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’Roedd John Walters (1721-97), yn enedigol o Lanedi, Sir Gaerfyrddin, ac yn rheithor Llandochau, y Bont-faen.


Mae ei eiriadur yn seiliedig ar un William Gambold, ond mae'n helaethach o dipyn. Cyhoeddwyd y rhan gyntaf yn 1770, 14 o rannau pellach rhwng 1770 a 1783 a'r gweddill yn 1794. ’Roedd yn gyfraniad pwysig i helaethu a chyfoethogi geirfa'r Gymraeg am y byddai'n bathu geiriau, yn llwyddiannus yn aml, i lanw bylchau yn yr iaith. Dyma enghreifftiau o fathiadau ganddo:


adloniant, ad- + lloniant

adnoddau, ad- + nawdd

amaethyddiaeth, amaeth + -yddiaeth

amhendant, an- + pendant

amlinell, am- + llinell

braslun, bras + llun

cyfyngdir, culdir, cyfyngdir (Saesneg 'isthumus')

cylchlwybr, cylchdro (Saesneg 'orbit')

darlunfa, stiwdio


Cyfarfu Iolo Morganwg ag Walters am y tro cyntaf ar ddiwedd y 1760au, a sonia mab Walters am Iolo’n ymweld â chartref ei dad yn Llandochau. Gellir tybio eu bod yn cyfnewid syniadau a hefyd, efallai, fathiadau.




Unan eus pouezusañ geriadurourien ar c'hembraeg e oa John Walters (1721-1797). Gantañ e voe savet meur a c'her nevez, ma teufe ar c'hembraeg ur yezh vodern hag unan a c'halle bezañ implijet evit breutaat ar bed evel ma oa d'ar mare-se.


An eil embannadur zo el luc'hskeudenn.




John Walters (1721-1797) was one of the most important lexicographers in the history of Welsh. In order to compile his remarkable English-Welsh dictionary he collected words, used other peoples collections of words and also coined new words himself. He wanted Welsh to be a language which could be used to discuss various aspects of contemporary life.


The second edition is in the photograph.




Interloper - Heol y Wig, Aberystwyth

Cofeb alabastr i Sion Trefor (a adweinir hefyd fel John Trevor, ac a fu farw yn 1589 ), uchelwr a milwr ym myddin Harri VIII.


Dywedir ei fod yn dal yn babydd yn 1574. Efô a gododd blasty Trefalun (neu Drefalyn) yn 1576, yn yr Orsedd ym mro Maelor.


Mae'r testun wrth y feddrod yn Gymraeg yn unig. Bu ymlyniad cryn nifer o'r uchelwyr wrth y Gymraeg yn y cyfnod hwn yn elfen o bwys yn llwyddiant yr iaith i ddod yn gyfrwng y grefydd newydd Brotestannaidd, ac yn rhannol egluro ei llwyddiant cymharol i gael parch wedi hynny.




Ur c'hizelladur e glanvaen, pe alabastr, en iliz Gresffordd, e koun Sion Trefor (marvet e 1589), uheliad ha soudard en arme ar roue Herri VIII.


Chom a rae feal d'an iliz katolik e 1574, hervez kont. Gantañ eo e voe savet maner Trefalun e 1576, e bourk yr Orsedd, e korn Maelor.


Kement ha zo skrivet diwar e benn e-kichen ar c'hizalladur-mañ e zo e kembraeg hepken. Un elfenn a bouez er berzh a reas ar c'hembraeg evel yezh ar relijion protestant nevez e oa doujañs uhelidi zo dezhañ er mare-mañ. Dre ma oa yezh ar Bibl, hag al levr-se e-kreizig-kreiz sevendur Kembreiz, e oa doujet muioc'h ar c'hembraeg ivez gant rummadoù diwezhatoc'h.




An alabaster memorial, in Gresford Church, to Sion Trefor (also known as John Trevor, who died in 1589), one of the gentry and a solider in Henry VIII's army.


It is said that he was still a Roman Catholic in 1574. It was he who built Trefalyn Hall in Rossett in the Maelor area.


The text besides the memorial is in Welsh only. The use of Welsh by a good number of the Welsh gentry in this period is a significant factor in the success of the language to become the language of the new Protestant religion. This in turn at least partially explains the respect shown to the language by later generations.

The Washington Monument is an obelisk on the National Mall in Washington, D.C., built to commemorate George Washington, once commander-in-chief of the Continental Army and the first American president. Standing almost due east of the Reflecting Pool and the Lincoln Memorial, the monument, made of marble, granite, and bluestone gneiss, is both the world's tallest stone structure and the world's tallest obelisk, standing 554 feet 7 11⁄32 inches (169.046 m) tall.[n 1] It is the tallest monumental column in the world if all are measured above their pedestrian entrances, but two are taller when measured above ground, although the latter are neither all stone nor true obelisks.[n 2]


Construction of the monument began in 1848, and was halted from 1854 to 1877 due to a lack of funds, a struggle for control over the Washington National Monument Society, and the intervention of the American Civil War. Although the stone structure was completed in 1884, internal ironwork, the knoll, and other finishing touches were not completed until 1888. A difference in shading of the marble, visible approximately 150 feet (46 m) or 27% up, shows where construction was halted. Its original design was by Robert Mills, an architect of the 1840s, but he suspended his colonnade, proceeding only with his obelisk, whose flat top was altered to a pointed pyramidion in 1879. The cornerstone was laid on July 4, 1848; the first stone at the 152-foot level was laid August 7, 1880, the capstone was set on December 6, 1884, and the completed monument was dedicated on February 21, 1885. It officially opened October 9, 1888. Upon completion, it became the world's tallest structure, a title previously held by the Cologne Cathedral. The monument held this designation until 1889, when the Eiffel Tower was completed in Paris, France.


The monument was damaged during the 2011 Virginia earthquake and Hurricane Irene in the same year and remained closed to the public while the structure was assessed and repaired. After 32 months of repairs, the National Park Service and the Trust for the National Mall reopened the Washington Monument to visitors on May 12, 2014.



Hailed as the father of his country, and as the leader who was "first in war, first in peace, and first in the hearts of his countrymen," George Washington (1732–1799) was the dominant military and political leader of the new United States of America from 1775 to 1798. Even his erstwhile enemy King George III called him "the greatest character of the age."


At his death in 1799 he left a critical legacy; he exemplified the core ideals of the American Revolution and the new nation: republican virtue and devotion to civic duty. Washington was the unchallenged public icon of American military and civic patriotism. He was also identified with the Federalist Party, which lost control of the national government in 1800 to the Jeffersonian Republicans, who were reluctant to celebrate the hero of the opposition party.

Proposals for a memorial


Starting with victory in the Revolution, there were many proposals to build a monument to Washington. After his death, Congress authorized a suitable memorial in the national capital, but the decision was reversed when the Democratic-Republican Party (Jeffersonian Republicans) took control of Congress in 1801. The Republicans were dismayed that Washington had become the symbol of the Federalist Party; furthermore the values of Republicanism seemed hostile to the idea of building monuments to powerful men. They also blocked his image on coins or the celebration of his birthday. Further political squabbling, along with the North-South division on the Civil War, blocked the completion of the Washington Monument until the late 19th century. By that time, Washington had the image of a national hero who could be celebrated by both North and South, and memorials to him were no longer controversial.


As early as 1783, the Continental Congress had resolved "That an equestrian statue of George Washington be erected at the place where the residence of Congress shall be established." The proposal called for engraving on the statue which explained it had been erected "in honor of George Washington, the illustrious Commander-in-Chief of the Armies of the United States of America during the war which vindicated and secured their liberty, sovereignty, and independence." Currently, there are two equestrian statues of President Washington in Washington, D.C. One is located in Washington Circle at the intersection of the Foggy Bottom and West End neighborhoods at the north end of the George Washington University, and the other is in the gardens of the National Cathedral.


Ten days after Washington's death, a Congressional committee recommended a different type of monument. John Marshall, a Representative from Virginia (who later became Chief Justice of the Supreme Court) proposed that a tomb be erected within the Capitol. However, a lack of funds, disagreement over what type of memorial would best honor the country's first president, and the Washington family's reluctance to move his body prevented progress on any project.


Progress toward a memorial finally began in 1832. That year, which marked the 100th anniversary of Washington's birth, a large group of concerned citizens formed the Washington National Monument Society. In 1836, after they had raised $28,000 in donations ($16,500,000 in 2013), they announced a competition for the design of the memorial.:chp 1


On September 23, 1835, the board of managers of the society described their expectations:


It is proposed that the contemplated monument shall be like him in whose honor it is to be constructed, unparalleled in the world, and commensurate with the gratitude, liberality, and patriotism of the people by whom it is to be erected ... [It] should blend stupendousness with elegance, and be of such magnitude and beauty as to be an object of pride to the American people, and of admiration to all who see it. Its material is intended to be wholly American, and to be of marble and granite brought from each state, that each state may participate in the glory of contributing material as well as in funds to its construction.


The society held a competition for designs in 1836. The winner was architect Robert Mills. The citizens of Baltimore had chosen him to build a monument to Washington, and he had designed a tall Greek column surmounted by a statue of the President. Mills also knew the capital well, having just been chosen Architect of Public Buildings for Washington. His design called for a tall obelisk—an upright, four-sided pillar that tapers as it rises—with a nearly flat top. He surrounded the obelisk with a circular colonnade, the top of which would feature Washington standing in a chariot. Inside the colonnade would be statues of 30 prominent Revolutionary War heroes.


One part of Mills' elaborate design that was built was the doorway surmounted by an Egyptian-style Winged sun. It was removed in 1885, after the monument was dedicated. A photo can be seen in The Egyptian Revival by Richard G. Carrot.


Criticism of Mills' design and its estimated price tag of more than $1 million ($589,100,000 in 2013) caused the society to hesitate. Its members decided to start building the obelisk, and to leave the question of the colonnade for later. They believed that if they used the $87,000 they had already collected to start work, the appearance of the monument would spur further donations that would allow them to complete the project.




In early 1848, workers started to build the Washington Monument's foundation. On July 4, 1848, the Freemasons, an organization to which Washington belonged, laid the cornerstone. According to one bystander:


No more Washingtons shall come in our time ... But his virtues are stamped on the heart of mankind. He who is great in the battlefield looks upward to the generalship of Washington. He who grows wise in counsel feels that he is imitating Washington. He who can resign power against the wishes of a people, has in his eye the bright example of Washington



The cornerstone was laid with great ceremony at the northeast corner of the lowest course or step of the old foundation on July 4, 1848. Robert Mills, the architect of the monument, stated in September 1848, "The foundations are now brought up nearly to the surface of the ground; the second step being nearly completed, which covers up the corner stone.":20 Therefore, the cornerstone was laid below the 1848 ground level. In 1880, the ground level was raised 17 feet (5.2 m) to the base of the shaft by the addition of a 30-foot (9.1 m) wide earthen embankment encircling the reinforced foundation, widened another 30 feet in 1881, and then the knoll was constructed in 1887–88.:70, 95–96:B-36 to B-39 If the cornerstone was not moved during the strengthening of the foundation in 1879–80, its upper surface would now be 21 feet (6.4 m) below the pavement just outside the northeast corner of the shaft. It would now be sandwiched between the concrete slab under the old foundation and the concrete buttress completely encircling what remains of the old foundation. During the strengthening process, about half (by volume) of the periphery of the lowest seven of eight courses or steps of the old foundation (gneiss slabs) was removed to provide good footing for the buttress. Although a few diagrams, pictures and descriptions of this process exist, the fate of the cornerstone is not mentioned.:67–73:2-7 to 2-8, 3-3 to 3-5, 4-3 to 4-4, B-11 to B-18, figs 2.5–2.7, 3.2-3.6, 3.13, 4.8–4.11


The cornerstone was a 24,500-pound (11,100 kg) marble block 2.5 feet (0.76 m) high and 6.5 feet (2.0 m) square with a large hole for a zinc case filled with memorabilia. The hole was covered by a copper plate inscribed with the date of the Declaration of Independence (July 4, 1776), the date the cornerstone was laid (July 4, 1848), and the names of managers of the Washington National Monument Society. The memorabilia in the zinc case included items associated with the monument, the city of Washington, the national government, state governments, benevolent societies, and George Washington, plus miscellaneous publications, both governmental and commercial, a coin set, and a bible, totaling 73 items or collections of items, as well as 71 newspapers containing articles relating to George Washington or the monument.:app C:pp 43–46, 109–166


The ceremony began with a parade of dignitaries in carriages, marching troops, fire companies, and benevolent societies.:chp 2:44–48:16–17, 45–47 A two-hour oration was delivered by the Speaker of the House of Representatives Robert C. Winthrop.:113–130 Then, the cornerstone was pronounced sound after a Masonic ceremony using George Washington's Masonic gavel, apron and sash, as well as other Masonic symbols. In attendance were Mrs. Alexander Hamilton, Mrs. Dolley Madison, Mrs. John Quincy Adams, and George Washington Parke Custis, among 15,000 to 20,000 others, including a bald eagle. The ceremony ended with fireworks that evening.

Memorial stones

Photo of the Washington Monument Memorial Stone from Utah (State of Deseret)

Memorial stone from Utah representing the former State of Deseret


States, cities, foreign countries, benevolent societies, other organizations, and individuals have contributed 194 memorial stones, all inserted into the east and west interior walls above stair landings or levels for easy viewing, except one on the south interior wall between stairs that is difficult to view. The sources disagree on the number of stones for two reasons: Whether one or both height stones are included, and stones not yet on display at the time of a source's publication cannot be included. During the first phase of construction a stone with an inscription that includes the phrase "from the foundation to this height 100 feet" was installed just below the 80–90-foot stairway and high above the 60–70-foot stairway.:sheet 25:52 During the second phase of construction a stone with a horizontal line and the phrase "top of statue on Capitol" was installed on the 330-foot level.:sheet 30


The Historic Structure Report (HSR, 2004) named 194 "memorial stones" by level, including both height stones.:4-17 to 4-20, 5-6, "194" on 4-17 Jacob (2005) described in detail and pictured 193 "commemorative stones", including the 100-foot stone but not the Capitol stone.:"193" on 1 The Historic American Buildings Survey (HABS, 1994) showed the location of 193 "memorial stones", but did not describe or name any. HABS showed both height stones, but did not show one stone not yet installed in 1994. :sheets 22–25, 28–30 Olszewski (1971) named 190 "memorial stones" by level, including the Capitol stone but not the 100-foot stone. Olszewski did not include three stones not yet installed in 1971.:chp 6, app D, "190" in chp 6


Of 194 stones, 95 are marble, 41 are granite, 30 are limestone, 9 are sandstone, with 19 miscellaneous types, including combinations of the aforesaid and those whose materials are not identified. Unusual materials include native copper (Michigan),:147 petrified wood (Arizona),:213 and jade (Alaska).:220 The stones vary in size from about 1.5 feet (0.46 m) square (Carthage)[n 4] to about 6 feet (1.8 m) by 8 feet (2.4 m) (Philadelphia and New York City).:3, 90, 124, 218


Utah contributed one stone as a territory and another as a state, both with inscriptions that include its pre-territorial name, Deseret, both located on the 220-foot level.:154–155


A stone at the 240-foot level of the monument is inscribed in Welsh: Fy iaith, fy ngwlad, fy nghenedl Cymru – Cymru am byth (My language, my land, my nation of Wales – Wales for ever). The stone, imported from Wales, was donated by Welsh citizens of New York. Two other stones presented by the Sunday Schools of the Methodist Episcopal Church in New York and from the Sabbath School children of the Methodist Episcopal Church in Philadelphia, quote the Bible verses Proverbs 10:7, Proverbs 22:6, and Luke 17:6.


Another inscription, this one sent by the Ottoman government,:128 combines the works of two eminent calligraphers: an imperial tughra by Mustafa Rakım's student Haşim Efendi, and an inscription in jalī ta'līq script by Kadıasker Mustafa İzzet Efendi, the calligrapher who wrote the giant medallions at Hagia Sophia in Istanbul.


One stone was donated by the Ryukyu Kingdom and brought back by Commodore Matthew C. Perry, but never arrived in Washington (it was replaced in 1989).:210 Many of the stones donated for the monument carried inscriptions which did not commemorate George Washington. For example, one from the Templars of Honor and Temperance stated "We will not make, buy, sell, or use as a beverage, any spiritous or malt liquors, Wine, Cider, or any other Alcoholic Liquor.":140


from Wikipedia



Y Clonc Mawr 38

Llwybr Arfordir Sir Benfro, Cymru, Hydref 2012

Garn Fawr i Bwll Deri i Ben Strwmbl


“Y Clonc Mawr. Y Clonc Mawr. Y Clonc Mawr.”

Tony Blair


Beth yw`r Clonc Mawr? Taith gerdded Gymraeg ar gyfer oedolion sy`n dysgu Cymraeg a`r Cymry sy`n mo`yn eu cefnogi nhw. `Yn ni`n cerdded rhan fach o Lwybr Arfordir Sir Benfro bron bob mis ac yn mynd o dde`r sir i`r gogledd. Cyfle i oedolion sy`n dysgu Cymraeg siarad Cymraeg tu fa`s i`r `stafell ddosbarth, ac mae croeso i ddysgwyr o bob safon. Dechreuon ni yn Llanrhath hynny yw Amroth yn ne Sir Benfro fis Mawrth 2009 a bennwn ni`r Clonc Mawr ar bwys Traeth Poppit yn y gogledd yn 2013, felly cymerith y Clonc Mawr marce pedair mlynedd.




The Clonc Mawr 38

Pembrokeshire Coast Path, Wales, October 2012

Garn Fawr to Pwll Deri to Strumble Head


“The Clonc Mawr. The Clonc Mawr. The Clonc Mawr.”

Tony Blair.


What is the Clonc Mawr? The Clonc Mawr is a walk for adults who are learning Welsh and the Welsh speakers who want to support them. We walk a small part of the Pembrokeshire Coast Path almost every month and we`re walking from Amroth in the south to Poppit in the north. It`s a chance for adults who are learning Welsh to use their Welsh outside the classroom, and adult learners of every level are welcome. We started in Amroth in south Pembrokeshire in March 2009 and we`ll finish the Clonc Mawr near Poppit Sands in the north in 2013, so the Clonc Mawr will take about four years.




Wele rith fel ymyl rhod – o`n cwmpas,

Campwaith dewin hynod;

Hen linell bell nad yw`n bod,

Hen darfod nad yw`n darfod.

Dewi Emrys


This is an attempt at translating Dewi Emrys`s englyn:


See this illusion, like the edge of a wheel – surrounding us,

The masterpiece of a strange remarkable magician;

An ancient far off line line that doesn`t exist,

An ancient ending that never ends.


Y Clonc Mawr

(English version below)

Fel arfer `yn ni`n cwrdd am 10.30 mewn caffi neu 10.45 os nad oes caffi cyfleus a dechrau`r Clonc Mawr am 11.00. `Yn ni`n cael picnic ar y ffordd ag `yn ni`n cyrraedd pen y daith erbyn 3.00. Lifftiau wedyn yn ôl i`r ceir ac i gaffi am glonc a dished. `Yn ni`n aros yn y caffi tan 4.30. Dyma dros bump awr rhwng 10.45 a 4.30 i`r oedolion sy`n dysgu Cymraeg ei siarad hi.


Mae`r Cymry`n bwysig ar y Clonc Mawr i gloncan da`r dysgwyr achos trwy siarad Cymraeg â`r Cymry mae`r dysgwyr yn dysgu`r iaith. Fel mae Dafydd Iwan yn dweud yn ei gân enwog*:


“I`r Clonc! I`r Clonc!

Dewch Gymry hen ac ifanc.

Dewch i`r Clonc!”


So pobol yn dysgu iaith yn y `stafell ddosbarth. Maen nhw`n cael y patrymau sylfaenol yno ond maen nhw`n dysgu siarad yr iaith trwy ei siarad hi â siaradwyr brodorol tu fa`s i`r `stafell ddosbarth. Ar y Clonc Mawr mae`r dysgwyr yn cael y cyfle i ddefnyddio, ymarfer ac ymestyn y patrymau maen nhw wedi dysgu yn y `stafell ddosbarth. Felly mae`r Cymry`n hanfodol i`r broses `ma ac mae`n bwysig iawn i ni gael Cymry ar y Clonc Mawr. A beth mae`r Cymry`n ei wneud ar y Clonc Mawr? Dim ond cerdded `da ni a chloncan `da pawb am y byd a`r betws.


`Yn ni`n cerdded dim ond tipyn bach o`r Llwybr Arfordir bob tro achos mae`r pwyslais ar siarad Cymraeg, dim ar gerdded. Mae croeso i`r bobol sy` ddim yn mo`yn cerdded gwrdd â ni yn y caffi am yr awr ola` i gloncan.


Am fanylion: Gwglwch `Y Clonc Mawr` neu ffonio 01437 776785.


I weld lluniau:


Mae sawl Clonc Bach o gwmpas Sir Benfro hefyd. Dyma gyfle i`r oedolion sy`n dysgu Cymraeg gwrdd am ddwy awr mewn caffi neu dafarn i gloncan yn Gymraeg. Mae`r Cymry`n hanfodol yma hefyd. Gallwch chi gael manylion y Cloncie Bach trwy Gwglo: Cloncie Bach.


Mae`r gerdd fach isod gan y Cloncfeistr at y Cymry sy`n dod i`r Clonc Mawr a`r Cloncie Bach i gloncan yn Gymraeg `da`r oedolion sy`n dysgu`r iaith:


Cymry`r Cloncie


Fe gewch chi hwyl a sbri,

Bisgedi, cacenni a dished o fri.

A phan ddewch chi`n llu, pentigili,

I ganol y miri, a`r garw wedi`i dorri,

Fe gewch chi`r fraint, heb sylwi,

O ddod â`ch Cymraeg aton ni.


Y Cloncfeistr


Dyma englyn gan y Prifardd Idris Reynolds at y bobol sy`n dysgu Cymraeg*.



Mewn gardd a fu yn harddwch – a`i lliwiau

Yn llawer tanbeitiach

Y mae rhosynnau mwyach

Yn bywhau y border bach

Idris Reynolds


Dyma englyn gan y Prifardd Ceri Wyn Jones*.


Y Clonc Mawr

Am mai hwyl y sgyrsiau mân ar y wâc

yw`r wers orau`n unman,

drwy ddyfal donc a chloncan

mae ail iaith yn cerdded mla`n.

Ceri Wyn Jones


A dyma Gân y Cloncie**

And this is the song of the Cloncs


Cân y Cloncie


Mae`r Dysgwyr wedi gwylltio,

A`u hysbryd sydd ar dân;

Pob tafod wedi tewi,

A`u treiglade`n finiog lân,

A`u treiglade`n finiog lân.


I`r Clonc! I`r Clonc!

Dewch ddysgwyr hen ac ifanc,

Dewch i`r Clonc!


Hen ddigon o fân siarad,

Dosbarthiadau saff di-ri;

Dim cadw`n dawel dim mwyach,

Defnyddio`n Cymraeg `ŷn ni,

Ie, defnyddio`n Cymraeg `ŷn ni.




Fe heriwn ni bob tiwtor,

Mwynheuwn ni`r oriau dysg;

Sylfeini`r drefn grynwn ni, ie,

Pan godwn ni ein cri,

Pan godwn ni ein cri.




Oes `na Gymry yn y Cloncie

I gwblhau y gwaith?

Fe godwn ni i gyd o`n hawddfyd clyd

I gloncan gyda`r iaith,

I gloncan i ben y daith.




* `Yn ni wedi cael caniatâd Dafydd Iwan i ddefnyddio`r fersiwn `ma gan y

Cloncfeistr o`i gân e a chaniatâd Idris Reynolds a Ceri Wyn Jones i ddefnyddio`u

englynion nhw. Mae`r fersiynau Saesneg gan y Cloncfeistr.

** Y gân wreiddiol `I`r Gad!` gan Hefin Elis. Diolch i Dafydd Iwan am ganiatâd i

ddefnyddio`r gân. Fersiwn `Cân y Cloncie` gan Y Cloncfeistr




What is Y Clonc Mawr? `Y` means `the, `Clonc` means `a chat` and `Mawr` means `big`. So `Y Clonc Mawr` means `The Big Chat`.


The Clonc Mawr is a walk for adults who are learning Welsh and the Welsh speakers who want to support them. We walk a small part of the Pembrokeshire Coast Path almost every month and we`re walking from Amroth in the south to Poppit in the north. It`s a chance for adults who are learning Welsh to use their Welsh outside the classroom, and adult learners of every level are welcome. We started in Amroth in south Pembrokeshire in March 2009 and we`ll finish the Clonc Mawr near Poppit Sands in the north in 2013, so the Clonc Mawr will take about four years.


We usually meet at 10.30 or 10.45 when there isn`t a convenient cafe and start the Clonc Mawr at 11.00. We have a picnic on the way and we reach the end of the walk by 3.00. Lifts then back to the cars and to a cafe for a clonc and a cuppa. We stay in the cafe `til 4.30. This is over five hours between 10.45 and 4.30 for the adults sho are learning Welsh to speak it.


Welsh speakers are important on the Clonc Mawr to chat to the adult learners because by speaking Welsh with Welsh speakers the learners learn the language. As Dafydd Iwan says in his famous song*:


“To the Clonc! To the Clonc!**

Come Welsh people old and young

Come to the Clonc!”


People don`t learn a language in the classroom. They get the basic patterns there but they learn to speak to speak the language by speaking it with native speakers outside the classroom. On the Clonc Mawr the adult learners have the chance to use, practise and extend the patterns they`ve learnt in the classroom. This means that Welsh speakers are essential to the this process and it`s very important for us to have Welsh speakers on the Clonc Mawr. And what do the Welsh speakers do on the Clonc Mawr? Just walk with us and chat to everyone about anything and everything.


We only walk a small part of the Cioast Path each time because the emphasis is on speaking Welsh, not on walking. People who don`t want to walk are welcome to meet us in the cafe to chat with us for the last hour.


For details: Google `Y Clonc Mawr` or phone 01437 776785.


To see photographs:


There are several Clonc Bachs (`Clonc Bach` means `Little Clonc`) around Pembrokeshire as well. This is a chance for the adults who are learning Welsh to meet for an hour or two in a cafe or pub to chat in Welsh. Welsh speakers are essential here as well. You can get details of the Cloncie Bach by Googling: Cloncie Bach.


The poem below by the Cloncmaster is to the Welsh speakers who come to the Clonc Mawr and the Cloncie Bach (Little Cloncs) to chat in Welsh with the adult learners:


The Welsh people of the Cloncs**


You`ll have fun and sport,

Biscuits, cakes and a cuppa of renown.

And when you come as a host, all the way,

Into the merriment, and break the ice,

You`ll have the honour, without noticing,

Of bringing your Welsh to us.


This is an englyn by the `Prifardd` Idris Reynolds to the people who are learning Welsh*:


In a garden that was prettier – and its


Very much brighter

There are roses once again

Enlivening the dear border


This is an englyn by the `Prifardd` Ceri Wyn Jones.


The Clonc Mawr**

Because the fun of the small talk on the walk

is the best lesson anywhere,

by persistence and chattering

a second language walks on.


* We`ve had permission from Dafydd Iwan to use this version by the Cloncmaster of

his famous song and permission from Idris Reynolds and Ceri Wyn Jones to use

their englyns.

** The English version by the Cloncmaster is of course just a rough translation to give

you an idea of the original.




Prif nôd maes Cymraeg i Oedolion yw cynhychru oedolion sy`n gallu, ac yn dewis defnyddio`r Gymraeg trwy ei siarad, darllen a `sgrifennu hi.


Canolfan Cymraeg i Oedolion De-Orllewin Cymru

Academi Hywel Teifi

Adeilad Keir Hardie

Prifysgol Abertawe

Parc Singleton



Manylion cyrsiau:



Ffôn: 01792 602070




The main objective of the field of Welsh for Adults is to produce adults who can, and who choose to use Welsh by speaking, reading and writing it.


The South West Wales Welsh for Adults Centre

Academi Hywel Teifi

Keir Hardie Building

Swansea University

Singleton Park



Details of courses:



Phone: 01792 602070




Lluniau o`r Clonc Mawr:


Lluniau o`r Cloncie eraill:



Photographs of the Clonc Mawr:


Photographs of the other Cloncs:




Gŵyl Hanner Cant

Cymdeithas yr Iaith Gymraeg

Pontrhydfendigaid, 14-15 Gorffennaf 2012


I wneud defnydd masnachol cysylltwch plîs: / 07834556202

Lluniau yn rhydd dan drwydded agored at unrhyw ddefnydd arall!

The Trefechan Bridge protest is considered the first battle for the Welsh language. This protest was held on 2 February 1963, almost a year after Saunders Lewis' “Fate of the Language” lecture. But stopping the traffic from arriving at and leaving Aberystwyth was not the protest's original aim.


Gareth Miles, from the Caernarfon area, followed Saunders Lewis' example when he was arrested for riding a motorcycle with his friend also on it in 1962. He refused to attend a court as the case would be heard solely in English. Welsh language students at Aberystwyth and Bangor Universities decided to get themselves arrested and every one of them would then insist on a Welsh-language trial.


It was arranged that the protesters would meet at the Home Cafe in Aberystwyth. Some had posters stating “Use the Welsh Language” and “Official Status for the Welsh Language” and put them on the town's Post Office, others on County Council buildings, and even on the police station, yet no-one was arrested! Gareth Miles and his friend once again rode the motorcycle, and they were not arrested either! So a second meeting was held at the Home Cafe, some saying that they must be more aggressive, and others thinking of leaving. It was decided that those who wished to carry on, some 30 Welsh speakers, would close Trefechan Bridge, and obstruct any traffic from entering and leaving Aberystwyth from the south.


The bridge was closed for around half an hour, but it was a busy half-hour. A Post Office van was prevented from entering the town, and the postman began revving his engine closer and closer to the protesters, with some members of the public urging him to run them over! The public and police began throwing the women protesters from the middle of the road to the pavement, and the traffic was stopped.


Once again, no-one was arrested, but the incident got a great deal of attention in the press, and journalists filled the town's phone booths, sending the story throughout Britain, including London. Articles appeared in newspapers as different as Y Cymro and the Daily Express! The fact that there was not enough respect for the Welsh language in establishments and in public got a great deal of attention. This was the most important milestone in the history of the Welsh Language Society, even though no-one was arrested that day.


Gŵyl Hanner Cant

Cymdeithas yr Iaith Gymraeg

Pontrhydfendigaid, 14-15 Gorffennaf 2012


I wneud defnydd masnachol cysylltwch plîs: / 07834556202

Lluniau yn rhydd dan drwydded agored at unrhyw ddefnydd arall!



I do hope that by visiting my pictures that you have found out a little about my country. I am always amazed that very often people across the water do not know much about it.

I know that my Country Wales is tiny compared to the size of the USA - yet it has had great influence over the history of this great country. Here is an article that will explain why.


Hon. Thomas M. Rees of California

speaking in the House of Representatives

on Wednesday, February 17, 1971


Mr. Rees, Mr. Speaker, the birth of St. David, the Welsh patron saint, will be commemorated on March 1 by Welsh Americans throughout America-- nothing like the St. Patrick gatherings, though St. Patrick was born in Wales and grew up speaking Welsh, not Latin.


Very little has been written of what the Welsh have contributed in all walks of life in the shaping of American history.


Twenty percent of the Pilgrim Fathers were Welsh, as was the Captain of the Mayflower.


How many know that almost 50 percent of the signers of the American Declaration of Independence were Welsh or of Welsh descent-- as were nine of the Presidents of the United States-- and that many of the universities and colleges such as Yale, Princeton, Brown, William and Mary, Virginia, Johns Hopkins, and Andover were founded by Welshman.


The man who financed the War of Independence was Robert Morris, Pennsylvania was founded by William Penn, and Rhode Island by Roger Williams, all were Welsh. It is strange indeed that such a small country-- as Wales, so many people are hardly aware of its existence-- has contributed so much more in proportion to its size than any other nation, and stranger still so little has been written of it. Oh, yes, the next time you are in the Capitol and feel like climbing the Washington Monument stairway, about halfway up there is a stone inscribed:



["My language, my land, my nation of Wales - Wales for ever!"]


Thomas Jefferson would have placed it where more people would see it for he was very proud of his Welsh origin.


It would take many pages to name the great Welsh Americans since the Founding Fathers, who have helped build America-- In government, industry, labor, finance, law, architecture, music, religion, literature.


Yes, the Welsh in America can be very proud of their heritage. And it is to be hoped that as each St. David's Day comes around more people will remember how much good has come from so small a country, where the greatest honor each year is to be crowned "Poet of the Year."


and even Elvis Presleys' roots are from Wales.




Tua milltir o bentref Llithfaen, wedi mynd i lawr lôn hynod o serth, cyrhaeddir Nant Gwrtheyrn, ar lan y môr.


Cynlluniwyd yr adeiladau yno tua 1878 ar gyfer gweithwyr y chwarel wenithfaen. Caeodd y chwarel yn 1914 a gadawodd y trigolyn olaf yn 1959.


Yn 1978 sefydlwyd canolfan iaith genedlaethol yma gan Carl Clowes, ac eraill, a dechreuwyd adfer y tai, ac yn ddiweddarach, adeilad y capel. ’Roedd y cwbl wedi dadfeilio'n arw erbyn hynny. Bu'n rhaid adeiladu ffordd newydd hefyd, gan fod yr hen lôn yn gul, yn dyllog ac yn beryglus o serth.


Tynnwyd y llun hwn adeg penwythnos a gynhaliwyd gan Gymdeithas Cymru-Llydaw yno yn 2008. Ym mis Tachwedd eleni, 2015, bydd y Gymdeithas yn cynnal penwythnos arall yno i ddysgwyr ac i siaradwyr y Llydaweg.




Etre ur c'hilometr ha daou gilometr eus bourk Llithfaen, goude diskenn gant un hentig serzh-kenañ, en em gaver e Nant Gwrtheyrn, war an aod.


Savet e voe ar savadurioù eno e-tro 1878 evit ar re a laboure er vengleuz c'hreunit. Serret e voe ar vengleuz e 1914 hag an annezad diwezhañ a oa aet kuit e 1959.


E 1978 e voe krouet e Nant Gwrtheyrn, gant Carl Clowes ha tud all, ur greizenn yezh vroadel, ha kroget e oad da adsevel an tiez, hag un tamm diwezhatoc'h, an templ. An holl a oa e stad fall a-benn neuze. Ret e oa bet sevel un hent nevez ivez. pa oa strizh an hini kozh, leun a doulloù ha serzh ken na oa risklus.


Al luc'hskeudenn-mañ a voe tennet da c'houlz an dibenn-sizhunvezh a oa bet dalc'het gant Kevredigezh Kembre-Breizh eno e 2008. E miz Du ar bloaz-mañ, 2015, e vo dalc'het ur staj eno c'hoazh gant ar gevredigezh, evit ar vrezhonegerien hag evit ar re a zo o teskiñ brezhoneg.




About a mile from the village of Llithfaen, after going down a particularly steep lane, one reaches Nant Gwrtheyrn, by the sea.


The buildings were designed c. 1878 for the granite quarry workers. The quarry closed in 1914 and the last inhabitant left in 1959.


In 1978, Carl Clowes, and others, created a national language centre in the deserted settlement, and the houses, and later the chapel building, began to be restored. It was all in great disrepair by then. A new road had to be built too, as the old one was narrow, full of pot holes and dangerously steep.


This photo was taken at the time of a weekend school held by Cymdeithas Cymru-Llydaw (The Wales-Brittany Society) in 2008. In November this year, 2015, the Society will hold another weekend there for those who speak Breton or who are learning Breton though the medium of Welsh.


Rhwng 1507 ac 1510 yr adeiladwyd Egryn (a ddaeth i gael ei alw’n Abaty Egryn ynn y 19eg ganrif, er nad abaty mohono) ond gwnaed newidiadau tua diwedd yr 16eg ganrif neu’n fuan wedyn, ac ychwanegwyd ato yng nghanol y 19eg ganrif. Rywdro wedi 1840, codwyd tŷ bychan i gymryd lle pen gorllewinol yr adeilad.


Ochr yn ochr â’r tŷ, tua 1615-18, adeiladwyd ail annedd, tŷ agweddi efallai. At ddibenion amaethyddol y caiff yr adeilad hwnnw ei ddefnyddio bellach.


Ganwyd y geiriadurwr William Owen (a ychwanegodd “–Pughe” at ei enw yn ddiweddarach) yn Llanfihangel-y-Pennant, Meirionnydd, yn 1759, ond symudodd ei deulu yn fuan wedyn i Egryn i fyw. 'Yr oedd Egryn yn gartref rhamantus i fachgen fel William Owen Pughe.


Dan ddylanwad John Owen daeth yr hen dŷ yn ganolfan diwylliant gweldig yr ardal’, ysgrifennodd Glenda Carr, a cheir disgrifiad o'r bywyd yno gan Pughe ei hun yn y rhagymadrodd i'w Eiriadur:


“The district of Meirion… is that part of Wales, which abounds more than any other, probably, with these ancient usages; and, being a native of it, I was necessarily initiated into them. I could not, when a child, have well escaped from imbibing a fondness for such customs, as my father used to be ranked in the first class off singers in that country; so that at home I frequently listened to parties exerting their skill in this art; and often I have been attentive to the performance of the rural drama, or interlude. While these native scenes were forming indelible impressions upon my mind, I was sent to school, when about seven years old, and, for the first time, to begin an acquaintance with the English tongue which sounded passing strange in my ears.”


Gwnaeth William Owen-Pughe gyfraniad nodedig i eiriaduraeth ac i ysgolheictod Cymraeg a chafodd ddylanwad mawr ar yr iaith. Cwblhaodd y geiriadur Cymraeg mwyaf a fu erioed hyd hynny, sef "A Dictionary of the Welsh Language, Explained in English" (1803) ,a lluniodd ramadeg hefyd.


Fel llawer o’i gyfoeswyr yng Nghymru, credai William Owen-Pughe fod y Gymraeg yn iaith nad oedd wedi newid nemor ddim drwy’r canrifoedd a bod yr hynafiaeth unigryw hon yn gysylltiedig â phurdeb ieithyddol. Gallai’r iaith greu geiriau newydd heb fenthyg gan ieithoedd eraill ac roedd ei gramadeg yn eithriadol reolaidd. Golygai ei ddull o ddadansoddi’r Gymraeg ei fod yn ymyrryd â dulliau sillafu traddodiadol ac yn defnyddio bathiadau newydd nad oeddent bob amser yn bersain nac yn ddealladwy ond i’w ddilynwyr mwyaf selog.


Cafodd William Owen-Pughe ei feirniadu’n hallt gan John Morris-Jones ar ddiwedd y 19eg ganrif a chan rai o’i gyfoeswyr, yn enwedig pan oedd sôn am newid iaith y Beibl i gyd-fynd â’i argymhellion. Eto i gyd, ystyriai’r rhan fwyaf o bobl ei oes ei fod yn athrylith ac yn gymwynaswr i’r Gymraeg, a rhaid inni gydnabod heddiw y byddai geirfa’r Gymraeg yn dlotach o dipyn heb ei gyfraniad. Dylid cofio hefyd i’w waith beri balchder yn yr iaith mewn cyfnod pan na châi odid ddim cefnogaeth gan y rhai mewn awdurdod. ’Roedd ei Gymraeg yn hynod anidiomatig, fel y dengys ei gyfieithiad o ‘Paradise Lost’, gan Milton, sef ‘Coll Wynfa’.




Savet e voe Egryn eter 1507 ha 1510 ha deuet e oa da vezañ anavezet evel Abati Egryn en 19vet kantved daoust ma ne oa bet morse abati. Kemmoù a voe graet er savadur e dibenn ar XVIvet kantved pe dres goude, ha batimantoù all a oa bet ouzhpennet en XIXvet kantved. Tro pe dro goude 1840 e voe savet un ti bihan e-lec’h penn ar c’hornaoueg.


A-stur gant an ti e voe savet un ti all, e-tro 1615-18, un ti bihan evit an enebarzherez marteze. Evit al labour-douar e vez implijet ar savadur-se bremañ.


E Llanfihangel-y-Pennant, er memes kontelezh, e voe ganet ar geriadurour William Owen (en doa ouzhpennet “-Pughe” d’e anv diwezhatoc’h) e 1759, met dilojañ a reas e familh ha mont da Egryn da chom nebeut goude. Dindan levezon e dad e oa deuet an ti da vezañ ur greizenn sevenadurel evit an dud diwar ar maez, ha taolennañ a ra ar skrivagner kevredigezh ar c’horn er rakskrid d’e c’heriadur:


“The district of Meirion… is that part of Wales, which abounds more than any other, probably, with these ancient usages; and, being a native of it, I was necessarily initiated into them. I could not, when a child, have well escaped from imbibing a fondness for such customs, as my father used to be ranked in the first class off singers in that country; so that at home I frequently listened to parties exerting their skill in this art; and often I have been attentive to the performance of the rural drama, or interlude. While these native scenes were forming indelible impressions upon my mind, I was sent to school, when about seven years old, and, for the first time, to begin an acquaintance with the English tongue which sounded passing strange in my ears.”


Ul labour a bouez a voe kaset da benn gant William Owen-Pughe hag e c’heriadur kembraeg-saozneg, "A Dictionary of the Welsh Language, Explained in English" (1803), a oa un tamm mat brasoc’h eget ar geradurioù a oa bet embannet a-raok. Sevel a raes ivez ur yezhadur.


Evel kalz a Gembreiz ar mare-se e varne Pughe e oa ar c’hembraeg ur yezh hag a oa chomet digemm pe dost a-hed ar c’hantvedoù hag ivez e oa ur yezh c'hlan n’he doa ket ezhomm da amprestañ gerioù digant ar yezhoù all. Ur yezh reizh ha disi e oa ivez a-fed he yezhadur. Ar mennozhioù-se a ziskouez, evit lod, levezon ar skrivagner breizhat Paol Pezron, eus an Hennbont. E Breizh en doa Jakez ar Brigant, eus Pontrev, mennozhioù heñvel met evitañ e oa yezh e gorn-bro a ziskoueze ar gwellañ peseurt yezh a oa an hini orin.


Dre ma tilefenne ar c’hembraeg en ur heuliañ e zamkanoù romantel e cheñchas Pughe doare-skrivañ hengounel ar yezh. Evit a sell an troiennoù e skrive ur c'hembraeg fall ha dinaturel ha dre ma implije gerioù bet ijinet gantañ, pe gant tud all, ha nebeut anavezet e c’halle bezañ diaes da gompren.


Gwelet fall-kenañ e oa William Owen-Pughe gant John Morris-Jones e dibenn an XIXvet kantved, ha memes pa oa e barr e vrud e oa darn a gave abeg ennañ evit degas kemmoù diret er yezh. Memes ma ranker anzav ez ae re bell oc’h adsevel ar yezh ma vefe reishoc’h eget na oa e gwirionez, e rankomp hiziv e drugarekaat evit pividikaat geriaoueg ar c’hembraeg hag ivez evit lakaat e genvroiz da gaout lorc’h en o yezh.




Egryn was built between 1507 and 1510, and came to be called the Egryn Abbey in the 19th century, although it never was an abbey. Changes were made to the building in the late 16th century or soon after, and there were additions in the mid-19th century . Sometime after 1840 a small house was built to replace the west end of the building.


Parallel to the house, around 1615-18, a second dwelling was built, perhaps dower house. That building is now used for agricultural purposes.


The Welsh lexicographer William Owen (who added "-Pughe" to his name later) was born in Llanfihangel-y-Pennant, Meirionnydd, yn 1759, but his family moved shortly afterwards to live at Egryn. This was a romantic home for him, as under the influence of John Owen the old house became a place of importance for local cultural life. (Glenda Carr, "William Owen Pughe", 1983) We find a description of life there by Pughe himself in the preface to his Dictionary:


“The district of Meirion… is that part of Wales, which abounds more than any other, probably, with these ancient usages; and, being a native of it, I was necessarily initiated into them. I could not, when a child, have well escaped from imbibing a fondness for such customs, as my father used to be ranked in the first class off singers in that country; so that at home I frequently listened to parties exerting their skill in this art; and often I have been attentive to the performance of the rural drama, or interlude. While these native scenes were forming indelible impressions upon my mind, I was sent to school, when about seven years old, and, for the first time, to begin an acquaintance with the English tongue which sounded passing strange in my ears.”


William Owen Pughe made an outstanding contribution to Welsh scholarship and lexicography and was a major influence on the language. He completed the largest Welsh dictionary that had ever been produced, "A Dictionary of the Welsh Language, Explained in English" (1803), and also a grammar. Like many of his contemporaries in Wales, he believed the Welsh language to have remained virtually unchanged over the centuries and this theoretical unique antiquity was closely connected to linguistic purity. He insisted that the language could create new words without having to borrow from other languages and that its grammar was unusually regular. His method of analysis meant that that he interfered with traditional Welsh spelling and used newly-coined words which were not always melodious nor intelligible to any but his most faithful followers.


William Owen Pughe was harshly criticised by John Morris-Jones at the end of the 19th century, as well as by some of his contemporaries, especially when he wished to see the language of the Bible revised to conform with his linguistic theories. For most people, however, he was a genius who deserved praise. Today we must at least recognise that Welsh vocabulary would be considerably poorer without his contribution and that his work inspired a pride in the language at a time when it was increasingly overshadowed by the spread of English and British imperialism. His style could be extremely unidiomatic, as shown in his translation of 'Paradise Lost' by Milton, entitled ‘Coll Wynfa”.

Collais Pride Cymru eleni ond dyma hen un i lanw'r bwlch / I missed Pride Cymru this year, but here's an oldie to fill the gap

Yma yr oedd y geiriadurwr John Walters yn rheithor, ond adferwyd yr adeilad yn 1869 a gwnaed newidiadau mawr y pryd hynny.


Yn Llanedi, sir Gaerfyrddin, y ganwyd John Walters. Cafodd reithoraeth Llandochau, y Bont-faen, yn 1759. Fe'i claddwyd yn Llandochau yn 1797.


Ymddengys mai Walters a ddenodd Rys Thomas i'r Bont-faen i sefydlu'r wasg gyntaf ym Morgannwg .


Campwaith Walters oedd y geiriadur mawr Saesneg-Cymraeg a luniodd. Cyhoeddwyd y rhan gyntaf yn 1770, 14 o rannau pellach rhwng 1770 a 1783 a'r gweddill yn 1794. Bu'n bathu geiriau i sicrhau bod y Gymraeg yn iaith addas i'w oes ei hun.


Gwyddys bod Iolo Morganwg yn ymweld ag Walters yma.


Nid oes cofeb iddo ac ni lwyddais i weld ei fedd.




Amañ e oa beleg John Walters, ur geriadurour kembraeg a bouez bras en 18vet kantved, met adnevezet penn da benn e voe ar savadur e 1869.


Unan eus pouezusañ geriadurourien ar c'hembraeg e oa John Walters (1721-1797). Gantañ e voe savet meur a c'her nevez, ma teufe ar c'hembraeg ur yezh vodern hag unan a c'halle bezañ implijet evit breutaat traoù a bep seurt.




This is the church at Landough, Bridgend, whereJohn Walters, the eighteenth century Welsh lexicographer, was rector but there was considerable restoration, and many changes made, by John Buckeridge in 1869.


John Walters (1721-1797) was one of the most important lexicographers in the history of Welsh. In order to compile his remarkable dictionary he collected words, used other peoples collections of words and also coined new words himself. He wanted Welsh to be a language which could be used to discuss various aspects of contemporary life.


Strangely there is no memorial to him, as far as I know, and I didn't manage to find his grave, nor that of Rhys Thomas, who set up a press in Bridgend, and was buried here.



Cofeb - Pennrynn (Penryn), Cernyw


Ym mis Mehefin 2007 ymddiheurodd Esgob Truro am y lladdfa a fu yng Nghernyw yn 1549 ac a goffeir yma.


E 1549 gorchmynnwyd defnyddio'r Llyfr Gweddi Gyffredin Protestannaidd, newid annerbyniol i ffyddloniaid yr Eglwys Gatholig. ’Roedd y gwrthryfelwyr hefyd yn anfodlon am mai Saesneg oedd iaith y llyfr newydd hwn.


Daeth gwladwyr a dynion busnes lleol at ei gilydd yng Nghernyw i leisio eu barn, ond mynnodd Dug Gwlad-yr-haf anfon byddin i roi terfyn ar yr helynt. Lladdwyd miloedd o Gernywiaid, naill ai drwy eu saethu, neu drwy eu llosgi'n fyw, neu drwy dorri eu gyddfau. Lladdwyd eraill yn y brwydro.


Ni wnaethpwyd dim i gyfieithu'r Llyfr Gweddï i'r Gernyweg.




E miz Mezheven 2007 en em zigarezas Eskob Truro evit al lazhadeg a zo kounaet amañ.


E 1549 e voe urzhiet implijout al Levr Pedennoù Boutin protestant, ur c'hemm gwelet fall gant ar re feal d'an Iliz Katolik, evel ma oa kalz a dud e Devon hag e Kernev-Veur.


Droug a oa en dispac'herien ivez dre ma oa bet lakaet ar saozneg da vezañ yezh ar pedennoù. C'hoazh e oa kalz Kernev-Veuriz na ouient ket ar yezh-se.


En em vodañ a reas koulz kouerien ha tud an aferioù a-benn lakaat anat o enebiezh ouzh ar c'hemm bras-mañ. Gant dug Somerset avat e voe gourc'hemennet kas un arme, ar braz eus ar soudarded ennañ re c'hopret eus Bro-Alamagn hag eus Italia, evit trec'hiñ an dispac'herien. Miliadoù a Gernev-veuriz a voe pe fuzuliet pe devet ez-vev pe neuze a voe dic'houzouget pe lazhet en emgannoù.


Dinac'het e voe treiñ al levr pedennoù e kernev-veureg.




In June 2007 the Bishop of Truro apologised for the massacre in 1549 and which is commemorated here. He said that the Church had reason to be ashamed.


In 1549, use of the English Protestant Book of Common Prayer was made compulsory, much to the unease of faithful Catholics. In Cornwall the feeling against this injustice was all the stronger because there were still many monoglot Cornish speakers.


Peasants and businessmen came together to protest, but the Duke of Somerset ordered an army to put a stop to the rebellion. Thousands of Cornish men were either shot, burnt alive, had their throats cut or were killed in fighting.


No attempt was made to translate Book of Common Prayer into Cornish.




Wedi ei ailolygu: 12/2017

Gŵyl Hanner Cant

Cymdeithas yr Iaith Gymraeg

Pontrhydfendigaid, 14-15 Gorffennaf 2012


I wneud defnydd masnachol cysylltwch plîs: / 07834556202

Lluniau yn rhydd dan drwydded agored at unrhyw ddefnydd arall!

C’hoantegezh :black_small_square: Drùis :black_small_square: Drúis :black_small_square:Lizunkeria

Gŵyl Hanner Cant

Cymdeithas yr Iaith Gymraeg

Pontrhydfendigaid, 14-15 Gorffennaf 2012


I wneud defnydd masnachol cysylltwch plîs: / 07834556202

Lluniau yn rhydd dan drwydded agored at unrhyw ddefnydd arall!

Am 12.30pm heddiw (Dydd Sadwrn 14/10), gorymdeithiodd tua 100 o aelodau Cymdeithas yr Iaith Gymraeg draw at ‘Ystwyth Retail Park’, yn Aberystwyth, i gynnal Rali Brotest. Yn ystod y brotest, cafodd pedwar aelod o Gymdeithas yr Iaith Gymraeg eu harestio - Gwenno Teifi, Geraint Edwards, Ceri Phillips a Siwan Tomos - am chwistrellu'r geiriau ‘Deddf Iaith Newydd’ ar flaen siop Brantano.


Trefnwyd y brotest hon gan fod holl arwyddion allanol y Parc Siopa newydd yn Saesneg yn unig, a gan fod nifer o’r siopau sydd wedi ymsefydlu yno - fel Peacocks a Brantano - wedi gwrthod defnyddio’r Gymraeg.


Roedd y brotest wedi dechrau yn dawel y tu allan i Siop y Pethe Aberystwyth lle cafodd torf o brotestwyr eu hanerch gan Gwenno Teifi - Cadeirydd Cell Prifysgol Aberystwyth Cymdeithas yr Iaith, Y Cynghorydd Marc Strong o Gyngor Tref Aberystwyth a Menna Machreth - Llywydd Undeb Myfyrwyr Cymraeg Aberystwyth.


Pwysleisiodd y tri fod Cyngor Tref Aberystwyth a Chyngor Sir Ceredigion yn gofyn i bob siop a busnes oedd yn symud i'r dre fabwysiadu polisi dwyieithog ond mai ychydig sy'n dewis gwneud hyn am nad yw'r Ddeddf Iaith bresennol yn eu gorfodi i wneud hynny. Dywedodd Menna Machreth;


“Nid yn unig yr ydym yn gofyn i'r siopau sy'n dod i'r dre fabwysiasdu polisi dwyieithog, yr ydym yn gofyn iddynt werthu cynyrch lleol hefyd, drwy wneud hyn byddent yn cefnogi nid yn unig y diwylliant lleol ond yr economi leol hefyd.”


O Siop y Pethe symudodd y protestwyr yn eu blaen heibio i'r siop sglodion newydd Espresso, gan lynu sticeri yn galw am Ddeddf Iaith ar y siop honno gan ei bod yn enghraifft o fusnes newydd yn y dre sydd heb weithredu polisi dwyieithog.


Aeth y protestwyr yn eu blaen wedyn i'r ‘Ystwyth Retail Park’, datblygiad siopa newydd anferth yn Aberystwyth. Dyma lle yr anerchwyd y dorf gan Sian Howys - Llefarydd Cymdeithas yr Iaith ar Ddeddf Iaith Newydd. Dywedodd:


"Rwy'n herio Rhodri Morgan i ddod lawr i weld datblygiad newydd hollol Saesneg o’r fath, i weld yn glir yr angen am Ddeddf Iaith Newydd.”


Cyfeiriodd hi hefyd at y ffaith i aelodau o Gell y Gymdeithas yn y Brifysgol fynd i siarad a'r siopau yn y Parc Siopa ac mai'r ymateb gan Brantano Footwear oedd - “There's no need for Welsh since we're all British.”


Yn dilyn y paentio slogannau, fe feddianwyd siop Brantano am gyfnod o hanner awr gan aelodau’r Gymdeithas. Pwysleisiodd Sian Howys na fyddai rhaid i’r staff wynebu protestiadau o’r fath petai yna ddeddfwriaeth ieithyddol digonol.


Mae'r pedwar aelod a gafodd eu harestio yn dal yn y ddalfa.




At 12.30pm today (Saturday 14/10), around a 100 members of Cymdeithas yr Iaith Gymraeg (The Welsh Language Society) marched to the new ‘Ystwyth Retail Park’ site in Aberystwyth, in order to hold a Protest Rally. During the protest four members of Cymdeithas yr Iaith - Gwenno Teifi, Geraint Edwards, Ceri Phillips and Siwan Tomos - were arrested for spraying the message “Deddf Iaith Newydd” (New Welsh Language Act) on the front of the new Brantano Store.


The protest was organised because all of the external signage in the brand new Retail Park is in English only, and because many of the shops that are trading there such as Peacocks and Brantano have refused to display any Welsh language signs.


The protest had started quietly outside Siop y Pethe in Aberystwyth, where Gwenno Teifi, Chair of Cymdeithas yr Iaith’s Aberystwyth University branch, Town Councillor Mark Strong, and Menna Machreth, President of Undeb Myfyrwyr Cymraeg Aberystwyth addressed the crowd.


The speakers emphasised that Aberystwth Town Council and Ceredigion Council ask each and every business moving in to Aberystwyth to adopt a bilingual policy, but that only a very small minority chose to do so because there is no legislation forcing them to adopt any such policy. Menna Machreth said:


“Not only are we asking these stores to adopt a bilingual policy, but we are also asking them to sell local produce, by doing so they would not only support the local language and culture, but also the local economy.”


The protest moved on from Siop y Pethe, and on their way to the retail park, protesters placed stickers calling for a New Welsh Language Act on the windows of the new ‘Espresso’ Chip Shop in the town, another example of a company moving in to the town without adopting any bilingual policy.


At the Ystwyth Retail Park, a massive new development in Aberystwyth, Sian Howys - Cymdeithas’ Welsh Language Act spokesperson, addressed the crowd. She said:


"I challenge Rhodri Morgan to come down to a new English-only development of this kind, to clearly see the need for a New Welsh Language Act.”


She also referred to the fact that members of Cymdeithas’ Aberystwyth University Branch had previously visited the shops at the Retail Park to enquire about their language policy, and the response from Brantano Footwear was - “There's no need for Welsh since we're all British.”


After spraying the slogans, member of Cymdeithas yr Iaith occupied the Brantano store for 30 minutes. Sian Howys emphasised that staff would not have to face any such protests if there were adequate linguistic legislation in place.


The four members arrested are still being held in custody.


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Gŵyl Hanner Cant

Cymdeithas yr Iaith Gymraeg

Pontrhydfendigaid, 14-15 Gorffennaf 2012


I wneud defnydd masnachol cysylltwch plîs: / 07834556202

Lluniau yn rhydd dan drwydded agored at unrhyw ddefnydd arall!

Gŵyl Hanner Cant

Cymdeithas yr Iaith Gymraeg

Pontrhydfendigaid, 14-15 Gorffennaf 2012


I wneud defnydd masnachol cysylltwch plîs: / 07834556202

Lluniau yn rhydd dan drwydded agored at unrhyw ddefnydd arall!

Wrth y gofeb i Lywelyn ap Gruffudd, Cefn-y-bedd, Cilmeri, Brycheiniog




E-kichen ar maen e koun diwezhañ Kembre




By the memorial to the last Prince of Wales




Lladdwyd Llywelyn ap Gruffydd ar 11 Rhagfyr, 1282, rywle ger Llanfair ym Muallt, ger Cilmeri neu efallai ger Aberedw.


Torrwyd ei ben i ffwrdd gan ei elynion ac anfonwyd y pen i Ruddlan, at Edward.


Wedi ei ddangos i'r milwyr Seisnig ar Fôn, aethpwyd â'r pen i Lundain, lle y cafodd ei arddangos â choron o iorwg er mwyn ei ddychanu. Fe'i cludwyd wedyn ar ben gwaywffon i Dŵr Llundain a'i osod uwchben porth, lle y bu am lawer o flynyddoedd.


’Roedd colli annibyniaeth yn sicrhau mai'r Saesneg fyddai prif iaith Cymru yn y pen draw, ac mai'r Saeson, sydd yn fwy niferus na'r Cymry, a fyddai'n gwneud y penderfyniadau gwleidyddol pwysicaf.


Gwêl llawer y defnydd o'r teitl Tywysog Cymru gan y teulu brenhinol Seisnig yn sarhaus ac yn ffordd o bwysleisio dibyniaeth Cymru ar Loegr.




Lazhet e voe priñs diwezhañ Kembre (war-bouez Owain Glyndw^r, ur c'hembread a savas a-anep ar Saozon diwezhatoc'h) d’an 11 a viz Kerzu, 1282, tu pe du e-kichen Llanfair ym Muallt, nepell diouzh Cilmeri, pe marteze e-kichen Aberedw.


Troc’het e voe e benn dezhañ gant e enebourien hag ar penn a oa bet kaset da Rhuddlan goude, evit Edward, ar roue saoz.


Goude bezañ diskouezet d’ar soudarded saoz war Enez-Von e voe kaset ar penn da Londrez ha diskouezet eno gwisket gant ur gurunenn iliav, a-benn ober goap outañ.


Kaset e oa bet ar penn goude-se da Dour Londrez ha lakaet a-us d’ur porzh, ma chomas e-pad meur a vloavezh.


Paouez a vezañ ur vro zizalc'h a oa ur c'hriz a daol d'ar c'hembraeg rak ne oa ket ken yezh ar re a rene ar vro.


Hiziv, evit kalz tud, reiñ an titl 'Priñs Kembre' da vab henañ ar roue pe ar rouanez saoz, ne ra nemet ober fae war Gembre.




The last prince of Wales was killed on the 11th of December, 1282, somewhere in the vicinity of Builth Wells, near Cilmeri or perhaps near Aberedw.


His head was then cut off and sent to Rhuddlan for Edward I.


After having been shown to the occupying English forces on Anglesey, the head was taken to London where it was displayed on a pole with a crown of ivy so as to mock him.


Later it was then taken to the Tower of London on a spear and set above a doorway, where it remained for many years.


Losing independence ensured that English would eventually become the main language in Wales and that the English, being more numerous than the Welsh, would make the most important political decisions.


Today, many see the use made of the title Prince of Wales by the English monarchy as insulting and emphasising the dependence of Wales on England.












Protest 'Mesur Iaith Cyflawn', Aberystwyth, Hydref 25 2008, Diolch i Aled Griffiths am y lluniau

Mae hen wlad fy nhadau yn annwyl i mi,

Gwlad beirdd a chantorion, enwogion o fri;

Ei gwrol ryfelwyr, gwladgarwyr tra mâd,

Dros ryddid collasant eu gwaed.


Gwlad, gwlad, pleidiol wyf i'm gwlad.

Tra môr yn fur i'r bur hoff bau,

O bydded i'r hen iaith barhau.


The old land of my fathers is dear to me,

Land of poets and singers, famous men of renown;

Her brave warriors, very splendid patriots,

For freedom shed their blood.


Nation, Nation, I pledge to my Nation.

While the sea is a wall to the pure, most loved land,

O may the old language endure.


Land Of My Fathers.


This is my last shot from this trip I think. How better to end it than with the sun setting over the beautiful mountains of this equally beautiful country.

Am 11 yb ar ddydd Sadwrn yr 24ain o Ionawr, meddiannwyd fflat yn natblygiad Doc Fictoria yng Nghaernarfon gan aelodau o Gymdeithas yr Iaith Gymraeg.

Gŵyl Hanner Cant

Cymdeithas yr Iaith Gymraeg

Pontrhydfendigaid, 14-15 Gorffennaf 2012


I wneud defnydd masnachol cysylltwch plîs: / 07834556202

Lluniau yn rhydd dan drwydded agored at unrhyw ddefnydd arall!

Pentref anghyfannedd oedd Nant Gwrtheyrn yn y 1970au yn dilyn cau y chwareli. Roedd y tai, y swyddfeydd, y capel a’r siopau, a godwyd pan oedd y chwareli yn eu hanterth rhwng 1860 a 1920, a dros 2,000 o ddynion yn cloddio’r ithfaen, yn wag ac wedi mynd â’u pennau iddynt.


Cafodd Ymddiriedolaeth Nant Gwrtheyrn, elusen gofrestredig, ei ffurfio trwy ddycnwch Dr Carl Clowes, meddyg teulu lleol, ac eraill, ac fe lwyddon nhw yn y pen draw i brynu’r pentref a mynd ati i adnewyddu’r hen adeiladau a datblygu canolfan ar gyfer dysgu Cymraeg i oedolion. Erbyn hyn mae'n ganolfan lwyddiannus lle mae miloedd o bobl yn dod i ddysgu'r iaith. Yn 2004 Nant Gwrtheyrn oedd lleoliad cyfres teledu realiti cariad@iaith a ddaeth a grwp o enwogion at ei gilydd i ddysgu Cymraeg o flaen y camerau, gan gwynnwys Janet Street-Porter.


Yn ddi-os, mae'n werth galw i fewn yna. Mwy yma.


About Nant Gwrtheyrn


Nant Gwrtheyrn was an abandoned village in the 1970s following the closure of the quarries. The redundant houses, offices, chapel and shops constructed during the quarry’s heyday between 1860 and 1920,when over 2,000 men worked the granite, had fallen into rack and ruin.


The Nant Gwrtheyrn Trust, a registered charity was formed through the energies of Dr Carl Clowes, the local GP and others and eventually they bought the village and set about renovating the old buildings and developed a centre to teach Welsh to adults. It is now a successful language centre which attracts thousands of people wishing to learn the language. In 2004 it was the location of the reality TV series cariad@iaith, which brought together a group of celebrities to learn Welsh on camera, including Janet Street-Porter.


If you are serious about learning Welsh, this is one place you should go. More here


Protest yn erbyn McDonalds, fel rhan o'r ymgyrch dros Ddeddf Iaith Newydd.

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