y Gwenith Gwyn,” (the white wheat) said about (“sang to”) the bells of Llangynwyd –

“Caru wyf ar hirnos gaua’
Sain peroriaeth, swn y clycha’ –
“I love on a winter’s night
The sound of music, the noise of the bells

Rhai sydd addas rhwng mynyddau,
Wych chwiorydd, chwech yn chwarau,”
Ones which are fitting between mountains
Splendid sisters, six [of them] playing

felly Siams y Prydydd a glustfeiniai a gwen ar ei wyneb, gan wrando yn ddiddan o Dy y Dyn Tlawd ar gylch Llantrisant “yn canu.”
so Siams the Poet listened with a smile on his face, listening with delight from the House of the Poor Man to the bells of Llantrisant “singing.”

(x80)
Yr oedd rhyw hen wr a hen wraig neu gilydd {sic} yn syrthio yn barhaus mal rhosynau gwyedig Gorphenaf ar y ddaear, ac yr oedd cart yn cludo y trancedig tua’r gladdfa ger “Y Llan.”
The was always (“constantly”) some old man or old woman falling like the withered roses of July onto the ground, and a cart carried the deceased to the cemetery near Y Llan (Llantrisant).

Rhyw dro yr oedd angladd hen wr tra adnabyddus o’r Capel Mawr, a bagad o’r ardalwyr wedi ymgynull, ond dim yn ddigon o rif i gario yr elawr.
One time there was the funeral of a very well-known old man from Y Capel Mawr, and a group of people from the area had gathered together, but not enough in number to carry the bier

Yr oedd Shams allan a’i ffon yn ei law, yn pwyso ar arphed un o’r ffenestri. Daeth y cart gyferbyn a’r agoriad i dderbyn arch y marw.
Shams was out with his stick in his hand, leaning against the ledge of one of the windows. The cart came opposite the opening to receive the coffin of the dead man.

Clybuwyd Shams yn sisial rhywbeth, a chlybu Thomas Morgan, y pryd hwnw yn ddyn ieuanc, yr hen brydydd, yn dweyd –
Shams was heard to whisper something, and Thomas Morgan heard, at the time a young man, the old rhymester saying –

“Myn’d tua’r ddaearen
Fel lleidr at y grocbren!
“Going to the soil
Like a thief on a gallows!

Ni fydd fawr o ganu Salms
Yn angladd ‘Hen Shams Morgan.’”
There won’t be many psalms sung (“there won’t be much of singing psalms”)
In the funeral of Old Shams Morgan.”

Meddwl am yr angladd ei hun yr oedd . Ni fu Shams fyw ond ychydig o amser ar ol hyn.
He was thinking of his own funeral. Shams didn’t live long after that (“He hasn’t been alive but little of time after this”).

Claddwyd ef y tuallan ger wal ddeheuol clochdy Llantrisant, lle gosodwyd llech goffadwriaethol wrth ben “man fechan ei fedd.”
He was buried outside near the southern wall of the belfry of Llantrisant, where a commemorative stone was placed at the head of ‘the small place of his grave’.

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d46

5.25 - “JOB Y TEILIWR” (TAILOR)
Job the Tailor

Deuai gwr doniol o ardal Eglwyswyno, a elwid “Job y Teiliwr,” i weithio i’r ardaloedd hyn.
An amusing man, called ‘Job the Tailor’, came from the Eglwyswynno area to work around here (“to work in these districts”).

Yr oedd yn debygol o ran dawn i Shams; yr oedd ynta {sic} yn rhy hoff o gwrw a chwmpeini digri.
He was similar as regards talent to Shams; he too was to fond of beer and amusing company.

Rhyw dro yr oedd ef a Bili, mab George Bassett, o’r Hafod, ar y spree yn nhafarn y Gyfeillion. Aeth Bili allan am dro. Pan ddaeth yn ol dywedodd Job fel hyn wrtho yn sobr iawn: -
One time he and Bili, the son of George Bassett, from Y Hafod, were on a drinking spree in the tavern of Y Gyfeillion. Bili went out for a walk. When he came back job said this (“said like this”) to him very soberly:

“Mae dychryn dirfawr arnaf
Wrth feddwl am y Farn;
I’m terribly afraid (“there is tremendous fright on me”)
when I think of (“thinking of”) the Day of Judgement;

Yr Ystrad a Llanwyno fydd yno
I gyd yn garn;
Yr Ystrad and Llanwynno will be there
All in a throng

A Bili, mab George Bassett,
Fydd yno’n mhlith y llu,
And Bili, the son of George Bassett,
Will be there among the crowd

A’r Barnwr a wna ofyn,
‘Dyn o ba le wyt ti?’”
And God (“the Judge”) will ask,
‘Where are you from?’ (“a man from what place are you?”)

(x81)
“Drato dy ben di,” ebe Bili, “p’am wyt ti yn hela ofan arno i?”
“Blow you!” (“drat your head”) said Bili, “Why are you frightening me?” (“why are you sending fear on me?”)

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d47

5.26 - MARI SHAMS
(Mary James)

Yr oedd Mari yn byw yn un o ddau fwthyn rhwng y Red Cow a Rhiw Gwynion Dro (Rhiwinder).
Mari lived in one of the two cottages between the Red Cow and Rhiw Gwynion Dro (Rhiwinder).

Un prydnawn aeth yr awyrgylch yn dywyll, a chlywid yn y pellder ruadau taranau; fflachiai y mellt fel cenadon Annwn. Yn mhen ychydig yr oedd yr holl wybrennau fel ar dan, a’r ffurfafen megis yn orlawn o gerbydau rhyfel Gog a Magog. Gyda thoriad cras pob taran clywid sgrech Maro Shams.
One afternoon the atmosphere went dark, and in the distance rumbles of thunder were heard; lightning flashed like the messengers of Hell. Before long all the sky (“all the skies”) was as if on fire, and the firmament as if full of the war chariots of Gog and Magog. With the harsh crash of each thunderclap the scream of Mari Shams was to be heard

“Troedig fellt y trydan – yn rhuo
Drwy’r awyr yw’r daran;
Brwydr floedd elfenoedd Anian –
Llef Duw mewn llif o dan!”
(It is a) zigzag lightning flash of electricity – roaring / Through the air that is the thunderclap; The battle shout of the elements of Hell / The cry of God in a flow of fire!

Yr oedd yn awr wlaw mawr yn disgyn. Rhedodd gwr o gymydog gan ofni fod rhyw anffawd wedi digwydd i Mari. Pan yn agor drws ei thy torodd taran ofnadwy yn union uwchben ty Mari, ac ysgrechiodd yn fwy nag erioed o’r blaen.
By now heavy rain (“big rain”) was falling. A man who was a neighbour (“a man of a neighbour”) ran fearing that some misfortune had happened to Mari. On opening the door of her house a terrible thunderclap broke right above Mari’s house, and she screeched more than ever (“more than ever before”)

Canfu y gwr Mari ar ei gliniau a’i harffedog ar draws ei phen; yr oedd ei hosan a’r gweill ynddi ar y llawr. “O Dafydd Morgan,” ebe hi, “dyma d’wydd! O, Dafydd anwyl! os c’ai fyw i wel’d y boreu, mi a af at Rhys y Ffeiriad i gael crefydd: a’ yn wir!”
He found Mari on her knees with her apron over her head; her stocking with the knitting needles in it (was) on the floor.
“Oh Dafydd Morgan,” she said, “what weather!” (“there’s weather!”) Oh, (my )dear David! If I get to see the morning, I’ll go to Rhys the Vicar to get religion, indeed I will! (“I’ll go truly”)

Bu gystal a’i haddewid; hi a aeth tua’r Capel Mawr, lle yr oedd y ffeiriad yn byw. Ond hi a aeth a’r “marchog,” y priddyn coch, yn ei llaw i ddyfod ag ychydig o laeth ynddo ef, ond, wrth gwrs, y grefydd yn ei chalon.
She was as good as her promise. She went to the Big Chapel, where the vicar lived. But she took the ‘marchog’ (knight), the red earthernware container, in her hand to bring him a bit of milk in it, but of course, (with) the religion in her heart.

Ond chwerthinai rhai, gan ddywedyd mai yn y “marchog” y bwriadai hi dd’od a’r grefydd yn ei chol. Ond credir, er hyny, i Mari farw “a thrysor” mwy ei werth yn ei “llestr pridd.”
But some people laughed (“were laughing”), saying that it is in the ‘marchog’ that she intended to bring back the religion. But it is believed, in spite of that, that Mari died with ‘a treasure’ worth more in her ‘earthernware vessel’.

Tudalennau 83-110 i’w cyfieithu o hyd / Pages 83-110 yet to be translated

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(x83)
d48 / 5-27 - LLUEST OWAIN
Lluest sydd dalfyriad o’r enw cyfansawdd “llu-eisteddfa,” neu “eisteddfa llu.” Y mae yr enw “teulu” yn arwyddo “dau lu,” neu lwyth, yn cydgyfarfod yn y gwr a’r wraig briod. {!!!}

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d49 / 5-28 - LLAN DYFODWG
Y mae y Llan hon o dan nawdd Duw a Sant Dyfodwg. Yr un sant oedd ef a’r un y gelwir Ystrad Dyfodwg ar ei ol.

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d50 / 5-29 - HENDRE FORGAN
Ystyr yr enw hwn yw Hen Gartref un o’r enw Morgan.

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d51 / 5-30 - Y GILFACH A’R GILFACH GOCH
Rhoddir yr enw “cilfach” i leoedd ag sydd mal cell neu “gorge,” yn rhedeg allan o gwm mawr i gyfeiriad arall. Y mae y Gilfach Goch yn enw o hynafiaeth mawr. Perthyn i gyfnod y grefydd Dderwyddol. Yr oedd y Derwyddon, yn gystal a phob un o’r hen genhedloedd, yn coleddu y syniad bod yr haul yn cael ei drywanu neu ei frathu gan yr Ysbryd Drwg, a alwai y Derwyddon Afagddu, ar y dydd byraf o’r flwyddyn, a bod corph yr haul brathedig yn gwaedu yn ei daith tua mor y de-orllewin nawn y dydd hwnw; ei fod yn y diwedd yn syrthio yn gelain i’r mor. At hyn y cyfeirir yn Isaiah xiv., 12: “Pa fodd y syrthiaist o’r nefoedd (ffurfafen), Luciffer, mab y waw-ddydd? Pa fodd y’th dorwyd ti i lawr, yr hwn a wanheaist y cenhedloedd? “ Yn mhlith y Syro Phoenisiaid yr oedd marwolaeth flynyddol Adonis (yr Haul) yn cael ei gofnodi gyda galar cenhedlaethol ar Mawrth 25, yn lle Rhagfyr 25 y Derwyddon. Y mae yn amlwg fod y mynydd crwn a elwir y Ddin Aes {!!!}, yr hwn sydd i’r dwyrain o’r Gilfach Goch, yn gysegredig i Arawn, urddenw ar yr haul; a llawer o wylo wedi bod arno wrth weled yr haul yn teithiio tua’r de-orllewin (x84) ar bob Mawrth 25 ar ol eu gilydd. Ceir son am y cyffelyb wylo am yr haul o dan yr enw Tammuz yn Ezeciel viii., 14, lle y dywedir, “Ac efe a’m dwg i ddrws porth ty yr Arglwydd, yr hwn sydd tua’r gogledd, ac wele yno wragedd yn eistedd yn wylo am Tammuz.” Mae yr haul yn ystlysau y gogledd ar Mehefin 25 {sic – dim treiglad} (yr hen amseriad), felly cawn fod y rhai a welodd y prophwyd yn cofnodi y farwolaeth heulog ar y dydd hwyaf. Tammuz hyd heddiw yw yr enw Hebraeg am fis Mehefin. Ar ael mynydd y Din Aes. yn gwynebu tua’r Gilfach Goch. y mae dau fan nodedig, sef ystafell Arawn a Taran Wylo’r Marw! Y mae yr enw “coch” yn yr enw dan sylw yn union o’r un ystyr a’r coch yn yr enw Mor Coch {!!!}.

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d52 / 5-31 - CRUG GLAS
Enw fferm ar y gwastadedd. Ei ystyr yw “twyn glas.” Ystyr yr enw “twmpath” yw twyn bedd. Yn rhodau y gwnelai yr hen Gymry eu beddau, fel y gwelir yn yr enw “bedd rod.”

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d53 / 5-32 - CWM PANT DYFI
llygriad yw yr enw hwn o “cwm pant dyfn-wy.” {!!!} “Gwy,” gwraidd yr enw “Wy” a arwydda ddwfr. Ceir ef yn yr enwau Gwynydd (Goose) {!!!}, Gwyaden (Duck). {!!!}. Felly, ystyr yr enw hwn yw dwfr yn rhedeg trwy gwm dwfn.

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d54 / 5-33 - “DIMBATH”
Dyma lygriad arall. Ei ffurf gywir yw Din (Twyn) Bedd. {!!!} Gelwir y lle oddiwrth fedd yn dwyn crwn uchel, nid ymhell o’r ty a elwir Gadlys.

d55 / 5-34 - “GLYNOGWR”
Dyma lygriad arall. Ei ffurf gywir yw Glynogwy {!!!}, hyny yw, Glyn Afon Ogwy.

(x85)
d56 / 5-35 - TON ITHEL DDU
Yr enw hwn yn gywir yw Twyn Ithel Ddu. Ystyr yr enw “Ton” yw treiglad llanw y mor. Rhoddwyd yr enw “Gwaun Ton” i’r borfa hir am ei fod yn ysgwyd mal tonau o flaen yr awel {!!!}. Nid oes sicrwydd pwy oedd yr Ithel hwn, ond y mae yn lled debyg mai y Tywysog Ithel, mab Morgan Mawr, brenhin Morganwg, ydoedd. Mab Ithel oedd Gwrgan a roddodd Hir Waun Wrgan i’r werin bobl. Efe oedd tad Iestyn a gollodd ei goron trwy Einion ap Collwyn a’r Normaniaid yn y flwyddyn 1093. Mae yn debygol fod y Tywysog Ithel yn byw yn achlysurol yma er mwyn helwriaeth.

d57 / 5-36 - “SHONI MEIRIONYDD”, PERERIN GWLAD
Yr oedd hyd ychydig o flynyddoedd yn ol ddyn hynod, a adnabyddid wrth yr enw uchod, yn byw yn nghylchoedd tyddynod Llanharan a Dyffryn yr Elwy. Yr oedd yn byw yn lanwedd, ond cysgai ar dowlodau, &c. Credai mewn bodoloaeth ysbrydion, canwyllau cyrph, y Tylwyth Teg, &c. Yr oedd yn rhigymwr heb ei ail yn yr ardalodd hyny, ac ofnai y benywod ei ddawn prydyddol. Yr oedd wedi digio wrth wraig Argoed Edwin o herwydd cael yno gaws di-rinwedd. Gwnaeth gan i’r wraig druan, ac enwodd y gan “Yr Ironclad Cheese.” Ebe fe: -

“Y feudan fynyddig,
Gythreulig a thraws,
Rhaid ei bod yn ddiawledig,
Gwneud cerrig o’r caws!”

Yr oedd yn gweithio yn aml i Mr. Smith, Bryn y Cae. Yr oedd yno “housekeeper” a elwid “Ann Fain.” Canodd Sion iddi hi fel y canlyn: -
“Mae Mr. Smith o Frynycae
Yn maeddu’r dyn* mewn moddion da. (*Mr. R. H. Jenkins, Llanharan)
Pastau {sic} gig a phwdin reis,
Ac ynddo amryw fath o spice;
(x86) Ond eto’i gyd mae yno ddiawl –
Yr hen “Ann Fain” sy’n nafu’r cawl;
Ma’ ’i barf yn hir, a’i gwedd yn llwyd
Gwna’ dreflan snuff ar draws y bwyd.”

Lladdwyd cath rhyw gymydog gan Mari, High Corner House, a Sara, y forwyn, yn Llanharan. Canodd Shon am yr amgylchiad fel y canlyn: -

“Ro’dd castell yr hen wr
Yn bod ar lan y dwr,
A’r llygod ffrenig melldigedig,
Ystyfnig, yn gwneyd stwr,
Yn tori ac yn twrio,
Gan larpio’r cig a’r lla’th;
I gadw’i goffra pwy all amgyffred,
Ei gollad am ei gath?
I’r dafarn rhywfodd ’r a’th,
A’i hanian hynod a’i natur fawrglod,
Am lygod nid am la’th,
’Roedd yno wraig a morwyn farus –
Rhai diymwad, hyll ar dwyn –
Peth cyntaf a wnaeth Sal,
Yn union ’r ol ei dal,
Oedd yn ei choesau ei chydio,
A’i wado ’nghyd a’r wal.”

Bu Shon farw ar dowlod y Lan, uwchben Pontypridd, tua’r flwyddyn 1889. Dywedir ei fod yn etifedd fferm yn swydd Feirionydd. Yr oedd i’w hetifeddu ar ol ei dad. Blynyddoedd ar ol marwolaeth yr hen wr, clywodd Shon yn Morganwg am hyny, ac aeth tua gwlad ei enedigaeth. Cyrhaeddodd ei hen gartref yn y nos. Edrychodd trwy un o’r ffenestri, a gwelodd ei frawd, ei wraig, a’u plant yn ddedwydd i mewn. Curodd y drws. Agorodd ei fam ffenestr y lofft, a gofynodd, “Pwy sydd yna?” “Shon, eich mab chi.” “Nage,” ebe hi, “ma’ Shon wedi marw er’s blynyddoedd. Ffwrdd a chi!” Nid atebodd Shon, ac aeth ymaith yn ol i Forganwg, ac yno y treuliodd y gweddill o’i ddyddiau yn y byd hwn. .

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d58 / 5-37 – BEDDARGRAFF HYNOD
Yr oedd Dewi Haran {= David Evans, 1812-1885, aelod o ‘Glic y Bont’, carfan o feirdd o ardal Pont-tÿ-pridd}, Dic Hendrewen, a Shon yn cyd-eistedd yn Ty-ar-Heol. Yr oedd Dafydd o’r Rhiw newydd farw, a dywedodd Dewi, “Gadewch i ni wneyd ‘beddargraff’ i Dafydd.” Dywedodd Dewi –

“Dyma lle gorwedd Dafydd o’r Rhiw –
Mawr fu ei drachwant am fwyniant i fyw;
Ond Angeu ddaeth heibio a thorodd ei ben –
“Dyna,” ebe Dewi, “gorphen ef, Shon”; ac ar darawiad dywedodd Shon
“Gwnaed yr un peth etto i Dic Hendrewen!”
Neidiodd Dic fel un wedi ei saethu a bwa Ceredigion.

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d59 / 5-38 - “TWM HYWEL LLYWELIN,” YSTRAD DYFODWG
Yr oedd Thomas Hywel Llywelin yn fab i Hywel Llywelin, pregethwr gyda’r Bedyddwyr yn Libanus, lle yn awr a elwir Treherbert, ond a elwid Blaen-y-Cwm tua’r flwyddyn 1860. Yr oedd capel arall yn Nghwm y Rhondda Fawr gan y Bedyddwyr; ei enw oedd yr Ynis Fach, yn agos i’r Heol Fach. Y mae yno yn awr le addoli a elwir Nebo. Gwelir wrth yr enw “Libanus” a “Nebo” fod y Bedyddwyr yn hoff o ddychmygu eu bod yn addoli ar ben mynyddoedd, ond credent ei fod yn ofynol myned trwy yr Iorddonen yn gyntaf. Dywedir fod Hywel Llywelin yn nodedig am felusder ei ddawn wrth bregethu. Dywedodd Morgan, ei fab, wrthyf pan oedd yn 92 oed,

“Gwelais fy nhad yn dychwelyd gartref lawer gwaith ar foreu Llun tros y mynyddoedd, ar ol bod yn pregethu y Sul, yn droednoeth, a’i sgydiau a’i ’sana’ ar draws ei ysgwyddau.” Yr oedd pobl Ystradyfodwg, am eu bod yn aml yn dringo y llethrau mynyddig, yn hoff iawn o fyned oddeutu yn droednoeth. Y mae yn debygol fod Hywel Llywelin yn disgyn o’r Parch. Thomas Llywelin, Glyn Eithinog Rheg Oes {!!!} {= y Rugos}. Pan y bu ef farw ymranodd cynulleidfa Cwm-y-Glo. Yr oedd ef yn fardd enwog yn ei ddydd, a chafodd ei ordeinio gan yr Archesgob Grindal yn amser y Frenhines (x88) Elisabeth. Cyfieithiodd y Testament Newydd i’r Gymraeg o un Saesonaeg Tindal; a dywedir iddo roddi benthyg ei gyfrol ysgrifenedig i’r Esgob Parry, Llanelwy, i’w gynorthwyo i ddwyn allan ei argraffiad diwygedig o’r Beibl yn 1630. Pregethai yn Nghapel Cwm-y-Glo, Abercanaid, a dywedir yr arferai gario ei femrwm o dan ei fraich o Glyn Eithinog i’w ddarllen i’r bobl yn Nghapel Cwm-y-Glo; ymsefydlodd cangen yn Hengoed, gan ddal y gred drochyddol. Cangen arall a fabwysiadodd athrawiaeth y Crynwyr (“Quakers”), a chododd le addoli yn y lle a elwir yn awr Quakers’ Yard. Tebygol mai cangen o Hengoed oedd Bedyddwyr cyntaf Ystrad Dyfodwg.

Yr oedd rhyw ddawn barddoni yn gryf yn Thomas Hywel Llywelin; fe ddichon ei fod wedi ei etifeddu o Glyn Eithinog. Arbenigrwydd ei arabedd oedd cellweiriaeth ddigri; yr oedd yn rhy hoff o gymdeithion digri. Cof genyf ei weled ynghanol ei gyfeillion llawen yn hen dafarn a’i do yn wellt i gyd, ger Ffwrn Amos a Nant Caer-y-gelyn. Yn hogyn tua deg oed, eisteddwn ar y pentan mawr i wrando ar ei ddigrifwch ef a’i “gwmniaeth.” Pan fedyddiwyd Morgan ei frawd yn Afon Rhondda, yn nghyd a deuddeg ereill, gan y Parch. Dafydd Naunton, Ynisfach, canodd Twm fel y canlyn:

“Fe ddywedodd tri ar ddeg
O ddynion teg yr olwg;
Rhai yn fawr a rhai yn fach,
Yn Ystrad lan Tyfodwg.
Fe fedyddiwyd ‘Mog’ fy mrawd:
‘Doedd iddo ef ond crefydd dlawd;
Ond fe drodd liw’r dwr ar oleu dydd
O’r Ynis Fach i Bontypridd.”

Adroddodd y diweddar Mrs. Evans, Bute Hotel, Treherbert, y stori ganlynol. Un o ferched Cwmserbren ydoedd hi. Saer coed oedd Thomas Llywelin. Yn y cyfnod dan sylw cawl oedd y boreufwyd yn mhob man; ond yr oedd te yn dechreu dyfod i’r neuaddau neu ‘parlours’. Yr oedd Thomas wedi blino ar gawl, er ei fod yn llawer gwell er ei les na’r te.

(x89)
{LLUN: Syr Robert Fitzhamon a’R Arglwyddes Fitzhamon. (Allan o Lyfr Henafol Monachlog Tewkesbury.)}

{LLUN: Bu gadarn yn gosod ei rin yn yr haul.}

(x90) Pan ddaeth un boreu at ei waith, dywedodd Miss Davies wrtho,

“Twm, ch’ai di ddim y boreu yma nes y b’o ti wedi gwneyd englyn.”

“O’r goreu,” ebe Twm, gan wenu, “dyma fe: -

“Pe byddai flwyddyn gyfan,
Heb fwrw glaw yn unman,
Fe fyddai dwr gan ferch y diawl
Yn nghrochan cawl Cwmserbren.”

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d60 / 5-39 - “Y GWYR RHYDDION” - HIL GWRONIAID / “Y BLACK ARMY,” LLANTRISANT
Mae Tonyrefail yn mhlwyf Llantrisant. Arferir yr enw “Black Army” yn lled gyffredinol yn gellweirus am bobl yn byw yn nhref Llantrisant. O herwydd yr enw “black” (du) daeth yr enw “Black Army” i gael ei gyfrif yn enw sarhaol ar y trigolion. Ond credwn i’r enw gael ei roddi ar y dechreu yn awgrym o anrhydedd arnynt. Yn nechreu y flwyddyn 1346 yr oedd tref Llantrisant yn gyrchfan pob Cymro a deimlai ar ei galon i ymrestru o dan faner y Ddraig Goch i fyned tua Ffrainc. Yr oedd ffrae enfawr wedi tori allan rhwng Edward III a Philip de Valois, brenhin Ffrainc. Ymrestrodd deuddeg mil o Gymry yn Llantrisant, canys i’r lle hwnw yr oedd yr ymgynulliad. Syr Hugh de le Spenser (y trydydd) oedd Prif Arglwydd Morganwg ar y pryd. Yr oedd pobl Morganwg a Gwent yn enwog iawn fel saethyddion a’r bwa, a dywed Mr. Geo. T. Clark fod eu henwogrwydd y fath fel cedyrn rhyfel, nes yr edrychai yr holl o Brydain ar Arglwydd Morganwg y mwyaf nerthol o holl arglwyddi Prydain. Yr oedd y “Black Prince,” mab hynaf ac etifedd Edward III, wedi ei eneinio yn Dywysog Cymru yn Ngorsedd Gylchol y Beirdd (Round “Table”), ger Castell Windsor, Ionawr 1, 1314, ac wedi gosod er ei dalcen yr hen Nod Cyfrin {NODYN: yma dodir sumbol tebyg i’r llythyren W} Nod y Brenhin Arthur a Phrydain, sef yr Haul a’r holl ynysoedd – yr oedd Eich Dien, hyny yw, Eich Nerth, yn argraffedig o dan y Nod fel ei enw (x91) cyswyn. Mae yn ddigon tebyg, o herwydd mawredd yr ymgynulliad, i’r “Black Prince” ei hun ymweled a Llantrisant. Os do, nid yw yn rhy annhebyg iddo ymweled a Phant y Brad, lle yr oedd ei dad wedi ei fradychu i ddywlaw ei elynion, pan yn 42 oed, ugain mlynedd cyn hyny; a bod Syr Hugh de le Spenser ac yntau wedi marchogaeth i lawr ar hyd Rhyw y Felin, yn awr yr Heol Ddu, heibio Melin Cas Dyle, ar hyd y ffordd yr oed ei dad yntau wedi carlamu, i geisio dianc oddiar Syr Samuel Riding a’r llu o wyr meirch oedd yn ei erlid.

Rhyw olygfa gynhyrfiol oedd canfod y deuddeg mil Cymry yn cychwyn o Lantrisant yn ngwanwyn 1346. Diau fod yr udgyrn yn rhuo a’r awyr yn cael ei rhwygo gan floeddiadau. Llawer hefyd yn colli dagrau o herwydd meibion dewr yn ymadael a’u gwlad am byth! Dywedodd hen Dwmi Matho, y crydd, un o hen drigolion Llantrisant, wrthyf lawer o flynyddoedd yn ol, iddo ef glywed gan hen bobl mai naw oedd rhif “Gwyr Rhyddion Llantrisant ar y dechreu, a’u bod wedi cael eu breintio am eu gwroldeb yn cadw pont yn Ffrainc.” Mawr mor ddyddorol yn ngwyneb y traddodiad uchod yw cael yn hanes brwydr Cressy, Gorphenaf 10, 1346, fod pont ar afon Somme, a lifai rhwng byddin y Black Prince a byddin y Brenhin Philip de Valois. Enw y bont yw Blanche Tache, neu y Man Gwyn. Yr oedd Brenhin Ffrainc wedi gosod o’r tu arall i’r bont ddeuddeg mil o filwyr i rwystro byddin y Black Prince, yr hon oedd yn encilio o flaen byddin Ffrainc tua’r Blanche Tache. Yr oedd y ffordd mor gul tua’r bont fel nad allai ond deuddeg yn rheng agoshau ochr yn ochr, tuag ati o’r deuddeg mil. Mae yn amlwg mai deuddeg o fechgyn tref Llantrisant oedd yn y gadres flaenaf o’r fyddin Brydeinig yn gwynebu y Ffrancod. Nid oedd saethau Morganwg byth yn melltenu yn ofer! Cymry yn ddiau oedd y llu ag oedd yn canlyn y deuddeg, a’r canlyniad o’u hymosodiad ofnadwy oedd i’r Ffrancod ffoi a gadael y bont. Yna bu byddin Prydain yn croesi afon Somme drwy (x92) gydol y nos. Rhif byddin Prydain oedd tri deg a dau o filoedd. O’r rhai hyn yr oedd o’r Cymry 800 o wyr meirch, 4,000 o saethyddion, a 6,000 yn cario gwaewffyn byr; yr oedd hefyd 6,000 o Wyddelod, a’r lleill yn Loegrwyr a Normaniaid. Croesodd byddin Prydain yn ddiogel, a phan oedd ei chadres olaf yn yr afon daeth byddin Ffrainc oedd yn ei ymlid, ar eu gwarthaf. Tebygol yw fod y fyddin Gymreig ag oedd y cyntaf i groesi yn awr yn saethu yn ol i groes i’r afon, gyda’r amcan i ddal yn ol y Ffrancod tra y byddai y gweddill o’r Prydeinwyr yn croesi. Yr oedd rhif y fyddin o dan Frenhin Ffrainc yn gant o filoedd. Ffurfiodd byddin Prydain ar ucheldir, a’i gwyneb tua’e De a’r Dwyrain, ac arosodd yno i fyddin Ffrainc. Yr oedd y Cymry yn ffurfio canolbarth blaenllaw byddin Prydain. O’i blaen yr oedd y “Black Prince” a Syr Hugh de le Spenser, a baner y Ddraig Goch yn ddyrchafedig ger eu bron. Yn ystod yr ymladdfa ofnadwy a gymerodd le yn union syrthiodd y “Black Prince” oddiar ei farch, ac o herwydd pwys ei wisg o haiarn plethedig methai godi. Taflodd y banerwr Cymreig faner y Ddraig Goch drosto, gan ei guddio, ond y Cymry a ymladdasant a’u traed ar “fringes” y faner, a gyrasant y gelynion yn ol, a safiwyd Tywysog Cymru. Yr enw a rydd yr hanesyddion Ffrengig i’r faner yw “Y Faner Danllyd.” “Valain represents the Welsh as armed with short lances, wherewith they slaughtered a great many of the horses of the French men-at-arms; and it seems certain that by their (Welsh) activity and daring they contributed not little to the success of the day.” Trodd y fuddugoliaeth o dy {sic; = tu} Prydain. Dyddiad siarter cyntaf Llantrisant, braint-rodd Syr Hugh de le Spenser, pen cadben y Cymry o dan Edward III a’i fab, y Black Prince, yn mrwydr Cressy yn 1346, yw Mai 4, 1347. Felly cawn i’r siarter gael ei rhoddi cyn gynted ag y dychwelodd y llu Cymreig yn ol i Lantrisant o Ffrainc. Gwobr i gedyrn Llantrisant ydoedd yn ddiddadl.

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(x93)
d61 / 5-40 - “LLYWELIN O’R CWRT” (TWYNYPANDY) – RHONDDA
Wrth yr enw uchod yr adnabyddid Llywelin Jones. Yr oedd yn ddyn hynod o herwydd ei ymadroddion gwreiddiol. Mynai feddwl yn ei ffordd ei hun, a throsto ei hun. Yr oedd ef a Dr. Evan Davies, Dinas, yn hoff iawn o’u gilydd, a’r ddau yn Undodwyr. Yr oedd pynciau dyrus mewn anian yn gystal a duwinyddiaeth yn denu eu sylw. Yr oedd ardal y Cwrt yn llawn o hen draddodiadau am “Fendith y Mamau,” h.y., y Tylwyth Teg, canwyllau cyrph, ac ysbrydion drwg, ac yr oedd y pethau hyny wedi denu sylw Llywelin. Clywais iddo ef a’r meddyg fod un noson oleu lleuad yn y goedwig, yn Nghwm y Nyddrig, yn agos i’r Nantwyn, ac wedi gwneyd cylch santaidd iddynt wneyd rhywbeth a gynhyrfodd Annwn, ac i dewynau yr ysbrydion drwg ddyfod i ymyl allanol y cylch. Gellir barnu am allu meddyliol Llywelin oddiwrth y linellau canlynol a gyfansoddodd wrth fyfyrio ar y Drindod: -

“Er cof am adeil cyfamodau,
Cyn dechreu nos na dydd,
Gan y Drindod, mewn un hanfod –
Mawr syndod i mi sydd!”

Ychydig i’r dwyrain, yn groes i’r Rhondda, o dy Llywelin, yr oedd twyn crwn ar wastadedd yr ynys yn agos i’r afon. Mae yn debygol mai y twyn hwn oedd y “cwrt,” ar ol pa un y cafodd ty Llywelin ei enw. Yn Ynys Monwy (Isle of Man), ar dwyn yr un fath yn union a hwn y cynhelir ar bob Gorphenaf 5 lys neu gwrt cenedlaethol yr ynys hyd heddyw. Twym Derwyddol yw y ddau, ac y mae llawer o honynt yn Morganwg a Gwent. Mae yn amlwg mai hwn yn yr hen amseroedd oedd Cwrt Arglwyddiaeth Glyn Rhondda.

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d62 / 5-41 - DYDD Y FARN
Blinid Llywelin yn ei dyddiau diweddaf gan y mogiant (bronchitis) a chredai yn aml ei fod bron marw. Yr oedd ef a’r Dr. Evan Davies wedi cyduno i orwedd eu “hun hir” (x94) ochr-yn-ochr ar yr ochr ddeheuol yn mynwent Capel Soar, Penygraig. Ar foreu haf, tua phump o’r gloch, yr oedd curo mawr ar ddrws Ysgubor y Coed, a elwir yn awr Preswylfa, Penygraig, lle yr oedd y meddyg yn byw. Cododd y meddyg, ac wedi iddo ddod i’r ffenestr gwelai mai Llywelin oedd yno, yn chwythu a phesychu.

“Dewch i lawr, doctor,” ebe ef yn gwynfanus, “er mwyn pob daioni.”

Brysiodd y doctor at y claf, a gofynodd yn dyner,

“Beth yw y mater?”

“Wel,” ebe Llywelin, “yr w’ i wedi bod yn meddwl drwy gydol y nos am yr adgyfodiad a dydd y farn. Yr wyf yn cael lle i ddeall y bydd daeargryn mawr boreu’r farn, ac y mae yn sicr y cwymp gwal ein ochr ni i’r capel gan fel y bydd y ddaear yn crynu; ac y mae arna’ i ofn y syrth hi arno ni pan y byddwn ni yn codi boreu’r farn a’n lladd ni. Peth ofnadwy fydd marw wedyn, onide fe? W’ i’n mofyn i chi ddod i fesur y tir, i gael gweled pa un a yw y man lle y cleddir ni yn ddigon pell o gyrhaedd y mur pan gwymp e’ o herwydd daeargryn.”

Aeth ef a’r meddyg tua’r gladdfa a llinyn mesur, ac yno y bu’r ddau yn mesur y tir a hyd yr ystlyswal. Mae y ddau yno o ran eu cyrph er’s llawer o flynyddoedd; heddwch i’w llwch, ac adgyfodiad urddasol iddynt!

Bu unwaith yn meddwl cael ei gladdu mewn lle arall, a dywedir ei fod wedi datgan hyn rywdro fel hyn: - “W’ i’n fond o’r Methodistiaid tua’r Storehouse yna, ac w’ i’n cael fy nhueddu i fynu fy nghladdu ger eu Hebenezer yn y lle hwnw. Ond y mae tramroad yn rhedeg heibio i’r fynwent, a byddai bedd yno yn lled anhawdd cysgu ynddo o herwydd mwstwr y trams.”

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d63 / 5-42 - DR. EVAN DAVIES A “BILI JAC Y GWEHYDD”
Tua’r flwyddyn 1840 yr oedd yr ardaloedd yn llawn brwdfrydedd gyda dirwest. Yr oedd Bili – wedyn, yn ei henaint, ysgolfeistr yn y Ddinas {sic} – yn hoffi’r peint cwrw a chwmni llawen. Ond yn y brwdfrydedd ymunodd Bili (William Evans y Factory) (x95) a’r gymdeithas ddirwestol yn y lle. Yr oedd troedigaeth Bili yn werthfawr yn ngolwg y brodyr, a dydd y gymanfa rhoddwyd y faner fawr sidan iddo i’w chario o flaen gorymdaith y teetotaliaid. Yr oedd y dorf yn fawr, ac yn canu yn llafar wrth gerdded yn araf drwy yr ardal. Yr oedd Bili, fel y lleill, yn cario medal yn crogi ar riban glas o amgylch ei wddf. Nid oedd un yn y dorf yn ymddangos yn fwy ffyddlon na’r banerydd. Ond siom yw dywedyd, tua’r prydnawn, pan oedd y meddyg yn agos i Tylecelyn, gwelai rywun yn dyfod i fyny’r heol - lle unig y pryd hwnw - a’r heol yn rhy gul iddo. Yr oedd y fedal yn ysgwyd o un ochr i’r llall fel pendelum. Syndod! Bili oedd y gwr! Yr oedd y lludded wrth gario’r faner wedi ei wneud yn sychedig, ac yr oedd wedi yfed a meddwi. “Bili, Bili,” ebe’r meddyg, “beth yw hyn? Y chi yn deetotal ac yn y cyflwr hyn!” Safodd Bili, a chan edrych yn hurt iawn, llefodd allan – “Doctor, yr wyf fi yn gystal teetotal a phob yn ohonyn’ nhw o ran ‘theory,’ ond yr wyf fi, i chi’n gwel’d, yn colli yn y ‘practical’ part.” Y mae’r atebiad dirodres yn arddangosiad o gymeriad syml yr hen wehydd yn gystal a’r elfen o ddigrifwch.

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d64 / 5-43 - PANT Y CEILIOGOD YMLADDGAR
Yr oedd “cock-pit” yn Nghrofft y Pandy Inn gynt, ac yr oedd llawer o “games” yno a “matches” yn aml. Un o brif wisgwyr spardynau Ystrad Dyfodwg oedd Morgan Rhys. Ty to gwellt oedd ei drigfan – Ty ar y Twyn, yn agos i’r Pandy. Yr oedd y ty nesaf iddo yn fwy, ac yno y preswyliai Evan Thomas, un o wyr Caerygelyn. Yr oedd y ddau henafgwyr yn ddyddiol a nosol gyda’u gilydd, weithiau yn eistedd ar wal isel o flaen eu tai; brydau eraill yn mhob i gornel; a’u seiat oedd siarad am yr hen gampau gynt a’u hystranciau. Nid oedd un wedi darllen ond y nesaf i ddim, ac yr oedd “cwrs y byd” tuallan i’r cwm yn ddyeithr i’r ddau. Ond bu Morgan Rhys farw, a chynhyrfwyd ysbryd Evan Thomas gan (x96) hiraeth ar ei ol. Un ystafell oedd i dy Morgan, ac yr oedd ei wely ynddi, a lleni cwarelog gwyn a glas o’i amgylch. Y noson ar ol marwolaeth Morgan eisteddai Evan yn smocio ac yn synfyfyriol wrth y tan. Trodd ei wyneb tua chyfeiriad y gwely, a dywedai, “Morgan, wyt ti ddim yn ‘challenge’ neb heno!” Yna pesychai a phoerai yn fan a brysiog a blaen ei dafod i’r tan. Trodd eilwaith, a dywedai, “Morgan, wyt ti’n cofio y ‘fatch’ rhyngom ni, gwyr yr Ystrad, a gwyr Aberdar. Wyt ti’n cofio i ti grio arnom ni, ‘Fechgyn, pob un i feindio ei binch heddy’.’ O Morgan bach, yr wyt ti yn distaw heno!” Poerai yn bybur yn awr. Ar ol ychydig, dywedai drachefn, “Wel, dyma y gwisgar spardynau goreu yn mhlwyf yr Ystrad wedi ein gadael ni; ie’n wir! Duw mawr, beth a na i heb Mocyn Rhys!” Adroddwyd y stori wrthyf gan y Bili uchod; yr oedd yn ddisylw o hono, yn hogyn yn eistedd yn y cornel gyferbyn, yn sylwi a gwrando.

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d65 / 5-44 - DIWYGIAD CREFYDDOL 1859 - DIGWYDDIAD DIGRI
Yn y flwyddyn 1859 torodd allan mewn rhanau o Gymru Ddiwygiad o dan weiniogaeth y Parch. Dafydd Morgan, Yspytty. Yr oedd y Diwygiad yn frwd anghyffredin mewn capel yn swydd Aberteifi; yr oedd molianu, gorfoleddu, a neidio yno yn aml hyd haner nos. Elai llawer i weled yr olygfa hynod. Nid yn mhell o’r capel yr oedd gwraig wrol ac iach yn siarad yn gellweirus am stranciau pobl y Diwygiad. Ond un hwyr aeth i’r capel i weled a chlywed. Yr oedd plas cadben yn y fyddin yn yr ardal. Yr oedd y cadben newydd ddyfod o India, ac wedi dyfod a gwas du gydaeg ef. Aeth hwn gyda’r gweision a’r morwynion eraill y cadben tua’r capel unnos Sul i weled yr olygfa. Yr oedd y lle yn orlawn. Cyn hir, ar ol dechreu’r bregeth, torodd allan yn orfoledd. Ebai un wraig, “O, y mae e oll yn hawddgar!” Ebai merch arall, “Mae e’n rhagori ar ddeng mil!” “Mae e’n wyn a gwridog,” ebai un arall. Torodd un arall i ganu –

(x97)
“Pwy welaf o Edom yn odo,
Mil harddwch na thoriad y wawr.”

Ebai y wraig gellweirius, “Dyma ffoliaid! Dyma nonsense!” Torodd gwraig dew allan i ganu –

“A welsoch chi ef, a welsoch chi ef?”

Edrychai y bechadures watwaraidd yn awr i bob cyfeiriad gan feddwl yn siwr bod y gorfoleddwyr yn canu a chlodfori rhywun oedd yn bresenol yn y cyfarfod. Ar darawiad, syrthiodd ei llygad ar y gwas du, a chyda’r ysgrechain mwyaf ofnadwy bloeddiai, “O jawch! Finai a’i gwelaf yn awr!” Gwnaeth ystwr enbyd, a chafodd ei dychryn y fath effaith arni nes y bu raid ei dwyn gartref mewn cart. Er nad yw yr hanesyn yn perthyn i destyn y llyfr, y mae yn neydd ac yn rhy dda i’w anghofio.

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d66 / 5-45 - GOLWG AR Y CANNAR MAWR O BEN CEFNHIRGOED
Cyfansoddwyd y llinellau tyner a ganlyn yn haf y flwyddyn 1837 gan Ieuan Myfyr a alwyd ar ol hyny Myfyr Morganwg (Archdderwydd, Pontypridd). {Evan Davies, 1801-1888} Yr oedd yn byw ar y pryd yn Ngwern Tarw, Pencoed. Ganwyd ef Dydd Hen Nadolig, 1800. Bu farw Chwefror 23, 1888, yn Heol y Felin, Pontypridd. Mae ei fedd ar y llaw dde wrth y fynedfa i gladdfa Eglwys Glyntaf, Morganwg.

Wrth grosi y mynydd ryw ddydd yn Mehefin,
Disymwth, y daethum i olwg y ty,
A’i faesydd awyrawl yn ymyl ffrwd loyw,
lle gynt yn ddiangen bu fyw fy nhadcu.

Wrth weled y twyni a’r llethrau gwyrddleision,
Fe doddai fy nghalon, ai’m llygad yn llyn,
A gweld clais y fagwyr islaw yr ardd onglog,
Lle chwareu f’anwylfam yn blentyn cyn hyn.

Gwel’d yno’r llawr llathraidd lle llamai’n ysgafndroed
Yn oed diniweidrwydd, heb ofal i’w bron;
A’i dull yn arwisgo prydferthwch angylaidd
Gan swyno’r edrychydd a’i phryd ieuanc llon.

(x98)
{Ffoto: “Myfyr Morgannwg.” Yr Archdderwydd. Yn 86 oed yn 1886.}

(x99)
Ond rhedeg wnaeth Amser, gan newid yr oesau –
Er’s hirion flynyddoedd i’r llwch rhoddwyd hi!
O flwyddyn i flwyddyn, gan ddirwyn fy nyddiau,
Yr un modd a hitha’ gwna Amser a mi.

Ar ol hyn, daw boreu bydd haul yn tywynu,
A Natur yn gwenu yn hardd fel mae’n awr;
A’r adar yn canu ryw ddydd pan b’o fina’
Er’s hirion flynyddoedd i’r llwch dystaw’r llawr!

Wrth feddwl mor sicred y gwawria’r fath foreu,
Fy nghalon ddwys dodda, fy meddwl a’m syn –
‘Does ond perarogli fy oes a phob rhinwedd,
Fel byddo fy nghoffa’n fendigaid pryd hyn.

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d67 / 5-46 WRTH AFON ANGEU.
Odlau olaf Ieuan Glan Ewyn (John Cooke), Ewynwy, Penybont ar Ogwy

Y byd, y byd, y byd:
Rhyfeddod wyt i mi:
Fel cronfa fawr o lid
A rhwysdrau aml ri.
Pob dydd rhyw hanes ddaw,
A newydd dybryd i’m;
Trallodion ar bob llaw,
A blin bicellau llym –
Dirgrynu mae fy nghalon brudd
Wrth edrych ar dy wgus rudd.

Y byd, y byd, y byd:
Nid oes dim hedd i mi,
Na gobaith cael rhyw bryd,
Fwyn nofio ar dy li;
Ond suddo dan y don,

O’r golwg wnaf cyn hir,
Pan baid curiadau’m bron,
Yn llwyr mewn tael dir;
A swn ystormydd garw’th fryd
Ni chlywaf yn fy ngwely clyd.

Hen afon Ewyn fwyn
Sy’n llifo heibio’m ty
Gan ganu cathlau swyn
Fel odlau gwyryf gu;
(x100) Heb wybod fawr fy modd
Tra’n sefyll ar ei glan,
I gystudd blwng yn nod,
Yn llwyd a gwan fy rhan

– Nas gallaf, fel y dyddiau gynt,
Fwynhau dy gathlau ar dy hynt.

Myn’d mae yr afon fach,
Mor hwyl-lon ag erioed,

Fel pe b’ai pawb yn iach,
Heb loes na llesgedd oed;
Pe marw wnai’r hol blwyf.
Ar lanau didaw hon,
Hi ganai’n gref heb glwyf,
Ei pher ganiadau llon;
Ac ar ei thaith yn gyson a,
Heb edrych ar na chur na phla.

Hen afon Ewyn fwyn,
Ai hyn yw’th arfer di?
Sef gwrthod cydymddwyn
A’r bardd fu’n canu’th fri?
O dyro leddfol gan,
Am unwaith ar dy hynt?
Tros wely’r marian man,
Na lifa’n wyllt fel cynt?
A dyro un wylofus gri,
Ar ran fy ingol gyflwr i!

Ond hyn yw’r ateb gaf –
“Nis gwn am ganiad lleddf:
Myn’d, myn’d o hyd a wnaf,
Yn ol gweithrediad deddf;
A , myned wnaf o hyd,
Trwy ddyffryn hardd a dol,
Gan olchi troed y bryn
Heb edrych yn fy ol,
Ar unig iaith fy odlau i
Yw – ‘Mor, y mor, y mor i mi!’

Mewn afon minau wyf
Yn myn’d trwy ddyffryn du –
Cystuddiau, poen, a chlwyf,
A’m gyrant gyda’r lli;
Cyrhaeddaf yn y man
Y Mor Tragwyddol draw –
O dal fy mhen i’r lan,
Fy Nuw – rho i’m dy law:
I’m nofio i dy dawel hedd,
O gyrhaedd poen, tudraw i’r bedd!

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(x101)
d68 / 5-47 - CAN I BLWYF LLANWYNNO, MORGANWG
Daethum yn hollol ddamweiniol ar draws y gan brydferth a ganlyn mewn llawysgrifen, wedi ei ddyddio Mawrth 29, 1836, ac enw “Llywelin o’r Cwrt” – Llywelin Jones – wedi ei ysgrifenu o dani. Perchenog yr ysgrif oedd y diweddar Evan Llywelin, yr hwn a fu gynt yn cadw fferm y Mardy, Cwm Rhondda Fach, lle yr oedd yn byw yn y flwyddyn 1836. Cododd dy hardd yn Hendre Gwilym, Penygraig, lle y bu ef a’i wraig a’u hunig fab fyw; ac yn y ty hwnw y treuliodd y tad a’r fam hwyrddydd einioes. Yr oedd y tad yn ddall yn mlynyddoedd olaf ei fywyd: yr oedd yn cael ei gyfrif yn ddyn o gyrhaeddiadau meddyliol gwych, ac yn hyddysg yn y Gymraeg a’r Saesonaeg.

(“Nos Calan.”)
Plwyf Llanwynno gar fy nghalon,
Dyma le mae gwyr bon’ddigion;
Dyma le mae gwaith ac arian,
Bara a chaws, a chig a chusan.

Dyma le mae merched mwynion,
Yn poblogi gerddi gwyrddion,
Dyma le mae’r rhos a’r lili,
Pan b’o awel oer yn rhewi.

Dyma le mae iaith y Cymro,
A phrydyddion i’w chofleidio,
Dyma le mae gwin a gwirod,
Lle mae daear dda a diod.

Dyma le mae pawb llawenydd,
Serch a golud gyda’u gilydd,
Dyma le mae perllan Gwyno,
Ddydd Nadolig wedi deilio.

Dyma le mae’r gog a’r eos
Am gael bod a byw ac aros;
Sain ei tanau sy’n y twyni,
O’r doldiroedd i’r dail deri.

Dyma le mae hen arferiad
Dalen werdd a cherdd a chariad;
Dyma le sy’n parchu pob un -
Lle mae dwylo llawn a’r delyn.

(x102) Dyma’r lle a’r fan ’rwyf fina’
Am gael bod y rhan fynycha’;
Dyma’r lle mae pob difyrwch,
Y dawn goreu a dyngarwch.

Gelwid y bardd yn yr amser y cyfansoddodd y gan “Llywelin Bili Shon.” Saer ocoed ydoedd wrth ei alwedigaeth.

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d69 / 5-48 - ANIANYDDIAETH RHEIDRWYDD
(Allan o’r un Llawysgrif)
Gwych ddeddfau anian sydd heb goll
A’n gweithrediadau oll yn oll;
Yn ddianwadal yn ei rhyw
‘Nol trefn ddoeth yr uchel Dduw.

Gwir yw nis gellir gweled gwall
Yn unrhyw ddeddf yn fwy na’r llall;
Ac mae cadwyn yn eu cloi
Mewn modd nas gellir eu gwrthdroi.

Yn ol darpariaeth uniawn Duw
Y gwnaethpwyd pob creadur byw;
Dim coll na saeth yn nim o’i waith,
Fel gwna creadur llesg a llaith.

Ac yn y modd amcanodd e’
Fe ddaeth y cwbwl yn eu lle;
’Nol ei fwriadau hardd ei hun,
Na ddaeth damweiniau naddo un.
E. Thomas, Caerygelyn, Penygraig.

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Nid Duw ei Hun yw’r achos ddim
O’r holl ddaioni mawr a’i rym;
Er hyny gwir deilynga clod
Y bydd, y mae, ac oedd erio’d.

Y mae rhyw ddyben da gan Dduw
Yn nghenedigaeth pob dyn byw,
Cyn colla un iot mewn le na phryd
Fe lwyr ddifoda hyn o fyd.

Pwy glywodd son ar dir na mor
Am siomi yr holl wybodol Ior?
Gofynwn i’r Damweinwyr mad,
Pa ddrwg orchfygodd Dduw a’i rad?

Mae ‘wyllys Duw i wella dyn,
Mae’n well na neb a’i allu’n un;
Mae iechydwriaeth felly’n dod,
Yn rhad y bydd, mae’n rhai ei bod.
L. Jones
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(x103) Pa beth sydd mor rhesymol
A chredu’n gydwybodol
Fod achos arddun yn mhob man,
A Chrewr annechreuol.

Ni all fod un amheuaeth,
Os cywir yw gwrthreidiaeth,
Ein bod yn amgen, cryf a gwan,
Na deiliaid hanfodolaeth.

Fe fyddai’n lled ryfeddol
Pe gwelid bodau bydol,
Cyfoed, cyf-fesur, yn mhob rhan,
Pob un yn annibynol.

Os na wnaeth Awdwr hanfod
Achosi erioed anghyfod,
Na’r drwg y sy’ na’r un a fydd,
Pa achos sydd i bechod?

Yr ydym yn ddyledus
I’r Bod Anfeidrol fedrus
Ac bob amser yn mhob modd,
Ac am bob rhodd ddaionus.

Mae swydda’r cyfansoddiad
Wrth angenrheidiol rediad,
A phob amgyclhiad yn gytun
Yn eiliaw’r un aneliad.

Tra bychan yw’n gwybodaeth
I chwilio i’w oruchwyliaeth,
Da eitha’ ’i gyd, a doeth digoll,
A glan ei holl Rhagluniaeth.
Llywelin o’r Cwrt (1836).

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d70 / 5-49 - ACHOS AC EFFAITH
‘Does dim heb achos yn y byd,
Mae pawb yn addeu hyn o hyd,
A’r hyn a wna pob creadur byw,
Sydd dda neu ddrwg, yn ol ei rhyw.

Bu amser pan nad oedd undyn,
Na dim on Dofydd mawr ei hun;
Ni allsai pechod fod pryd hyn,
Pa fodd y daeth sydd imi’n syn!

(x104) Da i gyd yw Duw, a pherffaith oll,
Ni ddaeth oddi yno unrhyw goll,
Rhaid mai rheidedd pethau yw,
Ac anlluddiadwy yw i’r doethaf Dduw!

Ond er fod drwg yn rhwym o fod,
Cyngynllun goreu Duw eriod –
Gwna Ef o’i ras, annhraethol yw,
Y drwg er da i ddynolryw!
- Jenkin Evans, Tonyrefail (Ysgrifenydd Gwaith y Dinas)

Y mae y darnau uchod yn engreifftiau pa fodd yn nghanol y ganrif hon, yn yr ardaloedd gwledig hyn ac yn mhlith y mynyddoedd, yr ymbalfai meddylwyr difrifol a’r ystyriaethau dyfnaf mewn athroniaeth. Credwn mai hen ysbrydion y Mabynogion (Coed y Mabynogion – “Coed y Meibion”) oedd yn sibrwd wrth eu meddyliau. Mae y “genus loci” yn Ninas y Rhondda o hyd!

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d71 / 5-50 - HEN DDIGRIFWCH: YR IOOB-BOOB
Yn yr un ysgrifen yn yr hen lyfr caf y pethau digri a ganlyn. Y mae eu cyfansoddwyr wedi huno er’s llawer blwyddyn:-

“YR IOOB-BOOB.”
Cant o deirw corn dwp,
Pob dau yn ymladd dwpdwp;
A mina’n sefyll rhwng y rai’n,
Mi allswn lefain Wbwb!
- Twm Hywel Llywelin.
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Mi welais grythor droedglwb,
A chanddo esgyd flaenglwb,
Ac hefyd ddyn yn Mychudd fain,
Mewn llif yn llefain Wbwb!
- Shams, Cefn Tylcha
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Mi welais lo mewn gwaelgwb,
A cheffyl ffol a ffrwyngrwb;
A dyn disynwyr gyda’r rhai’n;
Mi allswn lefain Wbwb!
- Evan Moses
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Ymddengys fod y prydyddion uchod ar gyfaddech yn Nhy’r Ffynon ar y pryd, ac i “Wb, wb!” gael ei roddi yn destyn iddynt.

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(x105)
d72 / 5-51 - HEN DDIGRIFWCH: ALS O’R SIOP A JOB Y TAFARN
“Ar Hyd y Nos”

Mae’r tafarnwr hwn yn trigo,
Ar hyd y nos;.
Fry yn Ngwesty Eglwys Wyno,
Ar hyd y nos:
Pan f’o yno lu o ddynion
Am ei gwrw, ffyliaid gwirion,
Y mae gofid ar ei galon –
Ar hyd y nos.

Ni a Als ddim dros y cefnfor –
Ar hyd y nos
Dig i redeg drwy Gaerodor –
Ar hyd y nos;
Daw o’r Bont a’i chol yn daclus,
A diwalla pawb o’r Ynis
Drwy drafferthu a bod yn daclus –
Ar hyd y nos.

Job sydd yn breweddu’i hunan,
Ar hyd y nos;
Gwrw iachus yn ei grochan –
Ar hyd y nos;
Os bydd dygwydd i chwi alw
Mwy na haner pint o hwnw,
Chwi gewch gerydd llym a garw,
Ar hyd y nos.

Diolch byth i’r Hollalluog
Ar hyd y nos;
Am y dynion diwyd, enwog,
Ar hyd y nos;
Sydd yn darpar y danteithion
Gan eu rhanu’n gynil ddigon,
Megis iar yn bwydo’i chywion –
Ar hyd y nos.

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d73 / 5-52 - HEN DDIGRIFWCH: CAN HANES FFAIR ABERDAR
(1) Gwrandewch, fy holl gyfeillion, yn fawrion ac yn fan
A phawb sy’n dilyn ffeiriau, clywch ‘chydig eiriau ar gan;
Fi aetho heb far {sic; ?ystyr} i Ffair ‘Berdar yn gynar yn y gwanwyn,
A chodais gyda’r ‘hedydd bach yn ddigon iach i gychwyn.

(x106)
(2) ‘Nol imi dd’od i’r pentre dros ben y bryniau draw,
‘Roedd yno ie’nctyd glandeg, rhai llondeg law yn llaw
A merched Mair, yn ddwy a thair ar hyd y ffair bron fferu,
Fi actais ina’n ail i ddyn trwy gymryd un o’r rheiny.

(3) Pan o’wn i’n mynd tua’r tafarn yn gadarn gyda Gwen,
Fi gwrddais a chyfeillion, dwys union a di-sen,
Sef Ned o’r Wain a Chatti Fain, a Wil mab Cain a Neli
A Guto Bach ‘run lais a chawr, ac Ester Fawr Cydweli.

(4) Ni drawson gyda’n gilydd tua’r dedwydd dafarn dy,
Gan alw cwart o ddiod yn ffraeth cael bod yn ffri
‘Nol eiste’ i lawr mewn cegin fawr am haner awr yn gyfan
Pwy glywn yn canu gyda’r tant ond Leishon Nant yr Odyn.

(5) Ni aethon mewn i’r ‘stafell lle’r oedd ye ie’nctyd glan,
Ar hyn fe gododd Leishon gan ddywedyd, “Dewch ymla’n”;
Llawenydd llawn gawd trwy’r prydnawn yn foddlon iawn i’r ddiod,
A’r brandy poeth a gwres y tan yn lloni’r glan rianod.

(6) Pan oe’n ni’n eitha llawen, a’r haul bron cuddio’i ben,
Pwy ddela i’r ty ond Dai Cwmdar a Shon o’r ‘Scubor Wen;
‘Rol eista i lawr yn feddw mawr a Shon yn feddw creulon,
‘Roedd am y ferch oedd gyda fi serch colli gwaed ei galon.

(7) Pryd hyn atebodd Leishon y cyfaill ffraethlon ffri,
“Paid a bod mor sceler, waith Tayler ddaeth a hi i’r ty”,
“Ni waeth gen i pwy ddaeth a hi’r ty, fy myna hi, lliw’r manod,
A thyma sofrin fod y ferch yn bur o serch yn barod.”

(8) Pryd hyn daeth Ned Blaenaman a dau o wyr i’r lle
Gan ddweyd ‘dodd yn y parlwr ddim gystal gwr ag e’;
Aeth un o’r tri tuag atto a rhoddodd ergyd hoew,
Ond cododd cyfaill ar ei draed, fe dynodd waed i hwnw.

(9) Pryd hyn ai’r merched allan, rhai mwynlan, dyma’r modd,
I edrych am gyfeillion gael dwedyd fel yr oedd;
A’r rheiny’n dod fe droes y rhod, fu dim erioed mor enbyd,
Ond dan y ford yn ngwal y ci y cedwais i fy mywyd.

(10) Fi welais olwg greulon pan allais godi ‘mhen
Gwel’d Dai Cwmdar yn farw a Shon o’r ‘Scubor Wen,
Roedd Shon Ynysblwm bron tagu Twm a Ianto gwn yn mintan
A Guto Fawr, hen was Top Mill, yn herio Wil Blaenaman.

(x107)
(11) Fi welwn rhyw hen Gymro yn taro Dafydd Tod,
A Sais yn gwaeddi allan, “You’ve killed the man, by God”;
‘Roedd Sam o Griw a Daf o’r Rhiw yn cyraedd Huw Blaencorwg,
O achos battlo fu un tro am gini ‘Mro Morganwg.

(12) ‘Roedd teilwr mawr Tre Gibwn fel tarw’n dod i’r ty,
Gan fwgwth rhoddi awel i Daniel o’r Cwm Du;
A chynyg cic mor fawr ei lic {lic? - gair anodd darllen} at widw Dic o’r Felin,
Ond llanc o’r Rhegoes, nid un mawr, a’i wadodd lawn yn gwdyn.

(13) Ar hyn daeth gwyr yr heddwch, ystyriwch faint y stwr,
I geisio eu tawelu a’u gyru i bant bob gwr;
Ond rhywun rash o Mountain Ash ddechreuodd lasho Lewsyn,
Fe drawyd hwn i lawr a’r clwb, a chlywd Wb, wb! gan bobun.

(14) Fi neidiais i’r pryd hynny fel corgi i maes o’r cwb,
‘Roedd bwli mawr Llanwyno yn clingo er gwaetha’r clwb;
Fi glywn y cri o flaen y ty fod dawns ar Hewl y Felin,
A hwytha’n myn’d yr ie’nctyd tuag yno fel y gwenyn.

(15) Mi aethum a ‘nghyfeillion yn union gyda nhw,
Ac yno ces ryfeddod ddull hynod, ar fy llw;
Gwel’d Wil Chwech Bys yn frwd o chwys a nith i Rys y Rhedyn,
A Mali Miles a Wil Glo Man mor dal o flaen y delyn.

(16) ‘Rol galw am beint o ddiod fi welwn Wil Tai Mawr
A’m hanwyl gariad ine yn dod a dawnsio i lawr;
Fi gwnws tuag ati gan ofyn wnelai yfed,
Ond t’rawodd Wil gan faint ei lid y peint ynghyd a’r pared.

(17) Pryd hyny digiodd Leishon y cyfaill fyddlon, cu,
A dau o fechgyn Dowlais oedd newydd ddod i’r ty;
Ca’dd Wil Tai Mawr ei wado lawr, a chwympwd Wil Tregibwn,
Tra bu Wil y Teilwr Crac yn mesur Jack y Meiswn.

(18) Hi aeth yn ymladd scymun rhwng Rhysyn Nant y Rhew
A Hwlcyn cariad Sara, sef blodau Rhyd y Blew;
Ond Shon, gwas Hill, fe waeddodd “Wil,” ac Emwnt Sil y Dramwr,
Aeth oedd gweled Shon Law Drwm yn lachio Twm Costymwr.

(19) Fe orfu Dafydd Pryddro smaco gwas y Mownt,
Waith gofyn iddo’n dirion am goron o hen gownt;
‘Roedd Dai Pwllglas a Robyn Fras yn gollwng at was y Gelli,
Waith iddo ddweyd yn mhastai’r Twyn, “My love,” wrth Mari Bili.

(tudalennau 108, 109 ar goll)

_________________________________

(x110)
d74 / 5-53 – CHWAIN, CHWAIN
Chwain, chwain,
Sy’n fwy eu rhif na haid o frain,
Yn tyllu’r croen fel pigau o ddrain;
Yn mhell b’o’r rhain: wyf yma’n troi
Ar hyd y nos mewn dirfawr boen,
Gan grafu’r croen a’m cwsg yn ffoi.

Blacks, Blacks,
Sÿn’n brathu’n waeth na’r Income Tax,
Nes gwneyd y croen i gyd yn rhacs;
Bwytewch y Jacs, chwi giwed cas,
Rhowch lonydd i bregethwr tlawd,
A phoenwch gnawd rhyw ddyn diras.

O, O,
Na chawn bob chwanen yn y Fro
Rhwng morthwyl dur ac eingion go’,
Mi wnawn y tro, cawn fwrw’m llid,
Ai’r chwain i gyd yn chwilfriw man,
Yn fwyd i’r tan y byddo’r brid.

“Hanes Tonyrefail” - llyfr wedi ei achub o ebargofiant a’i roi ar y rhywd i bawb o bobol y byd gan Iain Ó hAnnaidh, Hydref 2001

Sumbolau arbennig: ŷ ŵ

Hanes Tonyrefail / Thomas Morgan (Caer-dydd 1899) / gyda rhagymadrodd ag atodiad ar enwau lleol o amgylch Tonyrefail gan Owen Morgan (Morien)
The History of Tonyrefail / Thomas Morgan (Caer-dydd 1899) / with a foreword and an appendix of place names around Tonyrefail by Owen Morgan (Morien)

This website serves as a link between Wales and the Catalan Countries, providing information on the Welsh language and Welsh-language culture for Catalans, and information on the Catalan language and the Catalan-speaking countries for Welsh-speakers.
The main languages of the site are Welsh and Catalan.
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Adolygiadau diweddaraf - latest updates
2002-01-21 - pages 01-51 added
2002-02-07 - pages 52-63 added
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2004-06-26 - minor typing errors corrected

2006-08-30 - minor translating errors corrected

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