Gloria Postuma

Gloria Postuma

'Roedd pobl yr Oesoedd Canol yn medru eu huniaethu eu hunain â'r goruwchnaturiol ac fe'u denwyd yn hawdd at greiriau seintiau ac at bethau sanctaidd eraill y dywedid bod ganddynt allu gwyrthiol i iacháu. 'Roedd gan bron pob mynachlog ac eglwys fawr yn y wlad rywbeth arbennig i ddenu pobi yn y modd hwn. Teithiai pererinion dirifedi bellter ffordd i ddangos parch ac i addoli creiriau neu i gael eu hiacháu mewn lleoedd cysegredig. 'Roedd creiriau'r Saint Celtaidd yn arbennig yn cael eu parchu'n fawr ac fe gredai pobi yn ddiysgog y gallai'r sant gyflawni gwyrthiau hyd yn oed o'i fedd neu o'r fangre gysegredig lle tybid y gorweddai ei esgyrn. Mae'n amlwg felly sut y byddai cylch dylanwad y sant yn troi o gwmpas ei feddrod, a dyna pam y daeth Tyddewi yn ganolfan bwysig i bererindodau yn yr Oesoedd Canol.

People in the Middle Ages identified themselves closely with the supernatural and were thus easily attracted to the relics of holy men and women and especially to other sacred objects which were said to possess miraculous powers of healing. Almost every monastery and every large church in the land had some special objects of attraction in this way, while pious pilgrims travelled great distances, and in very large numbers, to adore and to worship relics or to receive cures at famous shrines. The relics of Celtic Saints, in particular, proved to be objects of the greatest veneration, and it was fervently believed that the Saint, even after death, could work miracles from his tomb or the shrine where his bones were said to rest. In this way it is clear that a Saint’s cult is centred at his tomb. It is for this reason that St. David’s became a great centre of pilgrimage in medieval times.

Fe adeiladwyd yr eglwys gadeiriol fawr gan yr esgob Peter de Leia yn 1181, a dodwyd beddrod y sant, yn ôl yr arfer, y tu ôl i’r Allor Fawr ym mhen dwyreiniol yr eglwys. Ym mur dwyreiniol yr eglwys yr oedd bwlch arbennig wedi ei gau a llechi tyllog fel y gallai'r pererinion a safai y tu allan i'r eglwys weld beddrod y sant drwyddynt. Yn ddiweddarach, fe sylweddolwyd nad oedd hyn yn foddhaol ac fe'i newidiwyd. Estynnwyd ochr ddwyreiniol yr eglwys i wneud mwy o le i allorau a beddau. Cofnodwyd y gwelliannau hyn yn yr Annales Cambriae: 'dechreuwyd adeiladu beddrod Dewi sanctaidd yn yr eglwys ym Mynyw (Menevia) [1275]. Cyfeiria hyn at symud creiriau'r sant o'u hen safle y tu ôl i'r Allor Fawr i feddrod newydd sy'n aros mewn cyflwr gweddol dda hyd heddiw yn arcêd gogleddol y côr. Mae'n debyg mai’r prif reswm oedd yr angen i osod y beddrod mewn man lle byddai'n haws i'r pererinion fynd ato. Mae'r beddrod, fel y mae bellach, yn cynnwys bedd plaen a phedwar agoriad quatrefoil' yn rhes. Ar ôl gosod eu rhoddion ar ben y beddrod, rhoddai 'r pererinion eu dwylo i mewn drwy'r agoriadau hyn er mwyn dwyn allan beth o'r llwch (gweddillion corff y sant, gellid tybied). Fe'i cymysgwyd wedyn a dŵr a'i roi i'r claf ar glwyfus i'w yfed. Cadarnheir yr esboniad hwn o bwrpas y tyllau gan hanesyn a geir yn llyfr yr Hybarch Bede The Ecclesiastical History of the English People yngln a bedd Sant Chad a fu farw yn o.c. 672. Fe gludwyd ei weddillion yn ddiweddarach i eglwys gadeiriol Caerlwytgoed. Dywed Bede, mae'r beddrod yn yr eglwys gadeiriol yn gofadail pren, ar lun t bychan, wedi ei orchuddio, a chanddo dwll yn y wal ac mae'r rhai sy'n mynd yno i addoli yn gosod eu dwylo drwyddo fel rheol ac yn dwyn allan beth o'r llwch. Dodant hwn wedyn mewn d'r a'i roi i anifeiliaid neu ddynion claf i'w yfed. Yn fuan fe’u hiacheir o'u doluriau a'u hadfer i'w hiechyd'.

The great Cathedral was built by Bishop Peter de Lela in 1181 and the Saint’s shrine was placed, as was usual, behind the High Altar at the eastern end of the church. The eastern wall of the Cathedral had a special opening which was partly closed with pierced slabs of stone through which pilgrims standing outside the church could see the shrine within. Later on, this arrangement proved unsatisfactory and changes were made. These involved the extension of the eastern end of the Cathedral to allow for more space for altars and tombs. The date of these changes is well recorded by the statement in the Annales Cambriae that ‘the shrine of the Blessed David in the Church of Menevia was begun [1275]’. This note points to the removal of the relics of the Saint from their old position behind the High Altar to a new shrine which still stands in a relatively good state of preservation in its original position in the north arcade of the choir. There is no doubt that the necessity of placing the shrine in a position more accessible to pilgrims was the main reason for the extensive changes made at this time. The shrine, as now preserved, consists of a plain tomb with four quatrefoil openings in a row. It was into these openings that the pilgrims, after laying their gifts on the top of the tomb, put their hands to take out some of the dust (presumably the remains of the Saint’s body) which was afterwards mixed with water and given to the sick and infirm to drink. This explanation of the purpose of the holes is borne out by an account found in the Venerable Bede’s Ecclesiastical History of the English People concerning the burial place of St. Chad who died in AD 672. St. Chad’s remains were, at a later date, removed to Lichfield Cathedral. Bede says that ‘the sepulchre in the Cathedral is a wooden monument made like a little house, covered, and having a hole in the wall through which those that go thither for devotion usually put in their hands and take out some of the dust, which they then put into water and give to sick cattle or men to drink, upon which they are presently eased of their infirmity and restored to health’.

Mae eglwys gadeiriol Tyddewi mewn man rhagorol i dderbyn pererinion o bob man. Mae gorynys dde-orllewinol Cymru lie saif Tyddewi yn bentir naturiol sy'n ymwthio i’r môr ac a fu ers cyn hanes yn briffordd trafnidiaeth a masnach. Dywedodd un archaeoiegydd enwog yn ddiweddar fod y moroedd gorllewinol llwyd yn amser Dewi mor ferw o longau bychain ag yw gorllewin y Tawelfor heddiw. Nid gor-ddweud yw hyn, oblegid y pryd hynny 'roedd llwybrau'r môr o Ogledd Cymru ar draws Bae Ceredigion ac o dde a dwyrain Iwerddon ar draws y Môr Celtaidd, ac o Gernyw a Llydaw ar draws genau Môr Hafren, i gyd yn canoli ar Borth Mawr neu Borth Glais, porthladdoedd ffyniannus Tyddewi gynt, o gwmpas y pentir fe geir capeli bychain ger glanfeydd man lie y byddai teithwyr a fu ar drugaredd y gwynt a'r tonnau yn dringo i offrymu gweddi o ddiolch am fordaith ddiogel neu i ofyn am nawdd cyn mentro i’r eigion stormus. Câi'r capeli bychain hyn elusendai gan y morwyr ar bererinion a dramwyai ar hyd amryw lwybrau i addoli wrth feddrod Dewi yn ei eglwys a honno mewn safle canolog ond hefyd ynghudd mewn glyn cul o olwg anrheithwyr. Dyma nhw'r capeli, gan ddilyn cylch y cloc o gapel Santes Non (yn dwyn enw mam Dewi Sant): Capel Ffynnon Wen, a'r eglwys gadeiriol gerllaw, heibio i Gapel y Pistyll i Gapel Sant Justinian a dau gapel arall ar Ynys Dewi. Yna, ymlaen at Gapel Cwmwdig a Chapel Sam Padrig yn y gorllewin hyd at Gapel y Gwrhyd a Chapel yr Hen Fynwent.

The Cathedral is placed in an excellent position for receiving pilgrims from all quarters. The south-western peninsula of Wales on which St. David’s stands is a natural pierhead jutting out into the western seas which from prehistoric times has been a highway of movement and commerce. One well-known archaeologist has recently maintained that in the time of St. David the grey waters of the western seas were as alive with small craft as the western Pacific is today. This is no exaggeration, for at this time sea routes from North Wales across Cardigan Bay, from eastern and southern Ireland across the Irish sea, and from Cornwall and Brittany across the mouth of the Bristol Channel, all focused on Porth Mawr or Porth Glais, the once prosperous harbours of St. David’s. Around the headland are found little chapels near small landing places where travellers at the mercy of the wind and tides would climb up to offer a little prayer of thanks for a safe passage, or ask for protection while embarking on a stormy sea. The little chapels, in turn, invited the alms of the seamen and pilgrims who proceeded along several little paths to pay their devotions at the Shrine of St. David in his church, centrally located, but hidden in a deep valley for protection from raiders. The little chapels, reading clockwise from St. Non’s Chapel (dedicated to the mother of St. David) are Whitwell Chapel, with the Cathedral nearby, around past Capel y Pistyll to St. Justinian’s Chapel, with two other chapels on Ramsey Island. On then to Capel Cwmwdig and St. Patrick’s Chapel in the west, across to Capel y Gwrhyd and Capel yr Hen Fynwent, around to the Cathedral again.

Peidiwn ag anghofio hefyd bod Pentir Dewi a’i holi glanfeydd a'i borthladdoedd bychain arno ac yn ymwthio allan i’r gorllewin, ar y briffordd i Iwerddon, ryw 47 milltir i ffwrdd. Roedd morwyr a marsiandwyr o'r wlad honno, yn ogystal â phererinion, i'w gwëid yn y gymdogaeth. 'Roedd gan Ddewi Sam, fei y gwelsom eisoes, gysylltiadau agos iawn a de-ddwyrain Iwerddon, ac ar y llaw arail clywn am nifer o seintiau Gwyddelig a ddaeth drosodd i Dyddewi i’w dysgu am gyfnodau hir. Fe ddywedir i un sant pwysig o Wyddel - Sant Finnian o Glonard - aros tair blynedd gyda Dewi. Nid o Iwerddon yn unig y deuai'r pererinion dros y môr. Fe ddaeth llawer ohonynt o Gernyw a Dyfnaint a Gwlad yr Haf ac eraill yn ddi-os o Lydaw hefyd. Dod i addoli wrth y beddrod o bell ac agos - o Dde a Gogledd Cymru a wnâi’r sawl a ddeuai dros y tir. Byddai'n ddiddorol olrhain ar fap y llwybrau a gymerent ond nid yw’r manylion ar gael. Doedd yno ddim ffyrdd na phriffyrdd fei sydd gennym ni heddiw, a'r cyfan a gaed oedd tramwyfeydd a thyfiant drostynt, gweddillion hen ffyrdd Rhufeinig, ac wrth gwrs, llwybrau'r mynydd a oedd mor nodweddiadol o ucheldir Cymru. Mae gan yr Arolwg Ordnans fapiau wedi eu llunio'n arbennig ar gyfer cyfnodau amrywiol mewn hanes, gan gynnwys map o Brydain cyn y Concwest Normanaidd ac un arall o Brydain yng nghyfnod y Mynachlogydd, ond mae’n werth sylwi na wneir unrhyw ymgais i ddangos llwybrau'r pererinion mewn unrhyw ran o Gymru. Galiwn geisio llunio map cyffredinol ar sail tystiolaeth anuniongyrchol a darnau bychain o ffyrdd a llwybrau y mae traddodiad yn son amdanynt fel ffyrdd y pererinion. Mae’n ymddangos fod gan y pererinion dair ffordd o gyrraedd Tyddewi o Dde a Chanolbarth Cymru. Yn gyntaf, y ffordd ar hyd arfordir gorllewin Cymru: yn ail, y ffordd a ddilynai odre gwastadedd De Cymru: ac yn olaf nifer o hen ffyrdd a thramwyfeydd a redai rhyngddynt. (Ffig. II)

With St. David’s own background in mind we must not forget that with all these little landing places and small harbours, the St. David’s peninsula jutting out westward was, above all, on the high road to Ireland, which was only some 47 miles away. Irish seamen and merchants as well as pilgrims were often to be found in the neighbourhood. St. David himself, as we have already seen, had very close associations with south-eastern Ireland, while on the other hand we hear of many Irish Saints who came over to St. David’s and stayed under his tuition for long periods. One important Irish Saint - St. Finnian of Clonard - is said to have spent three years with David. Not all the pilgrims arriving by sea were from Ireland. Many came from Cornwall and Devon and Somerset as well as others, no doubt, from Brittany. Those arriving by land would come to pay their devotions at the shrine from areas far and wide in North and South Wales. It would be interesting to map the routes along which they travelled, but the necessary detail is not available. There were, of course, no roads or highways in the modern sense, and all that was available were overgrown trackways representing former Roman roads, and, of course, the mountain trackways which were such a feature of Upland Wales. It is significant that the Ordnance Survey’s special maps designed for various historical periods, including one for Britain before the Norman Conquest and another for Monastic Britain, make no attempt to show pilgrim roads in any part of Wales. On the basis of circumstantial evidence and small sections of roads and trackways traditionally known as ‘pilgrim ways we can attempt a general reconstruction. It would appear that there were three major approach roads used by pilgrims to St. Davids from South and Mid-Wales. There was, first of all, the West Wales coast road and, secondly, a road that followed the edge of the South Wales Coastal Plain, and lastly a number of old roads and trackways lying between them. (Fig. II).

Mae'n ffodus fod gennym dystiolaeth lenyddol gyfoes ddiddorol am y defnydd a wnaed yn yr Oesoedd Canol o ffordd yr arfordir o’r Gogledd i'r De. Mae i'w chael mewn cywydd ('Pererindod Merch') gan y bardd enwog Dafydd ap Gwilym. Sonia'r cywydd am leian o Fôn yn mynd ar bererindod i Dyddewi i ofyn maddeuant am ladd' y bardd drwy wrthod ei serch. Mae Dafydd yn disgrifio'r ffordd a gymerodd y ferch, ac yn son yn arbennig am yr afonydd yr oedd yn rhaid iddi eu croesi, sef; afon Menai, afon Llynfi, y Traeth Mawr (ger Porthmadog heddiw) a'r Traeth Bach (llain o fôr rhwng Penrhyndeudraeth a Thalysarnau). Yna, mae'n croesi afon Artro ym Meirionnydd ac yn talu toll (fferm) porth Abermaw ('Y Bermo'). Yna tua’r de dros afon Dysynni a thros aber Dyfi ar donnau dwfn yn ei herbyn hi'. Eto tua'r de gan groesi'r afon Rheidol ger Llanbadarn Fawr ac wedyn afon Ystwyth: drwy Aeron 'ferw' a Theifi 'deg' ac yna ar hyd arfordir gogledd Penfro. Sylwer bod yng Ngheredigion a gogledd Penfro ar y daith hon lawer eglwys hynafol yn dwyn enw Dewi, gan gynnwys Llan-non (yn dwyn enw ei fam) a Henfynyw (yr hen Menevia) lle ganwyd ef. Ymhellach ymlaen deuwn i Flaenpennal, eglwys arall i Ddewi, ac yng ngogledd Penfro mae'r ffordd yn mynd drwy Nanhyfer: ymhellach tua’r de-orllewin 'roedd Capel Dewi Sant ger Trefdraeth ac yna mae'r ffordd yn mynd heibio i Lanllawddog a Llanychaer, dwy o eglwysi Dewi. Mae'r traddodiadau sydd ynghlwm wrth y ffordd hon i bererinion yn glwstwr trwchus o gwmpas Nanhyfer gyda'i -roes fawr wedi ei cherfio yn y graig ar ymyl y ffordd ac ysgafell (silff) a thir islaw lie penliniair pererinion i ddeisyf ar Ddewi i fendithio gweddill eu taith. Credir fod Nanhyfer yn orsaf gydnabyddedig a ddynodai ddechrau rhan olaf y daith. Dywed hen draddodiad bod llawer i bererin yn teimlo’i nerth yn pallu yma ar ôl cerdded milltiroedd maith dros dir garw, a bod rhai wedi marw a chael eu claddu yn y fynwent gerllaw.

We are fortunate in having interesting contemporary literary evidence for the use in the Middle Ages of the coast road throughout the whole length of Wales from north to south. It is to be found in a poem (A Girl’s Pilgrimage’) by the famous Welsh poet Dafydd ap Gwilym, a contemporary of Chaucer. The poem concerns a young lady from Anglesey who goes on pilgrimage to the Shrine of St. David to seek his pardon for her great offence in rejecting the poet’s love. The poet describes the route she took and makes particular reference to the various rivers she had to cross on her way. We hear of the crossing of the Menai Straits and then of the Traeth Mawr and the Traeth Bach in Gwynedd. Then she crosses the river Artro in Meirionnydd and has to pay a toll at a tollgate to enter Barmouth. Then she proceeds southwards over the Dysynni and with more difficulty over the wide estuary of the Dyfi. Proceeding southwards, she crosses the Rheidol near to Llanbadarn Fawr and afterwards the Ystwyth, and so on towards the Aeron and the Teifi and then along the north coast of Pembrokeshire. It is worth noting that the Ceredigion and North Pembrokeshire sections of this route have near to them many ancient churches dedicated to St. David, including Lian—non (dedicated to his mother) and Henfynyw (the old Menevia) where he was born. Further along, Blaenpennal (another David church) is reached, while in north Pembrokeshire the route passed on to Nevern; then further to the south-west was St. David’s Chapel near Newport, and then the route passes Llanllawddog and Llanychaer, both churches dedicated to David. Traditions concerning this pilgrim route cluster heavily around Nevern with its great wayside cross cut in relief in stone, complete with a natural ledge below on which the devotees knelt in prayer bidding the Saint prosper the remainder of their journey. It is thought that Nevern was an accepted halting spot marking the beginning of the last stage of the pilgrimage. There is an old tradition that many travellers felt their strength failing at this stage after walking many miles over rough tracks and that some died and were buried in the churchyard nearby.

Pererindod Merch

Gwawr ddyhuddiant y cantref,

Lleian aeth er llu o nef

Ac er Non, calon a'i cêl,

4 Ac er Dewi, Eigr dawel,

O Fôn deg, poed rhwydd, rhegddi

I Fynyw dir, f'enaid i,

I geisio, blodeuo'r blaid,

8 Maddeuaint, am a ddywaid,

Am ladd ei gwas dulas dig,

Penydiwr cul poenedig.

O alanas gwas gwawdferw

12 Yr aeth, oer hiraeth, ar herw.

 

Greddf fföes gruddiau ffion.

Gadewis fy newis Fôn.

Crist Arglwydd, boed rhwydd, bid trai,

16 Gas, a chymwynas, Menai.

Llifnant, geirw luddiant guraw,

Llyfni, bo hawdd drwyddi draw.

Y Traeth Mawr, cludfawr air clod,

20        Treia, gad fyned trwod.

Y Bychan Draeth, gaeth gerrynt,

Gad i'm dyn gwyn hyn o hynt.

Darfu'r gweddïau dirfawr:

24        Digyffro fo Ertro fawr.

Talwn fferm porth Abermaw

Ar don drai er ei dwyn draw.

Gydne gwin, gad, naw gwaneg

28        Dysynni, i dir Dewi deg.

A dwfn yw tonnau Dyfi,

Dŵr rhyn, yn ei herbyn hi.

Rheidol, gad er d'anrhydedd

32        Heol i fun hael o fedd.

Ystwyth, ym mhwyth, gad ym hon,

Dreistew ddwfr, dros dy ddwyfron.

Aeron, ferw hyson hoywserch,

36        Gad trwod fyfyrglod ferch.

Teifi deg, tyfiad eigiawn,

Gad i'r dyn gadeirio'r dawn.

Durfing drwy'r afon derfyn

40        Yr êl ac y dêl y dyn.

 

    Mau hirffawd, mae ym mhorffor,

Os byw, rhwng Mynyw a môr.

Os hi a'm lladdodd, oes hir,

44        Herw hylithr, hwyr yr holir.

Maddeuaint Mair, neddair nawdd,

I'm lleddf wylan a'm lladdawdd.

Diau, a mi a'i diaur,

48        Minnau a'i maddau i'm aur.

 

Dafydd ap Gwilym

A Girl's Pilgramage

The district's lady of solace

went [like] a nun for the host of heaven

and for Non, the heart conceals it,

4 and for David, meek Eigr,

from fair Anglesey, may she go freely, onwards

to the land of Menevia, my soul,

to seek forgiveness, her kin's prosperity

8 as a result of her promise,

for killing her wretched bruised servant,

thin tormented penitent.

As compensation for the murder of an inspired young poet,

12 sad loss, she undertook a journey.

 

She of the rose–coloured cheeks set off in haste.

My choice one left Anglesey.

Lord Christ, may the Menai Straits

16 be smooth and gentle at low water.

The flood of Llyfni's stream, bar of pounding waves,

may she pass easily through it.

Y Traeth Mawr, famed afar,

20 let her go through on an ebb tide.

Y Traeth Bychan, confined course,

let my white girl go on this way.

The impassioned prayers are complete:

24 may great Ertro be calm.

We will pay the fee of Barmouth's harbour

for carrying her over at low water.

Dysynni of the nine waves,

28 let the wine–coloured girl on her way to David's fair land.

Deep too are the waves of Dyfi,

freezing water, against her.

Rheidol, for the sake of your good name,

32 give passage to a girl generous with mead.

Ystwyth, deep violent water,

in recompense let her over your breast for me.

Aeron, loud torrent of a lively lover,

36 let the celebrated girl through.

Fair Teifi, filler of the ocean,

let the girl's blessings flourish.

May the girl come and go

40 safely through the boundary river.

 

She is clad in purple between Menevia and the sea,

long good fortune for me, if I live.

If she killed me, over a long time,

44 sudden exile, at last she will be brought to justice.

May Mary with her protective hand forgive

my modest seagull who killed me.

I will certainly forgive my treasure

48 and I will proclaim her innocence.

 

Dafydd ap Gwilym.

trans. Dafydd ap Gwilym.net

Mae ffordd arfordir y De wedi ei diffinio’r gliriach fyth, gan ei bod yn dilyn ffyrdd Rhufeinig h'n am gryn dipyn. 0r lie y saif Casnewydd yn awr, fe âi'r ffordd drwy Fro Morgannwg tuag at Ewenni, a chapel coffa i Ddewi gerllaw. Yna ymlaen at Abaty Sistersiaidd fawr Nedd. A'u hwynebau tua’r gorllewin, fe âi’r pererinion heibio i Langyfelach (eglwys bwysig arall i Ddewi) ac ymlaen drwy Lan-non arall i gyfeiriad Caerfyrddin. Yma, fe fyddent yn cyfarfod â'r ffordd draws hynafol a phwysig yn dilyn afon Tywi - cawn son amdani eto. O Gaerfyrddin troai ffordd yr arfordir de-orllewin tua Llansteffan a chroesi rhyd bwysig ar afon Taf i Lanfihangel Abercywyn lie saif adfeilion capel pererinion hyd heddiw. Safai llety pererinion (ysbyty') unwaith gerllaw’r eglwys ac mae dogfennau ar gael yn tystio i briordy bychan a berthynai i fynaich Cluny gael ci sefydlu gerllaw. Dywed coel gwlad fod y pum bedd hynafol sy'n agos at ei gilydd yn y fynwent yn feddau pum pererin ar eu ffordd i Dyddewi ac iddynt farw 0 newyn. Fe âi ffordd y pererinion wedyn drwy Landdowror (ai feini pererinion') tua'r gogledd-orllewin naill a’i tua Tafarn-sbeit neu tua mynachlog Sistersiaidd Hendy-gwyn. Mae'n bwysig cofio fod y mynachlogydd Sistersiaidd hyn ar y ffordd i Dyddewi yn enwog am eu lletygarwch wrth roi bwyd a llety i bererinion blinedig. Yn y cyswllt hwn rhaid i ni gofio bod y Mynaich Gwyn wedi meithrin perthynas agos ar Gymry ã'u dyheadau politicaidd a diwylliannol.

The South Wales coastal route is even more clearly defined, following for much of its course older Roman roadways. From the present location of Newport the route followed the Vale of Glamorgan towards Ewenni with a chapel to the memory of St. David nearby and then on to the great Cistercian Abbey at Neath. Proceeding westward the pilgrims would pass by Llangyfelach (another important David church) and on through another Llan-non towards Carmarthen. Here they would meet the important and ancient major ‘cross route’ following the Tywi Valley to be discussed later. From Carmarthen the coastal route proceeded south-westward towards Llanstephan and then crossed the Taf estuary, presumably by an important ford to Llanfihangel Abercywyn where a ruined ‘pilgrim church’ still stands. A pilgrims’ lodge once stood near the church and we have documentary evidence that a small priory of Cluniac monks was established nearby. Legends have gathered around five ancient graves in the churchyard in close proximity to each other. The graves are supposed to be those of five pilgrims on their way to St. David’s who had perished nearby from hunger. The pilgrim route now passed by way of Llanddowror (with its ‘pilgrim stones’) north-westward either towards Tavernspite or towards the Cistercian monastery of Tŷ-Gwyn-ar-Daf (Whitland). The great Cistercian houses on the way to St. David’s were noted for their hospitality, offering food and lodgings for weary pilgrims. Behind this picture we recall that the Cistercian monks always identified themselves closely with the Welsh people and their aspirations, both politically and culturally.

Rhwng dwy ffordd yr arfordir, y naill yn y gorllewin ar llall yn y de, 'roedd sawl ffordd i Dyddewi a ddefnyddid yn gyson gan bererinion. Y bwysicaf ohonynt oedd hen lwybr a ddilynai rai o'r ffyrdd Rhufeinig. 0 Went yn y de-ddwyrain (gyda nifer o eglwysi megis Llanddewi Ysgyryd a Llanddewi Rhydderch) mae'r ffordd hon yn dilyn blaenau Wysg tua Llanfaes ar Gaer Rufeinig ger Aberhonddu. Yna troai tua machlud haul gan barhau i ddilyn ffordd Rufeinig driwyr Trallwng a Llywel i Langadog ac wedyn ar hyd dyffryn Tywi i Gaerfyrddin, gan basio nifer o hen eglwysi Dewi ar y ffordd. Yng Nghaerfyrddin troai'r pererinion eu hwynebau eto tua’r gorllewin a dilyn llwybrau hydraul gerllaw Meidrum, ac yna ar hyd godreon deheuol Mynydd Preselau gerllaw Henillan Amgoed (eglwys arall i Ddewi) ac Abaty Hendy-gwyn ac yna’n syth ar draws gwlad i Dyddewi. Mae dogfennau ar gad sy n tystio fod y ffordd hon yn caei ei defnyddio yn yr Oesoedd Tywyll cynnar, hynny yw yn nyddiau’r Seintiau Celtaidd. Daw'r hanes o lawysgrif o’r ddeuddegfed ganrif De Situ Brecheniauc (Disgrifiad o Frycheiniog) sy'n cynnwys deunydd Rawer hn. Mae'n adrodd fel yr aeth Marchell merch Tewdrig a mam Brychan Brycheiniog (y brenin Gwyddelig hanner chwedlonol a roddodd ei enw i Frycheiniog, ac a fu yn dad, meddir, i deulu enfawr o saint) y ffordd hon i'r Forth Mawr, harbwr Tyddewi, ac oddi yno i Iwerddon i briodi a thywysog Gwyddelig o’r enw Amlach.

Between the two coastal routes in the west and south respectively there were several cross routes to St. David’s which appear to have been much used by pilgrims. The chief of these was a very ancient route that followed some of the older Roman roads. From Gwent in the south-east (with several churches such as Llanddewi Ysgyryd and Llanddewi Rhydderch dedicated to St. David), this route followed the upper Usk valley towards Llanfaes and the Roman Caer near Brecon. Then it turned westwards, still following a Roman road via Trallwng and Llywel to Llangadog and, subsequently, followed the Tywi Valley to Carmarthen with many old Dewi churches en route. At Carmarthen the pilgrims would turn westward and follow well-known tracks near to Mydrim, then along the southern foothills of the Preseli near to Henllan Amgoed (another St. David’s Church) and Whitland Abbey, and then directly across country to the shrine at St. David’s. There is very interesting documentary evidence for the use of this route in the early Dark Ages, that is in the days of the Celtic Saints. The record we possess comes from a twelfth-century manuscript (containing much earlier material) known as De Situ Brecheniauc (a description of Breconshire). This tells of Marchell, daughter of Tewdrig and mother of Brychan Brycheiniog (the semi-legendary Irish King who gave his name to the modern Breconshire, and was said to have been the father of a prodigiously large family of Saints), proceeding this way to Porth Mawr, the harbour of St. David’s, and hence to Ireland to marry Amlach, an Irish Prince.

FFig. V / Fig. V

Mae'n ymddangos bod o leiaf ddwy ffordd gainc wedi uno â'r briffordd draws hon o'r Gogledd. Deuai'r naill dros y mynydd-dir o'r gogledd-ddwyrain lie cawn Landdewi, Llanddewi Fach, Llanddewi Abergwesyn, Llanddewi'r Cwm a Chregrina, Glasgwm a Rhiwlen (yr eglwysi gan mwyaf yn coffáu Dewi) i mewn i Flaenau Tywi ac yn ymuno â'r briffordd ddwyrain-orllewin yn Llangadog neu Lanymddyfri. Rhedai’r ffordd gainc arall ymhellach i’r gorllewin, gan ddod i lawr o’r Gogledd i Geredigion drwy Ysbyty Cynfyn, Ysbyty Ystwyth, Pontarfynach, ac ymlaen i Abaty Ystrad-fflur, ac yna drwy Flaenpennal. Llanddewibrefi. Llan-crwys a Dyffryn Cothi i Abergwili a Chaerfyrddin, lie ymunai â'r hyn a oedd o bosibl yn briffordd tua'r gorllewin. Dylid sylwi'n arbennig ar y ffordd gainc hon gyda'r enwau yn cynnwys ysbyty' (a olygai gynt le i orffwys neu i aros) ac abaty Sistersiaid pwysig Ystrad-fflur (lie addas i gael seibiant a lie rhoddwyd bwyd a diod yn hael), a hefyd Llanddewibrefi, lle y gellir ei ystyried yn'ail brif ganolfan' i Dyddewi.

At least two branch routes seem to have joined this main cross-country route from the north, one of which came over the mountain country from the north-east where we find Llanddewi, Llanddewi Fach, Llanddewi Abergwesyn, Llanddewi’r Cwm and Cregrina, Glasgwm and Rhulen (in most of these churches St. David is remembered) into the Upper Tywi valley joining the main east-west route at Liangadog or Liandovery. The other tributary route lay further west, coming down from the North into Ceredigion via Ysbyty Cynfyn, Ysbyty Ystwyth, Pontarfynach, on to Strata Florida Abbey, then via Blaenpennal, Llanddewibrefi, Llancrwys, and the Cothi valley to Abergwili and Carmarthen, where it joined what was possibly the main east-west route. Special note should be made again of this tributary route with place-names like Ysbyty (a hospice, resting place or lodging place) and the great Cistercian Abbey of Strata Florida among the hills (an obvious resting place where food and hospitality were readily given) and finally Llanddewibrefi which may be looked upon as the Saint’s second capital’ after St. David’s.

Yn ogystal â'r eglwysi a’r capeli mynych sy’n dwyn enw Dewi ar hyd y ffyrdd hyn, ‘roedd llawer ffynnon sanctaidd yn ei goffáu hefyd. Fe ellir olrhain cyltiau yn gysylltiedig â ffynhonnau sanctaidd yn ôl i’r cyfnod cyn-Gristnogol ac i’r gred gyntefig mewn animistiaeth a natur-addoliad. Roedd dir yn adfywio dyn ac anifail ar ôl lludded ac fe allai ffynhonnau, felly, yn hawdd cael y gair o fod yn meddu ar rinweddau iachusol, a dod yn boblogaidd iawn oherwydd hynny. Cam byr fyddai i bistyll neu ffynnon ddatblygu priodoleddau dwyfol a'r rheini yn ymbersonoli yn ysbryd y ffynnon a chaei eu cysylltu yn ddiweddarach a sant neu rywun a galluoedd goruwchddynol. Fe fethodd Cristnogaeth a dirymu'r gred ynglŷn â galluoedd goruwchnaturiol ffynhonnau ac fe etifeddodd y sant a’i piau yn ddiweddarach rin ei gorffennol paganaidd. Dengys Ffig. IV leoliad tua deuddeg ar hugain o ffynhonnau yn dwyn enw, Dewi. O fewn patria neu gylch dylanwad y sant y mae’r rhain, a'r nifer mwyaf ohonynt yn ardal Tyddewi. Mae'r ffaith na wyddom am unrhyw ffynnon yn dwyn enw Dewi yng Ngogledd Cymru yn arwydd fod cwlt Dewi yn yr Oesoedd Canol yn gyfyngedig i ranbarth neilltuol.

In addition to the many churches and chapels dedicated to St. David along these pilgrim routes there were many sacred wells bearing his name. Cults associated with sacred wells can be traced back into pre-Christian times and into primitive animism and nature worship. Water afforded refreshment to man and beast after fatigue and it follows that wells could easily be assumed to possess medicinal virtues and so enjoyed a wide celebrity. It was a short step, therefore, to the deification of a well or fountain - its divinity personified in the form of a water spirit, characteristically later associated with a Saint or a person possessing superhuman powers. Christianity failed to do away with the belief in the supernatural qualities of wells and the Saint who in later times owned them simply entered upon the inheritance of the pagan past. Fig. IV shows the distribution of some thirty-two wells bearing St. David’s name. These are within the Saint’s own patria or sphere of influence’, with marked concentration in the St. David’s area. As a further indication of the fact that the cult of St. David was in the Middle Ages essentially regional in character, we know of no sacred wells dedicated to him in the whole of North Wales.

Ffig. VI / Fig. VI

Roedd poblogrwydd y ffynhonnau sanctaidd hyn yn ddifesur, yn enwedig rhai Dewi. Dylifai pobl atynt i wella anhwylderau o bob math, ac yn y gwledydd Celtaidd cyrchai pobi at ffynhonnau Dewi I wella afiechydon llygaid. Roedd Ffynnon Dewi, ychydig i'r de-ddwyrain o Hendy-gwyn, yn enwog iawn am ei gallu i wella dolur llygad. Dywedir i Ddewi unwaith rwystro pla rhag lledu. Yn ogystal â gwella pobi, roedd gan y ffynhonnau sanctaidd alluoedd dewinol a phroffwydol ar gyfer y rhai a daflai binnau neu glytiau neu arian i mewn i'w dyfroedd. Er hynny, yr agwedd arbennig a gysylltir â gwyrthiau Dewi yw'r gallu i gymhwyso prosesau Natur er daioni a lies i ddyn. Er enghraifft, tarddodd ffynnon ym mhlwyf Llandysiliogogo pan orffwysodd Dewi yno un waith ar ei ffordd o Dyddewi. Gweddïodd ar Dduw am ddŵr i’w yfed cydia’i fara ac fe darddodd ffynnon yn y fan ar le. Bendithiodd Dewir ffynnon, a byth oddi ar hynny nid yw'n rhewi'n gorn yn y gaeaf nac yn sychu'n hesb yn yr haf.

The popularity of sacred wells, and, in particular, those of St. David, was enormous. They were resorted to for the cure of infirmities of all kinds and in the Celtic lands (which included Wales, Ireland, Cornwall and Brittany) the David wells were valued in particular for the cure of diseases of the eyes. Ffynnon Dewi, just south-east of Whitland, had a high reputation for its powers of curing sore eyes. St. David was said to have been able to arrest the spread of plague. In addition, the sacred wells often had powers of divination and ability to foretell the future to those who dropped pins, rags or coins into their waters. Even so, it is the power of being able to adjust the processes of Nature for human good and well-being that is most clearly associated with St. David’s miracles. For example, his well in the parish of Liandysiliogogo came into being while David, on one occasion, rested here while walking from St. David’s. He prayed to God for water to drink with his bread and the well miraculously appeared. The Saint then blessed the well, which never freezes in winter and never dries up in summertime.

Gymaint oedd enwogrwydd a rhagoriaeth Dewi oherwydd ci sancteiddrwydd a’i allu gwyrthiol, cyn ac ar ôl ei farw, fel y cynyddodd y pererindodau i'w feddrod yn gyflym ymhlith y rhai a ddymunai gael ei fendith neu ei nodded neu weddïo wrth ei feddrod pan oeddynt mewn angen. Yn gynnar yn y ddeuddegfed ganrif, fe lwyddodd ei gefnogwyr mewn swyddi uchel i gael -ân y Pab gydnabod cwlt Dewi yn swyddogol. Fe ganoneiddiwyd Dewi yn ystod offeiriadaeth y Pab Calixtus yr Ail, rhwng o.c. 1119 a 1124. Dewi oedd yr unig sant Celtaidd i gael ci anrhydeddu fel hyn. Ar yr un pryd fe gyhoeddodd y Pab y byddai dwy bererindod i Dyddewi yn gyfartal ag un i Rufain, ac y byddai tair yn gyfartal ag un i Gaersalem. Fe ychwanegodd yr anrhydedd mawr hwn at fri a statws Dewi, ac felly fe gynyddodd y pererindota at ei feddrod mewn maint a phwysigrwydd.

So great was the reputation and prestige of St. David for his holiness and miraculous powers, both before and after his death, that pilgrimages to his shrine grew apace among all who wished for his blessing or protection or to pray at his shrine in time of need. In the early twelfth century his supporters in high places succeeded in obtaining official recognition of his cult in Rome, and he was canonised during the pontificate of Pope Calixtus II between the years 1119-24. David was the only Celtic Saint ever to be honoured in this way, and at the same time the Pope ordained that two pilgrimages to St. David’s would equal one to Rome and that three visits would be equivalent to one to Jerusalem itself. This great distinction increased the prestige and status of St. David still further and pilgrimages to his shrine increased in number and importance accordingly.

Perthynai'r pererinion i bob dosbarth mewn cymdeithas - brenhinoedd, tywysogion, gwrêng a bonedd, hen ac ifanc, tlawd a chyfoethog; pawb yn awyddus i dalu teyrnged i’r Sant a derbyn bendith ganddo. Deuai rhai a rhoddion gwerthfawr ac offrymau o aur ac arian i’r beddrod, fel y gwnaeth tri o frenhinoedd mwyaf Lloegr yn yr Oesoedd Canol - Gwilym y Gorchfygwr yn 1079, Harri'r Ail yn 1173 ac Edwart y Cyntaf a’i frenhines yn 1275. Gymaint oedd parch a bri creiriau Dewi fel y llwyddodd dwylo blewog rhain pererinion, aelodau o’r teulu brenhinol hyd yn oed, i ddwyn rhai creiriau a oedd yn berchen ar alluoedd dewinol, fel y gwnaeth Edwart y Cyntaf. Gwyddom i'r brenin hwnnw osod Un 0 greiriau Dewi ar allor fawr eglwys Santes Helen Fawr yng ngogledd Lloegr, ac yn rhestr eiddo'r brenin a wnaed ar ôl iddo farw, fe gofnodir blwch yn cynnwys brachium Sci David (braich Dewi Sant).

Those who came on pilgrimage came from all stations in life - kings and nobles, princes and peasants, old and young, rich and poor, all eager to do homage to the Saint and receive his blessing. Some brought precious gifts and offerings in gold and silver to the shrine, as did three of the greatest English kings of the Middle Ages - William the Conqueror in 1079, Henry II in 1173, Edward I and his Queen in 1275. So greatly revered and sought after were the Saint’s relics that some pilgrims, even those of Royal status, managed to take away some relic possessing magical powers. Edward I did so, for we know that the King placed a relic of St. David on the High Altar of the church of the Great St. Helen in the North Country, while in the inventory of the King’s effects taken after his death there is recorded a casket containing brachium Sci David (St. David’s arm).