LEGENDS PACK FOR VISIT WALES WORKSHOP, ABERYSTWYTH

CADAIR IDRIS

Cadair (or Cader) Idris is one of Wales’s most iconic mountains. It is about 893m in height, standing at the southern gate of Snowdonia, overlooking Dolgellau. The three peaks are Pen y Gadair (Head of the Chair), Cyfrwy (the Saddle) and Mynydd Moel (the Bare Mountain). In the cwm half way down the mountain is Llyn Cau, supposedly a bottomless lake.

There are numerous stories and legends associated with this mountain and Idris, the giant who’s seat it supposedly is. A few of the nearby lakes – such as Llyn Mwyngul (commonly known as Tal-y-llyn lake) are reputed to be bottomless, and those who venture up the mountain at night should take heed before sleeping on its slopes. It is said that those who sleep on the mountain will awaken either as a madman, a poet or indeed never wake again.

Idris appears in many guises in the Welsh tradition – as giant, prince and astronomer. One of the tales told of the giant, is that sitting on his great chair one day, he felt pieces of grit inside his shoes which he removed and cast down the mountainside. The three large stones that rest at the foot of the mountain are said to be those annoying pieces of grit. Another tale tells of Idris throwing pieces of grit across the area. One of these pieces – a significant sized rock landed in Aberllefenni, another in Rhydymain and the third in Abergeirw. There are two other stones on the left of the road through the pass as you head for Dolgellau, linked with this story. The largest across the way from the lay-by was thrown by Idris and the other, a smaller stone was apparently put there by his wife!

But who was Idris? Where does his fame stem from? The trail in terms of an historical Idris probably begins with Sualda ab (son of) Idris, a seventh century prince of Meirionnydd (c 630AD). The father in this case is Idris – Idris ap Gwyddno of Meirionnydd who died in 632 AD, and who is recorded in the Harleian genealogy. He is noted as the son of Gwyddno who, some have linked to that man of the same name - Gwyddno Granhir, owner or ruler of the lower Cantref, or submerged hundred (cantref or hundred being an area of land). It was upon a stream within Gwyddno's lands that the quasi-historical poet and visionary Welsh hero Taliesin was found floating in a basket on May eve.

It is appealing to link these mythological strands historically. In reality, however, we will possibly never know whether Idris was indeed a one-time prince of Meirionnydd. A prince who’s renown or military prowess caused him to become a ‘giant’ amongst men, and immortalised as the giant of Cader Idris, or rather if he is the product of local folk tales and the vivid Welsh imagination, fuelled by the dramatic landscape and changeable weather of the Snowdonia mountains.

1 While the mountain is most strongly associated with Idris the giant, it is sometimes also referred to as Arthur’s seat – presumably referring in this case to the legendary King Arthur. This connection has been popularised by Susan Cooper in her book The Grey King which forms a part of the well known The Dark is Rising series.

In Welsh mythology, Cader Idris is also forms part of the hunting ground of Gwyn ap Nudd, lord of the Celtic Underworld ‘Annwn’, and his strange, red eared, otherworldly dogs. The howling of these great dogs was a portend of death for those who heard it, as it was believed that the pack herded the person’s soul into the underworld.

There are a number of marked, named footpaths leading to the summit of Cader Idris, including the Pony Path (Llwybr Pilin-pwn) and the Fox’s Path (Llwybr Madyn). The Fox’s Path between Llyn y Gader and the summit is on a steep and loose scree slope which must be descended with particular care. Much of the area around the mountain was designated a National Nature Reserve in 1957, and is home to arctic-alpine plants including purple saxifrage and dwarf willow. Further information is available for walkers wishing to visit Cader Idris, on www.wales-walking.co.uk

2 LLEUCU LLWYD

Lleucu Llwyd is one of Wales’s most tragic love heroines, often referred to as the ‘Welsh Juliet’. She lived on Dolgelynen Farm near the Dyfi river around the mid fourteenth century, and was reputedly a very beautiful young woman. Lleucu fell in love with a young poet, Llywelyn Goch the son of Meurig Hen, but her father wouldn’t agree to the match, and did everything he could to separate the young lovers.

During their courtship, Llywelyn Goch was forced to travel to South Wales, but vowed that he would return to marry Lleucu. While he was away, her father saw his chance, and told Lleucu that Llywelyn had betrayed her and married another. This broke Lleucu’s heart and she died.

Llywelyn returned soon afterwards to Dolgelynnen to fulfil his vow and marry Lleucu, but in fact, his return coincided with her funeral, and he helped to bury her. The records of St Peter ad Venacular church in Pennal record that Lleucu was buried under the church alter in 1390.

The tragic story of Lleucu Llwyd has continued in popular Folk tradition in Wales mainly thanks to Llywelyn Goch’s (1350 – 1380) poetry. His elegy for Lleucu is considered one of the leading pieces of its time.

3 CANTRE’R GWAELOD

There was a time when, if you had looked out towards Ireland from the Dyfi Esturary, you would see lush, fertile lands stretching out some 20 miles into what is now Cardigan Bay. This area was known as Maes Gwyddno (the land of Gwyddno).

Around 600AD, the major settlement on this land was known as Cantre’r Gwaelod (the Bottom hundredth). It was a valuable part of the kindom of Meirionnydd and ruled by Gwyddno Garanhir (Gwyddno Longshanks). Owing to the low-lying nature of the land, it was protected from the sea by a large dyke. The dyke had sluice gates that were opened at low tide to drain the water from the land, and closed again as the tide returned, but one terrible night, one man’s carelessness caused the drowning of Cantre’r Gwaelod and all the lands of Maes Gwyddno.

The day of Gwyddno Garanhir’s daughter’s wedding dawned bright and clear, and the fortress at Cantre’r Gwaelod was a hive of activity and excitement as preparations were made for the ceremony and the feasting that would follow. Merchants brought fine foods and wines from all over Britain, entertainers, harpists, bards and jesters gathered to perform at the celebrations. The household was busy decorating the beautiful courtyards and halls with flowers and fruits, which grew in the fertile lands around the palace, and from the bakery and the cookhouse, the rich, sweet smells of meats being roasted and fish being baked filled the air. The whole of Cantre’r Gwaelod seemed to be joyously at work, and full of anticipation for the wedding of their lovely princess to one of the princelings of a nearby kingdom – all except one. Seithennin was head watchman. It was he who looked after the dyke and ensured that the gates were opened and closed at the appropriate time. He was close to the King and his family, and had long been deeply in love with the princess. His heart was heavy and he was distracted and dismal on this bright sunny day. He couldn’t bear the thought of watching the princess be married to another man, and so he slunk into dark corners, hid away in the watchtowers and turned his face away from the colourful celebrations.

Soon it was noon and the bride and groom were brought to the palace church were they were married. In their joy, the King and Queen, their families, friends and the ‘household’ or ‘teulu’ did not notice Seithennin’s absence. After the wedding came the feast, at which all the very best of Cantre’r Gwaelod’s bounty was laid on for the two thousand guests within the great hall. Fourteen courses of meats and fish and vegetables and stews and sweet subtleties and sticky delights were brought out on golden platters, and washed down with the fines wines, mead and ale in gold, silver and horn goblets.

Outside, Seithennin watched the sun setting through tear filled eyes. Unable to bear the pain he took himself to the kitchens and helped himself to some bottles of rich, sweet mead. Back at the watchtower he watched the full moon sail above the swelling sea as he drunk deeply of the golden liquor. Within hours he was drunk and deeply asleep.

4

He was asleep when the storm clouds gathered and the wind whipped up a storm out in the Irish sea. He was still asleep when heavy rain began to lash the walls of Cantre’r Gwaelod. He was still asleep when the waves began to breach the dyke and when the rising tide came crashing in through the open sea gates.

Eventually, at the heights of the storm, as the wind whistled through the towers and turrets and the open window shutters began hammering against the palace walls, Seithennin awoke. Bleary eyed he rose to his feet and looked out towards the dyke, but there was no sea wall to be seen. The tide was crashing against the fortress walls and waves were hungrily consuming the land. He rushed to the bell tower and raised the alarm, but the two thousand or so guests within the hall were by now dancing to some wonderful lively music from harps and pipes and lutes. Seithennin staggered to the hall and shouted at the guests to get out, to head for the high land, but it was too late.

The hundred of land of Cantre’r Gwaelod was claimed by the sea that night. So too were the 16 villages of Maes Gwyddno and all their inhabitants asleep in their beds. Only a handful of those guests who had gathered to celebrate King Gwyddno’s daughter’s wedding found their way inland to safety. Among them were the King and some of his household who escaped by running along Sarn Cynfelin. Some say that Seithennin was drowned whilst trying to guide his beloved princess and her husband to dry land.

If you listen carefully on the shores of Cardigan Bay – particularly it is said on a quiet Sunday morning in Aberdyfi, you can hear the bells of Cantre’r Gwaelod ringing beneath the dark waters of the Irish Sea. This was the inspiration behind the well-know song ‘The Bells of Aberdyfi’ which became popular in music halls during the 18th Centry, and also a beautiful piece of Welsh poetry by poet J J Williams translated below:

O dan y Môr â’i donnau Mae llawer dinas dlôs Fu’n gwrando ar y clychau Yn canu gyda’r nôs; Trwy ofer esgeulustod Y gwyliwr ar y twr, Aeth clychau Cantre’r Gwaelod Ô’r golwg dan y dwr.

Beneath the Sea and its waves There are many fair cities That have listened to the bells Ringing at nightfall; Through the idle negligence Of the watchman on the tower The bells of Cantre’r Gwaelod Disappeared beneath the sea.

5

J J Williams

Many versions of the Cantre’r Gwaelod story exist, having been passed down from generation to generation. The story has inspired poets, writers and musicians down the ages. The earliest recorded version of the tale exists in the 12th Century manuscript, the Black Book of Carmarthen. There it exists as a poem – probably much older than the manuscript – entitled ‘Boddi Maes Gwyddno’ (The Drowning of Gwyddno’s Land)’. The Black Book of Carmarthen is currently kept at the National Library of Wales in Aberystwyth.

6 TWM SION CATI (C 1530 – 1609)

Every self-respecting nation has a notorious rogue. Ours is Twm Sion Cati, the Welsh Robin Hood. He was born on the border between Ceredigion and Carmarthenshire in a rural town called Tragaron around 1530. Twm was the illegitimate son of Sion ap Dafydd ap Madog ap Hywel Moetheu and Catrin, the illegitimate daughter of Maredudd ab Ieuan ab Robert of the Gwydir Estate in Caernarfonshire. Children out of wedlock were not stigmatised by Welsh Society during this period, and it would seem that his father acknowledged Twm, and indeed made him his heir. His Welsh name Twm Sion Cati takes the ‘Cati’ from his mother’s name – Catrin; however, later in life he was to use the English styling of his name Thomas John or Jones.

Just as Twm has two names – one Welsh, relating to his maternal lineage, the other a more formal anglicised version of it, so too was his life split into two distinct halves. During his youth we know him as Twm Sion Cati, the witty rogue, outlaw, trickster and highwayman who took from the rich to benefit the poor. A legal pardon for all his misdemeanours obtained from Queen Elizabeth I in 1559 forms a watershed in his life. From that point on, he becomes the gentleman herald, antiquary, poet, mayor and local nobleman more suited perhaps to his formal English name of Thomas Jones – which he seems to have used more and more during the latter part of his life.

Stories of his escapades range from tall tales of Twm outwitting merchants and wealthy landowners through stealth and comical intrigues, to more amorous adventures with the wives of local landowners and noblemen. We know that he married twice. His first wife Ann was the daughter of Hugh ap Lewis ap David, a descendent of the line of Tewdwr, the last king of Deheubarth (south-west Wales). Together they had two sons John and Rees, and a daughter Marged or Margaret. He also had an illegitimate son known as John Moy or Moetheu. Furthermore, in his seventies Twm wooed – by rather dubious means – and wed Johan, the widow of Thomas Rhys Williams of Ystradffin.

Twm Sion Catti is one of the most colourful, ingenious, witty, clever, roguish and eccentric characters ever to have been celebrated in Welsh folklore, and well deserves the genuine warmth and indulgence with which he is regarded by the people of Carmarthenshire and indeed, the whole of Wales.

Many of the stories about Twm are known to us today thanks to TJ Llewely Pritchard who gathered the tales and set them as a novel. ‘The Adventures and Vagaries of Twm Shôn Catti’ was first published in 1828. It was a great success and a Welsh language translation followed shortly afterwards. A selection of those tales are re-told here.

Drover’s Gold In his youth, Twm Sion Cati worked on his father’s estate of Fountaingate near Tregaron. One of his tasks was to drive cattle from the farm to market in London. It was a very important undertaking that was central to the farming

7 economy but it was also fraught with danger from brigands, bandits and robbers who regularly attacked drovers along the route.

The Archbishop of York John Williams (1582 – 1650) aptly described drovers as “the Spanish Fleet” of Wales, on account of the fact that like Spanish galleons sailing back to Spain from the South Americas laden with gold, so too would Welsh drovers return from London carrying significant quantities of money from the sale of livestock. Indeed, a number of independent banks were founded in this region of Wales in order to help guarantee safe passage of money back to farmers, including Banc y Ddafad Ddu, or ‘Bank of the Black Sheep’, and the ‘Black Ox Bank’. Officials from these banks would collect money along drovers routes and return under heavy guard to deposit funds in the banking buildings set up in towns across the area.

On one occasion, when Twm was returning from London with his father’s profits from the sales, he was taken by surprise by a robber who confronted him with a pistol and demanded his gold. Having no option other than to do as the robber asked, Twm handed over the money, but being quick-witted, he formulated a plan.

Twm, pretending to be something of a simpleton gave the robber a woeful account of what fate would await him when he returned empty handed to his master. He pleaded with the robber to make it look as though he’d put up a fight, and asked that his assailant shoot a hole through his coat. The bemused robber, suspecting no guile from such a simple peasant, agreed.

Twm hung his coat on a bush, and the robber duly fired his pistol at it. As quick as a shot, before his assailant had time to re-load the gun, Twm drew his cudgel and struck the thief who fell unconscious to the ground. That evening, Twm Sion Cati returned to Tregaron with his father’s gold, the robber’s fine horse and the profits of his assailant’s previous successes safely tucked away in the saddle bags.

A Pot For A Poorman Many of the tales about Twm Sion Cati suggest that much of what he earned from his tricks and vagaries was given away to the poor. It is this aspect of his personality that has earned him a reputation as the ‘Welsh Robin Hood’.

One day, Twm was in Llandovery when he came across an old acquaintance named Moses who had fallen on hard times. Moses had come to town to buy a cooking pot to feed his family, but he couldn’t afford even the poorest, repaired second hand pots on sale.

Taking pity on his friend, Twm walked into the local ironmonger and asked to see his cooking pots. The rather surly ironmonger showed Twm a range of his best pans, and Twm looked them over, loudly exclaiming surprise at their great cost. The increasingly irritated ironmonger asserted that there were no finer pots to be found in royal kitchens anywhere in the land!

8 “But so many of them have holes in them” retorted Twm at the top of his voice. “Where?” demanded the shopkeeper angrily. “Here” said Twm as he pushed the pot down hard over the shopkeeper’s head adding “…if the pot didn’t have a hole in it, however would your head get in?” before exiting the shop laden with not one, but half a dozen pots that he distributed to Moses and other less fortunate families about the town.

Wit And Want A few years later, Twm himself was somewhat down on his luck. His horse was old and rather slow, and his own coffers were rather depleted. One day about the market in Llandovery, he heard news that a notorious highwayman was causing havoc on routes across the Cambrian mountains near Rhandirmwyn, robbing many of the local drovers’ of their master’s gold.

The chance to outwit such a highwayman was something Twm couldn’t turn down, and so one morning he set off on his old horse with a leather bag filled with nails. He took a route around the hills that meant that as he approached Rhandirmwyn he would be heading in the direction of Llandovery – as if he was returning from a lucrative sale in Hereford or London.

As the drovers route wound through some dense woodland, a masked man on a fine horse leapt out in front of Twm aiming a pistol at his head, and demanding his money. Taking on the pretence - yet again - of being a rather simple peasant, Twm feigned terror and agreed to do as the robber demanded. But, sharp witted as he was, he hurled the bag a way off the path into the thick undergrowth of the woods.

The highwayman leapt of his horse and ran after the leather sack. Quicker still, Twm leapt off his old horse and onto his assailant’s fine mount and galloped home, taking the infamous highwayman’s horse, and his gold, and leaving him a tired old pony and a sack of nails.

Bull in boots There are a series of stories told about daring wagers made between Twm Sion Cati and various visiting noblemen and a number of local landowners. This is one of those tales.

One evening over supper - and one would imagine after a few tankards of strong local ale - Rees ap Rees ab Einion of Llwyn-y-Brain, an estate near Llandovery, and Twm got to bragging about the quality of their livestock. Rees ab Einion had just bought a fine white bull – the best in the land he bragged. Twm suggested that he should not boast so loudly in case someone should fancy stealing the bull.

In full knowledge of Twm’s reputation for trickery, Rees laid down a wager that Twm would not be able to steal the bull. Twm accepted the challenge saying that he would indeed be able to steal the bull as long as he had three full days

9 to plan. Rees immediately set off home to warn his bailiff to put up extra security, guarding the prized bull night and day, and to prepare for Twm Sion Cati to attempt to steal it in three days time.

The three days of planning, were of course the first ploy in Twm’s plan, enabling him to put his opponents off guard over the coming few days. He set off to Llwyn-y-Brain that very night armed with a mettle bar, a bag of oats and two pairs of old boots.

The bull was kept in a shed built of stones on either end, but the front and rear - including the door - were made of wooden planks. On nearing the shed, Twm could see that Rees’s bailiff had already set to work, as the door on the front of the building had been barricaded with a variety of wood and metal objects, including a great bell that was likely to make a loud clanging should someone attempt to remove it.

Twm approached the shed from the rear via a duck pond through which he waded. On reaching the back of the shed, Twm used his metal bar to prise away enough of the wooden panelling to admit a man and allow man and beast to exit.

His next challenge was to tame the rather fierce looking bull. This he did by feeding it by hand the bag of oats, and by soothing it with words and much petting and cosseting. Twm then set about fitting and tying boots to the bull’s feet – the front pair facing forwards, the rear pair facing backwards.

The next morning both Rees ap Rees ap Einion and his bailiff were shocked to find the bull missing. Indeed, the bailiff concluded that the abduction must have been conducted by magic or witchcraft, as there were footprints of a man coming and going, but no sign of the bull’s hoof prints anywhere to be seen!

Rees rode off at speed to Ystradffin, arriving on the farmyard just in time to see Twm ride out from the cowshed on the bull’s back. It is said that Rees took the matter in good humour, paid Twm his winnings and took his prize bull home to Llwyn-y-Brain.

‪‪‪ DAUGHTERS OF REBECCA‪

Merched Beca, or The Daughters of Rebecca in English was the name given to a group of farmers and agricultural workers who attacked tollgates in South and Mid Wales between 1839 and 1843, in protest over unfair taxation or ‘tolls’. Many of the group dressed in white women’s gowns or petticoats and blackened their faces to disguise their identities.

The origin of the name is said to be a verse in the Bible, Genesis 24:60 ‘And they blessed Rebekah and said unto her, Thou art our sister, be thou the

10 mother of thousands of millions, and let thy seed possess the gate of those which hate them’.

The leader of the first wave of attacks was Thomas Rees, better known as Twm Carnabwth. One version for the name ‘Rebecca’s Daughters’ tells that Twm borrowed his female garb from a woman named Rebecca living near his home at the foot of the Preseli Hills. The old maid was the tallest and broadest woman in the village, and the only one whose clothes would fit Twm.

The wearing of women’s clothes was a common aspect of traditional Welsh ‘peasant’ or ‘mob’ justice, and in wearing women’s clothes, Rebecca’s daughters may well have been signaling that they were a part of that tradition.

Twm Carnabwth is certainly remembered as an enthusiastic enforcer of Y Ceffyl Pren (the wooden horse). This form or punishment was inflicted upon adulterers, harsh landlords, fathers of illegitimate children who offered the mother no support and so on. It was a form of ritual humiliation in which offenders would be paraded around the village tied to a wooden frame. This Welsh tradition has parallels with the similar practice in England known as ‘rough music’ and Scotland’s ‘riding the stang’, all of which continued until the mid 19th century. It was the locality, the people’s way of responding to injustices that would go un-noticed, or overlooked by formal law enforcement. Similarly, the Daughters of Rebecca were taking matters into their own hands, and indeed, the earliest riots, were accompanied by mock trials.

The late 1830s and early 1840s saw an increase in dire poverty across the agricultural communities of south Wales. Poor harvests in 1836 and 1838 led to food shortages and decimated farmers’ income. In the southwest, this was compounded by devastating seasons of rain. This led to farmers having to buy corn at famine prices simply to sustain themselves, their livestock and families. While there was hardly any grain to trade, the price of butter, sheep and, to an extent, cattle held steady between 1837 and 1841. By 1842 however, prices were falling sharply, a trend that continued through to the following year. This fall in the value of agricultural goods seems to have been directly linked to Peel’s tariff measures, which eased the importation of foreign cattle and meat. 1842 saw a bumper grain harvest – one of the most successful in living memory at the time, but which consequently led to a slump in corn prices. At the same time, the Ironworks at Glamorgan closed. This had been a significant customer for butter, corn and meat to feed and support its large workforce. The pastoral farmer’s ability to make a living on his goods was at an all time low, and with no financial relief in their outgoings: rents, county rates, tithes and tolls, their immediate future looked bleak. To add insult to injury, the government of the time increased tithes, tolls and poor rates. The pastoral community had nothing more to loose and so took the law into their own hands to rid themselves of what they saw as unjust taxation.

The hated tollgates served as potent symbols of the systemic injustice. They were positioned in the early 19th century across roads between agricultural land and local markets. These were operated by trusts tasked with maintaining and improving the roads, the funding for the work coming from

11 tolls. However, most of the trusts charged high tolls and did not improve the road infrastructure, their income being diverted for other uses. In order to use the toll roads, which were often the only suitable means of transporting goods to market, farmers would have to pay to pass through the gates – often twice for one journey – on the way to market, and on their return. The tollgates were tangible representations of the system and the authority the agricultural workers blamed for their predicament, and so they became the targets of the uprising.

The first appearance of Rebecca and her daughters occurred on the night of 13 May, 1839 at the tollgates at Efailwen. After two separate attacks in 1839 in Carmarthenshire, there were no further incidents until the economic events of 1842 made the farmer’s position untenable. Rioting flared up once more in Carmarthenshire during the winter, with other communities adopting the name and disguise used by Twm and his gang. Interestingly, Twm does not seem to have been involved with these later riots. One of the most famous of these attacks is that against a tollgate near the Mermaid Tavern, St Clears. Other tollgates to be targeted included the Bolgoed tollgate on the outskirts of Pontarddulais, which came under attack from some 200 men on 6 July 1843.

In mid July 1843 the Rebeccas developed their strategy further, targeting the landlords of farmers with threatening letters. These letters warned that if the landlords did not make reductions to the rents of their tenant farmers, then their property faced the wroth of Rebecca and her daughters. That summer farmers also conducted open meetings demanding the lowering in their rents by at least a third. Neither the letters nor the meetings had any effect, and rents remained the same. In the August of 1843 farmers united to call for an independent assessment of the regulations surrounding rents.

From late summer 1843 the strategy shifted from attack to open protest meetings. This was possibly a response to the increased presence of troop numbers in southwest Wales, sent to defend tollgates. A fatality during one of the riots, that of a young woman and gate keeper at Hendy named Sarah Williams, was possibly another factor for the cessation of the riots as was the appearance of a group of petty criminals who masqueraded as Rebecca. These operated from the Five Roads area near Llanelli. This criminal gang was led by a renowned troublemaker named John Jones, but better known as Shoni Sguborfawr, and his associate David Davies (Dai’r Cantwr). They were eventually caught, convicted for assault and transported to Australia for their crimes. However, their activity turned more respectable people who believed in the cause away from Rebecca’s Daughters, and by late 1843 Rebecca and her Daughters rode no more.

Even though Rebecca’s uprising had no immediate effect, it is seen as an important socio-political event in the history of Wales. Later, probably resulting from the rioter’s cause, farming rents were reduced and toll rates improved. The protests served to prompt several reforms, including a Royal Commission into Toll Roads, which lead to the Turnpikes Act of 1844. This served to consolidate the Tollgate trusts and simplify and reduce the toll-rates.

12 The story of Twm Carnabwth and the revolt of Rebecca’s Daughters lives on in the memory of Wales and has inspired many books and literary works. The story was the basis for Alexander Cordell’s novel ‘Hosts of Rebecca’. In 1948 Dylan Thomas wrote a screenplay about the riots for a film – Rebecca’s Daughters, which was published as a novel of the same name in 1965. The film went down in cinematic history as being the longest period between the writing of the screenplay and the making of the picture – 44 years in total. The film, released in 1992 starred Peter O’Toole and Joely Richardson.

Twm and his compatriots have even made it into the charts. The phrase ‘The Rebeccas ride at dawn, petticoat ghost and Tom, Working to reclaim the land for no reward’ is a lyric for the song ‘Newtown Jericho’ by the rock band The Alarm.

‪‪‪‪

13 ST GOVAN

St Govan was born in County Wexford, Ireland of the Hy Cinnselach clan. His proper name was Gobhan or Gobban, which means smith. This presumably signifies that his father or his family had an association with the trade. While just a boy, St Govan became inspired by the preaching of St Alibe, a native of Solva in Pembroke. St Alibe founded the monastery of Dairinis in Wexford, and the young Govan went to learn from him there. It is said that originally he worked there as a cook for the community and the followers of St Ailbe.

Govan along with Lugich and Cailcean were sent by St Ailbe to Rome to learn and return with a correct form of the Mass. It is unclear whether Govan and his companions returned to Wexford before the saint’s death in 527, but it is recorded that Govan became a disciple of St Senan at the monastery of Innishcathy for a short while after Ailbe’s death, before returning to Dairinis where he was elected Abbot.

The reasons for why he travelled to Pembroke are unclear. It is possible that he came to meet with a Welsh Abbot. Some say he came to seek out the descendants of his beloved teacher St Ailbe. What does seem certain is that Govan was already late in years when he arrived in Pembroke. Folklore tells that he arrived at St Govan’s head having been chased from Lundy Island by pirates, who, having noted his Abbot’s garb would have realized that his capture might result in a healthy ransom. After all, Monasteries at this time were amongst the wealthiest houses in the land.

The story told is that a cleft in the rock at the site of St Govan’s Chapel miraculously opened to hide Govan from the Pirates. It closed over him, concealing him and then when danger had passed, opened again. In gratitude at the miracle, Govan decided to stay so that he might convert the pirates should they return, and minister to the local people who lived in constant fear of such attacks from the sea. He lived in a small cave cell for the rest of his life, become a valued watchman, a teacher, a revered spiritual leader and trusted protector of the locality.

St Govan died in 586. He is said to have been buried under the altar of the chapel that bears his name. He is recognised as a saint by the church, which designated March 26th as St Govan’s Day.

The small, vaulted chapel of local limestone at the site today dates from the 13th century, but parts of it - the altar and a seat cut in the rock - may be much earlier, possibly even as early as the sixth century. Govan’s cell is within the church, carved into the rock face. Inside it is a fissure in the rock, some say the marks within it are St Govan’s’ handprints, others say that these are the imprints of St Govan’s body as he lay hidden there from the pirates. Local folklore states that if a person makes a wish while entering the fissure and is able to turn around within it, then the wish will be granted.

St Govan would have survived on gifts of food from the local community, fish caught from the sea and fresh water from two nearby springs. Both are now

14 dry; one was sited where the chapel now stands. This water could only be procured in a limpet shell or small spoon, drop by drop. It was said to be a cure for eye complaints, skin diseases and rheumatic aches and pains. The other was lower down the cliff. This later became a holy well renowned for its wish giving and healing properties.

The chapel is reached by a long flight of stone steps in the rock, the number of which is said to magically vary, and cannot be accurately counted by a mortal being. It is strange that when a group of people are asked to count their steps, the answer always varies!

Outside the chapel, there is a large rock boulder known as the Bell Rock. Legend states that St Govan was given a silver bell to help warn local people of approaching pirates. It was apparently stolen by pirates from its bell tower, but Govan’s prayers for its return were answered. Angels – or in some versions, mermaids - brought it back to shore where they placed it for safekeeping inside a rock. From then on, St Govan only needed to tap the rock and the bell would sound a note a thousand times louder that that of the original bell.

Legend has linked St Govan to Sir Gawain one of the King Arthur’s knights. It is said that Sir Gawain entered a state of retreat and spiritual contemplation in his later years, following the quest for the Holy Grail, and is buried at St Govan’s. This is given some credence in the 11th century by William of Malmesbury (1095/96 – c. 1143), the foremost historian of his age. He writes that Sir Gawain’s grave was discovered in Ros (Rhos in Pembrokeshire – probably a reference to St Govan’s) in the late 11th Century. Certainly some aspects of the early life of the saint and the knight tally, albeit metaphorically. It is said that after his baptism as a child, Gawain was set adrift in a casket. This could be a metaphor for the tradition of early Christian preachers setting sail in currachs (small, wooden framed, skin lined sculling vessels, similar to coracles) as depicted in the Anglo Saxon poem, The Seafarer. Certainly, according to popular belief, Gawain, like Govan made his way to Rome in his youth. It is impossible to say whether it is the similarity of the name Gawain and Govan that links the two to St Govan’s head, or whether indeed, the place resonates with the memory and the story of both.

St Govan’s is one of the most atmospheric of all of Pembrokeshire’s spiritual shrines. It remains a peaceful place to visit and enjoy the serenity and beauty of Govan’s chapel and the coast, interrupted only by visitors trying to count the steps.

15 GWENLLIAN FERCH GRUFFYDD

Gwenllian (c. 1097-1136) was daughter to Gruffydd ap Cynnan, King of Gwynedd, descended of the royal line of Aberffraw, and his wife Angharad ferch Owain. Gwenllian’s brother was Owain Gwynedd who along with Gwenllian's husband, Gruffydd ap Rhys Prince of Deheubarth, led the revolt against the Normans in the mid 1130s.

Gwenllian was born on Anglesey in 1097 at Llys Aberffraw, the royal seat of Gwynedd. She was the youngest of Gruffydd ap Cynnan and Angharad's eight children: four older sisters, Mared, Rhiannell, Susanna, and Annest, and three older brothers, Cadwallon, Owain and Cadwaladr. It is said that she grew up to be remarkably beautiful. When Gruffydd ap Rhys, Prince of Deheubarth travelled to Gwynedd to meet with her father, she and Gruffydd fell in love and eloped.

From here they travelled south to Gruffydd's strongholds in Deheubarth, but during the on going struggle with the Normans they were often forced to flee. It is believed that they set up a rebel court at Cwrt y Cadno near Caio in southwest Wales, from where Gruffydd planned attacks against the Norman held positions in Deheubarth.

By the mid 1130s the situation was ripe for a full scale uprising to recover Norman held lands in Wales. Instability caused by the battle for the crown between the Empress Matilda and Stephen de Blois meant that Norman attention was focused on the succession, and dealing with the anarchy in England. The Welsh revolt began in south Wales with Hywel ap Meredudd, lord of Brycheiniog (Brecknockshire) gathering his army to march upon the Norman holdings in Gower. He succeeded in defeating the Normans there at the Battle of Llwchwr. Inspired by his success, Gruffydd travelled north to Gwynedd to enlist his father in law’s aid.

In the south east of Wales, Maurice de Londres who held lands in Glamorgan and in southern Deheubarth, including Kidwelly Castle, decided to respond to the attacks on Gower, and put down Gruffydd ap Rhys and his followers once and for all. It is likely that through the spy network that infiltrated both Welsh and Norman camps, De Londres knew that Gruffydd had headed north to enlist his father in law’s support for a forthcoming uprising. Capitalising upon his absence, de Londres negotiated with the English crown for the dispatch of a substantial task force to be sent by sea to disembark on the west Glamorgan coast to join with his forces. This at least was the intelligence that reached Gwenllian.

Without enough men at arms to withstand such a strike unless Gruffydd could return in time with an army from Gwynedd, Gwenllian chose to try a pre- emptive surprise attack on Kidwelly. She marched her army which included two of her sons, Maelgwn and Morgan, towards Carmarthen Bay, then split the force in two, one intent upon an attack on Kidwelly castle, De Londres’ defensive stronghold in the region, the other to intercept De Londres’ reinforcements marching through the Towy Valley. Unbeknown to the Welsh

16 forces, de Londres trap was closing about them. He had timed his reinforcements to arrive a day earlier than stated, and they waited in ambush for Gwenllian’s army at Mynydd y Garreg near Kidwelly.

Gwenllian’s army was overpowered. In the battle that followed, her son Maelgwn was killed and Morgan injured. Eventually she was captured. Contrary to the usual custom of high born captives being spared their lives and ransomed back to their relatives or held as hostages, De Londres gave the order to behead Gwenllian in front of her remaining army and her son. To this day, the field where the battle was fought and Gwenllian was killed is known as Maes Gwenllian (Gwenllian’s Field). There is a spring in this field, also named after her. It is said that it welled up on the spot where the Princess was beheaded.

Though defeated, her death seems to have inspired Welsh forces to revenge. The Welsh of Gwent, led by Iorwerth ab Owain ambushed and killed Richard Fitz Gilbert the Norman Lord of Ceredigion. The kingdom of Gwynedd was also swift to retaliate. Gwenllian’s brothers Owain and Cadwaladr invaded Norman holdings in Ceredigion, taking Llanfihangel, Aberystwyth and Llanbadarn.

Gwenllian’s husband Gruffydd and her two remaining sons actively attacked Norman holdings alongside Owain and Cadwaladr reclaiming much into indigenous hands. However, a year after Gwenllian’s death, Gruffydd was taken ill and died suddenly. It is often suggested that he died of a broken heart. In many ways, her legacy lives on in the culture and memory of Wales.

Gwenllian and Gruffydd’s remaining sons, Maredudd and Rhys grew to become notable leaders in Deheubarth, Rhys ap Gruffydd became a strong force in the area, establishing Strata Florida and Talley ecclesiastical centres and rebuilding a stronghold at the traditional seat of the ancient Deheubarth Kings, Dinefwr. He became known as The Lord Rhys. He is buried in St David’s Cathedral.

17 DR JOHN HARRIS, CWRT Y CADNO.

Dr John Harris or Harries, is remembered in Wales, and renowned worldwide as Wales’ most famous ‘cunning man’. He was born in Cwrt y Cadno in 1785.

Following studies in London, he is said to have established a practice at Harley Street, along with his friend and renowned astrologer, Robert Cross Smith (alias ‘Raphael’). A few years later, he returned to Cwrt y Cadno near Cayo, and set up a ‘surgery’ there.

Dr Harris’ ‘surgery’ proved popular, but not so much for its conventional medical practices. It is recorded in ‘History of Caio’ by F S Price that, “ The sick and sorrowful came… from all parts of Wales, and… he was eminently successful in his cures. Lunatics were brought to him from parts of Pembrokeshire and Radnorshire, and he had a wonderful power over them. The course of treatment would include what he would term the water treatment, the herbs treatment, and the bleeding treatment.”

Though he had many grateful patients, not everyone was convinced by Dr Harris’ unusual practices. The Welsh newspaper, Yr Haul published an article about him in 1840. It suggested: "Because men insist on being foolish, they are left to consult Dr. Harries, Cwrtycadno, and go to expense on account of his lies and deceit… he should be arrested and set on a tread mill for a few months, as happens to his fellow deceivers in England."

Most of the remedies used by Harris and subsequently his son, Henry were already well-known in the locality, particularly the use of herbal medicine, charms and ‘shock’ therapy. In her brief biographical sketch of the Harries family, Mrs Vaughan-Poppy describes the range of knowledge and healing arts and the degree of success which made the Harris’s so popular: “Everybody in Wales knew that both Doctors had some power which healed, they had the power of stopping blood instantly, due to healing through laying on of hands and prayer. They believed that pure spring water was a cure on its own… They embraced every subject on healing which could possibly heal and benefit the sick… Their study and knowledge offered practical solutions to any problems, be it physical, etheric, astral, mental or spiritual. They could diagnose and treat anyone.”

Stories of supernatural events surrounding both Dr. John Harris and his son Henry abound. One of the most well reported events centres on the disappearance of a local girl. She was eventually found in exactly the spot where Harris had informed the police that they would find her body. She had been killed by her boyfriend but the discovery led to Harris being charged as an accessory to the crime. Harris was summoned to court in Llandovery. He went prepared to clear his name by demonstrating his second sight. It is recorded that he said to the magistrates, "Dywedwch chwi yr awr y daethoch chwi i’r byd, mi ddywedaf finnau yr awr yr ewch chwi allan ohono." ("You tell me which hour you came into the world, and I will tell you the hour you will depart from it.") Neither magistrates seemed willing to pursue this line of questioning, nor perhaps to learn their fate, and they set Harris free.

18

Locating missing people, animals and objects seems to have been a particular talent of Dr Harris’. One popular tale tells of a farmer from south Carmarthenshire who, having lost three cows, walked all the way to Pantcoy to consult Dr Harris regarding their possible whereabouts.

Dr Harris told the farmer that he could offer no immediate answer, as he would need to consult his books and the spirits, but that if the farmer returned the next day, he would have the answer for him.

Tired from his long journey, the farmer decided to rest overnight in a nearby barn. He was woken in the early hours by Harris, lantern in hand, drawing a circle on the floor and chanting incantations. The farmer stayed utterly silent, amazed and awed by what he saw. With Harris standing in the middle of the circle, there appeared several sprits, to whom Harris in turn addressed the question “where are the three missing cows?” Finally, one of the spirits answered that they would be on Carmarthen bridge at noon the following day.

After this, Harris departed, and the farmer, having heard the answer to his question got up and hurried south towards Carmarthen in the hope of retrieving his cows. And that is exactly what happened. There they were, all three cows on the bridge at noon. The farmer was delighted, and began to drive them south towards home, but after only half a mile, the animals refused to move. No amount of urging, or cajoling would prompt them to move an inch.

Despairing somewhat, the farmer turned north and walked all the way to Pantcoy once more to consult Dr Harris. Harris was expecting him. He laughed “Serve thee right….I have cast a spell on thy cattle for running away secretly last night from the barn without paying me for the information obtained from the spirits.” The farmer duly paid his dues, and on returning to his cows, found them in rude health, eager to get home to their pasture.

Dr John Harris died on 11 May 1839 aged fifty-four. The circumstances surrounding his death were as unusual as the circumstances surrounding much of his life. He had long before had a premonition that he would die by accident on 11 May. To avoid this happening, he stayed in bed all that day, but during the night he was woken by the shouts of local people warning him that his house was on fire. In his haste to dowse the flames with water, he slipped from a ladder and was killed.

His funeral too on 13 May was surrounded in mystery. It was alleged that part way through the journey to his burial, the coffin suddenly became lighter. It was widely believed that the spirits that had possessed him much of his life had suddenly departed. It was noted that at the very moment the coffin became lighter, a herd of cows in a nearby field became frightened and began to run. They were not rounded up until they reached ‘Pwll Uffern’ (‘Hell’s Pool’) a waterfall about four miles away.

19 Dr John Harris was buried at Caeo churchyard in his father’s grave. The tombstone reads:

IN MEMORY OF HENRY JONES, PANTCOY WHO DIED AUGUST 6, 1805 AGED 66 YEARS ALSO OF HIS SON JOHN HARRIES, PANTCOY SURGEON WHO DIED MAY 11 1839 AGED 54 YEARS.80

20 LADY OF LLYN Y FAN

During the twelfth century, a widow living at Blaensawdde in Llanddeusant sent her son to watch the cattle as they grazed near Llyn y Fan Fach. On one particular day, he saw to his astonishment a young woman come out of the lake, and he determined to marry this magical creature. He courted her with gifts of mortal bread, which first was overdone then under-done for her taste. Eventually, with his mother's help, he found a recipe the Lady liked, and the next time the young man went to the lake, she emerged with her father, Lord of Llyn y Fan Fach, and her identical sister. The Lord told the youth that if he could identify his lady correctly, then he could marry her and have for a dowry as many animals as she could call in one breath. The young man was afraid that this task would be impossible as the sisters were so alike, but then one of them moved her foot and he recalled the way the sandals of his chosen one were tied and picked correctly.

The Lord of Llyn y Fan Fach then warned the young man that should he strike the Lady of the Lake three times without just cause, she would return to the lake, bringing with her all her dowry and their descendants. He and his second daughter then disappeared beneath the waters of the lake and the Lady called all manner of livestock to her from the depths of the water, counting in fives so that her one breath gained a fine selection of animals to take as her dowry.

The couple went to live at a farm called Esgair Llaethdy (which means the dairy on the ridge or bank), which is about one mile from the village of Myddfai. There they raised three sons, and the farm thrived due to the rich dowry of the Lady. It seemed to the young man that his dreams had all come true and that he could wish for no more. His father-in-law's warnings about striking his beautiful wife seemed irrelevant, for why would he ever want to hit his beautiful Lady of the Lake?

After some years, the family attended a wedding. To everyone's astonishment, the Lady began to weep loudly, and shouted that the newly- wed couple's troubles were just beginning. Shocked, her husband tapped her shoulder, and the Lady turned to him, saying that the first causeless blow had now been struck. He determined to be more careful, and their lives went on amicably enough for a few more years. Their sons grew and the farm prospered.

Then one day they went to the funeral of a neighbour in the village church. To everyone's astonishment, the Lady began to laugh noisily and shout that there was no more trouble now for the dead woman. Embarrassed and upset again, her husband tapped her shoulder, when she told him that he had now dealt the second causeless blow.

The final blow was struck in exasperation when, some time later, the family was preparing to go to market. Her husband told the Lady to fetch her gloves while he fetched the pony and trap, but when he returned she was still standing in the same place and he nudged her shoulder to get her to

21 move. At this, she stared at him sadly for a moment, and then called to her the descendants of the oxen, sheep and goats which had been her dowry and headed off back to Llyn y Fan Fach. Everything obeyed her summons, even the oxen with which her eldest son was ploughing a field. The animals followed the Lady into the lake leaving no trace except the furrows made by the plough as the oxen pulled it into the depths of the water.

22 PECYN CHWEDLAU, GWEITHDY CROESO CYMRU, ABERYSTWYTH

CADAIR IDRIS Mae Cadair (neu Cader) Idris yn un o fynyddoedd mwyaf eiconig Cymru. Mae tuag 893m o uchder ac yn rhyw fath o borth deheuol i Eryri, yn edrych dros Ddolgellau. Y tri chopa yw Pen y Gadair, y Cyfrwy a Mynydd Moel.

Mae llu o straeon a chwedlau'n gysylltiedig â'r mynydd ac ag Idris, y cawr y dywedir ei fod yn arfer eistedd yno. Yn ôl y sôn, mae nifer o lynnoedd yr ardal, fel Llyn Cau sydd mewn cwm hanner ffordd i lawr y mynydd a Llyn Mwyngil (neu Lyn Tal-y-llyn) yn byllau diwaelod. Mae'n debyg y dylech feddwl ddwywaith cyn mynd i wersylla ar Gadair Idris oherwydd dywedir bod y sawl sy'n cysgu ar y mynydd yn deffro'n wallgof neu'n fardd neu, wir, yn peidio â deffro o gwbl.

Mae Idris yn ymddangos ar sawl ffurf mewn chwedlau Cymreig – yn gawr, yn dywysog ac yn seryddwr. Yn ôl un chwedl, tra oedd Idris yn eistedd ar ei gadair un diwrnod, teimlodd gerrig mân yn ei esgidiau. Tynnodd ei esgidiau a lluchio'r cerrig mân i lawr ochr y mynydd. Dywedir mai'r cerrig mân hynny yw'r tair carreg enfawr sydd i'w gweld wrth droed y mynydd. Mae chwedl arall yn sôn am Idris yn taflu tameidiau o raean hefyd. Glaniodd un darn – cloben o graig – yn Aberllefenni, un arall yn Rhydymain a'r trydydd yn Abergeirw. Mae dwy garreg arall ar y chwith yn y bwlch wrth i chi fynd am Ddolgellau sydd hefyd yn gysylltiedig â'r stori. Idris daflodd y gyntaf, yr un fwyaf sydd dros y ffordd i'r gilfan ac, yn ôl y sôn, ei wraig a luchiodd y llall!

Ond pwy oedd Idris? Sut y daeth yn enwog? Mae'n debyg bod y trywydd i ddod o hyd i'r Idris hanesyddol yn cychwyn gyda Sualda ab Idris, tywysog Meirionnydd yn y seithfed ganrif (tua 630OC). Idris ap Gwyddno o Feirionnydd, a fu farw yn 632OC ac y ceir cyfeiriad ato yn Achrestrau Harley, oedd tad Sualda. Mae rhai pobl yn credu mai Gwyddno, tad Idris, oedd Gwyddno Garanhir, perchennog Cantre'r Gwaelod. Dywedir mai mewn basged ar nant ar dir Gwyddno y cafwyd hyd i Taliesin, y bardd a'r gweledydd lled hanesyddol, ar Galan Mai.

Mae'n braf gweld cysylltiad rhwng y gwahanol chwedlau ond, mewn gwirionedd, mae'n annhebygol y cawn wybod fyth a fu Idris yn dywysog Meirionnydd a bod ei allu milwrol a'i enwogrwydd wedi ei wneud yn 'gawr' ymhlith dynion ynteu ai cynnyrch chwedlau gwerin a dychymyg pobl a ysbrydolwyd gan dirwedd mawreddog a thywydd cyfnewidiol mynyddoedd Eryri ydoedd.

Er mai ag Idris y cysylltir y mynydd gan amlaf, cyfeirir ato weithiau fel Cadair Arthur – sef y Brenin Arthur, mae'n fwy na thebyg. Mae Susan Cooper yn gwneud y cysylltiad hwn yn ei llyfr The Grey King sy'n rhan o'i chyfres adnabyddus The Dark is Rising.

Yn ôl chwedloniaeth Cymru, roedd Cadair Idris hefyd yn rhan o diroedd hela Gwyn ap Nudd, brenin Annwn, a'i gŵn arallfydol â'u clustiau cochion. Y gred

23 oedd y byddai'r sawl a glywai'r cŵn hyn yn udo yn siwr o farw ac y byddai'r cŵn yn hebrwng ei enaid i Annwn.

Mae nifer o lwybrau troed penodol yn arwain i gopa Cadair Idris, yn cynnwys Llwybr Pilin Pwn (Pony Path) a Llwybr Madyn (Fox's Path). Mae Llwybr Madyn, rhwng Llyn y Gader a'r copa ar lethr serth o sgri rhydd ac mae'n rhaid bod yn eithriadol o ofalus wrth ddod i lawr. Dynodwyd llawer o dir o gwmpas y mynydd yn Warchodfa Natur Genedlaethol ym 1957, a cheir yma blanhigion arctig-alpaidd yn cynnwys y tormaen porffor a'r gorhelygen. Mae rhagor o wybodaeth ar gyfer cerddwyr sy'n dymuno ymweld â Chadair Idris, yn www.wales-walking.co.uk.

24 LLEUCU LLWYD

Mae Lleucu Llwyd yn rhan o un o storïau caru tristaf Cymru. Roedd hi’n byw ar fferm Dolgelynen ger afon Dyfi tua chanol y bedwaredd ganrif ar ddeg, ac yn ôl y sôn roedd hi’n ferch ifanc hardd iawn.

Syrthiodd Lleucu mewn cariad â bardd ifanc, Llywelyn Goch ap Meurig Hen, ond roedd ei thad yn anfodlon i’r berthynas barhau a gwnaeth bopeth o fewn ei allu i wahanu’r cariadon ifanc.

Yn ystod eu carwriaeth, bu rhaid i Lywelyn Goch deithio i dde Cymru, ond addawodd ddychwelyd i briodi Lleucu. Pan oedd o i ffwrdd, gwelodd tad Lleucu ei gyfle, a dywedodd wrth ei ferch fod Llywelyn wedi’i bradychu ac wedi priodi merch arall. Torrodd Lleucu ei chalon a bu farw.

Dychwelodd Llywelyn i Ddolgelynen i gadw’i addewid a phriodi Lleucu, ond pan gyrhaeddodd yn ôl, roedd ei hangladd yn cael ei gynnal a helpodd Llywelyn i’w chladdu. Yn ôl cofnodion Eglwys Sant Pedr mewn Cadwyni, Pennal, claddwyd Lleucu o dan allor yr eglwys yn 1390.

Mae stori drist Lleucu Llwyd wedi parhau’n rhan o draddodiad gwerin Cymru diolch i farddoniaeth Llywelyn Goch (1350 – 1380). Mae ei farwnad i Lleucu’n cael ei hystyried yn un o gerddi gorau’r cyfnod.

25 CANTRE’R GWAELOD

Ar un adeg, pe baech yn edrych draw i gyfeiriad Iwerddon o aber afon Dyfi, fe welech diroedd toreithiog, ir yn ymestyn rhyw ugain milltir i'r hyn sydd erbyn hyn yn Fae Ceredigion. Yr enw ar yr ardal hon oedd Maes Gwyddno. Tua 600OC, enw'r prif anheddiad ar y tir hwn oedd Cantre’r Gwaelod. Roedd yn rhan werthfawr o deyrnas Meirionnydd a'r brenin oedd Gwyddno Garanhir. Gan fod y tir mor isel, roedd clawdd mawr yn ei warchod rhag y môr. Roedd llifddorau yn y clawdd yn cael eu hagor pan oedd y môr ar drai er mwyn draenio'r dŵr o'r tir, a'u cau wedyn pan ddôi'r llanw i mewn. Un noson ofnadwy, oherwydd esgeulustod un dyn, boddwyd Cantre’r Gwaelod a holl diroedd Maes Gwyddno.

Gwawriodd bore priodas merch Gwyddno Garanhir yn braf. Roedd caer Cantre’r Gwaelod yn fwrlwm o brysurdeb a chyffro wrth i bawb baratoi at y seremoni a'r wledd. Daeth marsiandîwyr â bwydydd a gwinoedd moethus o bell ac agos, ac roedd cantorion, telynorion, beirdd a digrifwyr yn cyrraedd yn barod i ddifyrru'r gwahoddedigion. Roedd y morynion yn brysur yn addurno'r neuaddau a'r gerddi â blodau a ffrwythau o diroedd ffrwythlon y palas a'r pobyddion a'r cogyddion yn paratoi bara, cigoedd a physgod. Codai arogleuon melys o'r ceginau i godi chwant bwyd ar bawb. Roedd gan bawb ei dasg yng Nghantre’r Gwaelod a phawb yn edrych ymlaen at briodas y dywysoges ag un o dywysogion teyrnas gyfagos – pawb ond un.

Seithennin oedd prif wyliwr y morglawdd. Ef oedd yn gofalu bod y gatiau'n cael eu cau a'u hagor yn ôl yr angen. Roedd yn gyfaill agos i'r Brenin a'i deulu a bu mewn cariad â'r dywysoges ers amser maith. Roedd ei galon yn drwm a theimlai o dan gwmwl ar y diwrnod heulog hwn. Ni allai oddef meddwl am weld y dywysoges yn dod yn wraig i ddyn arall, ac felly penderfynodd gadw draw, gan guddio mewn conglau tywyll ac yn y tyrau gwylio er mwyn osgoi'r dathliadau lliwgar.

Cyn hir, daeth amser y briodas. Gan eu bod mor brysur, ni sylwodd y Brenin na'r Frenhines na neb o'r gweision na'r morynion nad oedd golwg o Seithennin. Ar ôl y seremoni, daeth y wledd pryd yr ymgasglodd dwy fil o wahoddedigion yn y neuadd fawr. Cawsant wledda ar 14 cwrs o gig a physgod a llysiau a chawl a phwdinau wedi'u gosod yn hardd ar blatiau aur. I yfed, roedd gwinoedd, medd a chwrw mewn gobledi aur, arian a chorn. Wrth i'r haul fachlud, roedd dagrau'n llenwi llygaid Seithennin. Roedd wedi colli'r dywysoges. Llwyddodd i sleifio i'r gegin a chymryd potel neu ddwy o fedd heb i neb ei weld ac aeth nôl i'r tŵr gwylio. O dan y lleuad lawn, drachtiodd yn ddwfn o'r medd melys a'i galon yn llawn chwerwedd. Ymhen awr neu ddwy, roedd yn feddw ac yn cysgu'n drwm.

Welodd Seithennin mo'r cymylau'n crynhoi na chlywed y gwynt yn chwythu gan gorddi'r môr gerllaw. Theimlodd e mo'r diferion glaw a sgubwyd i mewn i'r tŵr. Ac yntau'n dal mewn trwmgwsg, chwipiodd y tonnau dros y morglawdd a llifodd y llanw trwy'r llifddorau agored.

26 A'r storm yn ei hanterth, a'r gwynt yn chwibanu trwy'r tyrau a chaeadau'r ffenestri'n cloncian yn ôl a blaen, deffrodd Seithennin. Roedd ei ben yn troi wrth iddo godi ar ei draed ac edrych allan tua'r morglawdd ond doedd dim i'w weld ond môr gwyllt. Roedd wedi bylchu'r morglawdd ac wedi dechrau ysu'r tir. Rhuthrodd Seithennin i dŵr y gloch a dechrau ei chanu'n wyllt ond roedd y gerddoriaeth a'r sgwrsio yn y neuadd fawr yn rhy uchel i neb glywed y gloch. Wedi sobri erbyn hyn, rhedodd Seithennin i'r neuadd a gweiddi ar bawb i ddianc i gyfeiriad y tir ond roedd yn rhy hwyr.

Hawliodd y môr Gantre'r Gwaelod y noson honno. Llyncwyd 16 o bentrefi ym Maes Gwyddno a'u trigolion yn cysgu yn eu gwelyau. Dim ond llond llaw o'r gwahoddedigion a oedd wedi casglu i ddathlu priodas merch y Brenin Gwyddno a lwyddodd i ddianc. Yn eu plith, roedd y Brenin a rhai o'u deulu a ddihangodd trwy redeg ar hyd Sarn Cynfelin. Dywed rhai bod Seithennin wedi'i foddi wrth geisio arwain ei dywysoges hoff a'i gŵr i dir sych.

Os gwrandewch yn ofalus ar lannau Bae Ceredigion, yn enwedig medden nhw ar fore Sul tawel yn Aberdyfi, fe glywch glychau Cantre’r Gwaelod yn canu o dan ddyfroedd tywyll Môr Iwerddon. Dyna oedd yr ysbrydoliaeth y tu ôl i'r gân adnabyddus 'The Bells of Aberdovey/Clychau Aberdyfi’ a ddaeth yn boblogaidd mewn music halls yn y 18fed ganrif a'r gerdd 'Clychau Cantre'r Gwaelod' gan JJ Williams:

O dan y Môr â’i donnau Mae llawer dinas dlôs Fu’n gwrando ar y clychau Yn canu gyda’r nôs; Trwy ofer esgeulustod Y gwyliwr ar y twr, Aeth Clychau Cantre’r Gwaelod Ô’r golwg dan y dwr.

J J Williams

Ceir sawl fersiwn o stori Cantre’r Gwaelod, wedi'u trosglwyddo o genhedlaeth i genhedlaeth. Mae'r stori wedi ysbrydoli beirdd, awduron a chyfansoddwyr drwy'r oesoedd. Gwelir y fersiwn gynharaf sydd ar glawr mewn llawysgrif o'r 12fed ganrif, Llyfr Du Caerfyrddin. Ar ffurf cerdd y mae yno – a honno yn ôl pob tebyg lawer yn hŷn na'r llawysgrif ei hunan – o dan y teitl ‘Boddi Maes Gwyddno’. Yn Llyfrgell Genedlaethol Cymru, Aberystwyth y mae Llyfr Du Caerfyrddin yn cael ei gadw ar hyn o bryd.

27 TWM SION CATI

Mae gan bob cenedl hunanbarchus ddihiryn enwog. Heb os nag oni bai, Twm Sion Cati, y Robin Hood Cymreig yw ein un ni. Cafodd ei eni yn Nhregaron, ar y ffin rhwng Ceredigion a Sir Gaerfyrddin tua 1530. Roedd Twm yn fab anghyfreithlon i Sion ap Dafydd ap Madog ap Hywel Moetheu a Catrin, merch anghyfreithlon Maredudd ab Ieuan ab Robert o Stad Gwydir yn Sir Gaernarfon. Nid oedd plant a aned y tu allan i briodas yn cael eu gwarthnodi gan gymdeithas Gymraeg yn ystod y cyfnod hwn, ac mae'n ymddangos bod ei dad wedi cydnabod Twm, ac yn wir wedi ei wneud yn etifedd. Daw’r ‘Cati’ yn ei enw o’i fam ‘Catrin’; fodd bynnag, yn ddiweddarach yn ei oes, gwelwn Twm yn defnyddio’r enw mwy ffurfiol Thomas John neu Thomas Jones.

Yn union fel y mae gan Twm ddau enw - un Gymraeg, yn ymwneud â llinach ei fam, y llall yn fersiwn Seisnigaidd mwy ffurfiol ohono, felly hefyd roedd dau ran i’w fywyd. Yn ystod ei ieuenctid rydym yn ei adnabod fel Twm Sion Cati, y gŵr twyllodrus, ffraeth - herwr, gastiwr a lleidr a gymerodd oddi ar y cyfoethog i’w roi i'r tlawd. Yna, ar ôl pardwn brenhinol am ei droseddau a roddwyd gan y Frenhines Elisabeth I yn 1559, daw trobwynt yn ei fywyd. O hynny ymlaen, mae’n trawsnewid ei hun yn herald fonheddwr, hynafiaethydd, bardd, maer ag uchelwr lleol, yn gweddu mwy i’r enw Saesneg ffurfiol mae’n cymryd, Thomas Jones.

Mae’r cofnodion am ei helyntion yn amrywio o straeon celwydd golau am Twm yn trechu masnachwyr a thirfeddianwyr cyfoethog trwy gynllwynion llechwraidd a doniol, hyd at anturiaethau doniol gyda gwragedd tirfeddianwyr ac uchelwyr lleol. Rydym yn gwybod bod Twm wedi priodi ddwywaith. Roedd ei wraig gyntaf, Ann yn ferch i Hugh ap Lewis ap Dafydd, disgynnydd o linell Tewdwr, brenin olaf Deheubarth (de orllewin Cymru). Cawsant ddau fab, John a Rees, a merch Marged neu Margaret. Roedd ganddo fab anghyfreithlon o’r enw John Moy neu Moetheu hefyd. Ar ben hynny, yn ei saithdegau rhodd Twm ei frid ar Johan, gweddw Thomas Rhys Williams o Ystradffin, a thrwy dulliau go amheus, mi briododd hi.

Mae yna straeon dirifedi am Twm. Casglodd T J Llewelyn Pritchard y chwedlau a’u gosod fel nofel. 'The Adventures and Vagueries of Twm Shôn Catti'. Cyhoeddwyd y nofel ym 1828. Roedd yn llwyddiant mawr, a dilynodd cyfieithiad i’r Gymraeg yn fuan wedyn. Dyma ddetholiad o’r chwedlau hynny:

Aur y Porthmyn Yn ei ieuenctid, gweithiodd Twm Sion Cati ar ystâd ei dad, ‘Fountaingate’ ger Tregaron. Un o'i dasgau oedd gyrru gwartheg o'r fferm i'r farchnad yn Llundain. Roedd hyn yn ymrwymiad pwysig a oedd yn ganolog i economi ffermio’r oed, ond yr oedd hefyd yn llawn perygl wrth herwyr, a lladron pen ffordd a ymosododd ar borthmyn yn rheolaidd ar hyd y llwybrau anghysbell ar draws ein tirwedd.

Disgrifiodd Archesgob Efrog, John Williams (1582 - 1650) y porthmyn fel "Fflyd Sbaeneg" Cymru, oherwydd eu bod fel llongau Sbaen yn hwylio’n drwm ag aur o dde America. Felly hefyd byddai porthmyn Cymru yn dychwelyd o

28 Lundain yn cario symiau sylweddol o arian a dalwyd am werthu gwartheg neu ddefaid. Yn wir, sefydlwyd nifer o fanciau annibynnol yn ne orllewin Cymru er mwyn helpu sicrhau taith ddiogel i’r porthmyn ag arian y ffermwyr. Dyma oedd sail cychwyn ‘Banc y Ddafad Ddu’, a 'Banc yr Ych Du'. Byddai swyddogion o’r banciau hyn yn casglu arian ar hyd llwybrau porthmyn a dychwelyd dan amddiffyniad llym a’r arian i’r banc yn y dref agosaf.

Ar un achlysur, pan oedd Twm yn dychwelyd o Lundain gydag elw ei dad o werthiant gwartheg, dyma leidr pen ffordd yn ymosod arno. Tynnodd wn a’i bwyntio at Twm a mynnu cael yr arian. Doedd gan Twm ddim dewis ond gwneud fel y mynna’r lleidr. Trosglwyddod Twm yr arian, ond wrth wneud, death cynllwyn clyfar i’w feddwl.

Dyma Twm yn esgus bod yn dipyn o dwpsyn a chwynodd wrth y lleidr y byddai tynged druenus yn ei aros pe ddychwelai yn waglaw at ei feistr. Fe blediodd gyda'r lleidr i wneud iddo edrych fel pe bai wedi gwneud ei orau i’w wrthymladd, a gofynnodd i’w ymosodwr saethu twll trwy ei got. Cytunodd y lleidr.

Hongiodd Twm ei gôt ar lwyn, a dyma’r lleidr yn tanio’i bistol a rhoi twll ynddi. Mor gyflym ag ergyd, cyn i’w ymosodwr gael amser i ail-lwytho’r gwn, tarodd Twm ef a’i bastwn a syrthiodd y lleidr yn anymwybodol i'r llawr. Y noson honno, dychwelodd Twm Sion Cati i Dregaron gydag aur ei dad, ceffyl da'r lleidr, a'r elw o lwyddiannau blaenorol ei ymosodwr yn ddiogel yn y bagiau cyfrwy.

Pot ar gyfer Tlotyn Awgryma nifer o’r straeon am Twm Sion Cati ei fod yn rhoi’r hyn a enillodd o'i driciau i'r tlawd. Yr agwedd hon o’i bersonoliaeth sydd wedi ennill enw iddo fel y 'Robin Hood Cymreig'.

Un diwrnod, roedd Twm yn Llanymddyfri pan ddaeth ar draws hen gydnabod o'r enw Moses a oedd wedi disgyn ar amser caled. Roedd Moses wedi dod i'r dref i brynu pot coginio i fwydo ei deulu, ond ni fedrau fforddio hyd yn oed pot ail law wedi ei drwsio.

Dyma Twm yn cymryd trueni ar ei ffrind, ac yn cerdded i mewn i'r haearnwerthwr lleol a gofyn i weld ei botiau coginio gorau. Dangosodd yr haearnwerthwr amryw o botiau da i Twm, a dyma fe’n taro golwg fanwl drostynt cyn cwyno’n uchel am eu cost drud. Cythruddodd yr haearnwerthwr a heriodd nad oedd potiau gwell i’w cael mewn ceginau brenhinol!

"Ond mae cynifer ohonynt a thyllau ynddynt", atebodd Twm ar dop ei lais. "Ble?" Mynnu'r haearnwerthwr yn ddig. "Yma" meddai Twm, wrth wthio pot i lawr yn galed dros ben y siopwr ac ychwanegu "... os nad oedd gan y pot twll ynddo, sut allech gael eich pen i mewn?" Cyn gadael y siop yn llwythog gyda nid un, ond hanner dwsin o botiau a ddosbarthodd i Moses ac i deuluoedd llai ffodus y dref.

29

Twm a’r Lleidr Pen Ffordd Ychydig flynyddoedd yn ddiweddarach, roedd Twm yn cael amser called ohoni. Roedd ei geffyl yn hen ac yn araf, a’i goffrau bron iawn yn wag. Un diwrnod yn y farchnad yn Llanymddyfri, clywodd Twm newyddion bod lleidr pen ffordd enwog yn achosi trwbl ar lwybrau ar draws bryniau Rhandirmwyn, yn lladrata aur y meistri wrth y porthmyn lleol.

Roedd hyn yn gyfle gwych. Dyma Twm yn cychwyn ar ei hen geffyl gyda bag lledr llawn hoelion yn ei law, ar hyd un o lwybrau’r porthmyn oedd yn cysylltu Rhandirmwyn a Llanymddyfri, fel pe bai’n dychwelyd o werthiant proffidiol yn Henffordd neu Lundain.

Wrth i’r ffordd ymlwybro drwy goetir trwchus, neidiodd dyn ar geffyl hardd allan o’r coed tywyll o flaen Twm, ac anelu pistol at ei ben, a mynnu’r arian. Dyma Twm yn esgus cael arswyd a chytuno i wneud fel y mynna’r lleidr. Ond, fe daflodd Twm ei fag lledr oddi ar y llwybr i mewn i isdyfiant trwchus y goedwig.

Neidiodd y lleidr pen ffordd o’i geffyl a rhedeg ar ôl y sach lledr. Yn gyflymach fyth, neidiodd Twm oddi ar ei hen geffyl ac ymlaen i farch hardd y lleidr a charlamu adref, a’r sachau cyfrwy yn drwm ac aur, gan adael y lleidr pen ffordd a hen ferlen fain a sach o hoelion.

Tarw mewn Esgidiau Mae cyfres o straeon a adroddir yn ymwneud a wajers beiddgar a wnaed rhwng Twm Sion Cati ac amryw o uchelwyr a thirfeddianwyr lleol. Dyma un o'r chwedlau hynny.

Un noson dros swper - a byddai rhywun yn dychmygu ar ôl ychydig dancardiau o gwrw lleol cryf hefyd – trodd sgyrsiau Rees ap Rees ab Einion o Lwyn-y-Brain, ystâd ger Llanymddyfri, a Twm i frolio am ansawdd eu gwartheg. Roedd Rees ab Einion newydd brynu tarw gwyn arbennig - y gorau yn y wlad yn ei dyb ef. Awgrymodd Twm na ddylai ymffrostio mor uchel rhag ofn i rywun gymryd ffansi dwyn y tarw.

Mewn llawn wybodaeth am fri Twm am dwyll, siarsiodd Rees na fyddai Twm nag unrhyw un arall yn medru dwyn y tarw. Derbyniodd Twm yr her gan ddweud y byddai'n cymryd tridiau i ddatblygu cynllwyn ac yna byddai’n llwyddo i ddwyn y tarw. Aeth Rees ati ar unwaith i rybuddio ei feili i ddiogeli’r tarw gwerthfawr a chychwyn gwyliadwriaeth dydd a nos drosto wedi’r tridiau o gynllunio, ac i baratoi i atal Twm Sion Cati rhag dwyn y creadur.

Y tri diwrnod o gynllunio, oedd twyll cyntaf Twm! Y noson honno, cychwynnodd Twm am fferm Llwyn-y-Brain dan fantell nos gyda bar haearn, sachaid o geirch a dau bâr o hen esgidiau yn ei bac.

Roedd y tarw yn cael ei gadw mewn sied a adeiladwyd o gerrig ar y naill ben, ond roedd y blaen a'r cefn - gan gynnwys y drws - wedi eu gwneud o estyll

30 pren. Wrth agosáu at y sied, gallai Twm weld bod beili Rees eisoes wedi bod wrthi’n cyfnerthu’r adeilad, gan fod y drws ar y blaen wedi ei gloi gydag amrywiaeth o wrthrychau pren a metel, gan gynnwys cloch fawr a oedd yn debygol o wneud sŵn aflafar pe ceisiai rhywun ei thynnu.

Dyma Twm yn agosáu at y sied o’r cefn trwy bwll hwyaid. Ar ôl cyrraedd cefn y sied, defnyddiodd y bar metel i dynnu ffwrdd digon o'r paneli pren i ganiatáu dyn ac anifail i ymadael.

Ei her nesaf oedd dofi’r tarw ffyrnig yr olwg. Gwnaeth hyn drwy ei fwydo o’i law a cheirch a thrwy eiriau addfwyn a mwythau lu. Gosododd Twm esgidiau ar draed y tarw - y pâr blaen yn wynebu tuag ymlaen, a'r pâr ôl yn wynebu' tua’r cefn.

Y bore nesaf synnwyd Rees ap Rees ap Einion a'i feili bod y tarw wedi diflannu. Yn wir, daeth y beili i'r casgliad bod hud neu ddewiniaeth wedi ei ddefnyddio i gipio’r anifail gan fod olion traed dyn yn mynd a dod, ond dim unrhyw arwydd o brintiau carn y tarw yn unrhyw le i’w gweld!

Bant a Rees ar ei farch cyflymaf am Ystradffin, gan gyrraedd y buarth mewn pryd i weld Twm yn dod o’r beudy ar gefn y tarw. Dywedir bod Rees wedi cymryd y mater mewn hiwmor da. Talodd wobr i Twm a chymryd ei darw gartref i Llwyn-y-Brain.

31 MERCHED BECA

Merched Beca, oedd yr enw a roddwyd i grŵp o ffermwyr a gweithwyr amaethyddol a ymosododd ar dollbyrth yn ne a chanolbarth Cymru thwng 1839 a 1843, mewn protest yn erbyn trethi annheg neu ‘dollau’. Gwisgai nifer o’r grŵp mewn gynau gwynion merched neu beisiau gan dduo’u hwynebau er mwyn cuddio pwy oedden nhw. Dywedir bod gwraidd yr enw mewn adnod yn y Beibl, Genesis 24:60 ‘Ac a fendithiasant Rebbecah, ac a ddywedasant wrthi, "Ein chwaer wyt, bydd di fil fyrddiwn; ac etifedded dy had borth ei gaseion."’.

Arweinydd y don gyntaf o ymosodiadau oedd Thomas Rees, oedd yn fwy enwog fel Twm Carnabwth. Roedd gwisgo dillad merched yn agwedd gyffredin o gyfiawnder ‘gwerinwyr’ neu ‘dorfeydd’ Cymreig, ac wrth wisgo dillad merched gallai merched Beca fod yn ceisio dangos eu bod yn rhan o’r traddodiad hwnnw.

Yn hwyr yr y 1830au ac yn gynnar yn yr 1840au gwelwyd cynnydd mewn tlodi dirfawr ar draws cymunedau amaethyddol de Cymru. Roedd gallu’r ffermwr oedd yn bugeilio i wneud bywoliaeth o’i nwyddau ar y man isaf a fuodd erioed, ac heb unrhyw ryddhad yn eu treuliau: rhent, trethi, degwm a thollau, roedd eu dyfodol agos yn edrych yn ddu. I ychwanegu at y pryder, cynyddodd y llywodraeth ar y pryd y degymau, y tollau a threthi’r tlawd. Doedd gan y gymuned amaethyddol ddim mwy i’w golli ac felly fe gymron nhw’r gyfraith i’w dwylo’u hunain er mwyn gwaredu eu hunain o’r hyn roedden nhw’n ei weld fel treth annheg.

Roedd y tollbyrth atgas yn gweithredu fel symbolau nerthol o’r anghyfiawnder systemig gan droi’n darged i’r gwrthryfel. Yn gynnar yn y 19eg ganrif gynnar ar draws ffyrdd rhwng tiroedd amaethyddol a marchnadoedd lleol. Er mwyn defnyddio’r tollffyrdd, a oedd yn aml yr unig fodd addas o gario nwyddau i farchnadoedd, roedd rhaid i ffermwyr dalu i fynd trwy’r gatiau – yn aml ddwywaith ar yr un siwrnai – ar y ffordd i’r farchnad ac ar y ffordd nôl.

Ymddangosodd Rebeca a’i merched am y tro cyntaf ar noson 13 Mai 1839 yn y tollbyrth yn Efailwen. Ar ôl dau ymosodiad ar wahân ym 1839 yn Sir GAerfyrddin, doedd yna ddim rhagor o ddigwyddiadau nes i ddigwyddiadau economaidd 1842 wneud sefyllfa’r ffermwyr yn amhosibl. Unwaith eto taniodd terfysgoedd unwaith eto yn Sir Gaerfyrddin yn ystod y gaeaf, gyda chymunedau eraill yn mabwysiadu’r enw a’r guddwisg a ddefnyddiwyd gan Twm a’i gang. Un o’r terfysgoedd enwocaf o’r rhain yw’r un gafwyd yn erbyn tollborth yn Nhafarn y Mermaid, San Clêr. Yn ddiddorol iawn, dyw hi ddim yn ymddangos bod Twm wedi bod yn rhan o’r terfysgoedd mwy diweddar hyn o gwbl.

O ddiwedd haf 1843 symudodd y strategaeth o ymosod i gyfarfodydd protest agored. O bosibl roedd hyn yn ymateb i bresenoldeb cynyddol o niferoedd o filwyr yn ne orllewin Cymru, wedi eu hanfon i amddiffyn y tollbyrth. Roedd marwolaeth yn ystod un o’r terfysgoedd hefyd, o bosibl, yn ffactor arall wrth ddod â’r terfysgoedd i ben, felly hefyd mae’n debyg, ymddangosiad grŵp o

32 fân droseddwyr a ffugiodd bod yn Rebeca.

Er na chafodd gwrthryfel Rebeca unrhyw effaith uniongyrchol, fe’i gwelir fel digwyddiad cymdeithasol-wleidyddol pwysig yn hanes Cymru. Yn ddiweddarach, o ganlyniad i achos y gwrthryfelwyr mae’n debyg, cafodd rhenti ffermwyr eu gostwng a chafodd y graddfeydd tollau eu gwella. Llwyddodd y protestiadau i annog nifer o ddiwygiadau, yn cynnwys Comisiwn Brenhinol i Dollffyrdd, a arweiniodd at y Ddeddf Tollbyrth 1844. Llwyddodd hyn i atgyfnerthu ymddiriedolaethau’r Tollbyrth ac i symlhau a gostwng y graddfeydd tollau.

Mae stori Twm Carnabwth a therfysgoedd Merched Beca yn parhau yng nghof Cymru. Maen nhw wedi ysbrydoli nifer o lyfrau a gweithiau llenyddol. Y stori hon oedd sail nofel Alexander Cordell, ‘Hosts of Rebecca’. Ym 1948 ysgrifennodd Dylan Thomas ddrama ar gyfer y sgrîn ar gyfer ffilm – Rebecca’s Daughters, a gygoeddwyd fel nofel o’r un enw ym 1965. Gwnaed ffilm o’r ssrama ar gyfer y sgrîn ym 1992, gyda Peter O’Toole a Joely Richardson.

Mae Twm a’i gydwladwyr hyd yn oed wedi cyrraedd y siartiau. Mae’r ymadrodd ‘The Rebeccas ride at dawn, petticoat ghost and Tom, Working to reclaim the land for no reward’ yn eiriau o’r gân ‘Newtown Jericho’ gan y band roc The Alarm.

33 SANT GOFAN

Ganwyd Sant Gofan yn Swydd Wexford yn Iwerddon i lwyth Hy Cinnselach. Ei enw gwreiddiol oedd Gobhan neu Gobban, sy’n golygu gof. Mae hyn yn awgrymu bod gan ei dad neu ei deulu gysylltiad â’r grefft honno. Pan oedd yn fachgen, ysbrydolwyd Sant Gofan gan bregethu Sant Ailfyw, brodor o Solfach yn Sir Benfro. Sefydlodd Sant Aifyw fynachlog Dairinis yn Wexford ac aeth y Gofan ifanc yno er mwyn cael dysgu ganddo. Dywedir iddo ddechrau gweithio yno fel cogydd i’r gymuned ac i ddilynwyr Sant Ailfyw.

Anfonwyd Gofan ynghyd â Lugich a Cailcean i Rufain gan Sant Ailfyw i ddysgu ac i gael gwybod beth oedd ffurf gywir yr Offeren. Nid yw’n glir a ddychwelodd Gofan a’i gymdeithion i Wexford cyn marwolaeth y sant yn 527, ond cofnodwyd i Gofan ddod yn ddisgybl i Sant Senan ym mynachlog Inniscathy am gyfnod byr wedi marwolaeth Ailfyw, cyn dychwelyd i Dairinis lle cafodd ei ethol yn Abad.

Nid yw’n glir pam y teithiodd i Benfro. Efallai iddo ddod i gyfarfod ag Abad Cymreig. Dywed rhai iddo ddod i chwilio am ddisgynyddion ei annwyl athro, Sant Ailfyw. Mae’n weddol sicr bod Gofan yn eithaf hen pan gyrhaeddodd ym Mhenfro. Yn ôl y stori, cyrhaeddodd i Bentir Gofan ar ôl cael ei erlid o Ynys Wair gan fôr-ladron a welodd ei fod yn Abad oherwydd ei wisg a meddwl y gallent gael pridwerth da amdano. Wedi’r cyfan, roedd mynachlogydd ymysg tai cyfoethocaf Iwerddon yn y cyfnod hwn.

Ond dywedir i hollt yn y graig ar safle Capel Gofan agor yn wyrthiol er mwyn cuddio Gofan rhag y môr-ladron. Caeodd drosto cyn agor eto unwaith i’r perygl gilio. Fel arwydd o ddiolch, penderfynodd Gofan aros yno fel y gallai genhadu i’r môr-ladron pe dychwelent ac er mwyn bugeilio’r bobl leol a oedd yn byw mewn ofn parhaol y deuai ymosodiadau o’r môr. Bu’n byw mewn cell mewn ogof fechan am weddill ei fywyd a daeth yn wyliwr gwerthfawr, yn athro, yn arweinydd ysbrydol mawr ei barch ac yn amddiffynnydd dibynadwy i’r ardal.

Bu farw Gofan yn 586. Dywedir ei fod wedi’i gladdu o dan allor y capel sy’n dwyn ei enw. Caiff ei gydnabod yn sant gan yr eglwys a pennwyd Mawrth 26 yn Ddydd Sant Gofan.

Mae’r capel bychan, cromennog o galchfaen lleol sydd ar y safle heddiw yn dyddio’n ôl i’r drydedd ganrif ar ddeg ond gallai rhannau ohono megis yr allor, a sedd a dorrwyd i mewn i’r graig, fod yn llawer hŷn – mor hen â’r chweched ganrif o bosib. Mae cell Gofan y tu mewn i’r capel, wedi’i cherfio i wyneb y graig. Y tu mewn i’r gell, mae hollt yn y graig a marciau ar y llawr. Mae rhai’n dweud mai olion dwylo Gofan ydynt ac eraill mai ôl ei gorff wrth iddo orwedd yno’n cuddio rhag y môr-ladron. Yn ôl hen goel leol, os gwnewch ddymuniad wrth fynd i mewn i’r hollt a’ch bod yn gallu troi rownd o’i mewn, daw’r dymuniad yn wir.

Byddai Gofan yn byw ar roddion o fwyd gan y gymuned leol, pysgod o’r môr a dŵr croyw o ddwy ffynnon gyfagos. Mae’r ddwy’n sych erbyn hyn; roedd un lle

34 mae’r capel yn sefyll heddiw. Ni ellid cael gafael ar y dŵr ond â chragen cogwrn (llygad maharen) neu lwy fechan, diferyn wrth ddiferyn. Dywed rhai ei fod yn gwella afiechydon ar y llygaid, clefydau’r croen a phoenau gwynegol. Roedd y ffynnon arall yn is i lawr y clogwyn. Ymhen amser, daeth hon yn ffynnon sanctaidd a oedd yn enwog am wireddu dymuniadau a iacháu’r cleifion.

I gyrraedd y capel, mae’n rhaid mynd i lawr grisiau cerrig yn y graig. Dywedir bod eu nifer yn amrywio’n hudol ac na allant gael eu cyfrif gan fod meidrol. Pan ofynnir i grŵp o bobl gyfrif y grisiau, mae eu hatebion wastad yn amrywio!

Y tu allan i’r capel, mae yna garreg fawr iawn a elwir yn Graig y Gloch. Yn ôl y chwedl, rhoddwyd cloch arian i Gofan fel y gallai rybuddio pobl yr ardal bod môr-ladron yn dynesu. Mae’n debyg i fôr-ladron ddwyn y gloch o’i thŵr ond bod gweddi Gofan iddi gael ei dychwelyd wedi’i hateb. Daeth angylion – neu mewn rhai fersiynau, môr-forynion – â hi yn ôl i’r lan lle cafodd ei chadw’n ddiogel mewn craig. O hynny ymlaen, dim ond i Gofan daro’r graig yn ysgafn, byddai’r gloch yn gwneud sŵn oedd fil gwaith yn uwch na’r gloch wreiddiol.

Ceir chwedl sy’n cysylltu Gofan â Gwalchmai fab Gwyar (Syr Gawain), un o farchogion y Brenin Arthur. Dywedir i Gwalchmai encilio a threulio’i flynyddoedd olaf mewn myfyrdod ysbrydol, yn dilyn yr ymgais i ddod o hyd i’r Greal Sanctaidd, a’i fod wedi’i gladdu yng Nghapel Gofan. Rhoddir peth coel ar hyn yn yr unfed ganrif ar ddeg gan William of Malmesbury (1095/96 – tua 1143), hanesydd blaena’i ddydd. Ysgrifenna bod bedd Gwalchmai wedi’i ddarganfod yn ‘Ros’ (Rhos yn Sir Benfro – cyfeiriad at Gapel Gofan mwy na thebyg) tua diwedd yr unfed ganrif ar ddeg. Yn sicr, mae rhai agweddau ar fywyd cynnar y sant a’r marchog yn cyfateb i’w gilydd, er mai’n drosiadol y mae hynny. Yn ôl y sôn, ar ôl iddo gael ei fedyddio’n blentyn, cafodd Gawain ei osod ar y môr mewn cawell. Gallai hyn fod yn ddarlun trosiadol i gyfeirio at y ffaith bod y pregethwyr Cristnogol cynnar yn hwylio ar y môr mewn cychod bychan, tebyg i gwryglau, fel y darlunir yn y gerdd Eingl-Sacsonaidd, The Seafarer. Yn sicr, yn ôl y gred gyffredin fe aeth Gwalchmai, fel Gofan, i Rufain yn ei ieuenctid. Mae’n amhosib dweud ai’r tebygrwydd yn yr enwau Gawain a Gofan sy’n cysylltu’r ddau â Phentir Gofan ynteu a oes cysylltiad rhwng y lle a’r cof a’r straeon am y ddau.

Mae naws arbennig i Bentir Gofan yn Sir Benfro. Mae’n parhau’n lle heddychlon i ymweld ag ef ac i fwynhau tawelwch a harddwch y capel a’r arfordir gyda dim ond sŵn yr ymwelwyr yn cyfri’r grisiau i dorri ar yr heddwch.

35 GWENLLIAN FERCH GRUFFYDD

Roedd Gwenllïan (c. 1097-1136) yn ferch i Gruffydd ap Cynan, Brenin Gwynedd, disgynnydd o deulu brenhinol Aberffraw, a’i wraig Angharad ferch Owain. Brawd Gwenllïan oedd Owain Gwynedd a arweiniodd, gyda gŵr Gwenllïan, Gruffydd ap Rhys, Tywysog y Deheubarth, y gwrthryfel yn erbyn y Normaniaid yng nghanol y 1130au.

Hi oedd yr ieuengaf o wyth o blant Gruffydd ap Cynan ac Angharad. Dywedir iddi dyfu’n ferch hynod o brydferth. Pan deithiodd Gruffydd ap Rhys, Tywysog y Deheubarth i Wynedd i gwrdd â’i thad, fe syrthiodd hi a Gruffydd mewn cariad ac fe redon nhw i ffwrdd i briodi.

Oddi yma fe deithion nhw i’r de i gadarnleoedd Gruffydd yn y Deheubarth, ond yn ystod y brwydrau parhaus gyda’r Normaniaid fe’u gorfodwyd i ffoi’n aml. Credir eu bod wedi sefydlu llys gwrthryfelgar yng Nghwrt y Cadno ger Caio yn ne orllewin Cymru, ac oddi yno y bu Gruffydd yn cynllunio ymosodiadau yn erbyn y safleoedd oedd yn nwylo’r Normaniaid yn y Deheubarth.

Erbyn canol y 1130au roedd y sefyllfa’n barod ar gyfer gwrthryfel i adfer tiroedd oedd yn nwylo’r Normaniaid yng Nghymru. Clywodd yr Arglwydd Normanaidd, oedd â thiroedd ym Morgannwg ac yn ne’r Deheubarth, yn cynnwys Castell Cydweli am y gwrthryfel arfaethedig. Mae’n debygol, trwy’r rhwydwaith o ysbiwyr oedd wedi llwyddo i ymdreiddio i wersylloedd Normanaidd a Chymreig, roedd De Londres yn gwybod bod Gruffydd wedi teithio i’r gogledd i geisio sicrhau cefnogaeth ei dad yng nghyfraith yn y frwydr oedd i ddod. Gan fanteisio ar ei absenoldeb, bu de Londres yn trafod gyda brenin Lloegr i drefnu anfon tasglu sylweddol dros y môr i ddod i’r lan ar arfordir gorllewin Morgannwg i ymuno â’i fyddinoedd. O leiaf dyma’r wybodaeth a ddaeth i glyw Gwenllïan.

Heb ddigon o filwyr i wrthsefyll y fath ymosodiad oni bai bod Gruffydd yn gallu dychwelyd mewn pryd gyda byddin o Wynedd, dewisodd Gwenllian arwain rhagymosodiad annisgwyl ar Gydweli. Gorymdeithiodd ei byddin, oedd yn cynnwys dau o’i meibion, Maelgwn a Morgan, tuag at Fae Caerfyrddin, yna rhannodd y fyddin yn ddwy, un i ganolbwyntio ar ymosod ar gastell Cydweli, cadarnle De Londres yn yr ardal, a’r llall i atal milwyr ychwanegol De Londres wrth iddyn nhw orymdeithio trwy Ddyffryn Tywi. Yn ddiarwybod i’r fyddin Gymreig, roedd trap De Londres yn cau o’u cwmpas. Roedd wedi amseru i’r milwyr ychwanegol gyrraedd ddiwrnod ynghynt nag a nodwyd, ac fe guddion nhw i aros am fyddin Gwenllian ym Mynydd y Garreg ger Cydweli.

Trechwyd byddin Gwenllian. Yn y frwydr a ddilynodd, lladdwyd ei mab Maelgwn a chafodd Morgan ei anafu. Ymhen hir a hwyr, cafod hi ei chipio. Yn wahanol i’r arfer bod bywyd carcharor o dras uchel yn cael ei arbed a’i fod yn cael ei bridwerthu yn ôl i’w berthnasau neu’n cael ei gadw fel gwystl, gorchmynnodd De Londres i Gwenllian gael ei dienyddio o flaen gweddill ei byddin a’i mab.

36 Hyd heddiw, mae’r maes ger y castell lle’r ymladdwyd y frwydr a lle lladdwyd Gwenllian yn cael ei adnabod fel Maes Gwenllian. Caiff ei nodi ar fapiau OS. Mae yna ffynnon yn y cae hwn, hefyd wedi ei henwi ar ei hol. Dywedir bod y dŵr wedi codi ar y man lle dienyddiwyd y Dywysoges. Yn draddodiadol dywedir bod clawdd isel ar ffurf cilgant, tua 80 troedfedd o hyd a thua 3 troedfedd o uchder, ar ochr ogleddol y cae, yn nodi man claddu Gwenllian a’i mab. Er iddi gael ei threchu, mae’n ymddangos bod ei marwolaeth wedi ysbrydoli byddinoedd Cymru i ddial.

37 DR JOHN HARRIS, CWRTYCADNO

Caiff Dr John Harris neu Harries ei gofio yng Nghymru - ac roedd yn adnabyddus yn fyd-eang - fel ‘dyn cyfrwys’ enwocaf Cymru. Fe’i ganwyd yng Nghwrtycadno yn 1785.

Ar ôl astudio yn Llundain, dywedir iddo sefydlu practis yn Harley Street gyda’i gyfaill a’r astrolegydd enwog, Robert Cross Smith (a elwid hefyd yn ‘Raphael’). Ychydig flynyddoedd yn ddiweddarach, dychwelodd i Gwrtycadno wrth ymyl Caeo a sefydlodd ‘feddygfa’ yno.

Daeth ‘meddygfa’ Dr Harris yn boblogaidd, ond nid oherwydd ei harferion meddygol confensiynol. Dyma a ysgrifennwyd yn ‘History of Caio’ gan F S Price: “The sick and sorrowful came… from all parts of Wales, and… he was eminently successful in his cures. Lunatics were brought to him from parts of Pembrokeshire and Radnorshire, and he had a wonderful power over them. The course of treatment would include what he would term the water treatment, the herbs treatment, and the bleeding treatment.”

Er bod ganddo lawer o gleifion diolchgar, nid oedd pawb wedi eu hargyhoeddi gan arferion anghyffredin Dr Harris. Cyhoeddodd papur newydd Yr Haul erthygl amdano yn 1840. Awgrymai’r erthygl fel a ganlyn: "ond gan y myn dynion fod yn ffyliad, nid oes ond gadael iddynt ymgynghori a Mr. Harris, Cwrtycadno, a myned i draul ar bwys ei gelwydd a’i dwyll...y mae eisiau tost i’w gael i afael y gyfraith a rhoddi ‘treadmill’ iddo am ychydig o fisoedd, fel y gwneir a’i gyd-dwyllwyr yn Lloegr."

Roedd mwyafrif y meddyginiaethau a gâi eu defnyddio gan Harris - a’i fab, Henry, wedyn - eisoes yn adnabyddus yn yr ardal, yn enwedig y defnydd o feddyginiaeth lysieuol, hud a therapi ‘sioc’. Yn ei hamlinelliad bywgraffiadol byr o’r teulu Harries, mae Mrs Vaughan-Poppy yn disgrifio’r ystod o wybodaeth, y grefft iachau a’r llwyddiant a oedd yn golygu bod y teulu Harris mor boblogaidd: “Everybody in Wales knew that both Doctors had some power which healed, they had the power of stopping blood instantly, due to healing through laying on of hands and prayer. They believed that pure spring water was a cure on its own… They embraced every subject on healing which could possibly heal and benefit the sick… Their study and knowledge offered practical solutions to any problems, be it physical, etheric, astral, mental or spiritual. They could diagnose and treat anyone.”

Ceir llu o straeon am ddigwyddiadau goruwchnaturiol a oedd yn ymwneud â Dr John Harris a’i fab, Henry. Mae un o’r digwyddiadau mwyaf adnabyddus yn ymwneud â diflaniad merch leol. Daethpwyd o hyd iddi maes o law yn yr union le yr oedd Harris wedi dweud wrth yr heddlu y byddent yn dod o hyd i’w chorff. Roedd y ferch wedi ei lladd gan ei chariad, ond ar ôl darganfod ei chorff cafodd Harris ei gyhuddo o gefnogi’r drosedd. Cafodd ei wysio i’r llys yn Llanymddyfri, ac aeth yno’n barod i brofi ei fod yn ddieuog trwy ddangos ei allu seicig. Cofnodwyd iddo ddweud wrth yr ynadon, "Dywedwch chwi yr awr y daethoch chwi i’r byd, mi ddywedaf finnau yr awr yr ewch chwi allan ohono." Nid oedd yr un o’r ynadon fel pe baent yn barod i rannu’r wybodaeth honno ag

38 ef, nac i wybod beth fyddai eu tynged efallai, a chafodd Harris ei ryddhau.

Ymddengys fod dod o hyd i bobl, anifeiliaid a gwrthrychau coll yn un o ddoniau arbennig Dr Harris. Ceir un stori boblogaidd am ffermwr o dde Sir Gaerfyrddin a gerddodd yr holl ffordd i Bantcoy, ar ôl colli tair buwch, i ofyn i Dr Harris ymhle y gallent fod.

Dywedodd Dr Harris wrth y ffermwr na allai gynnig ateb iddo’n syth gan y byddai angen iddo ddarllen ei lyfrau a siarad ag ysbrydion, ond y byddai ganddo ateb i’r ffermwr pe bai’n dychwelyd drannoeth.

Gan ei fod wedi blino ar ôl ei siwrnai hir, penderfynodd y ffermwr orffwys dros nos mewn ysgubor gerllaw. Cafodd ei ddeffro’n gynnar yn y bore gan Harris a safai yno â llusern yn ei law yn tynnu llun cylch ar y llawr gan lafarganu. Ni ddywedodd y ffermwr yr un gair, a synnai a rhyfeddai at yr hyn a welai. Gyda Harris yn sefyll ynghanol y cylch, ymddangosodd sawl ysbryd a gofynnodd Harris i bob un ohonynt yn eu tro ymhle’r oedd y tair buwch goll. Maes o law atebodd un o’r ysbrydion gan ddweud y byddent ar y bont yng Nghaerfyrddin ganol dydd trannoeth.

Yn dilyn hynny, ymadawodd Harris a chododd y ffermwr ar ôl cael ateb i’w gwestiwn a brysio tua’r de i Gaerfyrddin gan obeithio cael ei fuchod yn ôl. A dyna’n union a ddigwyddodd. Roedd y buchod - pob un o’r tair - ar y bont ganol dydd. Roedd y ffermwr wrth ei fodd a dechreuodd eu gyrru adref tua’r de, ond ar ôl dim ond hanner milltir safodd yr anifeiliaid yn stond. Ni waeth faint o annog a pherswadio a wnâi’r ffermwr, nid oeddent yn fodlon symud cam.

Mewn anobaith, trodd y ffermwr tua’r gogledd a cherdded yr holl ffordd yn ôl i Bantcoy i siarad â Dr Harris unwaith yn rhagor. Roedd Harris yn ei ddisgwyl. Chwarddodd gan ddweud “Dyna wers i chi….rwy’ wedi bwrw hud ar dy wartheg am i ti redeg yn dawel fach o’r ysgubor neithiwr heb fy nhalu am y wybodaeth a gafwyd gan yr ysbrydion.” Talodd y ffermwr ei ddyledion, ac ar ôl dychwelyd at ei wartheg gwelodd eu bod yn holliach ac yn awyddus i fynd adre i’w porfa.

Bu farw Dr John Harris ar 11 Mai 1839 yn bum deg a phedair oed. Roedd amgylchiadau ei farwolaeth yr un mor anarferol ag amgylchiadau llawer o’i fywyd. Roedd wedi cael arwydd ers amser y byddai’n marw drwy ddamwain ar 11 Mai. Er mwyn atal hynny rhag digwydd arhosodd yn ei wely gydol y diwrnod hwnnw, ond yn ystod y nos cafodd ei ddeffro gan bobl leol yn gweiddi i’w rybuddio bod ei dŷ ar dân. Wrth iddo frysio i ddiffodd y fflamau â dŵr, llithrodd oddi ar ysgol a chafodd ei ladd.

Roedd dirgelwch yn perthyn i’w angladd hefyd a gynhaliwyd ar 13 Mai. Yn ôl y sôn, aeth yr arch yn ysgafnach yn sydyn ran o’r ffordd ar hyd y siwrnai i’w angladd. Y gred gyffredinol oedd bod yr ysbrydion a oedd wedi ei feddiannu yn ystod llawer iawn o’i fywyd wedi ymadael ag ef yn sydyn. Ar yr union adeg yr aeth yr arch yn ysgafnach, sylwyd bod gyr o wartheg mewn cae gerllaw wedi dychryn ac wedi dechrau rhedeg. Ni chawsant eu corlannu nes iddynt

39 gyrraedd Pwll Uffern, sef rhaeadr a oedd tua pedair milltir i ffwrdd.

Claddwyd Dr John Harris ym mynwent Caeo ym medd ei dad. Dyma’r geiriau sydd ar y garreg fedd:

IN MEMORY OF HENRY JONES, PANTCOY WHO DIED AUGUST 6, 1805 AGED 66 YEARS ALSO OF HIS SON JOHN HARRIES, PANTCOY SURGEON WHO DIED MAY 11 1839 AGED 54 YEARS.80

40 MORWYN LLYN Y FAN

Un diwrnod yn y ddeuddegfed ganrif, anfonodd gwraig weddw a oedd yn byw ym Mlaensawdde, Llanddeusant ei mab i gadw golwg ar eu gwartheg a oedd yn pori ger Llyn y Fan Fach. Wrth iddo eistedd yn edrych i lawr at y llyn, er syndod iddo, gwelodd ferch ifanc hardd yn dod o'r llyn. Penderfynodd geisio ennill ffafr y ferch â bara ond roedd hi'n dweud bod y darn bara wedi crasu gormod. Drannoeth, cynigiodd ddarn arall o fara iddi ond dywedodd hi nad oedd hwnnw wedi crasu digon.

Yn y pen draw, gyda chymorth ei fam, cafodd y bachgen fara nad oedd yn rhy gras nac yn rhy llaith ac aeth i lawr at y llyn. Daeth y ferch o'r llyn gyda'i thad, Arglwydd Llyn y Fan Fach, a'i chwaer a oedd yn edrych yn union yr un fath â hi. Dywedodd y tad y câi'r bachgen briodi'r ferch pe gallai ddweud pa un o'r ddwy efeilles oedd ei gariad. Byddai hi'n cael gwaddol, sef faint bynnag o anifeiliaid y gallai alw arnynt heb dynnu anadl. Roedd y dyn ifanc yn poeni na allai ddweud y gwahaniaeth rhwng y merched ond, pan symudodd un ohonynt ei throed, cofiodd bod sandalau ei gariad wedi'u clymu ac fe ddewisodd yr un iawn.

Rhybuddiodd Arglwydd Llyn y Fan Fach y bachgen – pe bai'n taro'r ferch dair gwaith heb achos, byddai hi'n mynd yn ôl i'r llyn ac yn mynd â'i gwaddol a'u holl ddisgynyddion gyda hi. Yna, diflannodd ef a'i ferch o dan ddŵr y llyn. Galwodd y Forwyn bob math o anifeiliaid ati o ddyfnderoedd y dŵr, gan gyfrif fesul pump, fel y gallai alw llu mawr o anifeiliaid mewn un anadl.

Aeth y pâr i fyw ar fferm o'r enw Esgair Llaethdy, tua milltir o bentref Myddfai. Yno, cawsant dri mab ac roedd y fferm yn ffynnu oherwydd gwaddol hael y Forwyn. Teimlai'r dyn ifanc bod ei holl freuddwydion wedi dod yn wir. Teimlai nad oedd angen iddo boeni am rybuddion ei dad yng nghyfraith ynglŷn â tharo'r ferch dair gwaith – ni fuasai'n dychmygu taro'i wraig hyfryd. Rai blynyddoedd wedyn, aeth y teulu i briodas. Er syndod i bawb, dechreuodd y Forwyn lefain yn uchel a gwaeddodd mai megis dechrau roedd trafferthion y pâr ifanc. Tapiodd ei gŵr hi ar ei hysgwydd i'w thawelu ond trodd hi a dweud ei fod wedi'i tharo heb achos. Sylweddolodd ef y byddai'n rhaid iddo fod yn fwy gofalus a buont yn byw'n hapus wedyn am rai blynyddoedd. Tyfodd eu meibion ac roedd busnes y fferm yn llewyrchus.

Yna, un diwrnod, aethant i angladd ffrind yn yr eglwys. Er syndod i bawb, dechreuodd y Forwyn chwerthin yn uchel a gweiddi na fyddai'r fenyw a fu farw'n gorfod dioddef rhagor o drafferth. Roedd ei gŵr yn methu deall beth oedd arni a thapiodd ei hysgwydd. Trodd hi a dweud wrtho ei fod wedi'i tharo yr ail waith heb achos.

Beth amser wedyn, roedd y teulu'n paratoi i fynd i'r farchnad. Dywedodd y gŵr wrth y Forwyn am hôl ei menyg tra oedd ef yn paratoi'r ferlen a'r cart ond pan ddaeth yn ôl, roedd hi'n dal i sefyll yn ei hunfan. Tapiodd ei hysgwydd i'w chael i symud. Syllodd hi'n drist arno am funud ac yna galwodd ddisgynyddion y gwartheg, y defaid a'r geifr a gafodd yn anrheg briodas gan ei thad a chychwyn yn ôl am y llyn. Gwrandawodd yr holl anifeiliaid arni, hyd yn oed yr

41 ychen oedd gan y mab hynaf yn aredig y cae. Dilynodd yr anifeiliaid y Forwyn i'r llyn gan adael dim o'u hôl ond rhychau'r aradr wrth i'r ychen ei thynnu i ddyfnderoedd y dŵr.

42