Bidding, 1870-1899

This page includes references to biddings and other related marriage customs 1870-present except those which contain only transcriptions of bidding letters and details of bidding contributions which are on separate pages.

Both Welsh and English references are included: there are translations or summaries in English of the Welsh extracts, except the verses.

see Bidding home page for related pages

1870

There do not seem to be any additions to Brand’s original text in this revised edition.
Popular Antiquities of Great Britain comprising Notices of the Moveable and Immovable Feasts, Customs, Superstitions and Amusements Past and Present edited from the materials collected by John Brand, with very large corrections and additions by William Carew Hazlitt, vol. 2 (London, 1870), pp. 74, 92-93

1870

This account is derived partly from Peter Roberts’ Popular Antiquities of Wales (1815), but mostly from a letter written by a bridesmaid of a wedding held in Merthyr Tydfil, published in Hone’s Table Book, (1824) [above].
WELSH WEDDINGS.
Few persons can have visited the Principality – so extensively the resort of summer holiday-makers of late years—without noticing the common printed pictures of the old native wedding processions. In these the parties, whether on foot or on horseback, are represented in their long linsey-wolsey cloaks and broad-brimmed beaver hats, — a peculiarity of costume which though now seldom seen in the towns, still lingers in the out-of-the-way hamlets; and is, of course, occasionally seen at church and chapel on Sundays, and at weddings. In the last century the weddings of the Welsh’ mountaineers, like those of the dalesmen of Cumberland, were made the occasions of collecting money from parties present to aid the young couple to “set out in life.” And to increase the gathering it was not unusual in “the lake district” to advertise the time and place of the bridewain” in the newspapers. In Wales, the invitation was more personal. Some weeks previously to a wedding taking place, a person well known in the parish went round and invited all without limitation or distinction to attend; and the consequent gathering—from a people not of hilarious disposition – was often roisterous enough.
In the reigns of our later Tudor sovereigns, weddings in Wales were often celebrated by tilting at the quintain, – an upright post, on the top of which a cross-piece turned upon a pin, at one end of which was a broad board, and at the other a heavy sand-bag. The play was to ride and strike the board with a lance, and pass off before the sand-bag, swinging round, should strike the tilter to the ground. “On the day of the marriage ceremony,” says Roberts, in his “Popular Antiquities of Wales,” the “nuptial presents having been made, and the marriage privately celebrated at an early hour, the signal to the friends of the bridegroom was given by the piper, who was always present on these occasions, and mounted on a horse trained for the purpose; and the cavalcade being all mounted, set off at full speed, with the piper playing in the midst of them, for the house of the bride; her friends in the meantime having raised various obstructions to prevent their access to her house, such as ropes of straw across the road, and the quintain. The rider, in passing, struck the flat side, and if not dexterous, was overtaken and perhaps dismounted by the sand-bag, and became a fair object for laughter.”
Repeated challenges for a trial of skill were commonly given and accepted. The following description of wedding proceedings in more recent times is by a lady who had acted as bridesmaid to “a much-valued servant,” terms too rarely used in such relationship. “On the evening previously to the marriage, a considerable company assembled at the bride’s father’s, and in a short time the sound of music proclaimed the approach of the bridegroom. The bride and her company were then shut up in a room, and the house doors locked ; great and loud was the cry for admittance from without, till I was directed as bridesmaid, by an elderly matron, to open the window, and assist the bridegroom to enter, which being done, the doors were set open, and his party admitted. . A room was set apart for the young people to dance in, which continued for about an hour; and having partaken of a common kind of cake and warm ale, the company dispersed.” Such was the prelude. The narrator proceeds :-“At eight next morning I repaired to the house of the bridegroom, when I found assembled about one hundred and fifty persons; and presently the procession set out, preceded by a celebrated harper, playing ‘Come, haste to the Wedding.’ The bridegroom and I came next, and were followed by the large company. At the door of the bride’s father we met her and her mother, who took their station beside the bridegroom and me; her company joining, and adding nearly as many again to the procession. We then proceeded to the church, the music playing as before.”
No remark is made about the marriage ceremony, which is exactly the same as in the Church of England. “After the ceremony the great door of the church was opened, and the bride and her maid having changed their partners, were met by the harper, who struck up “Joy to the Bridegroom,” and led the way to a part of the churchyard never used as a burial-ground; there placing himself under a large yew tree, the dancers immediately formed, the bride and bridegroom leading off the first two dances,— “The Beginning of the World,” and “My Wife shall have her Way:” these are never danced but on like occasions, and then invariably.” A wedding dance beside the graves on consecrated ground appears strange enough! Returning to the house they find a substantial repast provided; and “after the company had taken what they liked, a plate was set down and went round, each person giving what they chose, from two to five shillings, the money being given to the bride. Dancing was kept up till seven, when the company dispersed.” The gathering, in this instance, amounted to thirty pounds. In some parishes it was the custom to make presents of wheat, meal, cheese, tea, sugar, &c., to the young couple on the eve of their wedding. It is pleasant thus to evoke glimpses of the past; but tempora mutanter — time brings great changes, especially within the last quarter of a century, when they have come at railway speed; so that at the present period weddings in North or South Wales are in general conducted as orderly as in the towns and villages of England.
‘Sexagenarius’ A Handy Book of Matters Matrimonial, according to law and practice in Great Britain, (London, 1870), pp. 51-53

[1870]

The following is almost certainly derived from earlier published accounts.
The Welsh wedding
A month or so before there is a “bidding”. The “lavier”, bedecked with ribbons, goes about the country inviting people to the wedding feast. For miles around, through lanes, and villages, and farm yards, is the lavier seen, with the bag on his back, ready to receive the good things that on such occasions are sure to find their way within. At every house he halts. He desires to see the mistress. The mistress comes, accompanied by the master, the servants, the children – in fact, by the whole of the establishment, for the very dogs know him, to listen to the lavier as, with hat in hand, and wand waving in the air, he recites the glorious preparations that are making and enumerates the good things that they may expect who honour the betrothed pair with their presence.
It is in this enumeration, or “rammas”, as it is termed, the excellence of the lavier is supposed to evince itself.
For three weeks previous to the marriage ceremony, there is cwrw da to be bought at the residence of the expectant bride, and if she is in service, her employers generally place their house at her disposal.
Every night there is a feast, but the night before the wedding there is a special feast. This is cake night. Then it is the rustic lovers treat the objects of their affections with cakes and ale, each endeavouring to excel the rest in profuse liberality; then it is that money flows into the coffers of the hostess; and, finally, then it is that longstanding differences are amicably arranged, and others spring up to bear fruit, till they, in turn, are settled at the next merry meeting.
A very important personage on the occasion is the fiddler. Without him all would go wrong, and the night would be as dull as a churchyard. Receiving a penny from each person for the night, he tries to please each in return. This is far from being at all times an easy matter, for everybody calls for his or her favourite air, and although the fiddler is supposed to know every tune, he cannot, though never so much inclined, play them all at the same time. He, however, adroitly extricates himself from the difficulty by changing to every tune that is called for, and thus gives satisfaction to all. The night consumed in feasting and dancing, old and young, married and single, seek their homes, holding themselves in readiness for the morrow.
That day of days at length arrives, and with it its accompanying ceremonies. The bride is led to the church by the “tailleur”, whilst the bridegroom has the arm of the bridesmaid in his. Friends follow two and two – the fiddler leading the van. On the return the order is changed – the tailleur having transferred the bride to the safe keeping of her husband, whilst he contents himself with her “mayde”.
Dinner over, the tailleur goes round the company to collect the poyth, or wedding gifts, from those present. The amount he receives from each he records; and for this reason: Whenever any other young people present get married, they expect to have returned to them the amount they now present, so that, in point of fact, it is only a loan; but a loan that, together with what is made by the dinner, and on other occasions, is frequently sufficient to set up the parties in life. All think it a point of honour to return the poyth; thus at every marriage feast are seen married folks, or their representatives, some of them from a great distance, who would not have been seen there were it not for this purpose.
Mason, J. D., A handbook to Tenby, being a guide to it and all places of interest in the neighbourhood. Compiled chiefly from Mason’s ‘Guide to Tenby’, (3rd ed. Tenby: Mason, printer, Observer Office [1870]), pp. 38-40
See the earlier entry by Mason 1858 (above).

1871 Carmarthenshire

In this neighbourhood [Carmarthen] the custom of biddings at weddings prevails. The couple about to be married invite their friends to attend with contributions towards the purchase of articles required by young housekeepers. These gifts are regarded as a debt to be repaid on a similar occasion, if required. It must be a great thing thus to secure really useful presents.
Clark, T.H., Rev., of Clifton, Sketches of Short Tours at Home and Abroad [in 1871], (1878), p. 28
Most of this was published in the ‘Clifton Chronicle’ and the rest in the ‘Times and Mirror’

1871 Laugharne, Carmarthenshire

Mary Curtis’s popular book was republished in 1880 with additional material.
A wedding was always numerously attended; first there was a bidding; this was usual all over Wales, and still observed in remote districts among the farmers and others of their class of society. Bidding letters were printed and sent to all their friends, inviting them to the wedding. This is a specimen of such letters [the names may be fictitious]:
March 26th, 1821.
As we intend to enter the matrimonial state, on Monday, April 23rd next (being Easter Monday), we purpose to make a bidding on the occasion, the same day, at the young man’s father’s house, called Cromslack [corrected to Cwmslack], in the parish of St. Ishmael, Ferry-side, at which place the favour of your good and agreeable company is respectfully solicited; and whatever donation you may be pleased to bestow on us then, will be thankfully received, warmly acknowledged, and cheerfully repaid, whenever called for on the like occasion, by your obedient, humble servants,
John Jones and Anne Brown, late servant to Mrs. Smith
The young man’s father and mother and sister desire that all gifts of the above nature due to them be returned to the young man on the above day, and will be thankful for all favours granted: also, the young woman desires that all gifts of the above nature due to her, be returned on the above day, and will be thankful for all favours granted.
Mrs. and Mr. Brown will be thankful for all favours bestowed on the young couple.
Besides these bidding letters, it was a very usual custom in Wales, for a person called a “Bidder,” (the Welsh term is “Gwahoddwr,”) to go about the neighbourhood before the bidding day to proclaim the invitation, and ask for gifts for the young couple. He carried a long pole, called the “bidder’s staff,” with ribbons at the end of it. [note: The long pole is out of use nearly everywhere now. [end of note] The form of words in which he put the invitation and requesting gifts, was called a Rammas [note:] See Part XVI., [p. 141 below] on Pendine customs for a Rammas. [end of note]
Before he began it, he gave a song or rhyme, in which he described the dainties and good cheer of the wedding feast. In Laugharne, John Williams was the man chosen for this office, he has been dead about 30 years. When he went about proclaiming a wedding, and repeating the rammas, he was dressed in a white apron, and a white ribbon tied in the button-hole of his coat, the bidder’s staff in his hand, with which he knocked at the doors; but no one remembers any ribbons at the end of it: a bag was swung at his back, into which he put the bread and cheese, which the people at the farm houses in the country always gave the bidder. His Rammas is described as most amusing. [note:] The Rammas was generally very long, so that in some places they say of any story or discourse that is very lengthy. “That is a Rammas.” [end of note]
I have collected the substance of it, but have not been successful in getting it in the rhyme in which he repeated it. It is as follows:
“I was desired to call here as a messenger and a bidder. David Jenkins and Ann Wilkins, in the parish of Langharne, the Hundred of Derllys, County Carmarthen, encouraged by their friends to make a bidding on Tuesday next, the two young people make their residence in Gosport, No. 11, from thence to St. Michael’s church to be married. The two young people return back to the young woman’s father and mother’s house to dinner : they shall have good beef and cabbage, mutton and turnips, pork and potatoes, roast goose or gant, perhaps both if they are in season, a quart of drink for fourpence, a cake for a penny, clean chairs to sit down upon, clean pipes and tobacco, and attendance of the best; a good song, but if no one will sing, then I’ll sing as well as I can; and if no one will attend, I’ll attend as well as I can. As a usual custom with us about Langharne, is to hold a sending gloves before the wedding, if you’ll please to come, or send a waggon, or a cart, a horse and a colt, a heifer, a cow and a calf, or an ox and a half, or pigs, cocks, hens, geese, goslings, ducks, turkeys, a saddle and bridle, or a child’s cradle, or what the house can afford : a great many can help one, but one cannot help a great many; or send a waggon full of potatoes, a cart-load of turnips, a hundred or two of cheeses, a cask of butter, a sack of flour, a winchester of barley, or what you please, for anything will be acceptable; jugs, basins, saucepans, pots, and pans, or what you can; throw in a £5 note, if you like; gridirons, fryingpans, teakettles, plates and dishes, spoons, knives and forks, pepper boxes, salt cellars, mustard pots, or even a penny whistle. Ladies and gentlemen, I was desired to speak this way that all pwyths due to the young woman’s father and mother, grandmother and grandfather, aunts, brothers and sisters, and the same due to the young man’s father and mother, &c., &c., must be returned to the young people on the above day. So no more at present. If you please to order your butler, or under servant, to give a quart of drink to the bidder.”
The night before the wedding day was called “Sending Gloves Night;” for on this eve or night friends came with their presents. Some would bring a sack of flour, some a cask of butter, cheeses, hams, etc., till there was enough to last the household for a year. Besides these, they brought bread, butter, cheese, etc., tea and sugar, for the nuptial feast. At the dinner on the wedding day a plate was handed round, and each guest gave a present of money. All these presents, both of money and different things just named, are called Pwyth. Those who give these presents expect that, when their wedding day shall arrive, the bride and bridegroom, whom they now favour, will bring them presents in return; and asking for these presents, as due to the parties about to be married, from those whom they favoured on their wedding day, is termed “calling in the pwyth.” The presents of money often amounted to £30 or £40: even very lately, in Laugharne, such a sum was collected. In remote districts these presents are still made, but as a general thing they are not what they were. [note:] In Cardiganshire the old wedding customs are thoroughly kept up. [end of note] In Laugharne now, as in most places in Wales, there is simply a tea-party on the wedding day, when the guests make presents in money, or of what things they please. Previously, the bride and bridemaid call at the houses to invite people to come and give presents. This is still in Laugharne termed “calling in the pwyth.” They make buns here for the occasion, and sell them at the different houses to gain some money for the bride and bridegroom. This is done on the eve of the wedding. For the same reason the family of the bride are allowed, for a few days before, to brew a quantity of beer, and sell it without a licence. After the tea they usually dance, and sometimes keep it up till midnight.
About forty years ago the bidding letters ceased to be sent in Langharne [sic], and a bidder was sent round instead. They used to scatter on the path, by which the young couple walked to church, evergreens and sweet-scented flowers.
pp. 111-112
There was a singular custom at weddings [in Laugharne], discontinued now some years; when the bridal party left the church and mounted their horses, they would gallop away at a furious rate, heeding nothing and nobody; every one had to get out of their way. This seems to have some relation to the custom of certain races in Asia, I think, of taking the bride by force, and galloping away with her. The Welsh as Celts belonged to Asia. As late as 22 years ago, it was usual in some parts of Carmarthenshire, after the marriage ceremony was ended, for the young men to seize upon the bride and rudely drag her out of church.
p. 141
The same customs at weddings prevailed here [Laugharne], as I have shown in Part IX [above]. The bidder repeated a rammas, this is part of it, all I have been able to obtain: “There will be a round or two of beef, half-a-dozen roast geese, two or three legs of mutton, plenty of potatoes, greens, cabbages, cauliflowers, plenty of good bread, plum-puddings, rice puddings. A plate will be handed round, and whatever donations you please to bestow on the young couple on that day will be thankfully received and cheerfully repaid, whenever called for on a similar occasion. After dinner the party will remove into another room, where will be a pint of beer for 2d., a cake for 1d., plenty of pipes and tobacco for nothing.” This was the invitation to the people of the place to attend at the wedding dinner.
Curtis, Mary, The Antiquities of Langharne [sic], Pendine and their neighbourhoods, (1871), pp. 73-77, 111-112 (appendix: additional information, received since the previous part was written), p. 141;
Curtis, Mary, The Antiquities of Laugharne, Pendine and Their Neighbourhoods, Carmarthenshire, Amroth, Saundersfoot, Cilgetty, Pembrokeshire, South Wales, (2nd edition, with much additional information, 1880), pp. 210-211
This was also published in The Red Dragon, vol. 4, (1883), pp. 367-369 with the names of the bride and groom entered in full.
This was also published in America under the title ‘WHILOM WEDDINGS IN WALES’. The Cambrian, A Bi-monthly published in the interest of the Welsh people and their descendants in the United States devoted to History, Biography and Literature, (ed. D.I Jones), vol. 4 no. 10, (Cincinnati, October, 1884), pp. 287-289
The gwahoddwr’s speech was also included in the following:
Owen, Trefor M., Welsh Folk Customs, (1959); (2^nd edition 1968); (3^rd edition 1974), pp. 160-161
Owen, Trefor M., A Pocket Guide, The Customs and Traditions of Wales, (1991), p. 59

1871

Kilvert recorded a gipsy ‘jump the broom’ wedding (priodas ysgub)
Saturday 11 November.
This morning Catherine Price of the New Inn was married to Davies, a young Painscastle blacksmith, before the Hay registrar.
What I call a gipsy jump the broom* marriage. The wedding feast was at the New Inn which is now shut up as an inn and abolished.
As I passed the house I heard music and dancing, the people dancing at the wedding. They were dancing in an upper room, unfurnished, tramp, tramp, tramp, to the jingling of a concertina, the stamping was tremendous. I thought they would have brought the floor down. They seemed to be jumping round and round. When I came back the dance seemed to have degenerated into a romp and the girls were squealing, as if they were being kissed or tickled and not against their will.
Kilvert, Francis, Diary, 1870-1879: Selections by William Plomer (1944), p. 153
Strictly, this was not a ‘jumping the broom’ or ‘broomstick’ wedding if such a custom ever existed.
Probert, Rebecca, Marriage Law for Genealogists, the Definitive Guide, (2012), pp. 25-26
In this case, the Registrar was present, making the marriage a formal, legal commitment.

1872

Based on Peter Roberts (1815)?
Many customs probably similar to what existed two centuries ago on the east side of Offa’s Dyke but have lingered so much longer on its western side … Those that generally remain are those connected with marriage and death. As regards the former, in many respects the marriage customs strongly resemble those still existing in parts of Brittany. One peculiar feature is the bidder, who is selected for his readiness of speech and address. His ensigns of office are a cap and staff adorned with wedding garlands; and, decked with these, he visits the houses of the district — from the mansions of the great to those of small farmers and freeholders. One of his necessary qualifications is an extensive knowledge of pedigrees and anecdotes of the various families. The object of the visit is to invite the attendance of the inmates at the proposed wedding, and also their presents or contributions towards setting up the young couple in life. These presents formerly did, and in some districts at the present time, consist of articles of furniture, live stock, or money; all which are faithfully registered, and repaid on a future occasion. When a wedding is about to take place, he proceeds to announce it at various houses, and generally waits until he thinks all the family and guests (if any are in the house) are assembled together either during or after a repast. He then enters the hall, strikes the floor with his staff, to demand attention, and with a low bow commences his address, which varies according to the character of those addressed, or the skill of the addresser. This official, however, has probably ceased to exist before the commencement of the present century, a printed invitation being substituted. The one here subjoined is given in Peter Roberts’ Cambrian Popular Antiquities (1815) dated Carmarthen, March 20, 1802. [as above]
The names of the visitors are registered in a book, so that the compliment may be returned on the proper occasion. On the day of the ceremony, which is performed at a very early hour, the presents having been received, the piper, who is one of the principal authorities on this occasion, gives the signal to the bridegroom and his male friends to mount their horses and gallop off to the bride’s dwelling, which is blockaded by various slight obstructions. A kind of musical and poetical contest between the besieged and besiegers is kept up; those outside, of course, silencing those inside. The door is then opened, and the bride laid hold of, lifted on the bridegroom’s horse, and carried off at a gallop. A pursuit is immediately begun, and a mock encounter takes place, in which the pursuers are soon defeated; but both parties adjourn to the bridegroom’s house, and spend the rest of the day in festivity. This latter part of the ceremony, Peter Roberts thinks, was confined to South Wales, although the contribution of such wedding presents was common, and even at this day not unknown, in North Wales. The Breton peasants have or had both these customs; but the dancing and singing go on, in some parts, for three whole days. On some occasions, at least in North Wales, where the married couple occupy a more elevated position, as that of wealthy farmers or superior tradesmen, offerings in money are made to the officiating clergyman by all present. An instance of this occurred in Denbighshire within the last half century.
Barnwell, E.L., ‘On some Ancient Welsh Customs and Furniture’, Archaeologia Cambrensis, (1872), 329-333

1872

Lord Kames, in his Sketches of the History of Man (1807) [first edition, 1775], [above] calls attention to a more noteworthy relic of the old forms of marriage by capture, preserved by the Welsh even to the present century.
In order that he may realize the openness with which these pecuniary benevolences were rendered to our mediaeval brides, the reader should glance at the practices of the class of nuptial celebrations that, under the names of bidden- weddings, bridal-biddings, bride-wains, and penny-weddings, were of frequent occurrence in Wales, the Lake district of England, and Scotland, so late as the opening of the present century, and even yet may be seen in primitive villages of those parts of the country.
Shortly before a wedding in Wales or Cumberland, it was usual, at the beginning of the present century, for the nearest friends of the bride (even when, as the daughter of a small farmer or respectable petty tradesman, she was above the humblest social grades) to ‘bid’ her acquaintance to assemble in her honour. Sometimes the biddings were delivered by a herald, bearing an official wand, who visited the dwelling of each person whose presence was desired at the nuptial ceremony, and gave the invitations by word of mouth. Sometimes letters of bidding were dispersed to the wedding-guests. It was not uncommon for the bidding to be accomplished by means of advertisements in the local papers. After the wedding, when the persons present in compliance with special or general invitation had partaken of the bridal banquet, a collection of money was made for the bride in a plate held round to each guest.
{Quotation of the description of a wedding in Wales from William Hone, The Table Book, (London, 1827), pp. 396-398. [above]}
The sum thus collected in donations, varying between a shilling and ten shillings, always amounted to several pounds, and on rare occasions rose as high as two hundred sovereigns.
A correspondent in Hone’s ‘Table Book’ (1827) describes the Welsh bidden-wedding of a respectable female servant, where thirty pounds was collected.
Another writer, in an early volume of the Gentleman’s Magazine, says that the collection at a Welsh bridal-bidding in his time frequently yielded fifty, and sometimes even a hundred pounds. [vol. 54.  (May 1784), p. 343, see above]
That the offerings of the guests at a Cumberland bride-wain, — a term signifying the carrying home of the bride,— sometimes amounted in the last century to as much as two hundred pounds, we have the authority of Sir F. M. Eden’s work on the State of the Poor (1797)  [above]
Of course, it was always obligatory in honour on the bride, who had received liberal presents, and on her groom, to regard the donations less as their actual possessions than as loans to be repaid at future weddings. But in some cases this matter was not left altogether to the honour of the individuals, who sometimes received an offering, on the expressed understanding that it was a loan, to be repaid to the lender or the lender’s family after a certain lapse of time, or on the occurrence of a certain contingency, such as a marriage in the lender’s family or his impoverishment. [note:] In some parishes it was customary to enter the bride’s presents in a register, together with precise statements of the terms on which they were made, so that in case of dispute the record might show the value and nature of the benefactions. Of course, if a bridal couple accepted the use of a sum of money or an article, on the understanding that it should be returned to the lender at a certain time or on the event of a particular contingency, they could be compelled by legal process to fulfil their part of the compact. [end of note]
Because the bridal-biddings of Wales, the bridewains of Cumberland, and the penny-weddings of Scotland have in recent times been confined to the poor classes of society, it has been most erroneously inferred that they were devised in the first instance for the convenience of lovers of a more or less necessitous condition. In old time the eleemosynary celebration of marriage, if I may be allowed the term, was as much in vogue with the gentle as the simple, with the rich as with the poor. Whether she was a princess or a poor yeoman’s daughter, money by some means or other was always collected for the bride of a mediaeval wedding; and universal custom taught her to look for presents of money from her friends, even as it taught her to look for the dow-purse from her husband. Like the dow-purse, the other presents of money were often made at the church-porch; in which case they were collected by the best-man and first bridesmaid, on whose winning looks and cleverness in begging for the good cause, it depended much whether the collection equalled the hopes of the bride’s nearest kindred. From a passage in William Vaughan’s Golden Grove [1608, above] it appears that in James the First’s time, these ancient gatherings of money had been generally relinquished in the cases when the circumstances of the bride placed her above obvious need of pecuniary assistance. This general discontinuance of the collections for brides of prosperous families helps to account for the reluctance which the people displayed to comply.
Jeaffreson, John Cordy, Brides and Bridals, (London, 1872), 2 vols, (2^nd edition, 1873), vol. 1, pp. 30-31, 219-224

1872

WELSH WEDDINGS
I have seen presents given “to the wedding” in South Wales in the shape of wines and liquors, which go to “furnish forth the marriage feast;” nor are more substantial “offerings” forgotten to assist the young couple to make a start in life; and when they are “up and gotten gear” they are expected to reciprocate the kindness to the sons and daughters of those who helped them. This custom is not confined to the southern portion of the Principality, in some parts of Denbighshire it is extensively practised; there, for some time after the wedding, every one, having the slightest acquaintance with either of the happy couple, considers it their duty to call upon them, nor does any one go empty handed, presents of all descriptions from a chest of drawers to a packet of tea or a pound of sugar being made. A farmer’s wife told me she had sufficient sugar presented to her upon her marriage to serve the house for three years afterwards. The ancient Cymri who migrated to Brittany appear to have taken this custom to the country of their adoption, similar assistance being there offered to the newly married. But there all the poetry of the affair is lost, by the presents being, after having been exhibited to the wedding guests, sent to the nearest town and sold.
C., S., Bye-gones, (Aug. 7, 1872), p. 77

1872 Llanedi, east Carmarthenshire

“Llanedy… Amongst other ancient customs is Priodas Wahodd or wawdd, … one of which took place at the parish church on Saturday last. The old custom was for the bride and bridegroom to start on horseback from the bride’s home at the same time, driving full pelt, and the one who would first enter the churchyard gate was counted the most gallant, was cheered, and was called “free”. The other had to pay the bellringers, and had to fight his or her way through the crowd to the church door. On Saturday, both parties arrived at the same time, and were met by a company of about 150. These were the gwahoddedigion, who had previously received invitations in the old Welsh order. The ceremony being over, they all returned to the bride’s home, each one bringing a present, where tea and metheglin (mead) were supplied, the tea at one shilling each, and the metheglin at so much per dobyn.” [half pint or small jug].
Weekly Mail, 10 May, 1873
Published by Nemo (2), ‘Welsh Weddings’ Bye-Gones, May, 1875, p. 243

1872

A Welsh Horse Wedding by Ann Beale who lived in Llandeilo for at least 10 years.
A WELSH HORSE WEDDING of the olden time belonged peculiarly to the yeomen, and was customary when churches were scarce, and marriages in chapels and register offices were not by law established. It was truly a public ceremonial, and caused much excitement amongst the mountains. The farmer of a century ago was as primitive as the peasant, and the manners and customs of each were equally original. In nothing did this show more decidedly than in the Horse Wedding.
As soon as the day was fixed the whole country was astir – nothing else was talked of. No telegraphic messages were needed to convey the news from farm to farm. The very hills proclaimed it, the sheep bleated it, the winds whispered it. Evan and Gwen were to be united, and Nature, animate and inanimate, rejoiced.
To understand peculiar customs, one must live amongst the people. To appreciate a Horse Wedding, one must, at least, imagine the scene which originated it: probably a farmstead amongst the hills, surrounded by trackless downs, foaming torrents, primeval oaks, green lands, or cornfields; and near it, possibly, an old British encampment, or some gigantic stone, pointing backwards, with imperishable finger, to the Bards and the Druids.
Hence were sent invitations to similar farmsteads and all respectable dwelling-houses, whether tenanted by gentle or simple, for miles around. An old man, possibly of bardic descent, was chosen as the bearer. He carried in his hand a staff, covered with many-coloured ribbons, which he planted on the threshold of each house as he delivered his message. This was in rhyme. He bade all the inmates to the wedding, in verses, which he sang, intoned, or crooned, according to his capabilities and the inspiration of the moment. His song was suitable to the indwellers, and breathed of love and life for the young, marriage and happiness for the old. The Cymry, like the Italians, were improvisatori. The old man, his ribboned staff, and impromptu invitations were poetical and graceful.
On the wedding-morning the household of the mountain-farm would he astir at daybreak; so would be the friends and neighbours, for early in the morning arrived the improvisatori. These native poets, who a few centuries earlier would have been called “Bards,” and were then styled “Seek Outs,” placed themselves on either side of the closed door. There they began their lyric measure. They poured out praises of the bride and her family; they invited her forth; they described the beauty of the morning or the surrounding scene; they extemporised by turns, until their subject and their rhythmical powers were exhausted. Meanwhile the party of the bride arrived. Trampling of horses – strong guttural Celtic – laughter-jests – interrupted the flow of verse. All were on horseback, and the yard and stables were full. At the same moment similar proceedings were enacting at the house of the bridegroom, it might be at a neighbouring farm.
At last the door unclosed, and the bride appeared, trembling and blushing, accompanied by her father. The strains were answered the “Seek Outs” had found. Noisy congratulations followed; then the swiftest horse was chosen, and saddled, bridled, and pillioned. The father mounted; the bride was lifted, or lifted herself, on the pillion behind him. She clasped her arms round him, and they rode off. The bridal party followed, consisting of men, women, and children some riding single, some double, like the bride and her father. They clattered through the yard, and from fifty to a hundred horses galloped after the bride. On some neighbouring hilltop, and at about the same time, the bridegroom and a similar company left his abode, he riding the best horse that he could command.
Imagine two torrents pouring down from two separate mountains, and meeting somewhere in the valley below, and you have an idea of these impetuous equestrians. “O’er brake and o’er briar,” through firm stones and loose stones, down hill and across dale, into brook or fordable river, they dashed helter-skelter, until the two parties encountered. Then began the Race for the Bride.
She and her father were ever foremost, the bridegroom and his party behind; but all rode as if riding for their lives. It was dangerous wedding pastime. There might be as many as a hundred horses, and they, as horses will, however sedate, got into the spirit of the chase. Sober hacks, lumbering farm-horses, steady cobs, frisky ponies, kicking mares, even broken-winded hunters, became racehorses for the time. And as to their riders, they lost their heads; old men and women forgot their age, and vied with their youngers.
Sometimes four or five abreast, sometimes huddled together by the dozen or score, sometimes single, they galloped on – now one foremost, now another. The sober clothing of the men mingled with the bright colours of the women, so that even sex was scarcely distinguishable, since all equally wore hats. There was no time for lovemaking or gossip. Their hearts were in their horses. It was truly furious riding, and the women were as energetic as the men—perhaps more so. They ride well. A Welsh woman and her horse seem one – it is difficult to separate them; and in these bridal raids, Johnny Gilpin and Mazeppa might have been encouraged to sit their horses by the fearlessness of the weaker sex. Even rain and mud did not appal them. Many-coloured shawls, pink and white ribbons, scarlet cloaks, skirts of all dyes, were forgotten in the one great object of being up with the bride.
All the countryside was out to see, shouting, cheering, and frightening the horses. There was generally a mile or so of turnpike-road before they reached the church, so that the steeplechase ended in a fair race. The bride and her father still strained on in advance, but, being visible to all, were more easily reached by the party of the bridegroom. He was usually the first to come up with them, and then began a Tourney for the Bride. The lover tried to tear her from her pillion; she clung to her father, who held her fast; the horses pranced or reared, and the dangerous game lasted until the bridegroom elect gained possession of his bride, and placed her on his own horse. Meanwhile the other horses tore up, that their riders might “be there to see,” and in the mêlée not even the firm seat of the women could always save them from a downfall. The spectators laughed and shouted while they righted themselves, and amid a very Babel of noise the bridegroom started again with his bride, and the race recommenced. The equestrian tournament was over, but the church had still to be reached.
The arrival of the troop at town or village was generally accompanied by great éclat. The news of a Horse Wedding always preceded it, and brought all the inhabitants to the front. It might be supposed that the spirit of horses and riders was tired out by this time; on the contrary, it was ever sharpest at sight of the goal. If they had flagged a little after the excitement at the capture of the bride, they roused themselves at the prospect of the parson. The chances were that the roads had been dirty. It did not signify. On they came, bespattered by mud or besmothered by dust. Bride and bridegroom, father, tailor or best man, bridesmaids, mothers, sisters, brothers, friends, over a hundred horses, all pelted into the town haphazard. Pattering, clattering, whip-arm extended — coat-tails, shawls, petticoats, ribbons floating – on they galloped by units, tens, or scores. It was as though the whole country were careering away, pursued by some unseen enemy. The scattered houses and streets were lined with spectators. Hurrahs and waving of hats – peals of laughter – remarks on personal appearance – barking of dogs-screaming of babies -screeching of small boys, such a hullabaloo as would frighten a modern lover out of matrimony, only emboldened the hero of the Horse Wedding. Shouts of “Priodasferch!” and “Priodasfab!” (Bride and Bridegroom) encouraged him to new effort, and he was usually foremost in the race.
He finally dashed into the yard of one of the principal inns, and so ended it. Others dashed in after him; more noise and confusion.
All the hostels were open-armed – all their arms were filled. A Horse Wedding was a fortune to the innkeepers. Every available stall had its horse or horses, every available room its inmates. The bride and her bridesmaids smoothed their ruffled garments before the looking glass; the bridegroom and his men refreshed themselves with draughts of ale. Before half-past eleven o’clock a procession was formed. The lovers preceded, arm-in-arm; every Jack chose his Gill, and followed. Blushing, tittering, coquetting, they took their way to the church in pairs. The old people and children followed less regularly. Friends joined the string who had not joined the race, and a goodly string it was. Shopkeepers were at their doors, their wives in the windows, spectators everywhere. Jests flew, and kindly feeling prevailed.
The ceremony was duly performed in the old parish church, and there was no doubt about the wedding. All those valiant horsemen and horsewomen certified it, and strengthened the Gordian knot. As there were no easy Divorce scissors in those days to cut it, they remained man and wife till death them did part. The young men and maidens took the privilege of a kiss, nothing loth, and after the usual signing, the procession re-formed.
All the company returned to the various inns, but not at once to remount their horses and go back to the farm. The body required invigorating after the labours of the morning. The inn-taps flowed with ale, and tired nature “took them at the flood;” but it did not follow that they “led on to fortune.” Bridesmen treated bridesmaids, and the kiss, permitted at the altar, was snatched at the hostel.
The exit from the town was less regular than the entry. The newly-married pair and their immediate friends rode off, steadily enough, and were cheered as they went. The bride blushed behind her groom, and had to bear the brunt of jokes and gibes. The rest followed at leisure. Hats, and even horses, were exchanged. Potations of good ale made the men frisky, and feeds of corn enlivened the horses. The riders were riotous, and their steeds kicked and floundered, so that whip and stick were in request.
But all managed to reach their respective farms. The bridegroom’s party returned to his house, the bride’s to hers. It sounds unsentimental, but as soon as he had seen her safe at her old home, and run the gauntlet of his friends’ raillery, he left her to go and see after the Bidding.
Before this took place, however, there was much eating and drinking at “both their houses.” The parents of each provided a separate feast  – or, if the bridegroom lived in his own house, he provided it. Sometimes, indeed, his Bidding was held in the abode prepared for himself and his wife, even though he had previously resided with his parents.
When as much bread and cheese and ale had been eaten and drunk as the guests required, the great business of the day began. This was the Bidding.
[note: A modern Bidding has been before described in ‘Traits and Stories of the Welsh Peasantry.’ [end of note.]
Instead of lavishing money on costly jewelry and ornaments, as friends do nowadays, the sensible old Cymry gave their wedding gifts in sterling gold or silver. The bride stood at her table, the bridegroom at his, and received as much money as the guests might choose to give or lend. The sums were duly registered. If only lent, they were to be repaid on a similar occasion. At an influential Horse Wedding, more than a hundred pounds might be thus collected, which enabled the young people to begin life after their own fashion.
The bridesmaid or bridesman presented to each donor a cup or glass of Metheglyn (anglicised Mead), and a piece of oatmeal bread, or – what many liked better – beer sweetened with sugar, and flavoured by a sprig of rosemary. This was, probably, the hale ancestor of our degenerate claret-cup. Each wedding gift was also acknowledged by a sprig of rosemary.
Drinking, jollity, lovemaking, gossip prevailed. No tears were shed, for the young couple were pretty sure to settle within reach of their respective parents. Friends accompanied them to their new home, and left good wishes and jokes at their threshold.
Such was a Horse Wedding of the olden time. This has been modified, like everything else, by the course of events. Printed invitations, formerly in verse, replaced the picturesque old man with the ribboned staff. These are called “Bidding Letters,” and are now written in prose. It is truly a prosaic age! The shriek of the steam-whistle has frightened away the spirits of the old bards, who have taken with them the gift of improvisation; and the once exhaustless stanzas, or pennillion, poured out at the door of the bride, have ceased.
Practical jokes have occasionally troubled the mad gallop of the riders, and one or two serious accidents have put a stop to the Tourney for the Bride. These may be worthy of record.
Dr. Johnson says that children are by nature cruel, and that it is education which teaches them kindness; be this as it may, most of them love fun—which frequently means mischief. It happened that a young wag, hearing of a Horse Wedding, resolved to have his joke. He knew of a wasp’s nest in the hollow of an old tree by the wayside, and, as the wedding-party were about to gallop past, he disturbed it. The wasps stung the horses, and a great many pretty girls were scattered about the road, while he stood behind laughing at the fun. It is satisfactory to add that he was himself terribly stung, and did not dare to cry out lest he should be discovered, or to complain afterwards lest he should be punished. His practical joke ended with its sting, for no further ill ensued. This is more than can be said of most practical jokes.
The accidents that caused the bridal tourney to cease were serious, and even tragic. On one occasion the bridegroom reached the bride in a dangerous and circuitous part of the road; while he was in the act of tearing her from her father, her horse wheeled, stumbled, kicked, and threw her. Snatched from the very arms of her lover, she fell among some of the rocky stones of this mountainous way. He was off his horse in a moment-every one else dismounted. He raised the insensible form of the poor girl, and uttered a bitter cry. The mock combat had ended in sad reality. She was dead!
At another Horse Wedding the encounter happened on a hill near the church. The slope was dangerous, but excitement and love are equally blind. The horses got excited also, and, neighing and curveting while the bridegroom and father struggled for the bride, she was thrown off. When they picked her up they did not know how much she was injured, as she was neither dead nor insensible. She insisted on being married, and, in spite of the remonstrances of her friends, her entreaties prevailed. Her lover carried her in his arms to the church, where the clergyman was awaiting them, and the marriage ceremony was performed amid the suppressed sighs and tears of terrified relatives. As soon as she was made one with him she loved, the spirit which had sustained the body gave way, and it was evident that she was dying. The sad scene may be imagined: the little mountain church – the pastor at the altar praying for the departing spirit – the kneeling, sobbing, agonised friends – the bridegroom and his bride!
It is no wonder that these tragedies should have put an end to the Tourney for the Bride, and that other accidents, frequent if not fatal, should have diminished the boisterous hilarity of the race.
Besides, the increase of churches, and the inroad of carriages of all descriptions, have facilitated mountain matches, and rendered a Horse Wedding of rare occurrence. Like all picturesque and primitive customs, it is wearing out with the wear of ages; and as a pillion is now a curiosity of leather-work, so will a Horse Wedding soon become a “Curiosity of Literature.”
Beale, Annie, ‘A Welsh Horse Wedding’, Temple Bar: A London Magazine for Town and Country Readers, Vol. 34, (March, 1872), pp. 406-411

1873

Priodas Fawr oedd priodas Mr a Mrs William Bowen yn y flwyddyn 1873, a chafwyd penillion ar yr achlysur gan Mrs Mary Rees, merch Rhydderch Farfgoch.
(The wedding of Mr and Mrs William Bowen was a Great Wedding in 1873, and verses were given on the occasion by Mrs Mary Rees, daughter of Rhydderch Farfgoch.)
Amman Valley Chronicle and East Carmarthen News, Medi, 1934.

1875

WELSH WEDDINGS
There is a curious custom in North Wales of sending a small quantity of ginger, or in some places a hazel stick, on the day of the wedding of some fair one, to the man or men who were supposed to have been refused or jilted by her.
‘Y Blaidd’, Notes and Queries, (1 April 1871), p. 285
Bye-gones, (Nov. 27, 1872), p. 100

1873 to be checked

From Feb 26 1873
Stat. 26 Henricus, Oct. 6th. ‘ None, without the Commissioners’ License in writing shall in Wales, or in the counties thereto adjoyning, require or levy any Commoth Bydal, Tenants’ Ale, or other collection, or exact any money, goods, or other thing, under colour of marriage or suffering of their children, saying or singing the first masses. &c.” What is the meaning of the above expression, Commoth Bvdal ?
Answer:
From the context, the Commoth Bydal looks very much as if the reference was to the South Wales marriage custom now known as Bidding.
Reference to the act of Henry VIII (1534) banning Cymorth, Bydale etc …
Owen Pugh says it was customary for poor people in Wales to brew ale  … known as “cwrw cymhorth” and although declared illegal in 1534, the custom, if not at this time existing, was so to a very recent period, for the writer himself, when a lad, was at more than one of these gatherings, at which very generally dancing and card playing were introduced.
Bydal. I think – Bid-ale; and Ale Bid – {a bidding (see Bye-Gones, Nov. 27 1872),
‘Pearmain’, Bye-Gones, (March, 1873), p. 151
Notes and Queries, The Cambrian News and Merionethshire Standard, 28th March 1873

1874 CYMREIG

HEN ARFERION CYMREIG. PRIODASAU. (OLD WELSH CUSTOMS. MARRIAGES.)
Much about the old customs appears to have been derived from Anon, [Hugh Hughes, after Peter Roberts, 1815] Yr Hynafion Cymreig: neu, Hanes am draddodiadau, defodau, ac ofergoelion, yr Hen Gymru … (Caerfyrddin, 1823), pp. 125-137 which was based on Samuel Meyrick’s The History and Antiquities of Cardigan, (1808, 1810), p. cxli), but the introduction contains concerns about the loss of the old customs and the ease with which couples could get married in Registry Offices. Yr Haul was a magazine which served the established church. This article might have been written by the editor, William Spurrell, who had written about the custom, briefly, in 1851 (above)
Summary in English below.
Nid oes dim wedi cyfnewid yn gymmaint a’r dull o gadw priodasau yng Nghymru; y mae yr holl rialtwch mewn cyssylltiad â hwy wedi diflanu.
Mae cyfraith y priodasau wedi taflu y cwbl â’i wyneb i waered. Nid oedd ond gwallgofddyn a feddyliai am briodi o’r tu allan i Eglwys ei blwyf. Yr oedd son fod Cwaceriaid yn priodi heb ddim mwy o seremoni na neidio dros ysgubell. Nid ydyw priodasau y bwcl a’r strapen ddim yn briodas o gwbl mor bell ag mae a fyno crefydd â hwy. Cyhoeddir fod y Parch. John Rees, o Fynydd Ephraim, yn cael ei gynnorthwyo gan Tobïah Jones, wedi priodi y par a’r par. Dim o’r fath beth. Y cofrestrydd sydd yn priodi. Y mae dynion yn myned i’r ystâd briodasol mor ddifeddwl a phe bŷddent yn gwneyd cytundeb am wneyd diwrnod o waith. Mae y dull newydd yn rhoddi cyfle i gryts a chrotesi i briodi cyn iddynt dyfu fyny i oedran pwyll. Os bydd yr oes nesaf yn genedl eiddil a gwanllyd, nid oes achos i neb ryfeddu.
Yr hen arferiad oedd, pan fuasai par ieuanc yn peuderfynu cymmeryd eu gilydd er gwell ac er gwaeth, i’r rhieni benodi diwrnod i gyfarfod â’u gilydd, yr hwn a alwyd “dyddio.” Ar ol cyflawnu ammodau y briodas, cyhoeddwyd y gostegion yn yr Eglwys, ac nid gosod eu henwau yng ngweithdy yr undeb neu yn swyddfa y cofrestrydd. Pythefnos cyn y briodas anfonent y gwahoddwr, os byddai neithior, neu fel ei gelwid mewn rhai ardaloedd “taith’,” i wahodd pobl i’r briodas. Yr wyf yn cofio gweled y gwahoddwr yn myned o amgylch â’i ffon fawr wedi ei gwisgo ag ysnodenau; galwai ym mhob ty: safai ar ganol liawr y ty, ac adroddai ei araith. Wele un o areithiau y gwahoddwr yn 1762, yn sir Aberteifi, allan o lawysgrifau Lewis Morris:—”Arwydd y gwahoddwr yw hyn: yn vwyn ac yn hawddgar, yn lân ac yn deuluaidd, dros Einon Owen a Llio Ellis, a’ch ewyllus da ar y ddesgl. Dewch ag arian disai — swllt neu ddau, neu dri neu bedwar, neu bump. ‘R ŷm ni’n gwahodd caws ac ymenyn, a’r gwr a’r wraig a’r plant, a’r gweision a’r morwynion, o’r mwyav hyd y lleiav. Dowch yno’n fore; cewch vwyd yn rhodd, a diod yn rhad, ystolion i eiste. a physgocl, os gallwn eu dal, ac onid e cymmerwch ni yn esgnsodol, ac nhwy ddon’ hwythau pan alwoch am danynt. Yn codi allan o’r van a’r van.”
Yr oedd rhai yn anfon llythyrau argraffedig i wahodd. Cymmerai priodasau le dydd Gwener fynychaf, a dygid yr ystafell, sef dodrefn y wraig, adref dydd Iau. Derbyniai y ferch roddion o arian, caws, ymenyn, &c, ac yn yr hwyr cynnelid purs, neu burs a gwregys yr hen Gymry. Ymgasglai nifer fawr o’r cymmydogion i yfed cwrw a chyfranu rhoddion. Yr oedd y partïon yn arfer gwerthu cwrw ar ddiwrnod y neithior. Ar foreu’r briodas dewisai y darparwr nifer o fechgyn heinif; ac os priodas ceffylau, yr oedd y marchogwyr goreu a’r ceffylau goreu i fyned i dy y ferch; gelwid y rhai hyn mewn rhai manau scouts neu “gwŷr seekouts.” Nid gwaith bychan oedd cael gafael yn y ddarparwaig. Yn aml cymmerai ymdrechfa boeth le rhwng y partïon: cymmerai dau glerfardd y brif gystadleuaeth. Gofynai gwŷr y dyn ieuanc am y ferch mewn barddoniaeth, ac atebai plaid y ferch o’r tu fewn. Nid oeddynt yn gofalu llawer beth a ddywedent ar yr achlysuron hyn; os byddai rhyw fan gwan ar gymmeriad y beirdd hyn, yr oedd eu gwrthwyuebwyr yn debyg o gyfeirio at hyn. Ar un achlysur, dygwyddodd fod un o’r tu fewn yr hwn a ddrygdybid o fod yn lleidr defaid. Taniodd awen un o’i wrthwynebwyr:
“Gwrando, leidr hoew’r ddafad,
Ti sydd yma heddyw’n geidwad;
Ai dyna’r rheswm cau y drysau,
Rhag dwyn y wreigan liw dydd golau? ”
Terfynai’r cystadleuon hyn yn aml mewn, ymladdfëydd a phastyno. Wedi terfynu yr ymdrechfa farddonol, agorai y tad y drws, a gwahoddai yr ymwelwyr i mewn. Nid oedd y perygl drosodd yrna; marchogai y y [sic] ferch wrth ysgil o’r tu ol ei thad, a chynnygiai parti y ferch ddianc â hi ymaìth; marchogant fel gwallgofiaid. Wedi iddynt flino, elent i’r Eglwys, ac wedi myned trwy y Gwasanaeth, dychwelent yn ol i’w cartref, lle y cynnelid neithior. Derbyniai y gwr ei bwython ei hun, a’r wraig yr un modd. Derbynient weithiau o hanner cant i drigain punt, yr hyn oedd yn help mawr iddynt ddechreu eu byd. Dywed Strutt fod yr arferiad o gyfranu rhoddion ym mhlith y Sacsoniaid. Yr oedd y par ieuanc yn arfer myned i’r Eglwys ar y Sul cyntaf ar ol y briodas, yng nghyd â’u cyfeillion. Yr oeddynt hefyd yu arfer derbyn pwython ar y Suliau.
Gellir olrhain yr arferion hyn i’r hen oesoedd ym mhlith y llwythau Celtaidd. Pau benodiddyddybriodas cymmerent ofal i ddanfon cenadydd ffraeth i ymweled â’r gwahanol gestyll i wahodd y rhyfelwyr a’u canlynwyr i’r briodas. Yr oedd y gwahoddwr yn yr hen amser yn ddyn o gymmeriad da, hyawdl, ac yn feddiannol ar dalentau da, ac yn meddiannu digon o arabedd a digrifwch.
(Summarised translation:
Much has changed in the way marriages in Wales are arranged, partly owing to changes in marriage law. Only a madman would have thought of getting married in a place other than their parish church, but now it is possible to get married in a registry office [from 1836]. Men get married thoughtlessly and young couples get married before they are ready. It will not be surprising if the nation becomes weaker as a result.
The old custom required the parents of the couple to meet on a day known as ‘dyddio’. The banns were read in church, not published on a notice board. Two weeks before the wedding, a bidder was sent out to invite people to the bidding or ‘taith’. I remember seeing the bidder wandering around with his big stick decorated with ribbons; he stood in the middle of the floor of the house, and recited his speech.
Here is one of the bidder’s speeches in 1762, in Cardiganshire, from Lewis Morris manuscripts: [as above].
Some sent printed bidding letters. Weddings usually took place on Fridays, and the ‘ystafell’, (the woman’s furniture) was brought home on Thursday.
The young woman received gifts of cheese, butter, &c, and in the evening purses, or purs a gwregys, in old Welsh, were offered. Many of the neighbours gathered to drink beer and make donations. They used to sell beer at the bidding.
On the morning of the wedding the several lively boys were chosen; and if horses were available, the best horsemen and the best horses went to the woman’s house; these were called scouts or “seekouts.”
Two wandering bards of low status (glerfardd) competed with each other, one representing the groom, the other the bride. The subject of the verse was not important. If one of the men had a poor character this would be mentioned. On one occasion, it turned out that there was one inside who was suspected of being a sheep thief.
Purloiner of the fleecy care,
Art thou the guardian of the fair?
Hence doors are clos’d in open day,
Or thou wouldst steal our bride away.
[Translation of the verse from Meyrick, Samuel, The History and Antiquities of Cardigan, (1808, 1810), p. cxli.]
These competitions often ended in a fight. When the verse competition was complete, the father [of the bride] invited the visitors in. The bride raced off behind her father and her men tried to capture her. The danger wasn’t over there. They rode like mad. After they got tired, they went to the Church for the wedding service, they returned to their home, where they held the wedding feast (neithior). The husband received his own contributions (pwython) and the wife likewise. They sometimes received from fifty to sixty pounds, which really helped them to start their world.
Strutt says that the practice of giving gifts was practiced by the Saxons.
[Strutt, Joseph, Horda Angel-cynnan: or a compleat view of the manners, customs, arms, habits, & c. of the inhabitants of England, from the arrival of the Saxons, till the reign of Henry the Eighth. With a short account of the Britons, during the government of the Romans, (London: [1775-1776])
The young couple used to go to Church on the first Sunday after the wedding, along with their friends. These customs can be traced back to ancient times among the Celtic tribes.)
Anon, ‘Hen Arferion Cymreig, Priodasau’, Yr Haul, vol. 18, no. 212 (Carmarthen, August 1874), pp. 301-302

1874 England

Among other old customs now fast falling into desuetude, there is in Cumberland and some other parts of the north of England a practice known as the Bridewain, which consists of the public celebration of weddings. A short time after courtship is commenced – as soon as the date of the marriage is fixed – the lovers give notice of their intentions, and on the day named all their friends for miles around assemble at the intending bridegroom’s house, and join in various pastimes. A plate or bowl is generally fixed in a convenient place, where each of the company contributes in proportion to his inclination and ability, and according to the degree of respect the couple are held in. By this custom a worthy pair have frequently been benefited with a sum of from fifty to a hundred pounds. The following advertisement for such a meeting is copied from the Cumberland Pacquet, 1786:
INVITATION.
Suspend for one day your cares and your labours,
And come to this wedding, kind friends and good neighbours.
NOTICE is hereby given that the marriage of ISAAC PEARSON with FRANCES ATKINSON will be solemnized in due form in the parish church of Lamplugh, in Cumberland, on Tuesday next, the 30th of May inst.; immediately after which the bride and bridegroom with their attendants will proceed to Lonefoot, in the said parish, where the nuptials will be celebrated by a variety of rural entertainments.
Then come one and all
At Hymen’s soft call
From Whitehaven, Workington, Harrington, Dean,
Hail, Ponsonby, Blaing and all places between,
From Egremont, Cockermouth, Barton, St Bee’s,
Cint, Kinnyside, Calder and parts such as these ;
And the country at large may flock in if they please.
Such sports there will be as have seldom been seen,
Such wrestling, and fencing and dancing between,
And races for prizes, for frolick and fun,
By horses, and asses, and dogs will be run
That you’ll all go home happy – as sure as a gun.
In a word, such a wedding can ne’er fail please;
For the sports of Olympus were trifles to these.
Nota Bene.-You’ll please to observe that the day
Of this grand bridal pomp is the thirtieth of May,
When ’tis hop’d that the sun, to enliven the sight,
Like the flambeau of Hymen, will deign to burn bright.
These invitations were at this period far from rare, and another, calling folk to a similar festival, appeared in the same paper in 1789:
BRIDEWAIN.
There let Hymen oft appear
In saffron robe and taper clear,
And pomp and feast and revelry,
With mask and antic pageantry:
Such sights as youthful poets dream,
On summer eves by haunted stream.
GEORGE HAYTON, who married ANNE, the daughter of Joseph and Dinah Colin, of Crosby Mill, purposes having a BRIDEWAIN at his house, at Crosby near Maryport, on Thursday the 7th day of May next, where he will be happy to see his friends and well-wishers, for whose amusement there will be a variety of races, wrestling matches, etc. etc. The prizes will be – a saddle, two bridles, a pair of gands d’amour gloves, which whoever wins is sure to be married within the twelvemonth; a girdle (ceinture de Venus) possessing qualities not to be described; and many other articles, sports and pastimes too numerous to mention, but which can never prove tedious in the exhibition.
From fashion’s laws and customs free,
We follow sweet variety ;
By turns we laugh and dance and sing;
Time’s for ever on the wing;
And nymphs and swains of Cumbria’s plain
Present the golden age again.
A similar advertisement appears in the Pacquet in 1803, and contains some verses of a kind superior to that generally met in these appeals. It is called
A PUBLIC BRIDAL.
JONATHAN and GRACE MUSGRAVE purpose having a PUBLIC BRIDAL at Low Lorton Bridge End, near Cockermouth, on THURSDAY, the 16th of June, 1803 ; when they will be glad to see their Friends, and all who may please to favour them with their Company; – for whose Amusement there will be various RACES, for Prizes of different kinds; and amongst others, a Saddle, and Bridle ; and a Silver-tipt Hunting Horn, for Hounds to run for.—There will also be Leaping, Wrestling, &c. &c.
Commodious ROOMS are likewise engaged for DANCING PARTIES, in the Evening.
Come, haste to the BRIDAL ! – to Joys we invite You,
Which, help’d by the Season, to please You can’t fail :
But should LOVE,MIRTH, and SPRING strive in vain to delight You,
You’ve still the mild Comforts of LORTON’s sweet Vale,

And where does the GODDESS more charmingly revel?
Where ZEPHYR dispense a more health-chearing Gale,
Than where the pure Cocker, meandring the Level,
Adorns the calm Prospects of Lorton’s sweet VALE?

To the BRIDAL then come ;- taste the Sweets of our Valley;
Your Visit, good Cheer and kind Welcome shall hail.
Round the Standard of Old ENGLISH CUSTOM, we’ll rally,
And be blest in Love, Friendship, and LORTON’s sweet VALE.

A correspondent, writing in Hone’s Table-Book, date August 1827, says it was in the early part of the century
“a prevalent custom to have ‘bidden weddings’ when a couple of respectability and of slender means were on the eve of marriage; in this case they gave publicity to their intentions through the medium of the Cumberland Pacquet, a paper published at Whitehaven, and which about twenty nine years ago was the only newspaper printed in the county. The editor, Mr John Ware, used to set off the invitation in a novel and amusing manner, which never failed to insure a large meeting, and frequently the contributions made on the occasion, by the visitors, were of so much importance to the new-married couple that by care and industry they were enabled to make so good ‘a fend as niver to look ahint them.’”
Lord Kames, in his Sketches of the History of Man (1807) [first edition, 1775], calls attention to a more noteworthy relic of the old forms of marriage by capture, preserved by the Welsh even to the present century.
That this or a similar custom was practised commonly a generation ago in Wales, where it is even now occasional, a notice issued from Carmarthen shows. It is peculiar, and runs thus :
Carmarthen, April 12,1836.
As we intend to enter the Matrimonial State on Thursday, the 5th of May next, we are encouraged by our Friends to make a Bidding on the occasion the same Day, at the sign of the Angel, situate in Lammas-street; when and where the favour of your agreeable Company is most humbly solicited, and whatever donation you may be pleased to confer on us then, will be thankfully received, warmly acknowledged, and cheerfully repaid whenever called for on a similar occasion, by your most obedient humble servants,
David Daniel, shoemaker, Ruth Evans.
The young man and his mother (Mary Daniel) and his brother and sister (Joshua and Anne) desire that all gifts of the above nature due to them, be returned on the said Day, and will be thankful for all favours granted.
Also the Young Woman, and her Mother (Sarah Evans) and her Grand-father and Grand-mother (John and Frances Evans) desire that all Gifts of the above nature due to them, be returned on the above Day, and will be thankful with her Uncle and Aunt (Benjamin and Margaret Evans, Penrhywcoion,) for all additional favours granted.
The applications made by means of the notes which follow the advertisement show that the promise made by David and Ruth to repay all amounts when called upon is something more than a mere flourish. We should not like, though, to guarantee that these promises were always kept, and have no doubt that the concocters of the foregoing found, as so many others did before them, and not a few have done since, that kindness is generally obtained from the least expected, and often the least valued, quarter. This is a glorious dispensation of providence, and few people who have experienced misfortune, or have been in want of assistance, but have felt how compensating is the hidden power which guides our destinies. Yet writers who constantly rail about the insincerity of friendship make little or no mention of those truest friends, the friends who appear uninvoked, and do whatever has been asked in vain of others who may have promised freely, or who are in fact indebted to those they ignore in the moment of adversity.
Sampson, Henry, History of Advertising (London, 1874), pp. 253-257
The Carmarthen bidding letter was also published in Bye-gones, (April 21, 1875), p. 226;
The Cambrian News and Merionethshire Standard, 23rd April 1875;
The National and English Review, vol. 98, (1932), p. 625

1875

This is the one of only three suggestions that the custom of bidding was practiced in north Wales, none of which are confirmed by any other evidence, and it is possible, as Bingley suggested (1801), that contributions were made towards the cost of the refreshments only. This example of a bidding letter was from south Wales.
BIDDEN WEDDINGS IN WALES
[I] send the following, copied from a printed “Bidding Paper,” lent to me about 1852-3, by Mr James Foster, schoolmaster, of Caernarvon, who told me, if I remember rightly, that the customs of “Bidden Weddings,” still obtained in the neighbourhood of Caernarvon at that date :—
August 29th, 1849
As we intend to enter the Matrimonial State, we are encouraged by our friends to make a Bidding on the occasion on Friday, the 21st day of September next, at the Red Cow, in the town of Llandilo; where and when the favour of your good and agreeable company is humbly solicited, and whatever donation you may be pleased to bestow on us then, will be thankfully received, and cheerfully repaid, whenever called on for a similar occasion.
By your most obedient servants,
William Jones.
Catherine Davies
The young man, with his father and mother (Rees and Rachel Jones,) his brothers and sister (Thomas, Evan, and Jane Jones), his brother and sister-in-law (David and Elizabeth Jones), and his nephew (John Jones), desire that all bidding debts of the above nature, due to them, be returned to the young man on the same day, and will be thankful together for all favours granted. The young woman, with her sister (Margaret Davies) desire that all bidding debts of the above nature, due to them, be returned to the young woman, on the said day, and will be thankful with her brother (John Davies, of Grip,) for all additional favours conferred.
J. James, Printer, Llandilo.
Jackson, Georgina F., (Chester), Bye-gones, Oct. 6, 1875, p. 311

1875

BIDDEN WEDDINGS IN WALES
The custom of ” Bidden Weddings” as it existed in South Wales, was not followed in Carnarvonshire or in North Wales. There were public weddings and assistance rendered by friends, and the object was the same “to benefit and help to start the young couple in life.” But it was not done by public invitation. It soon became known when a wedding was to be public, and friends attended of their own accord. I have lived in the heart of the country, and have been present at these weddings years ago: I well remember on one occasion having a wheat bread and milk dinner (for which 1s was paid), sweet milk being considered a great luxury at the upper part of the parish where the wedding was held.
W.P. (Wrexham), Bye-gones, 17 Nov., 1875, p. 325

1876 (about), Carmarthenshire

The author witnessed a Priodas-Ceffylau [Horse Weddings] in about 1876 and clearly recollected seeing the mounted wedding guests tearing down the road at full speed towards Abergwilly church. The bride (who wore a crinoline!) led the procession.
Vaughan, Herbert M., (Llangoedmore), Recollections of Mari Llwyd and Priodas-Ceffylau at Abergwilly, Transactions of the Carmarthenshire Antiquarian Society, vol. 1, (1905), p. 45

1877

The following is based on Brand, J., Popular Antiquities of Great Britain, (1813 and subsequent editions).
WALES.
The Welsh in olden times had some very curious customs in connection with the marriage service. Bidding letters were generally used, giving intimation of the intended marriage, and its date, on which day they purposed making a bidding at some inn, selected for the occasion, and asking for the pleasure of the company, and support of the parties to whom they were sent, and that whatever gifts they would like to bestow upon them, would be gratefully acknowledged and repaid with thanks, when a similar occasion should call for them.
This custom is now confined to small farmers and the humbler classes.
The day before the marriage, the woman’s goods, usually an oak chest, feather bed and bed clothes, &c., were taken to the house of her future husband, and on the evening of the same day he received presents from his friends, the bride also receiving gifts from her friends. This was an old British custom, called “Purse and Girdle.”
The weddings in Cardiganshire generally took place on Saturday. The friends in large numbers went to the church in procession, headed by a harper or fiddler. Sometimes a kind of sham contest took place, ten or more of the bridegroom’s friends going on horseback to the bride’s house and demanding the bride to be given up to them, which, after a war of words, was acceded to.
Owen, in his Welsh Dictionary, says, “The poor people in Wales, have a marriage of contribution, to which every guest brings a present of some sort of provision or money to begin the world.”
It was also usual for the bridal party to race back from the church to the house or inn where the wedding feast was to be held. Lord Kames in 1807 [first edition, 1775], mentions another curious custom. The bridegroom on the morning of the wedding day, accompanied by his friends on horseback, goes to her father’s house and demands the bride. Her friends, likewise on horseback, give a positive refusal, and a mock scuffle ensues.
The bride, mounted behind her nearest kinsman, is carried off, and pursued by the bridegroom and his friends with loud shouts. When they have fatigued themselves and their horses, the bridegroom is suffered to overtake his bride, whom he leads away in triumph; and the scene is concluded with feasting and festivity.
By an old Welsh law a husband might administer three blows with a stick on any part of the person (except the head) of his wife if she had misbehaved herself, and another law directed that the stick should not be longer than the husband’s arm, nor thicker than his middle finger.
Tegg, William, The Knot Tied: Marriage Ceremonies of All Nations, (London, 1877), pp. 40-42

1877 Maelor Saesneg, near Wrexham

The Welsh custom of making a collection for a newly married couple, to be spent in their honour by and for the collectors themselves, still prevails; and to this is now added the English custom of making a present to the happy pair.
Lee, M.H., ‘Maelor Saesneg’, Archaeologia Cambrensis, (1877), p. 289

1878 CYMREIG

For full translation see separate file
This long Welsh language article (5,300 words including a transcription of prose and verse messages given by Tomos y Gwahoddwr (the bidder) was written about Welsh marriage customs in general, but refers to a particular wedding in Llanymddyfri (Llandovery) soon after 1836 (The Marriage Act in the Chapels had only just come into operation). This allowed non-conformists and Catholics to be married in their own places of worship and Ebenezer Methodist Chapel, Llandovery where the couple were married, was built in 1808, rebuilt in 1834 and closed in 1887 and the English language bidding letter, quoted in the article was dated 1834.
The article begins with comments about public interest in weddings, particularly those of the wealthy, details of which were published in newspapers, especially the marriage in Berlin of two cousins who were members of the German Royal family but marriages of the working classes do not attract the same interest.
This article presents ‘a very imperfect illustration’ of the way in which marriage was carried on in a part of Wales, between 40 and 50 years ago, based on memory. It has been written to describe customs of the past which should be understood by the youth of today although knowledge of early practice is sparce.
It is not certain that the customs described below were restricted to the agricultural counties of South Wales but they are now unknown in other parts of Wales. We understand that the present ceremonies associated with weddings is different to that of our forefathers.
In the wedding discussed in this article, the couple come from respectable farming families who lived about five miles apart. They met at a fair in one of the nearby towns. Fairs were the only opportunity for young people to meet – there were no eisteddfodau, concerts, or literary meeting to go to and it was not acceptable for young people to take an interest in each other at places of worship. A young couple meeting at any place other than a fair would have been condemned by the community. The young couple decided to get married after being friends for two years. The young man gathered courage to inform his father, who was not surprised at the news because he had been aware that his son had been going out at night [presumably to meet (or bundle with) his girl-friend]. He was old enough and had enough experience to run a small holding himself and the young woman was from a respectable family. The young man’s mother was delighted, but was sad at the thought of loosing her son.
The next task was for the son’s father to meet the young women’s parents who were expecting him and did their best to impress him. He rode there on his best horse in his best clothes. An agreement was made, followed by generous hospitality.
Once a good farm was found for the couple, preparations for the wedding began. Animals were bought and furniture was made for the new home. Everyone knew that both fathers were busy buying animals and other goods at local fairs and auctions.
The date of the wedding was fixed with six weeks or two month’s notice. During this time the bidder was sent out to invite ‘the whole country’. He went to every house in the parishes and gave the same message at every door.
There follows a description of Tomos the Gwahoddwr (bidder) by Iorwerth Llansadwrn [Thomas Edwards an assistant preacher at Llandeilo].
Tomos was a prince among his brothers (yn dywysog yn mysg ei frodyr). Many wanted his job but no-one could be compared with this ‘giant’.
I can see Thomas in the capacity of a Gwahoddwr (bidder) before me. A short man, broad, clumsy, wearing a coat of sky-blue cloth, corduroy breeches to the knee, a motley woollen waistcoat, a blue ribbon hanging on his breast, indicating the nature of his office and message through the country which he tramped; black woollen stockings on his legs, and two strong leathern boots on his feet; a hat made of rough cloth on his half-bare head; two yellow streams of tobacco moisture running down his chin; a rough, strong staff in his right hand. He walked into the house he came to without saluting any one, and struck the floor three times with his staff, took off his hat, and put it under his left arm, and having coughed in order to clear his throat, he delivered himself somewhat as follows:-
I am a messenger and bidder for John Jones of Bryntirion and Mary Davies of Pantyblodau; I beg to invite you, both old and young, to the bidding and wedding of the young couple I have just mentioned, who intend to marry on Wednesday, three weeks to the next, at Llansadwrn Church. The young man and his company on that morning will be leaving his father’s and mother’s house at Bryntirion, in the parish of Llansadwrn; and the young woman will be leaving that same morning from the house of her father and mother, that is Pantyblodau, in the parish of Llanwrda. On that morning the shigouts (seekouts) men will go on behalf of the young man to seek for the young woman; and the young man and his company will meet the young woman and her company at the top of Heolgelli, and there they will be, on foot and on horses, going with the young couple who are to be married at Llansadwrn Church. After that, the young husband and wife, and the young people’s company, will be going together to the house of the young husband and wife, to wit, Llety’r Gifid, in the parish of Tally, where the young man, the young man’s father and mother, and Daniel Jones, brother of the young man, and Jane Jones, the young man’s sister, desire that all donations and pwython due to them be paid that afternoon to the hands of the young man; and the the young man, his father and mother, his brother and sister, and Dafydd Shon William Evan, uncle of the young man, will be very thankful for every additional gifts you will be pleased to give in favour of the young man that day.
Also, the young wife, together with her father and mother, Dafydd and Gwenllian Davies, together with her brothers and sisters, the young wife and Dafydd Wiliam Shinkin Dafydd of Cwm, the young wife’s grandfather, desire that all donations and pwython, due to them, be paid that afternoon to the hand of the young husband and wife at Llety’r Gofid.
The young husband and wife and those who will live the longest, do promise to repay you every gift you will be pleased to give to the young couple, whenever called upon to do so, should that happen next morning or at any other time.’
[This translation of the description of Tomos and the message he gave was published by Jonathan Ceredig Davies in his Folk-lore of West and Mid-Wales, (1911), pp. 19-20.]
[There follows a transcription of an invitation in verse.]
The bidder was always welcome and everyone came to listen to him and he was offered bread, cheese and beer.
He was paid a small sum for his work, but the honours and privileges of the job were enough to satisfy the most ambitious (ond yr oedd anrhydedd a rhagorfreintiau y swydd yn ddigon o ddiwalldod i’r mwyaf uchelgeisiol).
The ‘species’ of bidder no longer exists. Another important task was the issuing of a llythyr taith (bidding letter) which was distributed cheaply throughout the country. The example given, for John Rees and Rachel Evan of the parish of Llansaint in 1834, was considered to be a true example.
It would be good for some antiquarian to undertake the explanation of the origin of such letters. Why were these letters usually published in English, when not half a dozen ordinary people in three parishes could understand that language? Certainly it was felt that the English was better suited to Welsh in such an important circumstance.
We do not know whether it is customary to issue such a letter at present, because we have not come across one for years.
An important part of the preparations was the brewing of the beer without which a wedding would be considered miserable (or boring) even though the temperance has considerable influence. Many respectful people think that the offer of a bottle of beer is an important part of a wedding. It would be foolish to hold a wedding without good food and beer.
We saw, just a few days before a wedding, many large barrels of beer not from a brewery but brewed by the lady of the house. Once a barrel was opened, the news spread rapidly throughout the area, attracting neighbouring farmers to visit, knowing that the honour of the host depended on the guests going home half drunk. This ensured a constant flow of visitors.
In extended families, there were many types of craft practiced, including tailors, shoemakers, carpenters and seamstresses. The tailor and his assistants would be there for weeks preparing the garments, and the young man’s wedding costume, made by the skilled hand of the master tailor would be watched with admiration. In another room, the seamstresses prepared the women’s clothes. The cobbler came frequently under the pretence of having forgotten to measure someone’s feet, but really in order to consume more beer. The house would be more like an eastern marketplace than a quiet country farmhouse.
The male and female servants were given special tasks to do. About three days before the wedding, the furniture was brought in large quantities on several wagons to the young couple’s home. Respected women from both families went with the “stafell” and to put everything in their proper place. Only a few of the most respected women were invited to do this special task which was supervised by both mothers who might not have met before. The work was carried out by carpenters and servants. Tea, or better, wine or spirits were offered when the work was completed.
The wedding was held in the middle of winter, but as soon as it was light, people came from all directions on horses and ponies and on arrival, every person and animal was fed.
About nine o’clock, ten chosen men, known as “Shigouts,” embark on lively horses to the bride’s house, to fetch her and her companions to meet the groom. The term ‘Shigouts’ is derived from the English ‘Seek-outs’. According to tradition, the groom did not accompany them, but a poet did to compete against the bride’s poet. When the shigouts have gone, the remaining large crowd prepare to follow. The two families were related and well known and attracted a large number including 60 on horse back. The groom was seen on a lively black and white mare but with the saddle, new bridle and bit, it was not expected to jump and prance today. Lots of other spirited horses and ponies were ready for the open road.
Included in the crowd were two or three young ministers, because the groom’s brother was a minister but they did not drink because they were zealous abstainers.
The father thanked the crowd for their respect to him, and they all processed to the town where the marriage was to be solemnised. The well-respected father travelled in a gig but a few years later, through depravity and drunkenness, his property was sold and he became a beggar. On this wedding day, however, he was at the pinnacle of his status. His gid was followed by the groom, his brother and uncles. The sound of the many horses on the road attracted crowds. Sorrows were forgotten on that day.
About half a mile from the town the main procession met the bride’s procession with the shigouts. In the town, everyone went to the public houses where the horses were stabled.
One of the problems was the choice of venue for the ceremony. The young man’s family were Independents, and the young woman’s family were Methodists, and both fathers were deacons with their particular denominations. The former were much stricter than the latter. The Marriage Act in the Chapels had only just come into operation [1836] ; and many Non-Conformists were unable to muster enough courage to trample the tradition of the fathers completely underfoot – to abandon the church and go to Chapel to marry. People were influenced by the satirical writings of ‘Brutus’ who lived nearby.
[Brutus was DAVID OWEN, (1795 – 1866), editor of Yr Haul, 1835-1866, Christened in the parish of Llanpumpsaint, Carmarthenshire, he became a Baptist Minister in north Wales but was expelled and became an Independent. Messrs. Rees of Llandovery launched r Haul, with Brutus as editor, to serve the Established Church. Brutus returned to the Anglican church, at Llywel, and moved to Pwllmadog, near Pentre-bach, between Llandovery and Trecastle. Later, he resided at Bronarthen, near Half-way.]
He was critical of nonconformists and wrote about chapel weddings every month. Nonconformists were not prepared to marry in chapels unless they were prepared to cope with criticism for doing so.
However, after much consideration, it was decided to get married in the Methodist chapel in Ll —— ri, [Llanymddyfri – Llandovery] as the bride’s family worshiped there.
[Ebenezer Methodist Chapel, Llandovery was built in 1808, rebuilt in 1834 and closed in 1887.
The young minister, brother of the groom, was chosen to officiate; and no doubt he was mindful of his responsibility, for he knew that Brutus would ridicule him mercilessly. Yr Haul of that year is not to hand, or we would quote from the article, and our readers would therefore be able to see the editor in his greatest glory but it had little effect on the literate youths of the day other than strengthen their non-conformity.
After the wedding service was finished in the chapel, we returned to some pub again, and then every group went home for the afternoon – the young man and his people to his father’s house, and the young woman and her people to her father’s house. The journey gave an opportunity to test the horse’s speed in a wild and dangerous way along the five miles of level road.
The main job of the afternoon would be to present gifts to the young man, and likewise to the young lady.  Guests were provided with a full complement of food and drink; and the time was spent in drinking, storytelling, and smoking and there was none of the usual fighting caused by strong drink.
So this wedding ended, and it was, in many ways, a true example of marriages of that time.
The couple produced many children, some of whom are now buried beside the groom, others are abroad and the remainder are at home comforting their widowed mother.
We do not know whether marriages are now carried out in this way in any part of the country. Some readers might think the custom despicable, but the present generation is not perfect.
PRIODAS YN NGHYMRU.
Nid oes nemawr i sefydliad yn ein gwlad yn cynyrchu mwy o ddyddordeb na phriodas. Cyhoeddir yn y papyrau newyddion wythnosau yn mlaen llaw pan fyddo pobl ieuainc o deuluoedd urddasol yn myned i briodi, a chylchynir yr amgylchiad gan y rhwysg a’r mawredd mwyaf ardderchog fedr cyfoeth brynu.
Priododd dwy gyfnither yn ddiweddar yn Berlin, prifddinas Germani. Yr oedd y ddwy yn berthynasau agos i’r teulu breninol yno, a phriodasant ddugiaid o waedoliaeth uchel yn y deyrnas; ac yr oedd eu priodas yn ddigon pwysig i dynu llawer o dywysogion a thywysogesau yno, a denu anrhegion gwerthfawr oddiwrth agos yr oll o Benau Coronog Ewrop.
Oblegid eu hurddas a’u cysylltiadau perthynasol, yr oedd holl deyrnasoedd Ewrop megys ar un diwrnod, yn Chwefror diweddaf, yn edrych i Berlin er gweled y ddwy eneth ieuanc yn ymuno mewn priodas â’u gwŷr dewisedig. Rhaid i’r rhan fwyaf o ferched ieuainc foddloni ar lai o gyhoeddusrwydd i’w priodas nag eiddo y ddwy a nodwyd ; ac eto mae yr amgylchiad yn meddu y fath bwysigrwydd barddonol, nes cynyrchu ymholiadau lawer a dyddordeb dwfn yn mhlith cydnabod a cheraint y bobl ieuainc sydd yn cyrhaedd uchafion ded- wyddwch tybiedig yn eu priodas. Mae disgyniad y gareg ysgafoaf i’r llyn yn gwneuthur tònau bychain ar ei wyneb, tra mae disgyniad y gareg fawr yn cynhyrfu ei waelodion, ac yn peri i’w wyneb ymddangos yn chwerw a bygythiol. Mae priodas yn mhlith dosbarthiadau urddasol cymdeithas yn tynu sylw cyffredinol, tra nad yw amgylchiad o gyffelyb natur a chanlyniadau, yn mhlith y dosbarth gweithgar, yn tynu ond sylw cyfyng a chymedrol.
Ond pa sylwadau bynag ellir wneuthur yn y cyfeiriad hyn, mae yn aros yn wirionedd fod priodas yn un o amgylchiadau pwysicaf bywyd dyn; ac y mae yn briodol fod pob dyn, cyn rhuthro i’r sefyllfa briodasol, yn rhoddi ystyriaeth bwyllog i’r holl ganlyniadau. Eithr nid ein hamcan yn bresenol yw galw sylw ein darllenwyr mewn cyfeiriad difrifol ac ymholiadol felly, ond cyflëu ger eu bron ryw ddarluniad tra anmherffaith o’r dull y dygid priodas yn mlaen mewn rhanan o Gymru, ryw ddeugain a haner can’ mlynedd yn ol. Nid ydym heb deimlo yn lled ddifrifol hefyd wrth feddwl fod yn ein gallu, trwy dynu ar ein cof yn unig, i roddi darluniad o ddim a gymerai le mewn cyfnod mor bell yn ol. Ond y mae treigliad y blynyddoedd yn ein gwthio yn mlaen, a rhaid i ninau foddloni. Nid ydym heb feddwl ychwaith na fyddai yn ddymunol i ieuenctyd yr oes bresenol wybod pa fodd yr oedd eu hynafiaid yn dwyn yn mlaen amgylchiadau bywyd, gan hyderu y bydd yr oll yn ein dysgu i osod gwerth uchel ar wybodaeth a gwareiddiad y dyddiau hyn.
Gŵyr darllenwyr y Beibl ei bod yn anmhosibl deall rhanan helaeth o hono heb wybod yn fanwl am ddefodau y dwyreinwyr yn nghylch priodas. Mae llawer o farddoniaeth, allegoriau, traddodiadau a chwedlau Cymru yn anhyall i’r oes hon, am nad ydynt yn gwybod pa fodd y byddai Cymry y dyddiau gynt yn dathlu y seremoni briodasol. Nid ydym yn sicr fod yr arferiadau a nodir isod yn ffynu ond yn unig yn siroedd amaethyddol y deheudir. Gwyddom hyd sicrwydd fod arferion cyntefig y siroedd hyny yn eithriadol, a’u bod hyd heddyw yn hollol anadnabyddus i barthau ereill o’r Dywysogaeth. Deallwn hefyd fod y dull presenol y cynelir priodas, hyd yn nod yn y parthau hyny, yn dra gwahanol i’r hyn oedd yn amser y tadau. Dealler felly mai cyfeirio yr ydym at arferion cyfnod pell; a phe ysgrifenent arferion priodasol ardaloedd ereill, hwyrach na fyddai gan y naill yr un gareg i daflu at y llall.
Ni gymerwn ein partion cynrychiolgar o fysg y dosbarth amaethyddol, a hwyrach fod eu harferion hwy yn ddangoseg bur eglur o eiddo pobl ieuainc amryw ddosbarthiadau ereill. Mab i amaethwr lled gyfrifol yw y gwr ieuanc, ac y mae y ferch ieuanc yn perthyn i deulu o gyffelyb amgylchiadau a safle. Nid oeddynt yn cyfaneddu yn hollol yn yr un gymydogaeth, ac yr oedd rhyw bum’ milldir o ffordd cydrhwng eu cartrefi. Gwelsant eu gilydd mewn ffair boblogaidd, a gynelid bob plwyddyn yn un o’r trefi cyfagos. Ffeiriau oedd unig gyrchfa pobl ieuainc y dyddiau hyny. Nid oedd son am eisteddfod, na chyngherdd, na chyfarfod llenyddol yn y wlad ; ac os dygwyddai dau oeddynt mewn cyfeillach â’u gilydd ddyfod i’r un lle o addoliad ar y Sabboth, yr oedd dylanwad y farn gyhoedd ar y cwestiwn mor wrthwynebol, fel na feiddient edrych ar eu gilydd, heb son am fagu gwroldeb i newid ychydig eiriau â’u gilydd. Yn wir, pe gwnaethent weithred felly, cawsent eu cyfrif yn ddifoes, haerllug, a digymeriad. Ystyrid gan y pleidiau a’u cydnabod fod y dirgelwch mwyaf yn hanfodol i rag-gyfeillach; ac os telid sylw iddo mewn rhywle cyhoeddus heblaw y ffair, buasai yn cael ei gondemnio a’i warthnodi gan lais unol cymdeithas. Wedi bod yn eistedd ac yn llymeitan yn y tafarnau ar ddiwrnod ffair, nid oedd gan y bobl ieuainc oeddynt yn hoffi eu gilydd un cyfleusdra i gyfeillachu öes daethai ffair eilwaith, ond trwy ymweliadau nosawl. Credwn fod yr arferion hyn yn ffynu i raddau gormodol eto yn ein gwlad, ac yr ydym o’r farn fod yr anniweirdeb fíìaidd sydd yn gwaradwyddo ein cenedl i’w briodoli mewn rhan helaeth i’r dull llechwraidd sydd gan bobl ieuainc wledig i ddwyn yn mlaen eu carwriaeth. Wedi i’r bobl ieuainc y cyfeiriasom atynt fod yn cyfeillachu am tua dwy flynedd, daethant i’r penderfyniad i briodi. Un diwrnod, ar ganol y maes wrth aredig, mae y gwr ieuanc yn casglu holl wroldeb ei enaid yn un pentwr, er cael digon o nerth i ddyweyd ei fwriad wrth ei dad. Nid yw y tad yn synu dim, oblegid gwyddai yn dda, er ei bod yn arwydd o foesgarwch uchel i anwybyddu y peth, mai i’r fan yna y buasai crwydriadau nosawl y bachgen yn dyfod. Heblaw hyny, mae y gwr ieuanc mewn oedran profiadol, ac wedi cael pob mantais i ddysgu ei alwedigaeth yn dda, fel y gallai drin tyddyn yn llwyddianus ar ei gyfrifoldeb ei hun. Nid oes un gwrthwynebiad i’r ferch ieuanc ychwaith, oblegid y mae hithau yn perthyn i deulu o amaethwyr parchus; a chydrhwng yr oll, mae y tad yn barnu fod y bachgen yn gwneuthur yn bur ddoeth. Mynegwyd y newydd i’r fam, ac y mae hithau yn cymeradwyo yr oll, er ei bod, fel pob mam arall, yn ocheneidio cryn dipyn wrth feddwl colli y bachgen. Y gorchwyl nesaf oedd talu ymweliad â rhieni y ferch ieuanc i ofyn ewyllys da y cyfryw i’r briodas. Diwrnod pwysig oedd hwnw, ac edrychid ar y daith hon fel un o’r anturiaethau mwyaf difrifol yn hanes y teulu. Gwisgai y tad ei ddillad goreu, cymerai yr anifail goreu o’r ystabl i’w farchogaeth, defnyddid y cyfrwy a’r ffrwyn oreu, a chymerwyd gofal mawr i’w gychwyn allan mewn modd eithaf trwsiadus, er gwneuthur argraff dda ar feddyliau perthynasau y ddarpar-ferch-yn-nghyfraith. Gŵyr y teulu hwnw ei fod yn dyfod, ac wedi parotoi eu goreu er gosod argraff ffafriol ar ei feddwl yntau. Wedi ymddyddan ychydig, maent yn dyfod i ddealltwriaeth hapus, ac yn cyd-drefnu yr holl amgylchiadau yn hynod o foddhaol. Cyn ymadael, mae yn rhaid gwledda ac ymyfed, oblegid, yn wir, nis gall pobl barchus y wlad wneuthur dim heb gael y pethau meddwol i’r bwrdd; a phe buasai y tad yn cael dychwelyd adref heb gael ei gyflawn ddiwallu â diod gadarn, buasai ei farn am groesawgarwch a charedigrwydd y teulu hwnw yn bur isel. Mae yn dyfod adref wedi ei gyflawn foddhau yn mhob peth; ac os dygwydd iddo ddyweyd gair o ganmoliaeth i’r gariadferch, mae y gwr ieuanc yn myned at ei orchwyl dranoeth y dyn dedwyddaf o ddigon yn y fro hono. Un o’r gorchwylion nesaf yw edrych allan am fferm; ac wedi cryn drafferth, llwyddwyd i gael un ar ystâd boneddwr parchus — mewn ardal gyflëus i’r farchnad, — yn ymyl ffordd fawr, ac am ardreth digon rhesymol. Wedi dyfod i gytundeb am y fferm, mae yn rhaid dechreu parotoi bellach ar gyfer dydd y briodas, ac y mae lluaws o bethau pwysig i’w cyflawni cyn gellir dathlu yr amgylchiad mewn modd teilwng. Rhaid prynu llawer o anifeiliaid, a gwneuthur llawer o ddodrefn, oblegid syniad y ddau deulu yw gosod y bobl ieuainc i ddechreu eu byd gyda chyflawnder o bob peth angenrheidiol. Nid oedd ffair nac arwerthiad yn cymeryd lle am fisoedd yn y cylchoedd hyny na welid y ddau dad yno yn prynu anifeiliaid, a nwyddau ereill, a phawb yn deall yr amcan. Wedi gweled eu ffordd yn lled glir am gyflawnder, penodid dydd y briodas, a byddai ganddynt ryw chwe’ wythnos neu ddau fis i fyned trwy barotoadau ereill. Rhan bwysig o waith y dyddiau hyn oedd anfon y gwahoddwr allan i fynegu dydd y briodas, ac i gymhell yr holl wlad iddi. Byddai yn cerdded i bob ty trwy blwyfi cyfain, ac yn dyweyd yr un ystori ar drothwy pob drws. Clywsom y gwahoddwr lawer gwaith, ac yr oedd y gwr hwnw yn cael ei ystyried yn dywysog yn mysg ei frodyr. Yr hyn yw bardd cadeiriol yn mysg ei frodyr barddonol heddyw, dyna oedd safle anrhydeddus Tomos yn mysg ei frodyr gwahoddol yr oes hono. Chwenychai llawer y swydd ; ond nid gwiw breuddwydio am beth mor rhyfygus ac uchelgeisiol, tra byddai efe byw, oblegid ni ofynid am wasanaeth rhyw gorach, tra byddai y cawr i’w gael. Mae ein hen gyfaill Iorwerth Llansadwrn, yn ei garedigrwydd arferol, wedi anfon i ni ddarluniad o hono, ac adroddiad o’r ystori; ac nis gallwn wneyd yn well na rhoddi yr oll yma yn ngeiriau ein cyfaill—
Am Tomos fel gwahoddwr, yr wyf yn ei weled yn awr o flaen llygaid fy meddwl.
Dyn byr, llydan, baglog, yn gwisgo coat o frethyn lliw yn awyr, breeches penglin corduog, gwasgod wlanen fraith, a rhuban glas yn hongian ar ei fynwes, yn dangos natur ei swydd a’i genadwri dros y wlad a dramwyid ganddo; hosanau gwlan du’r ddafad am ie goesau, a dwy esgid o ledr cryf am ei draid; het o frethyn garw am ei ben haner moel; dwy ffrwd felingoch o hylif y dybaco yn ymlithro dros ei en; pastwn cryf a garw yn ei ddeheulaw. Cerddai yn mlaen i’r ty lle y delai heb gyfarch neb, tarawai ei ffon deirgwaith yn erbyn y llawr, tynai ei het a gosod hi dan y gesail chwith, sych besychai ei clirio ei geg, a llefarai yn debyg i hyn: –
‘At wr a gwraig y ty, y plant a’r gwasanaethyddion, a phawb o honoch sydd yma yn cysgu ac yn codi. ‘Rwy’n genad ac yn wahoddwr dron John Jones o’r Bryntirion, a Mary Davies o Bantyblodau; ‘rwy’n eich gwahodd yn hen ac yn ifanc i daith a phriodas y par ifanc yna a enwais, y rhai sydd yn priodi dydd Mercher, tair wythnos i’r nesaf, yn Eglwys Llansadwrn. Bydd y gwy ifanc a’i gwmp’ni yn codi ma’s y bore hwnw o dy ei thad a’i mam, sef Pantyblodau, yn mhlwyf Llanwrda. Bydd gwyr y “shigouts” yn myned a bore hwnw dros y mab ifanc i ‘mofyn y ferch ifanc [nodyn:  Llygriad o’r gair Seisnig ” Seek-out,” yn arwyddo rhai wedi eu hanfon i chwilio allan]; a bydd y mab ifanc a’i gwmp’ni yn cwrdd a’r ferch a’i chwmp-ni wrth ben Heolgelli, a byddant yno ar draed ac ar geffylau yn myned gyda’r par ifanc i gael eu priodi yn Eglwys Llansadwrn. Wedi hyny bydd y gwr a’r wraig ifanc, a chwmp’ni y bobol ifanc, yn myned gyda’u gilydd i dy y gwr a’r wraig ifanc, sef Llety’r Gofid, playf Talyllechau, lle y bydd y gwr ifanc, tad a mam y gwr ifanc, a Daniel Jones, brawd y gwr ifanc, a Jane Jones, chwaer y gwr ifanc, yn dymuno am I bob rhoddion a phwython dyledus iddynt hwy gael eu talu y prydnawn hwnw i law y gwr ifanc; a bydd y gwr ifanc a’i dad a’i fam, a’i frawd a’i chwaer, Dafydd Shon William Evan, ewyrth y gwr ifanc, yn ddiolchgar am bob rhoddion ychwanegol a welwch yn dda eu rhoddi yn ffafr y gwr ifanc ar y diwrnodd hwnw.
Hefyd, bydd y wraig ifanc, yn nghyd a’i thad a’i mam, Dafydd a Gwenllian Davies yn nghyd a’i brodyr a’i chwiorydd, y wraig ifanc a Dafydd William Shinkin Dafydd o’r Cwm, tadcu y wraig ifanc, yn galw mewn bob rhoddion a phwython, dyledus iddynt hwy, i gael eu talu y prydnawn hwnw i law y gwr a’r wraig ifanc yn Llety’r Gofid. Y Mae’r gwr a’r wraig ifanc a’r hwyaf fo byw, yn addo talu ‘nol iI chwithau bob rhoddion a weloch yn dda eu rhoddi i’r tylwyth ifanc, pryd bynag y bo galw, tae hyny bore dranoeth, neu ryw amser arall.’
Dewch yno, gyfeillion, yn wych ac yn wisgi;
Rhowch dri haner coron, neu dri haner gini:
Bydd yno delynor, a ffidler, a phibydd,
A dawns a chynghanedd er llunio llawenydd.

Cewch yno gwmpeini o’r mwyaf difyrus,
O feibiou a merched i’ch gwneyd yn gysurus;
Cewch yno gyflawnder o bob peth i’w fwyta—
Yn gig, caws, a ‘menyn, a mêl ar eich bara :
Cewch licer a chwrw ; a chredwch yr hanes—
Mae’r ddiod yn gampus rai wn, waith mi ‘i profais.

Os bydd hap i chwi, gyfeillion,
Yfed dipyn mwy na digon,
Dewch chwi yno i gynal gwledd,
Cewch roeso peraidd purion.

Os na ddewch chwi’n fore,
Dewch yno ‘r prydnawn,
A thri haner coron—
Bydd hyny’n dda iawn.

Cofiwch y gwawdd, a chofìwch y dydd;
Mynegwch i bawb, fel bo ‘r gwahoddwr yn rhydd.

Cerddai y gwahoddwr o dŷ i dŷ trwy’r ardaloedd, gan adrodd y gwahoddiad uchod. Derbynid ef yn llawen. Ymgasglai holl dylwyth y ty i wrando arno, gadewid y gorchwylion pwysicaf ar eu haner, a rhoddid i’w genadwri yr astudrwydd. mwyaf, ac nid oedd prinder testynau ymddyddan am ddyddiau ar ol hyn. Gosodid lluniaeth ger ei fron gan wraig y ty, yn cynwys bara a chaws a chwrw ; bwytäi ac yfai yn helaeth, fel erbyn nos yr oedd yn eithaf cymhwys i’r gwely. Tâl arianol bychan a dderbyniai am ei lafur unffurfiol; ond yr oedd anrhydedd a rhagorfreintiau y swydd yn ddigon o ddiwalldod i’r mwyaf uchelgeisiol. Mae cenedl y gwahoddwyr wedi darfod o’r tir, ond mae yr uchod yn esiampl pur gywir o’r mwyaf enwog o honynt.
Y Beirniad, cyf. 19, tt. 365-366
Gorchwyl pwysig arall yn y darpariadau oedd cyhoeddi “llythyr taith,” a’i wasgar yn rhad trwy y wlad. Gan fod un o’r cyfryw yn ein meddiant, ni roddwn adysgrif o hono yma, gan wybod y bydd yn darllen yn rhyfedd i lawer o’n darllenwyr.
“Oct. 11, 1834.
As we intend to enter the Matrimonial State, we are encouraged by our friends to make a Bidding on the occasion, on Tuesday, the 1st day of November, 1834, at our own house, called Llwynglas, in the Parish of Llansaint, at which time and place the favour of your most agreeable company is humbly solicited. And whatever Donation you may be pleased to bestow on us, these will be thankfully received, warmly acknowledged, and readily repaid, whenever called for on a similar occasion,
By your most obedient Servants,
JOHN REES,
RACHEL EVANS.
The young man, with his Mother Margaret Rees, his Brothers Joseph and John Rees, and his Sister Margaret Rees, request that all Bidding Debts, due to them, be returned on the said day, and will be thankful, with his Sisters-in-law Anne Rees and Mary Rees, and his Uncle David Rees of Crugmawr, for all favours granted.
Also the young woman, with her Father and Stepmother John and Hannah Evans, and her Brother John Evans, request that all Bidding debts, due to them, be returned on the said day, and will be thankful, with her Uncle, for all favours granted.”
Credwn fod y llythyr uchod yn engraifft hollol gywir o’r llenyddiaeth bwysig a phoblogaidd y perthyna iddo. Byddai yn dda genym i ryw hynafiaethydd ymgymeryd ag esbonio dechreuad llythyrau felly, oblegid y mae pob goleuni ar symudiadau y tadau yn werthfawr. Paham y cyhoeddid y llythyrau hyn gan amlaf yn Seisneg, pan nad oedd hanner dwsin o bobl gyffredin mewn tri phlwyf yn gallu deall yr iaith hono? Diau y teimlid fod y Seisneg yn gweddu yn well na’r Gymraeg i amgylchiad mor bwysig. Ni wyddom a ydyw yn arferiad i gyhoeddi “llythyr taith” yn bresenol, oblegid nid ydym wedi dygwydd cyfarfod â’r un er ys blynyddau. Ni fydd yn un golled i gymeriad ein cenedl pe cleddid y cyfryw gyhoeddiadau yn medd dystaw anghofrwydd, a gobeithio bod yr angladd wedi cymeryd lle eisoes.
Rhan bwysig yn y darpariadau oedd breweddu y cwrw. Priodas heb afonydd o gwrw fuasai un o’r pethau diflasaf dan haul gan henafgwyr a llanciau yr oes hono. Er fod dirwest yn meddu cryn ddylanwad, ac yn rhifo lluaws o ddeiliaid ffyddlon, nid oedd wedi gallu tori lawr y parchusrwydd a’r urddas cysylltiedig â’r cwrw. Teimla llawer o bobl barchus eto, mai croesaw oeraidd ac annheilwng iawn a roddant i wr dyeithr heb osod potelaid o ddiod gadarn o’i flaen yn mlaenaf dim ; ac os dygwydda un o’r tylwyth gwlybyrol hyn fyned ar ymweliad â dirwestwr, ystyriant y danteithion goreu a osodir ger ei fron yn ddiflas, heb iddo gael ei sancteiddio megys â chyflawnder o gwrw. Ynfydrwydd, gan hyny, fuasai meddwl am briodas ar raddfa helaeth heb ddarpar cyflawnder o’r bwydydd brasaf, a rhesi o farilau llawnion o’r cwrw goreu. Gwelsom ddiodgell, ychydig ddyddiau cyn priodas, mor llawn o’r barilau mawrion hyn, a’r oll nid wedi cael eu prynu mewn darllawdy cyhoeddus, ond wedi eu darllaw dan arolygiaeth a chyfarwyddyd gwraig y ty; ac wrth gyfeirio atynt, teimlai fath o ymffrost yn ei gorchestwaith. Unwaith y dechreuid darllaw y ddiod gadarn, nid oedd ymwelydd na negesydd yn cael ymadael heb brofi y ddiod; ac os oedd yn gall, buasai yn dra sicr o’i chanmol, oblegid trwy hyny gallasai sicrhau cyflawnder o honi. Pan agorid baril ar gyfer ymwelwyr, taenai y newydd trwy’r ardal gyda buander mellten, ac nid hir y byddai amaethwyr y gymydogaeth cyn chwilio digon o negesau pwysig, er cael esgus i dalu ymweliad â mangre y briodas, canys gwyddent na fuasai anrhydedd y teulu yn goddef iddynt fyned adref heb eu haner meddwi yn gyntaf. Fel hyn nid oedd awr o’r dydd yn myned heibio nad oedd ymwelwyr yn y ty. Mewn teulu lluosog, rhoddid gwaith i lawer iawn o deilwriaid, cryddion, seiri, a gwni’adyddesau. Byddai y teilwr a’í gynorthwywyr yno am wythnosau yn parotoi y dillad, ac edrychid gyda dyddordeb ac edmygedd ar wisg briodas y gwr ieuanc yn cyrhaedd trefn a pherffeithrwydd dan law fedrus y prif deiliwr. Mewn ystafell arall, byddai y gwniadyddesau yn paraotoi dillad y merched, a mawr yr helbul oedd gyda ffitio a thrwsio y cyfryw. Gyda’r nos, bob prydnawngwaith, byddai y crydd yn gwneuthur ei ymddangosiad wedi anghofio mesur troed rhyw lanc; ond mewn gwirionedd, wedi cael blas y cwrw oedd yr hen gyfaill, ac yn chwenychu drachtio eilwaith o hono. Byddai y ty yn fwy tebyg i farchnadfa ddwyreinig nag i amaethdy tawel yn nghanol y wlad.
Nid oedd y gweision a’r morwynion i wneuthur dim ond y pethau mwyaf angenrheidiol, oblegid yr oedd gan bob un o honynt orchwyl arbenig yn y darpariadau. Rhyw dridiau cyn y briodas, dygid y dodrefn yn llwythi mawrion ar amryw wageni i artref y pâr ieuanc. Yr oedd gwragedd parchus o’r ddau tu yn myned gyda’r ” ‘stafell,” ac i osod yr oll yn eu lle priodol. Edrychid ar wahoddiad i’r gymdeithas hon yn arwydd o anrhydedd anarferol, oblegid ychydig o wragedd parchusaf yr ardal yn unig a ddewisid at waith mor gysegredig. Byddai y ddwy fam yno fel dwy arglwyddes yn arolygu y gwaith o ddodrefnu y ty, ac o bosibl mai hwn oedd y tro cyntaf i’r ddwy gyfarfod â’u gilydd. Wedi gorphen y gwaith, yr hyn a gyflawnid yn ymarferol gan y seiri a’r gweision, mae yno yfed tê mawr; a chyn ymadael, mae yn rhaid cael glasaid o win, neu o bosibl ryw wirod poethach a mwy nerthol, oblegid nid yw y gwragedd yn teimlo fod eu croesaw yn gyflawn, heb iddynt gael ychydig wirod i gyflymu olwynion eu tafodau.
Bellach, mae’r holl ddarpariadau wedi eu gorphen, a diwrnod y briodas wedi dyfod. Gan ei bod yn dygwydd yn nghanol gauaf, mae’r nos yn hir a’r dydd yn fyr; ond gyda fod goleuni yn dechreu gwasgar y tywyllwch, mae dyeithriaid yn dechreu dylifo o bob cyfeiriad ar geffylau a merlod at y ty. Rhoddir ymborth i bob dyn ar ei ddyfodiad yno, ac ebran hefyd i bob anifail. Tua naw o’r gloch, mae deg o wŷr dewisedig, a elwid ” Shigouts,” [nodyn:  Llygriad o’r gair Seianig ” Seek-out,” yn arwyddo rhai wedi eu hanfon i chwilio allan] yn cychwyn ar geffylau bywiog tua thy y briodferch, i’w ymofyn hi a’i chwmpeini i gyfarfod y priodfab. Ymddengys, yn ol arferiad y wlad, nad oedd yn barchus nac yn weddaidd i’r gwr ieuanc fyned ei hunan; mae yn ymddiried y gorchwyl hwn i’w gyfeillion mwyaf mynwesol. Fel rheol, byddai bardd yn cael ei anfon gyda’r tylwyth hyn, oblegid byddai dysgwyliad iddynt ofyn am dderbyniad ar farddoniaeth, ac yn y cyffredin darperid bardd i’w cyfarfod a’u hateb, ac un o brif ddygwyddiadau y diwrnod oedd yr ornest farddonol cydrhwng y ddau fardd. Mae y shigouts wedi myned o’r golwg, a phawb yn teimlo yn dawel y cyflawnant eu gwaith yn ffyddlon ac anrhydeddus, a bellach mae y dyrfa fawr yn ymbarotoi i’w canlyn. Byddai nifer y gwyddfodolion gan amlaf yn ymddibynu ar adnabyddiaeth a pharchusrwydd y ddau deulu; ac mewn cysylltiad â’r briodas a ddarlunir yma, dygwyddodd fod y ddau deulu yn rhai perthynasog iawn, ac yn adnabyddus mewn ardaloedd gwahanol, ac felly yr oedd eu dylanwad yn cyrhaedd i lawer cylch, ac yn tynu nifer fawr allan i ddangos eu parch a’u cydymdeimlad ar ddydd y briodas. Cyn i gwmpeini y gwr ieuanc gychwyn oddiar y buarth, yr oedd yno chwech ugain o farchogion, oblegid rhifwyd hwy yn fanwl gan wr llygadgraff ar eu gwaith yn myned allan trwy y glwyd. Yr oedd yno luaws o feibion a merched ieuainc ar eu hanifeiliaid buain, a phob un yn gobeithio fod diwrnod gogoneddus felly yn ei aros yntau. Gwelid y gwr ieuanc yn nghanol y dyrfa yn marchogaeth caseg wineu ddu, fywiog, ac awyddus am redfa; ond mae’r cyfrwy, a’r ffrwyn newydd, a’r bit gloew, yn nghyd â’r anrhydedd a osodir arni, yn awgrymu nad oes dim neidio ac ymbrancio i fod heddyw, er fod yr ysbryd a’r cnawd yn barod, a’r profedigaethau yn danllyd ac yn anhawdd iawn eu dwyn. Mae yno luaws o anifeiliaid ereill yn meddu y cyffelyb ysbryd, ac yn hiraethu am y turnpike road i gael gosod eu traed yn y tir. Yn mhlith y dyrfa, gwelsom ddau neu dri o weinidogion ieuainc, a diau iddynt ddyfod yno oblegid fod brawd i’r priodfab yn weinidog, a hwythau yn dygwydd bod yn gyfeillion mynwesol iddo. Nid oeddynt hwy yn yfed diod gadarn o gwbl, oblegid yr oeddynt oll yn ddirwestwyr selog, a’r unig un o honynt sydd yn fyw yn parhau felly hyd yr awr hon; ond yr oeddynt yn mwynhau holl ddifyrion y dydd lawn cystal a neb, a diau fod yr olygfa i un o honynt, yr hwn oedd ogleddwr, yn un o’r pethau rhyfeddaf a welodd ei lygaid erioed. Cyn cychwyn, mae y tad yn esgyn y grisiau oedd yn arwain i’r ydlofft, yn diosg ei het, ac yna gwelid ei ben moel a’i wyneb hawddgar, tra y diolchai i’r dorf am yr arwydd hon o’i parch lddo ef a’i deulu, ac y mynegai drefn yr orymdaith oddiyno i’r dref, lle yr oedd y briodas i gael ei gweinyddu. Mae’r tad yn myned mewn gig fechan gydag arwerthwr a thafarnwr oedd yn byw gerllaw. Meddai y gwr hwnw lawer o ddylanwad ar bobl y wlad y blynyddoedd hyny; oblegid ei rodres, ei falchder, a’i rwysg. Ond trwy ddibrisdod a meddwdod, ni pharhaodd ei deyrnasiad ond ychydig flynyddau ; oblegid yn fuan, gosodwyd ei holl eiddo dan forthwyl arwerthwr arall; ac yn mhen tuag ugain mlynedd wedyn, gwelsom ef yn grwydryn diymgeledd ar hyd y wlad—y wraig a’r plant wedi marw, ac yntau yn adyn dibarch gan ei holl gydnabod, ac yn gwneuthur dim ond begian cwrw o dafarn i dafarn. Modd bynag, yr oedd efe ar binacl ei anrhydedd yn mlwyddyn y briodas dan sylw ; a chan fod ganddo gig i’w gario, a chyflawnder o chwedlau i’w hadrodd, yr oedd yn gydymaith digon dyddan. Gerllaw, ac yn wir nesaf at y gig, yr oedd y priodfab a’i frawd, ac un neu ddau o ewythrod iddo, ac ar ei ol, druan, y dorf blith draphlith fel y gallent. Byddai yno ysgarmesoedd mynych rhwng gwŷr y ceffylau mawr a marchogwyr y merlod; ond fel rheol, byddai y ponies yn cadw ar y blaen. Dygwyddodd fod yn ddiwrnod sych, ac ychydig yn oeraidd, ac felly yn ofynol cyflymu ychydig weithiau er mwyn cadw yn wresog. Nid oedd rhyddid i fyned yn gyflymach na throtian; a buasai gyru oeibio y gig yn drosedd anfaddeuadwy. Clywid swn yr orymdaith o bell; gan fod y ffordd yn galed a llyfn, yr oedd disgyniad cynifer o garnau arni, yn peri fod y cleciadau yn aml a chlochaidd. Llenwid pen pob croesffordd gan dyrfa o wragedd a phlant wedi dyfod yno i weled yr olygfa. Gan mwyaf o’r gwragedd â hosan a gwill yn eu llaw, baban te y fynwes, a thri neu bedwar yn chwareu o gwmpas, a phawb yn agor eu llygaid i weled rhyfeddod mawr y diwrnod hwnw yn myned heibio. Ni fu gorymdaith mwy llawen erioed—y meibion ieuainc yn llefaru eu hymadroddion mwyaf difyr, a’r merched ieuainc yn cochi ac yu chwerthin, gan deimlo tònau o ddedwyddwch hollol ddiniwed yn llifo dros eu calonau. Os oedd gofid, trallod, ac ofnau, fel rhyw bryf ysol, yn bwyta gwreiddiau cysuron ambell un, cleddid ef am y diwrnod hwnw, gan ymdaflu i ffrwd y llawenydd cyffredinol. Rhyw haner milltir tu yma i’r dref, yr ydys yn cyfarfod â’r briodasferch a’i gorymdaith yn dyfod, ac yn cael eu harwain yn ddiogel gan wŷr y shigouts. Wedi cyrhaedd y dref, disgynir mewn gwahanol dafarnau, a gosodir y ceffylau oll mewn ystablau clyd.
Un o’r cwestiynau pwysicaf i’w benderfynu mewn cysylltiad â’r briodas hon oedd y lle i’w gweinyddu. Annibynwyr oedd teulu y gwr ieuanc, a Methodistiaid oedd teulu y wraig ieuanc, ac yr oedd y ddau dad yn ddiaconiaid gyda’u henwadau penodol. Yr oedd y teulu Annibynol yn Ymneillduwyr egwyddorol ac anorchfygadwy; tra nad oedd y teulu arall, o bosibl, mor wydn yn eu hymlyniad wrth holl ddadblygion Ymneillduaeth, er fod amryw o honynt erbyn heddyw yn mhlith colofnau cadarnaf Ymneilldnaeth oleuedig yn y rhanbarth hwnw. Nid oedd Deddf Priodi yn y Capeli ond newydd ddyfod i weithrediad ; ac yr oedd llawer o Ymneillduwyr digon gonest, yn methu magu digon o wroldeb i sathru traddodiad y tadau yn hollol dan draed—cefnu yn drwyadl ar y Llan, a myned i’r Capel i briodi. Elfen ddylanwadol yn yr ymgynghoriadau o barthed lle gweinyddiad y briodas, oedd preswyliad Brutus heb fod nepell o’r ardaloedd hyny. Efe oedd golygydd yr Haul; a thrwy ei ysgrifell finiog a doniol, beirniadai weithrediadau yr Ymneillduwyr yn ddiarbed a gwawdus. Yr oedd priodasau mewn capeli yn destyn ffrwythlon i’w ysgrifeniadau bob mis. Cof genym am wraig amaethwr oedd yn aelod gyda’r Annibynwyr, pan ddarperid ar gyfer y briodas gyntaf yn nghapel E——, yn dyweyd wrth ryw gyfeillesau o’i heiddo, “Y buasai yn well ganddi adael y gwartheg heb eu godro am y diwrnod hwnw, na cholli y briodas.”
Aeth y dywediad i glustiau Brutus; ac mewn un o rifynau dilynol yr Haul, wele ysgrif ysgythrog ar ryfyg a phechod y wraig, nes oedd hyny yn destyn siarad y gymydogaeth, a hithau, druan, yn gwrido ac yn cywilyddio am ddyddiau lawer. Nis gallai Ymneillduwyr yr oes hono symud yn mlaen gyda pheth mor newydd a phriodi mewn capel, heb deimlo yn barod i ddyoddef gwawd ac enllib archgablwr Ymneillduaeth y blynyddoedd hyny. Modd bynag, wedi dwys ystyriaeth, penderfynwyd yn ddifrifol i wynebu yr holl ystorm, a phriodi yn ngbapel y Methodistiaid yn Ll——ri, gan mai yno oedd teulu y briodasferch yn addoli. Dewiswyd y gweinidog ieuanc, brawd y priodfab, i weinyddu ; a diau ei fod yntau yn ystyriol o’i gyfrifoldeb, oblegid gwyddai y buasai Brutus yn ei wawdio a’i fflangellu yn ddidrugaredd. Gweinyddwyd y briodas yn rheolaidd, a chyflawnodd y gweinidog, er yn lled ddibrofiad mewn seremoniau felly, ei waith yn ddeheuig a pharchus. Wedi myned trwy y rhanau cyfreithiol, rhoddodd ychydig gynghorion diniwed i’r pâr ieuanc ar eu dyledswyddau fel gwr a gwraig. Nid oedd dim neillduol ynddynt yn teilyngu sylw, ac yr oedd eu priodoldeb yn amlwg i bawb; ond ymaflodd Brutus ynddynt, a phriodolodd y pethau mwyaf chwerthinlld ac ynfyd i’r gweinidog. Nid yw Haul y flwyddyn hono gerllaw, onide buasem yn rhoddi dyfyniad o’r ysgrif, a chawsai ein darllenwyr felly weled y golygydd yn ei ogoniant penaf. Ni wnaeth gwawdiaith yr Haul ddim rhagor na bod yn destyn difyrwch i lanciau llenorol, a chadarnhau rhywrai yn eu hymlyniad wrth Ymneillduaeth. Wedi gorphen gwasanaeth y briodas yn y capel, dychwelwyd i ryw dafarn eilwaith, ac yna aeth pob mintai adref at neithior y prydnawn—y gwr ieuanc a’i bobl i dŷ ei dad, a’r wraig ieuanc a’i phobl i dŷ ei thad hithau. Nid oeddys  yn dychwelyd mewn trefn, ond pob un yn gwneuthur y goreu o’i ffordd. Gan amlaf, byddai dwsin yn myned yyda eu gilydd, ac yn gyru nerth carnau y ceffylau. Byddai y ffordd yn glir, a pherffaith ryddid i’r neb a ewyllysiai brofi cyflymder ei geffyl wrth gydredeg ag eiddo ei gymydog, ac yr oedd yno yru gwyllt a pheryglus ar hyd ffordd wastad y pum’ milltir hyny. Prif waith y prydnawn fyddai cyflwyno rhoddion i’r gwr ieuanc, a’r un modd i’r wraig ieuanc. Rhoddid cyflawnder o fwyd a diod i’r ymwelwyr; a threulid yr amser mewn yfed, chwedleua, ac ysmygu. Mewn neithiorau felly, byddai llawer o lanciau gwirionffol, dan gynhyrfiadau y ddiod gadarn, yn taro i ymladd â’u gilydd; ond yn y briodas hon, yr oedd gorchymyn caeth y tad yn gwarafun nad oedd priodas ei fab i gael ei gwaradwyddo gan anfadwaith felly. Cadwyd yr heddwch trwy y dydd, a dychwelodd pawb adref heb gweryla yn ddiachos â’i gymydog.
Felly y terfynodd y briodas hon, ac yr oedd, mewn llawer o linellau, yn esiampl gywir o briodasau yr oes hono. Mae y gwr ieuanc a gychwynodd allan mor hardd a bywiog y bore hwnw, wedi gorphen ei yrfa ddaearol er ys blynyddau, ac yn gorwedd dan gysgod ywen ddulas mewn mynwent dawel. Magodd deulu lluosog o blant yn barchus; ond mae Rhagluniaeth wedi eu gwasgar—rhai yn y bedd yn ymyl eu tad, ereill mewn gwlad estronol, a’r gweddül gartref yn cysuro eu mam weddw, pan mae cysgodion henaint yn dechreu ymdaenu drosti, a chymylau adfyd yn dechreu bwrw eira ar ei phen. Nid ydym yn gwybod fod priodasau yr oes hon, mewn unrhyw barth o’r wlad, yn cael eu dwyn yn mlaen ar ddull yr uchod; ac efallai fod ambell ddarllenydd yn barod i ddirmygu yr hynafiaid am gynal eu gwleddoedd mewn trefn sydd yn ymddangos i feddwl mursenaidd mewn modd mor anghydnaws â gwareiddiad coeth. Cyn condemnio felly, dylid ystyried amgylchíadau a manteision yr oes hono; a phan mae cynifer o gyfryngau dyrchafol o fewn ein cyrhaedd, bydd yn gywilydd mawr i ni, os na wnawn ragori mewn llawer o bethau ar ein tadau. Perthyna i bob oes lawer o ffolinebau a gwagedd, ac nid yw tadau a mamau, meibion a merched y genedlaeth bresenol mor berffaith a dilwgr, fel y gallant fforddio lluchio ceryg at ereill. Wrth ysgubo pechod ac anfoesoldeb o’r wlad, bydd difyrion gwageddus yn dra sicr o ddisgyn i’w beddau trwy ddylanwad marwolaeth naturiol.
Anon, ‘Priodas yn Nghymru’ Parch J.Bowen Jones, Aberhonddu (golygiaeth / editor), Y Beirniad: cyhoeddiad trimisol, er egluro Gwyd-doriaeth, Gwleidyddiaeth Llenyddiaeth, a Chrefydd, Rhif. 77, (Merthyr Tydfil, July 1878), pp. 362-371
A translation of the paragraphs describing Tomos y Gwahoddwr and the message he gave was published by Jonathan Ceredig Davies, Folk-lore of West and Mid-Wales, (1911), pp. 19-20.

1878

There was a curious custom, which has disappeared in the life-time of the middle-aged, at marriages. It may be called, “Running for the wedding-cake”. This custom was common in Carnarvonshire. Marriages used formerly to be attended by a large number of young persons: twenty couples, or more, used to march to church, and the churches were generally well filled with well-wishers, or sight-seers. A good number of young men were also present, but they presented themselves for the purpose of competing in a race for the wedding cake. When the clergyman pronounced the young couple man and wife, these young men rushed out of the church to the house of the bride, and the one who first arrived there received the wedding cake, which became his own. Sometimes this race was a long one, and many started as competitors. My old friend, Mr. Richard Parry, Plasuchaf, Llanllechid [Caernarvonshire], told me that he once ran four miles against thirty young men, and won the cake. My friend told me that he was dressed on the occasion in breeches and brown stockings, and that it was at that wedding that he met his wife, and, added he, [sic] “We all got our wives upon such occasions”.
The marriage party in those days sang hymns in church, and a marriage was a festal day. It was quite a holiday for young men and young lasses, and lustily did they enjoy its festivities.
Owen, Elias, ‘On some customs still remaining in Wales’, Y Cymmrodor, vol. 2, (1878), p. 137

1878 CYMREIG

Priodas geffylau Mary Davies oedd y luosocaf a welwyd yn Nghenarth er’s trigain mlynedd.
[Mary Davies’ horse wedding was the most prolific seen in Cenarth for sixty years]
E., ‘Mrs Mary Davies, Soar [Cenarth]’, Cronicl y Cymdeithasau Crefyddol, Cyf. XXXVI rhif. 420, (Ebrill 1878), t.
Mrs Davies was married in 1839.

1878

The Quintain
Ben Johnson thus notices the quintin, quintain, or gwyntyn, as the Welsh spell it.
“At quintin he,
In honour of his bridal-tee,
Hath challenged either wide countree. …”
The word gwyntyn literally meant vane and was corrupted by the English into quintin or quintain. Thus, we may naturally suppose, that this ancient custom, and more particularly bridal game, was borrowed by the Britons from the Welsh, who had it from the Romans on their invasion of England. … At weddings, in England and Wales, it was a constant amusement, and so generally practiced in the latter country, that it may almost be said to class with their sports and manners.
(Quotation from Robert’s Popular Antiquities (1815), ‘On the day of the ceremony …)
Hone, William, The Table Book, of Daily Recreation and Information: … (1878), p. 534

1878

This article was apparently originally published in ‘The Principality’ (not all editions of which have been digitised) which was established in 1847 and ceased publication in August, 1850 but the following includes a reference to Spurrell’s book of 1860.] It is very similar to several of the above articles, which might have been derived from Meyrick (1809).
WELSH CUSTOMS.  WEDDINGS
When a young man and a young woman had pledged their troth and agreed to take one another “for better or for worse” after receiving the consent of their parents, friends were appointed on both sides to settle the amount of dowry, etc. This was done sometimes in writing, and often viva voce. Then the banns were published in church – as late as thirty and forty years ago all marriages were performed in the mother church.
In every parish there was an official, called in the vernacular “gwahoddwr” (the bidder). He was employed to invite people to the wedding. This individual went to every house carrying with him a long staff, the end of which was decorated with ribbons. He stood generally in the middle of the floor, and repeated his invitation, sometimes in prose. The bidder’s song by the late Rev. Daniel Evans, Daniel Ddu, Fellow of Jesus College, is well known to a great many of your readers. The following is a bidder’s speech in the year 1762:
“The intention of the bidder is this: with kindness and amity, with decency and liberality, for Einion Owen and Llio Elis, he invites you to come with your good-will on the plate; bring current money; a shilling, or two, or three, or four, or five; with cheese and butter we invite the husband and wife, and children, and men-servants, and maid-servants, from the greatest to the least : come there early, you shall have victuals freely, and drink cheap, stools to sit on, and fish if we can catch them; but if not, hold us excusable; and they will attend with you when you call upon them. They set out from such and such a place.”
[This speech was first published in Morrisian Miscellany, Article 3, Cardigan Weddings. Gentleman’s Magazine, vol. 61, (1791), p. 1103]
The last place I met this defunct official was at Llanddewi Brefi many years ago; but the practice of sending bidders has been discontinued. In modern times young men or their friends acted as bidders themselves, and in Carmarthenshire printed circulars were sent to every house. The following specimen of a bidding letter I extract from that interesting work “Carmarthen and its Neighbourhood,” by Mr. William Spurrell [1860]:
CARMARTHENSHIRE, MARCH 28TH, 1860.
As we intend to enter the Matrimonial State, on Tuesday, the 24th of April next, we are encouraged by our friends to make a BIDDING on the occasion the same day, at TY LLWYD ISAF, in the Parish of Llangyndeyrn, Carmarthenshire, when and where the favour of your good and agreeable company is most humbly solicited, and whatever donation you may be pleased to bestow on us then, will be thankfully received, warmly acknowledged, and cheerfully repaid whenever called for on a similar occasion,
By your most obedient Servants,
OWEN PRYS,
GWEN MORGAN.
This custom has died out, although it was continued until seven years ago. Weddings took place on Fridays in Cardiganshire and Carmarthenshire. On the day before, all the young woman’s furniture was taken to her future abode. Her portion consisted of feather beds and bedding, hanging press, oak chests, pots, pans, and dairy utensils. The rest were provided by the young man. The farmers’ wives presented the young woman on the occasion with money, tea, sugar, butter, and cheese, and other presents.
In the evening a purs was held, or “purs and gwegys [Pwrs a Gwregys].” all the paterfamilias assembled to drink home brewed ale and eat cakes at the young man’s house. On such occasions they were allowed to sell beer without a licence. A great deal of merry-making was going on, tales went round with harmless chat until the small hours of the morning. Sometimes the rustics indulged in a free fight. On the morrow all the neighbours assembled on horseback at the young man’s residence. I have seen as many as 150 young men well mounted at one of these weddings. A company of the beet horsemen were selected to go to the bride’s residence to demand her. But this was a difficulty sometimes. All the poetical talents were engaged for the occasion. The door being barred inside, the contest began in earnest, each party extolling the wit of their company. Sometimes the verses were satirical. If the voice of anyone inside was recognised woe to him if there was any flaw in his character.
On one occasion a man who happened to be inside was charged with sheep stealing. He was extemporaneously addressed:
Gwrando, leidr hoyw’r ddafad,
Ai ti sydd yma heddwy’n geidwad?
Ai dim y rheswm cloi y drysau,
Rhag dwyn y wreigan liw ddydd golau?
(Ah sheep-stealer, art thou a guardian of the fair one? If the doors were not locked thou wouldst steal the bride in broad daylight.)
Those, poetic effusions caused a groat deal of ill-feeling, to which the parties gave vent in the course of the day.
At last the door was opened, and the bridal party were invited into the house to partake of nut-brown ale. After regaling themselves the company started for the church. At every cross-road the friends of the bride would attempt to run away with her. It required the utmost vigilance on the part of the bridegroom’s party who were called scouts, to watch her. I heard that the late Mr. John Morgan, Blaentyrch, Llanddewi Brefi, and a celebrated rider, rode away with the bride, leaving his pursuers far behind. This was simply fun. After all the fun was over the party quietly repaired to church; after tying the nuptial knot the whole company returned with the newly-wedded pair to their dwelling, and the first rider who would bring the news that they were man and wife was rewarded with a quart of foaming ale. The company were liberally treated with cold meat, bread and cheese cakes, &c., but they had to pay for the beer. The bride and bridegroom took their places at the table with two plates on which the marriage gifts were placed and the names of the donors entered in a book by the bidding clerk. As much as £60 and £100 were received as gifts and proceeds of the ale, These customs, although varies were prevalent among the Anglo-Saxons and the Celtic tribes, who made presents in kind. Tacitus, in his treatise on the customs and manners of the Germans says the parents and relations of the new married couple attended and presented gifts, not of luxuries, but of oxen, horses trained for war, shields and swords, &c.
When the nuptial day was fixed among different tribes an eloquent messenger was sent to invite the resident warriors and their attendants to the wedding. His hat or his cap was decorated with wedding garlands, and his staff decorated with ribbons like the Welsh bidder. The latter was generally the soul and wit of the company, and the herald also displayed his talents and sallies of wit. The Welsh in former times had their harper and the other had their pipers at their wedding parties. Some of the songs are still in existence such as “Digan y Pibydd Coch.” The piper rode with the company. The piper gave rein to his horse and played to church and back surrounded by the bridal party.
Mr. Richard Edwards, the founder of Ystradmeurig School, alludes to it in one of his poems,
“Pan Leisio, dy bibgoed felas-gerdd dan lasgoed o’r coed ni fyn dwy troed fyn’d adre.” [When you Voice, your melodic puppet beneath the trees will not be my two feet home.]
John Rowlands (Giraldus), in The Principality.
Western Mail, Tuesday, 1 January 1878, p. 4
John Rowlands (Giraldus, 1824-1891), born at Llanbadarn Fawr, Ceredigion and became a schoolmaster.

1879

In Cardiganshire there is a curious practice of sending presents (biddings) to a new-married couple, which, when sold, often realise £50 or £60.
Chambers’s encyclopaedia: a dictionary of universal knowledge for the people, American revised edition, vol. 2, (Edinburgh and London, 1879), ‘Cardiganshire’.
The women still wear the Welsh costume; and besides a survival of ‘bride-capture,’ there is a curious custom of sending ‘biddings’ or presents to a newly-married couple, which, when sold, often realise £50.
Chambers’s encyclopaedia: a Dictionary of Universal Knowledge, vol. 2, (new edition, 1888), p. 761

1880

Wales retains several ancient customs in connection with weddings, which are elsewhere extinct. No one who has ever paid any attention to Wales and its ways can have failed to hear of that most celebrated rite the Bidding, which is, however, on of several picturesque survivals less well known to the outer world. The bidding wedding must be spoken of as an existing custom, although it be confined to rural neighbourhoods in south Wales, and to obscure and humble folk. Those who strive to prove that all such customs are obsolete everywhere … will not admit that the Bidding has been known since 1870. I have evidence, however, that in Pembroke, Cardigan and Carmarthen shires, the custom did not cease on the date named, and there is every probability that it prevails today. …
The bidding is an invitation sent by a couple who are about to be married, soliciting the presence and donations of their neighbours on their behalf. The presents may be either sums of money or necessaries. Gifts of bread, butter, cheese tea, sugar, and the like are common, and sometimes articles of farming stock and household furniture. All gifts of money are recognised by a sort of promissory note , i.e., setting down the name and residence of the donor, with the amounts given; and when a like occasion arises on the part of the giver, the debt is religiously paid. The obligation is an absolute one, and its legality has actually been recognised by the Court of Great Sessions at Cardiff. The gift is even claimable in other circumstances than the donor’s getting married. Another sort of contribution is the eatables and drinkables which are set before the guests; these are only repayable when required on a like occasion.
The method of bidding the guests was until lately through a personage called the Gwahoddwr (inviter or bidder) who tramped about the country some days beforehand proclaiming the particulars to everybody he met. He usually recited a doggerel set of rhymes before and after the special invitation – a composition of his own, or understood to be such, for rhyme-making was part of the talent of a popular bidder. Frequently, no little humour was displayed in the bidding song. But since the printing press became the cheap and ready servant of the humblest classes, the occupation of the bidder has gradually fallen into decay; a printed circular serves in its place. At the shop of a printer in Carmarthen, I procured a copy of the following circular, which may be a real document, or a fictitious one:
[A copy of this, printed by W. Spurrell, Carmarthen was attached to a copy of a print: ‘WELSH COSTUMES N^o 6’. The Bidding, Eng. & Pub. By Newman & Co, 48 Watling St., London is in Bangor Museum, can6865.jpg]
Carmarthenshire, July 4^th, 1862
As we intend to enter into the Matrimonial State on Wednesday 30^th July instant, we purpose to make a Bidding on the occasion, the same day, at the Young Man’s Father’s House called Ty’r Bwci in the Parish of Llanfair ar y Bryn, when and where the favour of your good and agreeable company is respectfully solicited, and whatever donation you may be pleased to confer on us then will be thank-fully received, warmly acknowledged, and cheerfully repaid whenever called for on a similar occasion,
By your most obedient Servants
Owen Gwyn
Elen Morgan
The Young Man, his Father and Mother (Llewelyn and Margaret Gwyn, of Ty’r Bwci), his Brother (Evan Gwyn, Maes y Blodau), his Sisters (Gwladys and Hannah), and his Aunt (Mary Bowen, Llwyn y Fedwen, Llanon), desire that all gifts of the above nature due to them be returned to the Young Man on the above day, and will be thankful for all additional favours granted.
The Young Woman, her Father (Rhys Morgan, Castell y Moch). And her Brothers and Sister (Howel, Gruffydd, and Gwenllian Morgan), desire that all gifts of the above nature due to them be returned to the Young Woman on the above day, and will be thankful for all additional favours conferred on her.
The Young Man’s company will meet in the Morning at Ty’r Bwci; and the Young Woman’s at Pany y Clacwydd, near the Village of Llansadwrn.
The bidding is sometimes held on the day of the wedding, and sometimes on the day and night before it; the custom varies in different districts as all these customs do. When the latter is the case, the night is an occasion of great merrymaking, with much consumption of cwrw da [beer], and dancing to the music of the harp, for poor indeed would be the Welsh community that could not muster up a harper. This festival is called Nos Blaen, or preceding night, and is a further source of income to the couple from the sale of cakes and cwrw. ‘Base is the slave who pays’ is a phrase emphatically reserved at a Welsh wedding.
[print of the Gwahodder from Peter Roberts’s The Cambrian Popular Antiquities (1815)]
{other forms of Cymmhorth [Cymorth = community support] of which the bidding is one form.}
The antiquity of bidding as a local custom is undoubted. The old-time Gwahoddwr was a person of much importance, skilled in pedigrees and family traditions, and himself of good family. A chieftain would assume the character in behalf of his vassal … {in mediaeval times}. He bore a garlanded staff as the emblem of his office, and on entering a dwelling would strike his staff upon the floor to command the attention of the group before him, and then begin his address.
Section 2
The Horse wedding is of a more ancient origin than the Bidding, and is still a living custom in some parts of Wales, especially Carmarthenshire and West Glamorganshire. It was in other days common throughout South Wales, and was scolded about by old Malkin (generally very cordial in his praise of Welsh customs) {Quotation of his paragraph on the horse racing after a wedding in Glamorganshire from the 1804 edition.}
Glamorganshire is here spoken of. The custom varies somewhat in different localities, but it preserves the main features, to force the bride away from her friends, who then gallop after her to church, arriving toujoures trop tard, of course.
There have been cases, however, when the bride was caught by a member of the pursuing party, and borne away – an incident which occurred in the knowledge of an acquaintance, who related it to me. As may readily be inferred, the bride in this case was not unwilling to be caught; in fact, she was averse to marrying the man who was taking her to church, and who was her parent’s choice, not her own. The lover who had her heart, caught up with her by dint of good hard riding, and whisked her on his horse within sight of the church door, to the intense astonishment of the bridegroom, who gazed at them open mouthed as they galloped away. He thought at first it was a joke, but as the lovers disappeared in the distance the truth dawned upon him; a Welsh custom had served something like its original purpose.
But usually, the whole performance is a vehicle for fun of the most good-natured and innocent sort. It begins by the arrival of the neighbours on horseback at the residence of the expectant bridegroom. An eye-witness to a certain wedding gathering in Glamorganshire a few years ago states that the horsemen exceeded one hundred in number. From among them a deputation was chosen to go (still on horseback), to the bride’s residence to make formal demand for her. Her door was barred inside, and the demand was made in rhyme, and replied to in the same form from within. It often happens that a brisk contest of wits signalizes this proceeding for if the voice of anyone within is recognized by one of those outside, his personal peculiarities are made the subject of satirical verse. A voice inside being recognized as that of a man who was charged with sheep stealing, this rhyme was promptly shouted at him.
Gwrando, leidr hoyw’r ddafad,
Ai ti sydd yma heddwy’n geidwad?
Ai dyna y rheswm cloi y drysau,
Rhag dwyn y wreigan liw ddydd golau?
(Ah sheep-stealer, art thou a guardian of the fair one? If the doors were not locked thou wouldst steal the bride in broad daylight.)
The doors are opened in the end, of course, and after refreshments the wedding party gallops off to church. The bride is stolen away and borne off to a distance on her captor’s horse, but only in sport; her captor brings her back to the church, where she is quietly married to the proper person. Sometimes the precaution is taken of celebrating the marriage privately at an early hour, and the racing takes place afterwards.
Obstructions are raised by the bride’s friends to prevent the bridegroom’s party from coming to her house ere the bride can be approached. Sometimes a mock battle on the road is a feature of the racing to church. The obstructions placed in the road in former days included the Gwyntyn, a sort of game of skill which seems to have been used by most nations in Europe, called in English the quintain. It was an upright post, upon which a cross-piece turned freely, at one end of which hung a sand-bag, the other end presenting a flat side. At this the rider tilted with his lance, his aim being to pass without being hit in the rear by the sand-bag. Other obstructions in use are ropes of straw and the like.
There is a Welsh custom called Chaining, which probably arose out of the horse-wedding, and still prevails. In the village of Sketty, Glamorganshire, in August, 1877, I saw a chaining, on the occasion of a marriage between an old lady of eighty and a man of fifty. The affair had made so much talk, owing to the age of the bride, that the whole village was in the streets. While the wedding ceremony was in progress, a chain was stretched across the street, forming a barrier which the wedding party could not pass till the chainers were tipped. The driver of the carriage containing the newly wedded pair was an Englishman, and ignorant of the custom, at which he was naturally indignant. His angry efforts to drive through the barrier made great sport for the Welshmen.
{The horse wedding can be traced back to the Romans.}
{Weddings of the better-off with flags, banners, arches of evergreens, flowers.}
{Some Welsh women retain their original family names.}
Sikes, Wirt, British Goblins: Welsh Folk-lore, Fairy Mythology, Legends, and Traditions, (London, 1880), Chapter 6; (Boston, 1881), pp. 306-314. Reprinted in Quaint Old Customs of Wales, (2013), Chapter 6.

1882

This account is from a biography of Evan Thomas, ‘Bardd Horeb’ of Horeb near Llandysul, Cardiganshire.
Yn y flwyddyn ganlynol aeth i’r sefyllfa briodasol. Gan fod hyny ymhell cyn trwyddedu addoldai Ymneillduol a swyddfeydd cyfreithwyr i weinyddu priodasau ynddynt, unwyd ef mewn glân briodas â’i gymhares ieuanc mewn llan blwyfol. Gwnaeth neithior ar yr achlysur. Oes a gwlad y neithiorau ydoedd y pryd hyny. Ar ol ciniaw ymwelid â’r bobl ieuainc gan gymydogion a chyfeillion a pherthynasau yn y prydnawn, a rhoddent symiau o arian iddynt, rhai fwy a rhai lai, dan yr enw “pwython,” y rhai y dysgwylid eu cael yn ol rywbryd yn y dyfodol. Weithiau byddai y gŵr a’r wraig ieuanc yn derbyn yr ymwelwyr a’r rhoddion yn yr un lle, bryd arall mewn dau fan gwahanol. Y lle yn gyffredin fyddai cartref eu rhieni. Pan briodai rhai o sefyllfa barchus a chyfrifol, derbynid o bedwar ugain i gan’ punt. Yr oedd y cynnulliadau yn boblogaidd iawn, canys yr oedd digon o gwrw i’w yfed; ac yr oeddynt yn gyfleusderau rhagorol i bobl ieuainc gyfeillachu â’u gilydd, a rhagbarotoi ar gyfer amgylchiadau cyffelyb yn ol llaw. Anfonid gŵr drwy yr ardal rai wythnosau cyn y neithior i wahodd pobl i ddyfod iddi; a byddai yn fynych ganddo lythyr argraffedig yn ei hysbysu. Dyma gopi o’r llythyr diweddaf o’r fath a ddaeth i’n llaw. Gan fod yr arferiad yn darfod o’r tir, ac yn anadnabyddus mewn llawer cymydogaeth yn yr oes hon, bydd yn werth ei argraffu yn llawn:
[Rough translation] In the following year [1827] he entered the matrimonial estate. As that was long before Nonconformist places of worship and solicitors’ offices were licensed for the solemnisation of marriages [1836], he was united in marriage with his young wife in a parish church. A bidding (neithior) was held on the occasion. It was the time and the land of biddings then. After lunch the young people were visited by neighbours and friends and relatives in the afternoon, and they were given sums of money, some larger and smaller, under the name “pwython,” which were supposed to be repaid sometime in the future. Sometimes the young man and woman would receive the visitors and the gifts in the same place, another time in two different places. The place in common would be their parents’ home. When the couple were from a respectful and responsible family, they received from £80-£100. The biddings were very popular, for there was plenty of beer to drink; and they were excellent opportunities for young people to befriend one another, and to prepare for similar circumstances. A man was sent through the area some weeks before the bidding to invite people to come to it; and he often had a printed letter informing them. Here is a copy of the last such letter we received. As the custom is obsolete, and unknown in many neighbourhoods at this time, it will be worth printing in full:
Swydd Gaerfyrddin, Medi 17eg, 1878
GYFEILLION HYNAWS,
Gan ein bod yn bwriadu myned i’r YSTAD BRIODASOL, bwriadwn ymhellach i gynnal NEITHIOR ar yr achlysur, ddydd Gwener, yr 11eg o Hydref, 1878, yn nhŷ Tad a Mam y Ferch ieuanc, a elwir Tanycefn, Plwyf Llandilofawr, y pryd a’r lle y carem yn fawr eich gweled ; a pha roddion bynag a weloch yn dda i estyn i ni a dderbynir yn ddiolchgar, ac a ad-delir yn serchog pa bryd bynag y gelwir am danynt.
Gan eich ufudd wasanaethwyr,
David Joshua,
Mary Williams.
Mae y Mab ieuanc, ynghyd a’i Dad a’i Fam, John a Margaret Joshua, Caregsawdde, a’i frodyr John, James, a William Joshua, yu galw pob pwython dyledus iddynt hwy gael eu dychwelyd i law y Mab ieuanc ar y dydd uchod ; a byddant yn ddiolchgar, ynghyd a’i Frawd a’i Chwaer, Daniel ac Elizabeth Joshua, am bob rhoddion ychwanegol.
Hefyd, mae y Ferch ieuanc, ynghyd a’i Thad a’i Llysfam, William a Jane Williams, Tanycefu, a’i brodyr Jonathan a Ffrederic Williams, a’i chwiorydd Harriet a Jemima Williams, yn galw pob pwython dyledus iddynt hwy gael eu dychwelyd i law y Ferch ieuauc ar y dydd uchod ; a byddant yn ddiolchgar, ynghyd a’i brawd yn nghyfraith a’i chwaer James ac Ann Jones, Bankyrywen, a’i chwaer yn nghyfraith, Margaret Williams, Pontardulais. am bob rhoddion ychwauegol.
Gwnewch ddyfod, gyfeillion, bob uu i’r briodas,
Na phallweh am unwaith wneyd hyn o gymwynas ;
Dangoswch frawdolrwydd cyhoeddglod i Gymru,
Trwy dalu ymweliad â Dafydd a Mary.
[It is not clear whether this is a translation (for an article in Welsh) from an original English example, or whether it was originally published in Welsh.]
Buasai yn dda genym allu dodi llythyr gwahoddiadol y bardd i’w neithior yma, ond ni fedrwn. Ar ei ddiwedd yr oedd yr englyn hwn o’i gyfansoddiad ei hun:
I would have liked to have been able to send the poet’s bidding letter to his bidding here, but I couldn’t. At the end of it was this englyn of his own composition:
Gan bob hael nid gwael y Gwaith – o gofìo
Hen gyfaill am unwaith;
Am gybydd y mae gobaith,
Hyd nes derfydd dydd y daith.
By all generosity the Work is not bad – remember
An old friend for once;
For hope is hope,
Until the day of the journey ends.
Jones, J.B., ‘Evan Thomas, Bardd Horeb’, Y Traethodydd cylchgrawn chwarterol at wasanaeth crefydd, athroniaeth a llenyddiaeth, (April, 1882), pp. 150-153

1882

MARRIAGE CUSTOMS.
The marriage customs of the Welsh have been treated by several writers at more or less length, but not I suspect, exhaustively by anyone. In the various accounts which have come under my notice I do not remember to have seen mention made of the following. One of the sports proper to the wedding day was the game of Chwintan. A pole was set in the ground, and a plentiful quantity of tough sticks set about it all cut to a certain length. The game was to break these sticks upon the pole in a swift and dexterous manner, and the bridegroom and his company, went in for a good deal of rough exercise on this auspicious day in order to test who was the gwr goreu amongst them. On the morning following the marriage the wife expected the husband to make her a present of a cowyll. This was a garment, or cloak, with a veil, and was not, I suppose, to be assumed by any lady who had not been raised to the rank of matron.
The Pwython appear to have been a different custom to that of the ‘Bidding,’ although the result may perhaps have been about the same in each case. Pwython were certain presents given according to old usage to a newly-married couple by the persons invited to the wedding.
D.J.
Bye-gones, (November, 1882), p. 151

1882

But on one special Monday, judging by the vast concourse of persons collected in the main street [Merthyr Tydfil], something quite unusual was anticipated, and so it proved to be: a “Bidding Wedding,” probably the very last known in Glamorgan, passed to the Parish church. For some weeks previously a tall, spare, man carrying a stick considerably longer than his own person, with a bow of white riband at the top of it, had been occasionally seen in the streets. He was the hired bidder, and wherever he called he recited a long copy of Welsh verses, that being the legitimate and time-worn method of invite. The day at length arrived, when the last spark as it were of an old custom dying out would be witnessed, and curiosity was extreme, the High Street being literally crammed with people from end to end. Headed by two men, one playing a clarionet and the other carrying a harp, the procession, which consisted of about twenty couples, trailed along through this seething crowd on a very hot day, amidst screams of delight from the youngsters. The bride’s get-up was a “caution” as an American would phrase it. She had on a gown of linsey woolsey (bwmbast a gwldn) of a loud and flaring pattern. She wore a hat above her head built up on the top of a resplendent Bandanna handkerchief, and a cap as fully bordered as one of Queen Bess’s ruffs. On her left arm she carried a red reticule, and she seemed to have a wardrobe full of clothes about her person. She perspired most copiously, and her face was as the colour of raw beef. The bridegroom was altogether a most insignificant person, and were it not customary to have such a person present on such an occasion, might very well have been dispensed with, so far as there was any interest taken in him. It was with the utmost difficulty the altar was reached, and the scene within the church —the utter want of gravity – was most discreditable. Several of the bridesmaids were lost in the crowd, and fainting and fits of hysteria were quite common. On leaving the church, the party proceeded to a neighbouring inn, the long room of which had been hired for the occasion, and there for the remainder of the day the bride sat at the “receipt of custom,” literally, having a secretary by her side who registered all the gifts which were handed in, the equivalent return of which was promised in the future to each presentor when similarly circumstanced. An admission fee was charged for entering the room, where there were drink, harp playing, jigging, and dancing. The little husband got very drunk early in the day and had to be put to bed, but the bride held up, with an eye to business, until the last, and reaped no doubt an abundant harvest. The inn was besieged throughout the day by gaping crowds, and it was midnight before the happy couple left for their cottage home amidst vociferous tokens of satisfaction from an unabating crowd. In the sound of those cheers the old Welsh custom, so far as Glamorgan is concerned, expired for ever.
H., J., (St Athan’s), ‘Reminiscences of Merthyr Tydfil’, Red Dragon, (1882), pp. 341-342

1883

BUGEILGERDD. RHYS LLWYD.
Nodiad.- Wrth ddarllen rhan o’n bugeilgerddi diweddaf, ofnem nad oedd dullwedd yr iaith yn hollol gydnaws â’r bywyd bugeiliol; ac y rhoddid mwy na digon o le i helyntion carwrol. Teimlai yr awdwr ei fod ef yn y camwedd can ddyfned a neb. Yn y gân hon, amcanwyd at ddwyn i mewn fwy o helyntion cyffredin y bywyd bygeiliol, ac yn arbenig, amcanwyd at symledd.
Note.- In reading some of our last pastorals, we feared that the manner of the language was not wholly compatible with the pastoral life; and that there would be more than enough room for caricatures. The author felt that he was in the wrong of a hundred and no. In this song, they aimed to bring in more of the common troubles of the pastoral life, and especially aimed at simplicity.
CYNWYSIAD.
Y mynedol, yn nghymorth Traddodiad, yn cael ei ddwyn yn ol, a Rhys Llwyd, y bugeilydd, a’i amseroedd, yn cael eu gosod ger bron – Noson ar aelwyd y Rhuallt – Desgrifiad o’r teulu – Adgofion Taid – Cân Rhys ar “Helynt y Byd,” lle y dengys ei helynt a’i brofiad ei hun – Rhys a Hywel Puw yn myned allan gyda’r praidd – Eu hymlyniad wrth eu gilydd – Hywel yn dringo’r clogwyn, ac yn syrthio yn aberth i’w ymroddiad i’w swydd – Cwyn coll Rhys ar ei ol – Rhys ar ol i ystorm galar fyned heibio, mewn cân seml yn desgrifio ac yn canmawl bywyd bugeiliol – Serch y bugail tuagat Morfydd Puw – Ei gyfarfyddiad â Morfydd-Rhagoriaethau Morfydd – Morfydd yn derbyn cynygion serch y bugeilydd – Ymgais chwedleuwyr y fro i ysgar rhwng y bugail a’i anwylyd yn troi yn fethiant – Anfoniad “Y gwŷr o wisgi oed ”- Priodas Rhys a Morfydd – Symledd gwledig, a diwedd dedwydd eu bywyd bugeiliol.
The accessory, in the aid of Tradition, is brought back, and Rhys Llwyd, the shepherd, and his times, laid before him – An evening at the Rhuallt household – Family description – Grandfather’s recollections – Rhys’ Song on “The Troubles of the World,” where his own troubles and experiences are revealed – Rhys and Hywel Puw go out with the flock – Their attachment to each other – Hywel climbs the cliff, and falls in sacrifice to his dedication to his job – Rhys’ lost complaint after him – Rhys after a mournful storm passes, in a simple song describing and praising pastoral life – Despite the shepherd towards Morfydd Puw – His encounter with Morfydd – Morfydd Excellence – Morfydd accepts shepherd’s affections – Local storytellers attempt to divorce between shepherd and his beloved turning into failure – “The men of old whiskey” – Rhys and Morfydd’s Wedding – Rural simplicity, and the happy end of their pastoral life. …
O lanciau’r fro dewiswyd “Y gwyr o wisgi oed,”
Ar ymdaith oed, a dál a wnacd y Rhian dlysa’ ‘rioed ;
Y blodyn syml o fugail, y blodyn hoff o fardd,
A’r blodyn tlws o ferch a wnaed yn awr yn foglyn hardd !
Edrychai teulu’r athrod mor ddu a haner nos,
Ond gwenai Rhys fel haner dydd yn nghwmni Morfudd dlos !
Ieuenctyd hofi y neithior a wenent yn gytun,
Gan daflu blodau syw dan draed y ddau a wnaed yn un.
From the locals of the area we chose “The aged whiskey man,”
At a certain age, and what the Rhian would ever do to me;
The simple flower of a shepherd, the favorite flower of a poet,
And the beautiful flower of a girl made now a beautiful necklace!
The sage’s family looked as black as half a night,
But Rhys smiled like a half-day in the company of Morfudd dlos!
The Young would like the bidding that they might agree,
Throwing flowers that are under the feet of the two made into one.
Note to a poem: “Y Gwyr o wisgi oed” oeddynt nifer o gyfeillion y gwr ieuanc, par rai, yn ol yr hen ddefod, a aent I chwilio am y ferch, yr hon a gymerai arni ymguddio yn, neu o amgylch ei chartref …. Eglurir yr arferiad yn hanes “Priodas Nant Gwertheyrn” mewn cysylltiad a’r par anffodus, Rhys a Meinir, Gwel “Cymru Fu, T.D., 210
“Y Gwyr o wisgi oed” were the number of friends of the young man [groom], according to the old custom, who went to look for the bride, who hid in or around her home … The custom is explained in the story of “The Wedding of Nant Gwertheyrn” in connection with the unfortunate pair, Rhys and Meinir.
“Y Gwyr o wisgi oed” was given as “the men of the age of vivacity” in “Priodas Nant Gwertheyrn” but it was first explained by Meyrick in 1808 (above), p. cxl.
‘Cynan Meiriadog, ‘Bugeilgerdd Rhys Llwyd’, Transactions of the Royal National Eisteddfod of Wales, 1883, (1884), pp. 147, 156

1883

A “BIDDING” IN WALES.
A very interesting marriage custom prevails in some of the Welsh country districts, an account of which may interest some of your readers.
Going, in 1875, to Llandilo, I was informed by an assistant that my customer had gone to a “bidding.” Never having heard the term used in connection with any marriage custom, I displayed my ignorance by asking if he had gone to an auction sale. With a pleased smile at his superior information, the young man went on to explain that it was a custom in that part of Carmarthen, when a marriage took place, for the contracting parties to send out an invitation to their friends, at the same time intimating that they expected assistance in furnishing and beautifying their new home, whilst upon a similar interesting occasion the favour would be returned.
A gift by any member of a family to a newly married couple is regarded as a debt to be repaid to any member (at marriage) of the donor’s family that the said donor may select. By means of the “bidding” the young people, in some cases, get their houses well nigh furnished, because among the rural population articles of utility are more esteemed as wedding presents than merely ornamental gifts. exertion.
I obtained one of the printed circulars used on the particular occasion to which I refer, and enclose a copy of it.
COPY OF CIRCULAR
October 4th, 1875.
As we intend to enter the matrimonial state on Friday, the 5th of November, 1875, we are encouraged by our friends to make a BIDDING on the occasion, the same day, at the young woman’s father’s house, called Cwmcerryg, in the parish of Talley, when and where the favour of your good and agreeable company is most humbly solicited; and whatever donation you may be pleased to bestow on us then will be thankfully received, warmly acknowledged, and cheerfully repaid whenever called for on a similar occasion,
By your most obedient servants,
HENRY THOMAS,
MARY GRIFFITHS.
The young man, with his father and mother, David and Sarah Thomas, Llwyncynlywyra, his brothers, David, Benjamin, and Tom Thomas, and his sister, Mary Thomas, desire that all bidding debts due to them he returned to the young man on the said day, and will be thankful for additional favours granted.
Also the young woman, with her father and mother, Griffith and Mary Griffiths, her brother, Benjamin Griffiths, her uncle and aunt, William and Mary Thomas, Pantyddaufryn, and her uncle, John Davies, Drogwylfa, desire that all bidding debts due to them be returned to the young woman on the said day, and will be thankful, together with her uncle and aunt, Edward and Margaret Davies, Pistyll, and her uncle and aunt, William and Margaret Davies, Crossnant, for all additional favours granted.”
J.W.D., On the Road, the Organ of the Commercial Travelers Christian Association, ed. J.W. Thatcher, vol. 1, no. 1 (new Series), (1883), p. 100

1883

Anon, ‘Some Welsh Customs and Superstitions’, Red Dragon, (October, 1883), pp. 367-369
Reproduction of Curtis, Mary, The Antiquities of Langharne [sic], Pendine and their neighbourhoods, (1871), pp. 73-77, 111-112 (appendix: additional information, received since the previous part was written), p. 141;
Curtis, Mary, The Antiquities of Laugharne, Pendine and Their Neighbourhoods, Carmarthenshire, Amroth, Saundersfoot, Cilgetty, Pembrokeshire, South Wales, (2nd edition, with much additional information, 1880), pp. 210-211

1884

Story which includes a reference to a bidding invitation.
Anon, ‘My Summer Holiday in Wales’, The Boy’s Own Paper, Vol. 6, (1884), pp. 9-10

1885

CURIOUS LIGHT HAS BEEN THROWN upon an old Welsh marriage custom by a case of assault upon a bride and bridegroom brought up for hearing before the Caerleon Magistrates. A newly married pair appeared to give evidence against a number of persons for assault. It appears that after leaving the church where the marriage was celebrated the young Romeo and his fair bride were besieged by a small knot of people having ropes in their hands, who had gathered together for the purpose of carrying out the old Welsh custom of chairing the young couple. They struggled to get free, but both were ultimately bound hand and foot, and a somewhat serious disturbance took place. It was alleged in defence that nothing but a little fun was intended. The Magistrates, however, imposed a fine of 5s each.
The North Wales Express, 24th July 1885
For a similar case in Cumberland, see The Western Mail, 24th June 1893

1885

A peculiarity of the courting customs of the country is that while the ordinary courtship is carried on with the utmost secrecy, there are at least two occasions when the swain delights in proudly displaying tokens of his bondage. These are ‘The Young People’s Fair,’ and ‘The Biddings.’
The former are merely pleasure fairs, held at some neighbouring town, and the days on which they are held are, and have been from time immemorial, sacred to the hired folk whatever may be the calls of the farm. At these fairs John proudly parades the street, holding his Jane by the hand, and treating her at the various standings to unlimited gingerbread, lollipops, and the like.
The ‘Bidding’ is a peculiar institution. The preliminaries of a marriage having been arranged, a printed circular, technically known as a ‘Bidding Letter,’ is prepared. It is always in the same stereotyped form. It runs thus:
‘As we intend to enter the Matrimonial State, we are encouraged by our friends to make a Bidding on the occasion at the Young Man’s Father’s House, called Brynserch in the Parish of Llangariad, on Friday, September 28, 1883, when and where the favour of your good and agreeable company is most humbly solicited, and whatever donation you may be pleased to bestow upon us then will be thankfully received, warmly acknowledged, and cheerfully repaid whenever called for on a similar occasion, by your most obedient servants,
JOHN JONES.
JANE DAVIES.
The Young Man with his father and Mother, Thomas and Mary Jones, his Brother and Sister-in-law, William and Gwen Jones, his Uncle and Aunt, David and Sarah Thomas, desire that all Bidding Debts due to them be repaid to the Young Man on the above occasion.
The Young Woman with her Father and Mother, Morgan and Margaret Davies, her Cousins Rhys and Gwladys James, desire that all Bidding Debts due to them be repaid to the Young Woman on the above occasion.
The relationships in the last half of the letter are extended ad infinitum as the occasion may require. This letter, freely distributed at fairs, markets, and outside places of worship on Sundays, makes the occasion widely known. When the wedding is to be a ‘big’ one, i.e. when all are invited to the wedding as well as the bidding, the bridegroom’s friends all congregate at his house, and the bride’s friends at hers. A number of the more intimate friends of the groom are deputed to ‘fetch the bride,’ a matter of no small difficulty. Having reached her house they are met at the door of the house by her friends, who ask the strangers their business; then a duel of dialogue in rhyme, chiefly extempore, takes place between the parties; the visitors finally, after having met with some show of opposition, force their way in. Their troubles, however, have only commenced. The bride has yet to be found. Parlour, bedroom, cupboards, oak-chests, are all searched by the “fetchers,’ each futile quest being greeted by the laughter and gibes of the bride’s friends.
One of the closest of these ‘hidings’ which came under the writer’s ken tried to the utmost the detective powers of the searchers. Every nook and cranny had been searched in vain, even the oven and chimney explored; the fetchers had tramped up and down the stairs a dozen times, when it suddenly struck one of them that there must be a closet under the stair. Quickly they descended again and searched kitchen and parlour for the usual door to the closet, but none could be found. The laughter of the bride’s friends redoubled, and the chagrin of the searchers deepened in proportion. Not only was their own honour at stake, but that also of the bridegroom they represented; for well they knew that unless they found the bride the wedding would have to be put off, and they and he would become the laughing-stock of the place. Suddenly the quick eyes of one of the searchers noticed a shade of difference in the colour of the wall paper. He placed his hand upon it. It was wet! With a whoop of triumph he took out his jack-knife, ran it round the hidden door which had been pasted over an hour previously, and discovered the bride, seated comfortably within, but almost choked with suppressed laughter.
There is a tradition in North Wales, in the beautiful valley of Gwrtheyrn, of the comedy ending in tragedy. The bride had slipped out of the house. The fetchers having failed to find her, her friends joined in the search, but all in vain. She had mysteriously disappeared as utterly as if the earth had swallowed her. Her lover became insane, and wandered about the place a hopeless idiot. His favourite spot during his insanity was near a large oak tree, where he was wont to declare he heard his lost bride’s voice. A twelvemonth after the bride’s mysterious disappearance, the place was visited by a thunderstorm. A person passing by after the storm was over discovered the insane bridegroom lying dead by the trunk of the tree; the tree itself was riven by the lightning, and inside the hollow trunk was the body of the lost bride, easily recognised by the mouldering remnants of her bridal finery, which still clung to her fleshless skeleton. No doubt she had climbed the tree to hide, and fallen into the cavity, which, narrowing downwards, had held her immovably fixed, and stilled her frantic cries.
But to continue the Bidding. The bride, having been found, is escorted by a body-guard of the ‘fetchers,’ and followed by her friends. Half-way to the church the bridegroom and his friends meet them and join in the procession. The wedding ceremony being over, the whole procession starts for the future home of the young couple, sometimes the young man’s father’s house, as in the letter. It is the custom for intending future happy couples to pair at these Biddings, to serve their apprenticeship to Hymen, as it were. Tea and cake are provided for all, and the evening is spent in fun. The donations are made at any time during the evening, and the amount of each one’s gift is carefully recorded by the Bidding Clerk. The gifts vary from a shilling or eighteenpence up to half-a-sovereign. Where the young people happen to be well connected and popular, a goodly sum of ready money is thus obtained to start in life. The writer has been in a Bidding when as much as £60 was received, but generally from £20 to £30 is considered as a good taking. The repayment of this amount extends over a period of years; a portion of it, by the marriage of any one who donated, may have to be repaid in the course of a few months, but a large portion may not be called for for many years.
Evans, B.G., ‘The Peasantry of South Wales’, Longman’s Magazine, Volume 6, (May to October, 1885), pp. 294-296
Part of this was published as ‘Wedding Customs in Wales, Hiding the Bride’, Bye-gones, (August 26, 1886), p. 115
The Cambrian News and Merionethshire Standard, 6th August 1886
New Zealand Mail, Issue 719, 11 December 1885, Page 4

1885

CYMMRODORION CAERDYDD. T.C. Evans “Cadrawd” on the Folklore of Glamorgan. Mr Evans gave a very elaborate account of the marriage customs in olden days.
South Wales Echo, 21st January 1893
T.C. Evans “Cadrawd” [1846-1914] prize essay at the 1885 (Aberdare) national eisteddfod was printed in the transactions of that eisteddfod; it is an extensive collection of Glamorgan folk-lore. He kept up a correspondence (now in the Cardiff City Library) with a wide circle of scholars, e.g. Sir John Rhys and Sir Joseph Bradney, with whom he stayed for some time during the preparation of the History of Monmouthshire.

1886

The Rev Elias Owen was Rector of Efenechtyd, near Ruthin. He thought that some of the local customs had survived there but had died out elsewhere in Wales. Some of these were associated with marriage.
Efenechtyd parish
Cymhorth [Cymorth] Aid or contributions.
Transcription of a bidding letter from Barnwell [Archaeologia Cambrensis, 1872]
Of some Marriage Customs.
Many young couples formerly attended the wedding in church. There were often as many as twenty or thirty groomsmen and bridesmaids.
There was a curious custom called running for the wedding cake, which has now almost disappeared. It was carried out in the following manner. As soon as the young couple were pronounced to be man and wife, the young men present in church rushed out, and started for the bride’s house, and the first who arrived and announced the marriage received the wedding cake. A farmer in Carnarvonshire said that he had run when a young man four miles against thirty young men, and beat them all and obtained the cake. Parry, who is now growing old occupies a farn called Plasuchaf, Llanllechid, Caernarvonshire. Offerings appear to have been made to the clergyman in church after a wedding. Mr Barnwell [Archaeologia Cambrensis, 1872] writes: On some occasions, at least in North Wales, … [see above]
Cadw neithior, or keeping the wedding feast, which usually lasted all night, is a custom which disappeared in the lives of our grandparents. Dr. Owen Pughe [See Notes on Ancient Religious Customs in North Wales, probably by Dr. William Wynne, Tower near Mold? NLW ms. 2576] speaks of it as being in existence in his days, and he states that the Neithiawr was kept on a sixth day after the wedding, generally the following Sunday, when the guests brought presents to the newly-married couple. Should a younger child in a family be married before the elder brothers or sisters, the unmarried seniors at the marriage feast were obliged to dance shoeless in the presence of company. This custom has come down to the days of the living, and a married woman, between fifty and sixty years old, lately told a traveller that her brother had upon her marriage undergone this penalty for permitting her, a junior, to get married before him. There is an expression occasionally heard in North Wales which would imply that people think a marriage might be contracted by jumping over a besom. A parishioner of mine, Gwen Williams, told me that she thought no more of marriage in the Rigistrar’s office than of a marriage by jumping over a besom. … she said she had heard that in olden times people could be married by jumping over a broom-stick. From further enquiries, I find that such marriages are spoken on in many parts of north Wales, and, when properly attested, they are supposed to have been considered valid.
Owen, Elias, Stone Crosses of the Vale of Clwyd, (1886), pp. 61-63
Liverpool Daily Post (review of Stone Crosses of the Vale of Clwyd)
Bye-Gones, (26 May 1886), p. 65

1887

This was ultimately derived from Meyrick, Samuel, The History and Antiquities of Cardigan, (1808, 1810), pp. cxxviii-cxlvi.
Half a century ago a Welsh writer, describing a marriage in the Principality, said : “Ill may it befall a traveller who has … [Malkin, 1804, transcribed above]
Another custom that has very often been described, was known as the “Bidding.” The “bidder” in former times was a person of respectable and popular character, possessed of much eloquence, considerable talent, and an inexhaustible fund of native mirth and rustic humour. At the castles of the principal chieftains his constant ambition was to arrive just at dinner time, when the lord and his retainers were found assembled in the great hall, in high spirits. Then rattling his baton against the floor to procure attention, and dropping a graceful bow, he began his harangue.
There was generally a prescribed form adapted to these purposes; but the orator indulged in occasional deviations from the beaten track, displaying his talents in mirthful sallies and humorous parodies on celebrated passages from favourite authors. If the parties were of the lower order in society, he gave their pedigree with affected gravity; drew up a mock history of their exploits, and of their brave and generous actions; expatiated on their personal excellences, and on the good qualities of their ancestors; descanted on the joys of matrimony, and the miseries of celibacy; and when he imagined that he had succeeded in putting his audience into good humour, he returned with great address to his subject, applied himself successively to the principal persons present, and endeavoured to extract a promise from them, which, obtained, was regularly entered on his tablets. His reputation as an orator, and his reward as a bidder, depended on the success of his eloquence and on the number of promises which he obtained. When his oration was closed, the “hirlas,” or silver-tipped horn, was put into his hands, foaming with ale or sparkling with mead. He thanked his audience for their friendly attention, drank their healths, and with a bow modestly retired. On the morning of the nuptial day, the bride and bridegroom, privately attended by their particular friends, repaired to church at an early hour, when the ceremony was performed, and their title to me enjoyment of domestic happiness inserted in the usual records.
On their return the bride and bridegroom separated, and repaired to the mansions of their respective friends. In the great hall they made their appearance to receive the congratulations of their visitors. Considerable address was requisite, in order to recollect the names and make proper enquiries after the families of each particular visitor, and when the youth or the inexperience of the bride or bride-groom rendered them unequal to the task, they were assisted by friends of maturer years, who refreshed their memories and guided their erring judgements.
The names of the visitors were entered by a proper person in a book provided for the occasion, that, under similar circumstances, the visit might be returned, and the amount of whatever compliment they left might be faithfully restored whenever it should appear to be required. The tokens of friendship, or of neighbourly benevolence, which they determined to bestow were deposited on a large silver dish provided for the purpose. In a lesser degree this ancient custom is kept up to the present day in the less frequented parts of the Principality.
The “Bidder” ceased his avocation long ago, but as late as the present decade announcements have appeared in the Welsh newspapers, intimating that certain persons intended taking upon themselves the conjugal yoke, and would thankfully receive any offerings that might be forwarded for their acceptance. The following is a copy of a modern “bidding ” notice:
“As we intend to enter the matrimonial state on Thursday, the seventeenth day of July next, we are encouraged by our friends to make a bidding on the occasion, the same day, at the Butchers’ Arms, Carmarthen, when and where the favour of your good and agreeable company is humbly solicited ; and whatever donation you may be pleased to confer on us then will be thankfully received, warmly acknowledged, and cheerfully repaid whenever called for, on a similar occasion, by your most obedient servants, John Jones, Mary Evans.”
Anon, ‘The Folk-Lore of Marriage’, in four parts, part 1, All the Year Round, Volume 40, (April 9^th 1887), p. 272-273
The letter was published in W.H. [? William Howells] The Mirror of Literature, Amusement, and Instruction. Volume 12, No. 345, (December 6, 1828), p. ; and Howells, W. Cambrian Superstitions comprising ghosts, omens, witchcraft, traditions, etc: To which are added a concise view of the manners and customs of the principality, and some fugitive pieces, (1831), p. 167-169

1887

SKETCHES OF WALES AND WELSHMEN. By J. Kilsby Jones.
Old Marriage Customs.
Our aged critic … says that the Welsh peasants who were careful and provident before marriage, used to hold their “wedding garments,” which were also their Sunday clothes in fine weather, in high esteem calling them “garments of honour” (dillad parch) reserving them with scrupulous and almost religious care, until all about their material and cut fully entitled them to the designation of old-fashioned, and that the wearers must have been very hard-up through increasing families, low  wages, or scarcity of work, before they would to put on their “garments of honour” to do every-day work. Their ordinary clothes were patched first with every kind of material, and as many coloured as the rainbow, until it would have puzzled all antiquary, or Isaac of Holywell-street, to guess the original material now thickly quilted with so many layers of alien stuff…
Professor Francis W. Newman [author of a pamphlet on the subject of immorality] is clearly of opinion that a well-known loan society in Wales to help young married people to make a fair start in the world is financially sound, which is more than can be said of many benefit clubs and building societies. It has two admirable provisions suitable to people of slender means – small sums and no interest.
Here is a copy of what is called a “bidding letter,” and which explains its very simple constitution :—
As we intend to enter the matrimonial on the 21^st of June 1830 we are encouraged by our friends to make a bidding on the occasion, when and where the favour or your agreeable company is humbly solicited, and whatever gift you may be pleased to confer on us then will be thankfully received, cheerfully repaid, and whenever called for on a similar occasion by your obedient servants,
JOHN JONES, MARY MORGAN
Esgairlydau, May 10th, 1830.
William and Anne Jones, the parents of the young man, with his uncles David and Evan desire that all gifts of the above nature due to them may be paid to him, and will be thankful for all gifts conferred on him.
Also John and Margaret Morgan, the parents of the young woman desire that all gifts of the above nature due to them, may be paid to her, and will be thankful with uncles and aunts for all gifts conferred on her.
As soon as copies of the “Bidding Letter” have come to hand, the next step is to engage the services of a very important and consequential official called the Bidder, whose duty consists of distributing them through the whole neighbourhood. This circulating advertiser is too often an idle, ne’er do well loafer, too fond of drinking his own health at other people’s expense, and especially on wedding days but he is not without a touch of rustic humour and home-spun wit, and he tells his errand in doggerel rhyme of his own composition, as he never omits to inform his audience, and as is evident enough to the intelligent portion of it, but not one whit the less interesting when his open-mouthed hearers consist of young men and maidens, having, or hoping to have sweethearts, and the desired ending – entrance into the “white-world”, as the Welsh people are wont to describe poetically what believing youth expect to find wedded life. And, for mercy’s sake, let no soured, disappointed married man or woman act the prophetic almanac, burrowing tomorrow’s possible clouds to darken to-day’s actual sunshine.
He also used to invite married woman to what was called the “Wives’ Bidding,” which gathering took place the day before the wedding, and at the chosen home of those to be made happy on the morrow, and consisted of grave, venerable, white-headed matrons, very much the worse for the wear and tear of life, of middle-aged buxom names, and of others who not having had as yet any trying personal experience of the heat and burden of the day, were young at heart, bright of eye, and light of step. None of them came empty handed. The gifts were miscellaneous, consisting of pieces of bacon and roof beef, pots of butter, whole or halves of sturdy cheeses protestant to the last curd—oat and barley meal, a little flour, flummery food, grits and oat-cakes. The gift contributors were regaled with what most of them liked much better than the modern tea, which had not then got into general use — a basinful each of wholesome home brewed ale, provided against that day and the morrow, with slices of toasted wheaten bread and blistered protestant, sweetened with sugar, and sharpened with ginger and the womankind greatly relished the junket, while the new home. looked promising through the abundance in store for the young people, cramming every coffer and cupboard, and suspended on every hook, so that they would have no need to buy any food during the first six months at least. This was considered a kind, sympathetic custom, and generally honoured in the observance.
When the young folks contemplating marriage belonged to the more respectable and comparatively well-to-do farmers, and generally respected, they found no difficulty in mustering between them as many as 150 or 200 horsemen and horsewomen at their wedding. In that case it was called a horse wedding, to distinguish it from the humbler foot wedding. The bridegroom choose from among his party some half a dozen or more of the best mounted, and called scouts, and these were sent to fetch the bride from her home, and the demand for her was made in a doggerel rhyme, and answered in the same style by one of the male friends of the bride from within, and after a few bantering rhyming passages of wordy arms, the spokesman-scout began his search for the young woman, who, feigning coquettish coyness, had, as the custom was, hidden herself, but it may be very safely asserted not in a place impossible to find out, and when he had discovered her hiding-place he was rewarded for his successful pains with, it seems, the privilege of imprinting on her lips the last kiss she would receive as an unmarried damsel. Then the whole party set out at a rattling pace towards the trysting-place, where the bridegroom and his friends are waiting for them. Along the whole distance to that spot the scouts must not lose sight of her for one moment, for if she can bolt into some bye road or lane, she is sure to do so if she is a bit prankish, and, therefore, these mounted police formed a cordon round her, making it impossible her to escape. Having brought her to the meeting-place, the young people exchange white pocket-handkerchiefs soon to be made common property- the scouts are off duty, and now all the assembly start at full gallop for the church, the girls being the most reckless riders. As soon as the binding operation is over, the company disperse to their respective homes, and in the course of the afternoon re-assemble at the house of the newly-wedded pair. The receipt of custom was usually in the barn, where a table was placed, bearing the weight of several loaves of wheaten bread, cheese, and butter, and conveniently nigh unto it a barrel of home-brewed ale of unmistakable strength. At the end of another table close by sat the clerk, and at his side the newly married couple, all sunshine and smiles, thanking each money-lender for his or her contribution. Each donor took a mouthful or two of refreshment, washed down with the contents of a small mug, and, at the same time, used the vessel as the instrument where-with to drink health and prosperity to the happy couple. A book was provided, in which the clerk entered the name, address, and sum lent by each contributor, and that was kept by the married pair, so that when a wedding took place they might know whether or not a “pwyth” (requital) was due to either bride or bride- groom, and what was the exact sum. Sums varying from ten pounds and under, and from fifty to a hundred pounds, were realised in this fashion on a wedding-day and being debts of honour and not, as was supposed, recoverable by law were never known to have been repudiated.
The Cardiff Times, 15th January 1887, p. 1

1887

In the chapter on Fairies, and Welsh men who captured fairy wives, is the following:
[Another singular instance of wife snatching in ancient times is to be found in the Book of Judges, for when the men of the tribe of Benjamin were in difficulty in obtaining wives for themselves, their elders commanded them to “go and lie in wait in the vineyards; and see, and behold, if the daughters of Shiloh come out to dance in dances, then come ye out of the vineyards, and catch you every man his wife of the daughters of Shiloh, and go to the land of Benjamin, … And the children of Benjamin did go, and took them wives, according to their number, of them that danced, whom they caught.” Judges XXI., verses 20, 21, and 23.]
It is a curious fact that a singular testimony to wife snatching in ancient times is indicated by a custom once general, and still not obsolete in South Wales, of a feigned attempt on the part of the friends of the young woman about to get married to hinder her from carrying out her object. The Rev Griffith Jones, Vicar of Mostyn, informed the writer that he had witnessed such a struggle. The wedding, he stated, took place at Tregaron, Cardiganshire. The friends of both the young people were on horseback, and according to custom they presented themselves at the house of the young woman, the one to escort her to the church, and the other to hinder her from going there. The friends of the young man were called “Gwyr shegouts.” When the young lady was mounted, she was surrounded by the gwyr shegouts, and the cavalcade started. All went on peaceably until a lane was reached, down which the lady bolted, and here the struggle commenced, for her friends dashed between her and her husband’s friends and endeavoured to force them back, and thus assist her to escape. The parties, Mr. Jones said, rode furiously and madly, and the struggle presented a cavalry charge, and it was not without much apparent danger that the opposition was overcome, and the lady ultimately forced to proceed to the church, where her future husband was anxiously awaiting her arrival.
Owen, Elias, Welsh folk-lore: a collection of the folk-tales and legends of North Wales: being the prize essay of the National Eisteddfod, 1887 / by Elias Owen; revised and enlarged by the author, (London, Eisteddfod Genedlaethol Cymru 1887); (Oswestry ; Wrexham : Woodall, Minshall and Co. 1896)
Davies, Jonathan Ceredig, Folk-lore of West and Mid-Wales, (1911), p. 32

1888

Welsh BlDDINGS.
It is possible, should someone undertake to collect in the different localities throughout Wales even at the present day a list of old Welsh Biddings, that sufficient material would be found to make up a considerable-sized volume. Of course, the customs connected with these celebrations in each district should also be preserved. In some places it was a general custom among the Welsh people, when the lover and his lass had vowed fidelity to each other, to cut between them a piece of silver— half-a-crown, as a rule—as a binding and ever-lasting covenant. In some cases this custom was regarded much more seriously than even the solemnisation of holy matrimony. In some localities the neithior (wedding feast) was called braint, gwawdd, taith, tal, &c. It was the custom to send on behalf of the young bridegroom on the morning of the wedding to fetch the bride, nine young men and three girls, who in some places were called guiders—in other places shigowts. Their duty was to keep the bride on the right road to the church. The chaining of weddings—a custom which still exists—no doubt dates from the time when it was compulsory for the bridegroom to give a quantity of beer, which was called bride ale. In order to receive this a rope of flowers was made and held across the church porch just as the wedding party came out. The beer was drunk on the following Sunday, when it was customary to play at different sorts of games, &c. ln some places, again, it was the custom to give a sprig of rosemary to each of the wedding guests; the bridegroom’s company to wear theirs in their hats, the bride’s company in their bosoms, to distinguish the one from the other. I shall at present only point to one more feature connected with this old Welsh custom—the dialogue which took place at the house of the bride’s father when the party of the bridegroom went to demand of him his daughter, while the bridegroom waited their return at the church or chapel where the ceremony was to take place. The bridegroom party knocks at the door, which is supposed to be locked.
The company from within would sing or recite:
Y glan gyfeillion difrad,
O b’le ‘r y’ch chwi yn dwad ?
Rho’wch glywed i ni yn ddifeth,
A hefyd beth yw’ch bwriad ?
To which the answer would be:
Ni dd’wedwn i chwi’n bwriad,
Heb gynwr’, os cawn ganad ;
Ymofyn lodes liwus lân,
I fyn’d o fia’n y ‘Ffeir’ad.
Those within would say:
Ni glywson hanes heddy’
Ei bod yn llwyr ‘difaru ;
Mae ei mam yn dweyd yn llym,
Na chaiff e ddim o honi.
Answer:
Mae’r ferch yn eithaf boddlon,
Agorwch ini’n union;
Yn awr yw’r pryd i’r deg ei gran
Gyfiawnu’i man bromeision.
From within:
Fe ddywed William Siencyn,
‘Rhen graswr yn y felin,
He aet h gyda Twm Maesteg,
Ar rhedeg heibio’r odyn.
Answer:
Ei chelfi ddaeth yn ddiau
Heb ffaeledd gan geffylsu;
Daeth pedwar car a’r llestri co’d,
Heblaw y rhod a’r cribau.
From within:
Fe ddaw y feinir fwyngu
I’w loches ato’i lechu ;

Ond iddo addo iddi’n awr
I wneyd yn fawr o honi.
Answer:
Y feinir fydd yn aeres
Wir ddedwydd yn ei lloches.
Apheidiwch chwi a’i chadw’n ol
Rhag d’od i’w gôl yn gynhes.
The horses were now speedily mounted, and away they all went at full gallop. According to one author I have read, this was the origin of the steeplechase races which are so common in our country.
Evans, T. C., (Llangynwyd), ‘Welsh Biddings’, Cymru Fu, vol. 1, (29 December 1888), pp. 327-328

1888

Dialect of Little England [south Pembrokeshire].
Bundling: to court a woman, Welsh bun
Lavier: a man who invites guests to a wedding
Laws, Edward, The History of Little England Beyond Wales: … (London and Tenby: 1888), p. 419

1888

MARRIAGE PRESENTS
This bidding custom, with its printed form and blanks left to be filled in as occasion and circumstances may require is, or, at all events, has been for many years common in Wales. When the day for the wedding has been fixed, the papers are sent to all friends; and in many cases the well-to-do in the neighbourhood find them delivered to them, usually return some pecuniary or other gift in reply. By the following it will be seen how the invitation varies in some cases, although its basis is exactly the same in all: –
Carmarthen, Nov. 15, 1850.
As we intend to enter the Matrimonial State, on Wednesday, the 4th day of December next, we are encouraged by our friends to make a Bidding on the occasion, the same day at the Young Woman’s Brother’s House, at which time and place the favour of your very good and most agreeable company is respectfully solicited; and whatever donation you may be pleased to bestow on us then will be thankfully received, warmly acknowledged, and cheerfully repaid, whenever called for on a similar occasion by your most obedient Servants
DAVID PRICE.
ELIZABETH JONES.
The Young Man with his Brother and Sister (Richard and Mary Price) desire that all gifts of the above nature due to them be returned to the Young Woman on the above day, and will be thankful, together with his Uncle and his Brothers-in-Law and Sisters, and their Wives, for all additional favours. The Young Woman and her Sister (Ann Jones), desire that all gift of the above nature due to them be returned to the Young Woman on the above day, and will be thankful, together with her Brothers and Sisters-in-Law and her Uncles and Aunts for all favours granted.
R.W. HACKWOOD.
The “bidding ” was a well-known Scotch and Welsh custom. Sometimes it was called a “penny wedding.” See Brand’s ‘Popular Antiquities’, vol. ii., Bohn’s edition.
Marshall, Edward H., Notes and Queries: a medium of intercommunication for literary men, General Readers, etc., 7^th series, vol. 6, (London, July to December, 1888), pp. 477, (responding to Notes and Queries 7th S. vi. 406).
[The bidding letter was previously published in Dickens, Charles, (ed.), Household Words, vol. 6, (1851), p. 168-170.]

1888

MARRIAGE CUSTOMS IN WALES.
I do not think Mr. Sidney Hartland’s desire for information on this subject can be gratified unless the correspondents of Cymru Fu draw upon their imaginations, for the customs have been so fully described in Hynafion Cymreig (1823) [above] and in the Life of Twm Shon Catti (1836) [above] that there is nothing left to tell. I lately read the chapters treating on this subject to a trustworthy friend of mine who is now 73, and whose mother died at the age of 96. He informed me that the old lady had in her youth been “bidden” to many a Welsh wedding, and that the customs were in every particular correctly described. One thing he mentioned which I have not seen noticed anywhere else — that it was customary sometimes to put a sprig of rosemary in the wedding bouquet in order to strengthen the memory, so that when quarrels arose the courtship would at once be re-called by the magic of the rosemary. Rosemary is still carried in funerals in this district in order to keep the memory of the dead in the survivors’ minds. These are the customs enlarged upon in the above-mentioned books:—
(1) A relative or friend of the young man goes to the father of the girl, and it is they who arrange all about the wedding.
(2) The Bidding, which is managed by a “Bidder ” or “Gwahoddwr.”
(3) The contributions towards housekeeping expected for the bridegroom and the bride.
(4) The bringing home of the “Ystabell, [sic] “and the receiving of “Pwrs a Gwregys” or ”purse and girdle.” Friday is the usual day for observing these customs, and Saturday, being “a lucky day,” the day on which to be married,
(5) The demanding of the bride.
(6) The chase and capture.
(7) The hiding of the bride.
Should any of your readers wish further information on any of these customs, I will supply it with pleasure.
M.E.C.F., Cymru Fu, (June 9, 1888), pp. 193-195

1888

Some of the following was derived from Peter Roberts’ Welsh Antiquities, (1815), and some from a translation of a section of a book published in Welsh: Hynafion Cymreig (1823). It introduces the term Cenhadwr (messenger) which was not used in any other account of bidding.
There is a good essay in the old book called Welsh Antiquities on this subject. it traces some of the customs back to the time of the Druids, which may be put in the following manner. When a young man of sober habits and good character fell in love with a young woman of his own rank, or even of a rank higher than himself, some of their great men, perhaps the chief of the tribe, would use his influence to bring all his subjects and friends together to the wedding, and contribute each a small sum, so as to start the young pair in life comfortably and beyond the fear of poverty and want. To make these gatherings popular several feats and many kinds of sports were established, and valuable jewels and medals were offered as prizes to the successful and best athletes in those games. Here we have the origin of medals, gold and silver, as offered for successful literary compositions at our eisteddfodau and literary meetings. When the wedding day had been appointed great care was taken to select a popular “Cenhadwr,” which was the term applied to the person who was sent to visit the neighbouring palaces, to invite the military men, and those who were termed athletes, according to the law of the land. In times somewhat later general invitation was given to the inhabitants of all the hamlets and villages in the district to come to the marriage feast. The person who went about to invite was termed “Gwahoddwr”—”inviter”— who was always a man of influence, well-known as well for his eloquence and wit as for his influence and respectability. The chief qualifications of a “Gwahoddwr” were an inexhaustible fund of wit and merriment, and an accurate knowledge of heraldry, or the science of carrying messages or embassies between different parties, as well as between different Courts, which the old Celts considered one of the twenty-four manly feats. Every accomplished young man had to study and make himself master of this feat, and when a young gentleman came into possession of his estates, the Bards and others had great pleasure in relating how well he had performed the duties of a “Gwahoddwr” during his minority; his wise and witty sayings were remembered and reproduced, and the pretty impromptu speeches he had delivered years before were again repeated, to the great delight of all who had come to the feast. Both the “Cenhadwr” and “Gwahoddwr” wore garlands or wreaths of flowers around their heads, and carried in their hands staffs decorated with ribands of all colours, as symbols of the office which they held, and the duties of which they performed at the time; and with this decorated staff in his hand the “Gwahoddwr ” could pass through the camp of the greatest and fiercest enemy with out any fear or danger of molestation. Prepared, if not armed, in this manner, the “Gwahoddwr’s” great aim was to reach the castle or the palace in time for dinner, when the baron and his friends had come together to the “Neuadd,” or the great hall. The “Gwahoddwr” would enter and strike the floor with his decorated slick, and obtain silence, and afterwards, doffing his hat and making his obeisance to the host, he would deliver a set speech, full of fun and merriment. The great deeds of the owner of the castle would be mentioned, amid the applause of the listeners— his character as an orator and “Gwahoddwr ” depending entirely on the success of his eloquence and the number of promises of subscriptions and donations he would obtain at these meetings. Having finished his speech the Hirlas would be handed him full of the best ale, before drinking which he would thank his audience, then empty the Hirlas horn of its contents, and disappear. This was done in preparation for the great event. The appointed day would come, and the crowds came together. Each of them brought his present with him or her, and took it into a room set aside for the purpose, which was called “Neuadd Amobrwy,” or “commutation room,” literally. The ceremony of presenting the wedding gifts being over, the piper gave notice, by playing a special tune, that it was time for the procession to start. The piper’s horse had been trained to the work as well as the piper himself, for, as soon as the tune was played, the horse would gallop away to the place appointed by the bride and bridegroom to meet. The horse knew the road, and the piper had only to care for the instrument, which he had to play all the way, the sound of which attracted the procession to the proper place, a distance sometimes of ten or twelve miles, which had to be traversed in an incredible short time, but the Welsh ponies had been trained, and everything was done, even at a peasant’s wedding, according to the rules and regulations of the twenty-four manly feats. Strange to say, it was the chief aim of the best riders and the possessors of the best horses, to meet the bride and her friends, and carry her away, and give her up safely to the bridegroom. The men who were appointed to do this were termed ” Gwyr or wysgi oed,” or “Men of active age,” and their work demanded great alertness and activity, for the friends of the bride were continually on the watch, setting up all manner of obstacles in their way, and trying to prevent them to take away the bride ; and if her friends succeeded in turning back the “Men of active age,” then the bride was locked up, and there was little chance of getting her from her place of concealment, except by the influence of a sweet song, which the singers would sing, and to which the other party would reply. Then would commence a great competition, in which the harp and crwth and pipe would be called to take part, songs and impromptu stanzas following each other with harp, crwth, and pipe, until one of the parties had to acknowledge defeat. Often these impromptu speeches and stanzas became very personal in their applications, for it is on record that once the voice of one who was suspected of sheep-stealing was known among the party who had successfully concealed the bride, when one of the outsiders sang out:—
Gwrando, Leidr hoew’r ddafad,
Ai ti sydd yna heddyw ‘n geidwad?
Ai dyna’r rheswm cau y drysau
Rhag dwyn y wreigan liw dydd golau?
No offence was taken: the bride and bridegroom were brought together, the marriage ceremony was gone through, and the day was spent in dancing and singing, and it is said that “rhoddion a phwythion y par ieuanc,” or ” the gifts and wedding presents,” to the young couple amounted to more than £200 that day.
These quaint ceremonies were continued in some parts of Wales until lately. At the beginning of this century it was a general habit about Carmarthen and several other parts of Wales, especially if the young couple were respectably connected, to send out circulars in Welsh and English in this manner:—
Gan ein bodni yn bwriadu cymeryd arnom yr ystâd o Lân Briodas ar ddydd Iau, y 18fed o Ragfyr nesaf, ein cyfeillion a’n cefnogant i wneud Neithior ar yr achlysur yr un diwrnod, yr hon a gedwir yn nhy Tâd y Ferch ieuanc yn Heol-y-Prior, yr hwn a adnabyddir wrth yr arwydd o Geffyl Gwyn; yno y gostyngedig ddeisyfir eich llon gyfeillach, a pha Rodd bynag a weloch fod yn dda ein cynysgaethu â hi, a dderbynir yn ddiolchgar ac a ad-delir yn llawen pa bryd bynag y galwer am dani ar yr unrhyw achlysur.
                                                     Gan eich gostyngedig weision,
A.B.
C.D.
that is,
Inasmuch that we intend to take upon us the state of holy matrimony, on Thursday, the 18th of December next, our friends will encourage us to make our marriage feast on the occasion the same day, which will be kept at the bride’s father’s house in Prior-street, known by the sign of the White Horse; there we humbly desire your happy presence, and whatever gift you will please to give us will be thankfully received, and gladly repaid whenever it will be called for on a similar occasion,
By your humble servants,
A.B.
C.D.
[The above bidding was published in Welsh by Anon [Hughes, Hugh, after Peter Roberts, 1815], Yr Hynafion Cymreig: neu, Hanes am draddodiadau, defodau, ac ofergoelion, yr Hen Gymru … (Caerfyrddin, 1823), pp. 125-137
A few years ago the wedding ceremony was always performed on a Saturday, and the Friday previous was used to carry the furniture to the bride’s house, if the young couple went there to live, or to the bridegroom’s house, if there they had decided to go to begin their new life; that day was called “diwrnod dwyn adref yr ystafell.” Sometimes the whole afternoon was spent in receiving “rhoddion a phwythion” – gifts and wedding presents – which consisted of money, butter, and cheese, from the friends of the bride and bridegroom. The old book quaintly puts it, “Purs a guregis y gelior hyn ac hen ddefod Frytanaid ydyw” – ” This is called purse and girdle, and it is an old British custom.” Then would follow the poetical competition, and the young lady had to give up, when she was expected to weep and wail, and pluck her hair, when a strong, stalwart fellow would take her in his arms, and put her on horseback behind her father to be taken to church, where soon she would be made a happy, merry wife. The “Gwahoddwr” had his part to do also. This is the speech he had to deliver on his rounds to invite to the “Neiluor,” [sic Neithior] or marriage feast:—
“Arwydd y Gwahoddwr yw hyn, yn fwyn ac yn hawddgar, yn lân ac yn deuluaidd, dros Siencyn Dafydd a Gwenllian Sion – y ddau o’r plwyf hwn – a’ch ewyllys da ar y ddesgl, dowch ag arian difai, swllt neu ddau, neu dri neu bedwar, neu bump; yr y’m ni yn gwahodd caws ac ymenyn, a’r gwr, a’r wraig, a’r plant, a’r gweision, a’r morwynion, o’r mwyaf hyd y lleiaf; dowch yno yn forau, cewch fwyd yn rhodd, a diod yn rhâd; ystolion i eistedd, a physgod os gellwn eu dal, ac onide cymerwch ni yn eogusodol ; ac nhwy ddont hwythau gyda chwithau pan alwoch am danynt. Y mae y mab ieuanc yn codi maes o —– a’r ferch ieuanc o —– ar y borau hwnw.”
Or thus :—
“This is the sign of the lnviter, meek and amiable, sweet and domestic, on behalf of Jenkin David and Gwen Jones, both of this parish. With your good will on the fee-cup, bring current money, a shilling, two, three four, or five. We invite cheese and butter, husband and wife, children, men servants, and maid servants, from the greatest to the smallest. Come there early, you shall have food and drink, free and for nothing, stools to sit upon, and fish if we can catch them; if not you will excuse us; and the young pair will come with you when you will call for them. The young man will start out from —–, and the young woman will start from —– on that morning.”
[This verbal bidding was published in Welsh in Anon, [Hugh Hughes, after Peter Roberts, 1815], Yr Hynafion Cymreig: neu, Hanes am draddodiadau, defodau, ac ofergoelion, yr Hen Gymru … (Caerfyrddin, 1823), pp. 125-137]
When the morning dawned the young couple came, and the crowd came with them, full of fun and merriment, expressing their good wishes in words, songs, clapping of hands, all the way to the church. When the ceremony was over they met again in “Ystafell Amorbrwy,” and finished the day as merry as they had commenced it.” We are now about the beginning of the present century, and must finish this hurried description of old wedding customs by giving a song of the Inviter— “Cân y Gwahoddwr,” which was in great demand as late as the year 1820 in Cardiganshire, Carmarthenshire, and Brecon and Glamorgan afterwards. The author’s name is not given in the Hynafion Cymreig, from which book I copy the old song, so characteristic of the time, the people, and the occasion upon which it was used. The “Gwahoddwr,” on entering the house, began thus:—
Dydd da i chwi bobol, o’r hynaf i’r baban,
Mae Stephen Wahoddwr a chwi am ymddyddan;
Gyfeillion da mwynaidd, os felly ‘ch dymuniad,
Cewch genyf fy neges yn gynes ar ganiad.

Y mae rhyw greadur trwy’r byd yn grwydredig,
Nis gwn i yn hollol a’i glanwedd a’i hyllig,
Ag sydd i laweroedd yn gwneuthur doluriad,
Ar bawb yn goncwerwr, a’i enw yw CARIAD.

Yr ifainc yn awchus mae’n daro fynycha’,
A’i saeth trwy eu hasen yn y modd truenusa’,
Ond weithiaiu a’i fwa fe ddwg yno fuan
O dan y lywodraeth y rhai canol-oedran.

Weithiau mae’n taro yn lled annaturiol
Nes byddont yn babwyr, yn wir yr hen bobol;
Mi glywais am rywun a ga’s yn allawen
Y beudro ‘n ei wegil yn ol pedwar ugain.

A thyma’r creadur, trwy’r byd wrth garwydro,
A d’rawodd y ddau-ddyn wyf drostynt yn teithio,
I hel eich cynnorthwy a’ch nodded i’w nerthu,
Yn ôl a gewch chwithau pan ddel hwn i’ch bathu.

Ymdrechwch i ddala i fyny yn ddilys,
Bawb oll yr hen gystwm, nid yw yn rhy gostus—
Sef rhoddi rhyw sylltach rai ‘nol eu cyssylltu,
Fe fydd y gwyr ifainc yn foddgar o’u meddu.

Can’ brynu rhyw bethau yn nghyd gan obeithio
Bwy yn o dawel a’u plant yn blodeuo ;
Dwyn bywyd mor ddewis wrth drin yr hen ddaear
A Brenin y Saeson, neu gynt yr hen Sesar.

Can’s nid wyfì’n meddwl mai golud a moddion
Sy’n gwneuthur ddewyddwch, dywedeu hwy wedon’;
Mae gofid i’r dynion sy’n byw mewn sidauau,
Gwir yw mae’r byd hawsaf yw byw heb ddim eisiau.

‘Roedd Brenhin mawr Lloegr a’i wraig yn alluog,
A chig yn eu crochan, ond eto’n byw sgrechog ;
Pe cawsai y dwliaid y gaib yn eu dwylo,
Yr wyf yn ystyried y buasai llai stwrio.

Cynnal rhyw gweryl yr a’ent am y goron,
Ac ymladd a’u gilydd a hyny o’r galon ;
Rwy’n barod i dyngu er cymaint eu hanghen
Nad o’ent hwy mor ddedwydd a Stephen a Madlen.

Yr wyf yn atolwg i bob un o’r teulu,
I gofio fy neges wyf wedi fynegu,
Rhag i’r gwr ifanc a’i wraig y pryd hyny,
Os na chan’ ddim digon ‘weyd mai fi fu’n diogi.

Chwi gewch yno roeso ‘rwyn gwybod, o’r hawsaf,
A bara ‘chaws ddigon, onide mi a ddigiaf,
Caiff pawb eu hewyllys, dybacco, pibelli,
A diod hoff ryfedd, ‘rwyf fi wedi ‘phrofi.

Here the names of the young couple were mentioned, and the names of those who had promised wedding presents, and when and where the marriage feast would be held.

Gwel’d digrif gwmpeini wy’n garu’n rhagorol,
Nid gwin ini gofio bob amser ei gofol;
Mae amser i gwyno, mae amser i ganu,
Gwir yw mai hen hanes a ddywed in’ hyny.

Cwpanau da fawrion a dynion difyras,
I mi syryw olwg o’r hen amser hwylus,
Ac nid wyf fi’n digio, os gwaeddi wna rhywun,
Yn nghornel y Stafell “A Yfwch chwi Styfyn? ”

Dydd da i chwi weithian, mae’n rhaid imi deithio
Dros fryniau, a bronydd a gwaunydd dan gwyno ;
Gan stormydd tra awchus, a chan y gwlaw uchel,
Caf lawer cernod, a chwithau ‘n y cornel.

I wish I had room to put in a translation of this characteristic and beautiful old song, but I am compelled to omit many interesting facts and statements for want of space and time. Will anyone volunteer a translation of this beautiful old Welsh song?  I ought to have mentioned that in some parts of South Wales the habit of mixing up English and Welsh sentences had so gained upon the inhabitants, that the term used for the party sent in search of the bride was at last, “Gwyr y seek out.” The Welsh spoken in the southern counties of Wales at the beginning of this century was very poor and corrupt, but it has improved since.
Thomas, Glanffrwd, (St. Asaph Vicarage), Cymru Fu, June 9, (1888), pp. 193-195

1888

THE QUINTAIN IN WALES
I believe the sport known as “gwyntyn” is still practised in parts of South Wales. It used to be practised at weddings about Carmarthen and Brecknock. … The Welsh have derived the name of the sport from the nature of the game. An iron post with a cross bar used to be erected on the road near the bride’s house. A sandbag was suspended at one end, and at the other the men rode full pelt, striking the boards, and sending the sandbag flying round at such a rate that they felt the draught from its force waving their hair, and had hardly time to clear out of the way. It was thus called “Y Gwyntyn.” I am rather inclined to think that the sport obtained its name from quintus, because the Romans practised it every fifth year among the Olympic games.
Last century and the beginning of this it was practised in South Wales in the following manner :—
On the wedding day the bridegroom, with a large company, went on horseback to fetch his bride from her father’s house, whence he escorted her to church, accompanied by another parry of his own friends. When the ceremony was over, on their way home, a spot was chosen near the road side, where some planks, about six feet high, were fixed side by side. Long sticks were distributed to each of the young men who were disposed to take part in the sport. These sticks they grasped near the middle, resting one end under the arm, and then rode full speed towards the planks, striking the sticks against them with all their strength and skill in order to break down the erected barrier. There was neither sack nor sand in it according to this description of the game, but probably this was a modernised version of the quintain.
This old stanza describes the old form :—
Gorau gwaith i lewddyn,
Pan gyntaf êl trwy’r gwyntyn;
Ei farch dewr, cyflym, yn ddinag,
A’i ceidw rhag y cwdyn.
Thomas, Glanffrwd, (St. Asaph Vicarage), ‘The Old Cymry and Cultivation of Physical Strength, Fast Running, etc.’, Cymru Fu, (14 April 1888), p. 154
B., G.H., Bye-gones, 23 September, 1896, p. 435
Translation of the verse:
MARRIAGE CUSTOMS IN WALES
It is with diffidence I submit my translation of “Can y Gwahoddwr” to the readers of Cymru Fu, for, to do justice to the author’s meaning, I have had to draw largely on the license commonly allowed to poets. The way I set about translating is this :—I read the original until my mind is thoroughly en rappori with the spirit of the writer, and when my own individuality is lost in that of the one whose thoughts I wish to interpret, I proceed with much less attention to the letter than to the spirit of the subject. With this explanation I leave my lines in the reader’s hands:—
The Bidder’s Song
Here’s Stephen the bidder! Good day to you all,
To baby and daddy, old, young, great, and small;
Good friends, if you like, in a warm poet’s lay
My message to you I’ll deliver to-day.

Some creature there is who roams the world through,
Working mischief to many and joy to a few,
But conquering all. Whether hell or above
Be his home, I’m not certain; his name though is LOVE.

The young he most frequently marks as his game,
Strikes them straight through the heart with an un-erring aim;
Though the middle-aged, too, if they get in his way,
With his bow he will cover and bend to his sway.

And sometimes the rogue with an aim most absurd
Makes fools of old people. Indeed, I have heard
Of one hapless wight, who, though over four score,
He hit in the head, making one victim more.

And this is the creature, who, when on his way
Through the world, struck the couple in whose cause to-day
I ask for your help and your patronage, too ;
And they’ll give it you back when he comes to bite you.

And now let each one of us struggle to keep
The old custom up, so time-honoured and cheap;
Of jointly, or singly, some small trifle giving
To start the young pair on their way to a living.

They’ll buy a few things, with a confidence clear,
Of living in peace as their children they rear;
Stealing health and content out of Mother Earth’s hand,
Blest as Casar of old, or the king of our land.

I do not consider that riches or gold
Ensure contentment. A wise man of old
Tells us men in soft raiment of grief have their share,
And a life without wants is the lightest to bear.

Once a great English King and his talented wife (1),
Though they’d meat in the pau, led a bickering life;
Were the dullards compelled to work, him and her,
With a hoe in their hands, it would lessen their stir.

The quarrel arose from some fight for the Crown,
And at it they went like some cats of renown ; (2)
So although we are poor, I am ready to swear
That Stephen and Madlen (3) are freer from care.

Now let me impress on this whole family,
To think on the message delivered by me ;
Lest the youth and his wife, through not getting enough,
Should say that my idleness caused lack of stuff.

A welcome you’ll get there, I guarantee you,
With bread and cheese plenty, and prime beer, too;
I know, for I’ve tried it, and everyone there
Can have ‘bacco and pipes enough and to spare.

It delights me a jovial assembly to see,
For it’s wiser sometimes to forget misery;
There are times for complaining and song, too, we’re told,
ln the proverb of old, which is true as it’s old.

A bumping big cup and a lot of bright men,
Bring before me the jolly old times o’er again ;
And I wouldn’t be angry if someone now even
Would shout from some corner ” Will you have a glass, Stephen ?”

Good day to you now, for away I must hie
Over mountains and hillocks with often a sigh,
Exposed as I am to keen storms, rain, and sleet,
While you cosily sit in your warm corner seat.
Mair Arfon.
(1) King George and Caroline, his Queen.
(2) The Kilkenny cats.
(3) The Bidder and his wife.
Mair Arfon (Translator), Cymru Fu, (August 4^th 1888), pp. 242-243
Davies, Jonathan Ceredig, Folk-lore of West and Mid-Wales, (1911), pp. 22-24

1888

MARRIAGE CUSTOMS IN WALES
In connection with the Notes on this subject which have appeared in the Cymru Fu columns, readers who think the “Bidding” letter is a thing of the past will be surprised and pleased to hear that such a letter was printed at our office a few months ago for a couple not many miles off.
Arthur Mee. “South Wales Press,” Llanelly.
Cymru Fu, (July 28, 1888), pp. 235-236

1888

The appended invitation to a “Bidding” was exhibited at Haverfordwest Eisteddfod Loan Exhibition a few weeks ago :—
Carmarthen, April 18th, 1832.
As we intend to enter the Matrimonial State, on Friday, the 8th day of May next, we purpose to make BIDDING on the Occasion the same day, at the Sign of the Red Lion, Priory Street, when and where the Favor of your good Company is humbly solicited; and whatever Donation you may be pleased to confer on us then, will be thankfuIly received, warmly acknowledged, and cheerfully repaid, whenever called for on a similar occasion,
By your obedient Servants,
Daniel Davies.
Eliza Jones.
The young man’s mother (Margaret Davies), together with (David James) desire that all gifts of the above nature due to them be returned to the young man on the said day, and will be thankful for all favors granted.
Also the young woman’s mother (Mary Jones) and her sisters (Mary Gwyther and Margaret Jones) desire that all gifts of the said nature due to them, be returned to the young woman on the said day, and will be thankful for all favors conferred on her.
E. Jones, Printer, Carmarthen. Cardiff.
T.H. Thomas, R.C.A.
If the Editor can spare the space, I hope I may be allowed to briefly supplement the information I gave at the last reference in reply to Mr. Sidney Hartland’s query.

1. Any stranger was as heartily welcomed to a wedding feast as the bidden guests.
2. The “Pwython,” I rather fancy, more particularly meant the presents given by the young couple’s friends who had received similar gifts on the occasion of their own weddings, for in Twm Shon Catti I find the following:—

“It is an understood thing that every person that comes contributes a small sum towards making a purse—’pwrs a gwregys.'”
Then—
“They came mounted on ponies and honourably paid their ‘pwython,’ i.e., returned the present which he or his relatives or friends had made at different weddings.”
And this—
“They have a claim on those persons whose weddings they have attended, and at these times their parents and friends also make their claims in their favour on all whom they may have in any way befriended. These donations are always registered, and considered as debts to be paid again on the occurrence of weddings only, but there are many contributors, such as the masters and mistresses of the parties, who require no repayment.”
This leads me to the belief that “pwrs a gwregys” alludes to the unregistered and “pwython” to the registered gifts.
3 Then there were the various articles towards housekeeping provided respectively by the bride and bridegroom. The latter merely supplied a bedstead, a table, a stool (why not two stools?) and a dresser, whilst the bride’s more expensive contribution consisted of an oaken coffer or chest, a feather bed and blankets, all the crockery, pewters or tins, wooden bowls, piggings, spoons, and trenchers with “all the furniture of the shelf.
4 The impromptu personal poetical effusions of which, roughly translated, “Glanffrwd’s” specimen is as follows :—
Listen, robber of sheep ! the reason why we
Secure our doors with padlock and key
Is that you are here, and in light of day ;
By Taffy, you shall not steal our lamb away.
5 The “Bidder’s” address, in the translation of which I notice that “Glanffrwd” construes the words “Cewch fwyd yn rhodd a diod yn rhad” —”You shall have food and drink free, and for nothing.” Should it not rather be “Food you shall have for nothing, and drink will be cheap ?” I argue this, because in the book to which I am indebted there is this :—
“The dinner, which was ample, was provided for nothing, but every one had to pay for their own ale, the females being ‘treated’ at the expense of the males.”
M.E.C.F., Cymru Fu, (July 28, 1888), pp. 235-236

1888

In reading Cymru Fu‘s very interesting record of marriage customs, I have not noticed mention of one general practice even now strictly adhered to in Montgomeryshire. … on the wedding morn, as the first conveyance containing the bride and bridegroom leaves the church after the ceremony, its passage is obstructed by a stout rope drawn across the road, and held by a determined crew, chiefly of young men from the neighbourhood, nor will the party be allowed to proceed until something liberal has been handed to them as a treat or backsheesh—a tax that is nearly always good-naturedly complied with, when the merry party are allowed to depart with a boisterous “Hurrah !” and a hearty “lwc dda.”
A. CEIRIOG-HUGHES. Newcastle-on-Tyne.
Cymru Fu, (October 13, 1888), p. 286
See also MARRIAGE CUSTOMS IN DEAN FOREST. “Roping” the Bridal Carriage. Evening Express, 7th January 1893

1888

HASTE TO THE WEDDING
The appended verses, which are supposed to be the production of John David Rhys, a young clergyman, I take from Twm Shon Catti, [1828, above] presuming they are those of which “W.H.” is in need (Cymru Fu, (July 28, 1888): —
“List to the Bidder !—a health to all
Who dwell in this house, both great and small;
Prosperity and comforts ever attend
The Bride and Bridegroom’s generous friend.

His door may it never need a latch ;
His hearth a fire, his cottage a thatch ;
His wife a care or a spinning-wheel;
His floor a table, nor on it a meal!

On Saturday next a wedding you’ll see
In fair Tregaron, as gay as can be,
Between John Rees, called John o Shur gar,
And Catherine Jones. His chosen fair.

Haste to the wedding, its joys to share !
Mirth and good humour shall meet you there;
Come one, come all;. there’s a welcome true,
To master and mistress and servants too !

Stools you will find to sit upon,
And tables and goodly food thereon,
Butter and cheese, and flesh and fish,
(If you can catch them !) all you wish.

There many a lad shall a sweetheart find,
And many a lass meet a youth to her mind,
While nut-brown ale, both good and strong,
Shll warm the heart for dance and song.

Oft at the wedding are matches made,
When dressed in their best come youth and maid,
And dance together, and whisper and kiss—
Who knows what wedding may rise from this?

Whoever may come to the ‘Bidding,’ note—
There’s thanks to the friend who brings three groat;
And ne’er may they hobble upon a crutch
Who e’er gives the lovers twice as much.

Whatever is given, so much they’ll restore,
One shilling, or two, or three, or four,
Whenever in similar case ’tis claimed,
Else were defaulters ever shamed.

So haste to the wedding, both great and small,
Master and mistress and servants all!
Catty’s at home, Jack’s at the sign of the Cat,
Now God save the King and the Bidder Watt.”
Myosotis.
Cymru Fu, (November 24, 1888), p. 307
A groat was 4 pence (d.), so three groats = 12d. = 1 shilling

1888

Marriage Customs.
There is one peculiar custom, called Quintain, still observed sometimes in connection with weddings. It is a faint survival of the ancient Gwyntyn (literally, the Vane), corrupted in English into Quintain. This and other marriage customs are thus described by the Rev. Peter Roberts, Cambrian Popular Antiquities, (1815), p. 162.
“On the day of the ceremony, the nuptial presents having previously been made, and the marriage privately celebrated at an early hour, the signal to the friends of the bridegroom was given by the piper, who was always present on these occasions, and mounted on a horse trained for the purpose ; and the cavalcade, being all mounted, set off at full speed, with the piper playing in the midst of them, for the house of the bride. The friends of the bride in the meantime raised various obstructions to prevent their access to the house of the bride, such as ropes of straw across the road, blocking up the regular one, and the Gwyntyn, consisting of an upright post, on the top of which a spar turned freely. At one end of this spar hung a sand-bag; the other presented a flat side. The rider, in passing, struck the flat side, and if not dexterous in passing was overtaken and perhaps dismounted by the sand-bag, and became a fair object of laughter. The Gwyntyn was also guarded by the champions of the other party, who, if it was passed successfully, challenged the adventurers to a trial of skill at one of the twenty-four games, a challenge which could not be declined, and hence to guard the Gwyntyn was a service of high adventure. When these difficulties were over, or the bridegroom’s friends had anticipated the arrangement, they hasted to the bride’s abode, and if the door was shut against them, assailed it and those within with music and poetry, particularly the latter, in strains of raillery. If the latter could not be retorted from within, the door was opened, and by a little management the bridegroom’s friends contrived to draw the bride out of the company and bear her off as in triumph. Her friends, at a convenient time, discovered her flight and pursued, and, if they overtook the other party, a mock encounter took place, in which the pursuers acknowledged their own inferiority, and the bride was brought safely to the bridegroom’s house, and the whole party received with the greatest kindness and welcome. The remainder of the day was passed in festivity. Trials of skill on the national games first took place, and, after these, singing to the harp and dancing prolonged the entertainment to a late hour.”
All these customs formerly prevailed, it seems, at Llanbrynmair, but the only thing that now remains is that on the return of a wedding party from church or chapel, children draw a rope across their path, and their further progress is stopped until they give a small gratuity to those who have put up the Gwyntyn.
A story of a lost bride, similar to the well-known incident recorded in the “Mistletoe bough”, is related in connection with the old Rhiwsaeson family.
Williams, Richard, History of the parish of Llanbrynmair, Montgomeryshire Collections, vol. 22, (1888), pp. 322-324
Reviewed with extracts in Bye-gones, (7 Nov, 1888), p. 263

1889

A Bidding Wedding. An Old Welsh Custom.
In certain parts of Pembroke[shire] and Carmarthen[shire], one of the quaintest of marriage customs used to be prevalent and it is said still to linger to a certain extent in some of the more remote of valleys, but now curtailed and shorn of its pristine surroundings. This was known as a ‘Bidding Wedding’, and was so redolent of patriarchal times, that it may be interesting to describe what is destined soon to become a mere memory of the past. Tradition is silent as to the origin of this custom of Cambria, so we may presume that it goes a long way back indeed. The conditions necessary to carry it out could only be possible in a district where the inhabitants were rooted to the soil, where the farms and holdings descended in unbroken succession from father to son; and where no interlopers were allowed to usurp the rights of the native population. To illustrate this, we will endeavour to describe a Bidding Wedding as carried out forty years ago, when the institution was maintained with all its original characteristics. The details were given by an intelligent native of the district where it prevailed, so that they may be relied on as correct in every respect.
In the first place, all who received invitations were expected to show their respect to the bride and bridegroom by bestowing such presents as befitted their station and means. We may remark that these weddings were generally restricted to the farmers and others of the more respectable class, so that to have a Bidding implied a certain social status, and that the young couple were both come of respectable families.
When two of this class made up their minds to get married, the first thing considered was who were to be invited to the festivities, a list being made out, varying according to the number of their friends and neighbours, from forty or fifty to upwards of two hundred. Invitations were written or printed, and sent round to all those whose presence was desired. After these had been despatched, the next thing was to send round the ‘ Bidder’, there being one person who filled this important post in every district. The duty of this worthy was to go to all places where invitations had preceded him, there to advocate the claims of his clients to the best of his ability. The Bidder, as may be supposed, was generally a noted character, the local wit and orator, as no one could hope to fill the responsible position who had not ‘the gift of the gab’. In some instances females held office, for which they were doubtless as well qualified as their male rivals. These functionaries were generally cordially received, and were in the habit of specifying any particular articles that they thought desirable, generally fixing their requests high, on the principle that they who asked for a sheep were likely get a lamb at least. On completing the round of calls, the Bidder gave in his report to his employers. The presents were sent before the wedding to the house of the bride, where a large company assembled to view them and discuss their value. From the fact that intended presents were all entered on the Bidder’s book, there were seldom too many articles of one sort; a business-like proceeding which the fashionable world of to-day might copy, as an advance list might save them from having so many ‘repeats’ in their marriage presents. The articles sent on those occasions were of the most varied description; a cow or a fat pig from some of the more wealthy; sheep and fowls; articles of furniture; bedding and crockery; so that the young folks had little occasion for expenditure in furnishing their house.
In addition to the presents, there was another source which went to enrich the young couple, and served to give them a good start in matrimonial life. This was known as the pwyths, or payments, which consisted of a certain amount of money previously received by the payer on his on her marriage from relations of the bride or bridegroom. These payments were looked upon as debts of honour to be repaid when called upon; and when any were due, they were sometimes reminded of them in the letter of invitation. On the night of the wedding these amounts were received, when some one was appointed as clerk to make a list of all the payments. This list was carefully preserved, that the married pair might know to whom they were indebted, so that they might repay the amount when called on in turn on a similar occasion.
The procession to the church was highly striking and picturesque in character; and even in the marriage ceremony there were peculiar forms suggestive and original. One in particular was always watched by the company with great interest, as it was in some measure indicative of the social status of the bridegroom. When the clergyman was engaged reading the marriage service, the bridegroom took from his pocket a sum of money, and deposited it along with the wedding-ring on the prayer-book. * From this sum the clergyman deducted his own fee and the clerk’s, and then handed over the remainder to the bride. It is said that one clergyman, probably an Englishman, pocketed the whole amount, till the clerk told him what the custom was, when he was forced to ‘fork out’ again and tender an apology to the fair bride.
After the marriage ceremony, the party wended their way back to the residence of the bride’s parents. As most of the company were generally on horseback, a race ensued, somewhat in eastern fashion, in which some of the party were almost sure to come to grief; but such disasters were never suffered to interfere with the hilarity of the company. A tradition of a tragedy in connection with this custom tells how the bride, reputed the fairest maid in all the district, was killed by being thrown from her horse on the way back from church. It is said that the event is recorded in a country churchyard in Carmarthenshire, the stone bearing the date of 1765.
In this and some of the adjoining districts of Pembrokeshire the Welsh language is almost unknown, the inhabitants consisting mostly of the descendants of a colony of Flemings who settled here early in the sixteenth century. The Bidding, however, seems to be of native Welsh origin; and it is said that very similar customs prevail in Brittany, where the inhabitants both in manners and language bear a much closer resemblance to the Welsh than any of the other branches of the Celtic race in the British Islands.
On returning from church, dinner was placed on the table, after which the ‘best man’ who was there termed the ‘tailor,’ [teilwr] took the management of affairs, and exerted himself to bring in money from the guests, to swell the fund for the benefit of the wedded pair. For this end beer was provided, which he retailed to the company in defiance of excise. Large quantities of buns or wedding-cakes were also vended, the young men treating their sweet-hearts liberally with these. When trade seemed to be falling off, the ‘tailor’ would propose having a ‘scot,’ which consisted in himself putting down a shilling on the table, when most of the men would follow his example, some of the more liberal going as high as half-a-crown. These ‘scots’ would be repeated several times in the course of the night, in proportion as the mirth and glee grew fast and furious, so that what with these and the pwyths and presents, there was generally a good sum raised, if the young couple were at all popular with their neighbours. It is said that upwards of one hundred pounds has been known to be raised on one of these occasions, certainly a good help for a young farmer or tradesman to begin married life with.
Such was a Bidding Wedding as it was carried out in some of the romantic valleys of ancient Cambria in the days of lang syne. Though they may still be occasionally met with, they are now shorn of most of their ancient glory, and destined soon to become a memory of the past. The changed conditions of modern life render them impracticable, and the fact that they have been so long kept up is an illustration of the tenacity with which the Welsh people cling to old customs. These Biddings were certainly calculated to keep up a feeling of sympathy and true neighbourliness, and to engender peace and good-will in the district where they flourished.
Anon, Chambers Journal of Popular Literature, Science and Arts, (1889), pp. 811-812
[This was also published in Men of Harlech, Vol. V no. 4, (June 1897), pp. 57-59, with the following note:  The writer is mistaken in supposing this to be an old custom peculiar to Wales. In the form of Solemnization of Matrimony in our Church of England Service it is directed that—”the man shall give into the Woman a Ring, laying the same upon the Book with the accustomed duty to the Priest and Clerk.” There is nothing said though, about the balance being handed to the bride. — Ed.]

1889

CURIOUS WELSH WEDDING CUSTOM.
The Rev. D. Jones, vicar of St. Peter’s, Llanelly, has just severely admonished a wedding congregation on levity of demeanour in church. He further intimated that rice must be thrown out-side and not inside the church, and that in future the practice of tying up the church gates in order to demand toll from newly-wedded couples must be discontinued unless the consent of the bride and the bridegroom had first been obtained.
Carnarvon and Denbigh Herald and North and South Wales Independent, 25th October 1889
1890 (about), Anglesey
Arferid hefyd redeg am ddim o’r deisen cyn gynted ag y byddai’r person wedi cyhoeddi’r ddeuddyn ieuanc yn ŵy a gwraig, a’r llanc a gyrhaeddai gyntaf gartref y ferch ydoedd gwron y dydd. Parhaodd yn arfer hwn mewn ardaloedd gwledig hyd flynyddoedd olaf y ganrif, er and oedd yn gyffredin. Tua 1890, pan oedd gwasanaeth priodas yn myned ymlaen yn Heneglwys, er syndod i’r offeiriad … gwelai ef un o’r edrychwyr yn diosg ei lodrau yn ei sedd, yn barod i redeg yr yrfa yn ysgafn a dirwystr.
Williams, Elizabeth Anne, Hanes Môn yn y bedwaredd ganrif ar bymtheg, (1927), an extended version of her essay written for the Anglesey Eisteddfod, 1925, pp. 229, 323-324

1927

Description of a race after the wedding in north Wales for which a cake was a prize.
Gwnaed sylw eisoes o’r priodasau gwâdd. Arferid hefyd redeg am ddarn o’r deisen cyn gynted ag y byddai’r person wedi cyhoeddi’r ddeuddyn ieuanc yn ŵr a graig, a’r llanc a gyrhaeddai gyntaf gartref y ferch ydoedd gwron y dydd. Parhaodd yr arfer hwn mewn ardaloedd gwledig hyd flynyddoedd olaf y ganrif, er and oedd yn gyffredin. Tua 1890, pan oedd gwasanaeth priodas yn myned ymlaen yn Heneglwys, er syndod i’r offeiriad, y Parch John Owen, gwelai ef un o’r edrychwyr yn diosg ei lodrau yn ei sedd, yn barod i reded yn yrfa yn ysgafn a dirwystr. Y mae gweision amaethyddol yn hoff o lodrau tynn am eu coesau.
Williams, Elizabeth Anne, Hanes Môn yn y bedwaredd ganrif ar bymtheg, (1927), an extended version of her essay written for the Anglesey Eisteddfod, 1925.
TRANSLATION
As soon as the parson had pronounced the couple man and wife the guests would race for the bride’s home for a piece of wedding cake and the youth who was first to arrive would be hailed as a hero. The custom persisted in a few areas even to the end of the century, though by then it had become uncommon. At a wedding in 1890 in Heneglwys church … the [vicar] was amazed to see a young man step out of his breeches so that he could run the race unimpeded.
Williams, Elizabeth Anne, The day before yesterday: Anglesey in the nineteenth century, (translated by G. Wynne Griffith, (1988), p. 282

1891

Welsh Weddings.
WEDDINGS are always interesting. The new start in life, be it of the peer or the peasant, always secures interested spectators. The peer, on his wedding morn, may be surrounded by all the splendour and beauty that money can command; while round the peasant’s simple party there may be little to attract the eye; he himself may be constrained by the fact that he is “drest all in his best,” but none the less he, like Tennyson’s landscape painter, can undertake that “love shall make our cottage pleasant.”
The peer’s “all my worldly goods” may mean houses, jewels, money; while Hodge’s worldly possessions may be only three acres and a cow, or even less; but our mother-Church sees no difference; to each the same words are addressed. Each man as in the sight of God, and that congregation, takes his wife ” for better for worse, for richer for poorer, in sickness and in health, to love, and to cherish, till death us do part.”
Different countries, nay even different counties, have different wedding customs. In the Isle of Man, it was the custom, for some days before a wedding, for boys in the evening to blow on cowhorns; a weird and melancholy sound, enough to try the nerves of any young couple.
A rope across the path of the newly married pair, not removed till the bridegroom has paid something, is a custom in many places. But in Wales many of the old customs (now seldom in use) were at once so peculiar and so interesting that they deserve a place in our remembrance. For this reason, and having the advantage of help from a Welsh scholar, I venture to place before your readers this little account of what was common forty years ago.
In those days, as soon as the young people had made up their own minds, before they could speak of a wedding the consent of the bride’s parents must be obtained. This agreement, or rather consent, was called the Gofyn-y-ferch, and must by no means be done by letter, a written document being considered very bad taste.
Some friend, or friends, of the lovers, men in a good position if possible, undertook the errand in person, and by word of mouth obtained the consent of the parents. A good deal of formality surrounded the Gofyn-y-ferch, and it was not to be omitted even when the parents were known to be willing. No doubt the accepted lover has many anxieties, and among them (the necessity of which will be seen by-and-by) is the pace of his best horse and the pace and mettle of his friend’s horses. At last the wedding-day dawns. The bride is dressed early, but over her finery she wears a long cloak, buttoned all the way down to the ground; while a hood entirely covers her head and face. In the course of the morning the bridegroom sends some of his friends to seek out the bride. Arrived at her father’s house they find the door locked, and before they can be admitted they must recite some poetry. Local talent has to supply the poem. Even this may not open the door, for if the poetry is not considered by the bride and her parents to be of sufficient merit for the occasion, they may demand a song. Sometimes the fair lady’s whims and caprices make the delay in unlocking the door very long. When the door is open, the bride has still to be found. She takes refuge in some obscure corner of the house, where she crouches out of sight, completely covered with her long cloak. This game of hide and seek has sometimes been so prolonged that, when the bride was found, it was too late for her to be married that day, but this has not happened very often. When the bride is really found, there is a great mounting of horses; she, still in her modest cloak, is seated behind her father, and all the company set off as fast as their steeds can go, all except the bride’s mother, who seldom, if ever, attends her daughter’s wedding.
Up hill and down dale, over rough and smooth ground, the mountain ponies galloped; and shame on the bridegroom if he and his friends did not reach the church before the bride.
Service over, the bridegroom must still keep guard over his wife; for in one country parish, if not in many, it was the custom for the friends of the young man to wait outside the church until the service was over. When the happy couple appeared the bride was’ seized, and placed behind one of the men, who galloped off with her. Of course she was hotly pursued by the bridegroom, who equally of course, after an exciting chase, eventually captured her. When at last secured, the wife takes her seat behind her husband, and on his own horse, and the company gallop off again to the bride’s old home.
Arrived at the house, all the party drink the health of bride and bridegroom out of the same pewter.
On the afternoon of the wedding-day, or in some cases a few days after the wedding, a “bidding” was held. The object of a “bidding” was to supply the young couple with a purse of ready money at the beginning of their wedded life. Some weeks beforehand, a messenger, well skilled in the business, was employed to invite friends and neighbours to the “bidding.” These guests were expected to contribute small sums, from sixpence upwards. These contributions were regarded as loans, to be repaid to each donor on the occasion of his or her marriage.
The following poem, translated from the Welsh, is a specimen of the form of invitation used on such occasions. It was sung at the door of each house.
(Date of ballad, 1820.)
“Good day, my friends, both young and old,
My name is Stephen Jones,
My message you shall soon be told
In rhyme of sweetest tones.

The quivered wight of roguish tricks
Is scattering far and wide
His arrows sharp; and each one sticks
In some one’s aching side.

He chiefly aims at youthful hearts
is shafts, and then strikes deep;
But middle age is not exempt,
Nor safe the heart can keep.

And oft, in truth, he will not spare
The age of eighty-nine,
For such I hear was David Clare
When Cupid made him pine.

This errant boy the couple struck
In whose behalf I’m here
To crave your help: and you shall have
The same repaid, don’t fear.

The good old custom don’t forget,
For ’tis so very cheap.
A true remembrance of your gifts
The happy two will keep.

Your help will start them well in life,
For this they will you bless;
Their olive branches in due time
Will share their happiness.

For happiness is not confined
To wealth and high degree;
The humblest in his cot may learn
To be content and free.

The King of England and his Queen [George IV. and Queen Caroline.]
Would envy much, I trow,
The happy lot that oft attends
The poor man’s nuptial vow.

The throne to them became a bone
Of dire contentious strife.
While happy as the day is long
Are Stephen and his wife.

But pray let none of you forget
The burden of my rhyme,
Lest Stephen may for this be deemed,
l’ve thrown away his time.

No cost nor trouble shall be spared
To give you welcome true:
The cup that cheers shall freely pass,
The usual dainties too.

I love to join the mirthful throng,
‘Tis proper so to do ;
There’s time for joy, there’s time for song,
There’s time for sorrow too.

Each time I see the goblet crowned
I think of good old times ;
A sweet remembrance of the past
Around my heart entwines.

Good-bye, my friends, my time is up,
O’er hill and dales I roam,
All weather I must brave, while you
Dwell cosily at home.

This ballad was probably committed to memory and sung or recited after the manner of an old Welsh Bard. Probably verse, of a rough and ready sort, was more natural to a Welshman of that day than a bidding letter in prose.
I have been fortunate enough to secure the loan of two bidding letters, dated 1832 and 1833 respectively. Of these I have made tracings; the original letters are in the possession of a gentleman in Carmarthen, who kindly allowed me to make use of them.
Llethrach, May 23d, 1832.
In compliance with the advice and solicitations of some select Friends, expressed in the most earnest and flattering manner, I do hereby, with considerable diffidence, appoint a BIDDING for my youngest daughter, Emiah, to be held here on Whit-Monday next [11 June 1832]; where your kind attendance is most respectfully and urgently invited, but should some unsurmountable obstacle occur, by any delegate you may think proper; and whatever you may be pleased to bestow on her, I shall always feel deeply grateful for the same, and whenever required on any similar occasion, shall most promptly and cheerfully be returned by
Your most obliged and
most obedient humble Servant,
WM PARRY.
The Young Woman, and her Brother, Benjamin desire that all Gifts of the above nature due to them may be returned to her on that day and will be sincerely thankful for every additional Favour. – The Young Woman’s Brother, Charles, and his wife will feel much obliged for at Favour granted to her.
PRINTED BY JOHN EVANS; CARMARTHEN,
CARMARTHEN, DECEMBER 31,1833.
As we have lately entered the MATRIMONIAL STATE we are encouraged by our Friends to make a BIDDING on the occasion, on TUESDAY, the 14th Day of JANUARY next, at the Sign of the New MARKET-HOUSE, Carmarthen, when and where the favour of your good Company is humbly solicited, and whatever donation you may be pleased to confer on us then, will be thankfully received, warmly acknowledged, and cheerfully repaid whenever called foy on a similar occasion,
By your most obedient Servants
JOHN THOMAS.
MARY THOMAS.
The Young Man’s Father and Mother (William and Harriet Thomas), and his Brother and Sister (George and Mary Thomas); desire that all gifts of the above nature due to them be returned to the Young Man on the said day, and will be thankful for all favours granted,
The Young Woman’s Mother (Mary Rees), and her Grandmother (Charlotte Rees), and her Uncle and Aunt (John Jones, Pamter, and Mary Jones), desire that all Gifts of the above nature close to them be returned to the Young Woman on the said day, and will be thankful for all favours granted.
PRINTED BY J. THOMAS NEAR THE CHURCH. CARMARTHEN
A correspondent from Carmarthen says :
“I have seen some bidding letters where the string of relatives on each side is very numerous. I remember one in particular, where the bride and groom, together with a large number of friends and relatives on either side, rejoiced in the name of Jones, varied by one solitary Davies. As a child I have personally assisted at several bidding weddings of servants in our family, when the following was the invariable order at the conclusion of the religious service. A large room, the bride and bridegroom seated on the window seat, with a table before them, on which was placed a large dish into which the money was put, a plate, generally of pewter, heaped with sprigs of rosemary, another dish piled with cakes of a kind which only a young healthy digestion could manage, and a tankard of warm spiced ale. Besides the happy couple, there was also a man seated at the table with a book, in which he entered the amount of each gift, with the name of the donor, with a view to its being returned when called for on a similar occasion. On going in, we walked up to the table, gave our gifts, and in return were presented with a sprig of rosemary, a cake, and a sip out of the tankard. We waited there until the next arrival, and then adjourned to another room, where dancing, to the strains of a fiddle was going on. Unfortunately, as I used to think, after seeing a country dance or two, I was taken home; but dancing was generally kept up until between ten and eleven o’clock, and then finished with a special dance, called the cushion dance, a very quaint affair. At one wedding I was at, we walked to and from the church preceded by the lively strains of a violin.
We rarely hear of bidding weddings now; but it really was a capital way of starting a young couple in life, far superior to the gifts now given of rubbishy vases, etc. The last bidding that I was interested in was the marriage of my daughter’s nurse, when the gifts amounted to £40.”
So far from my correspondent.
I have been told, but upon no better authority than mere hearsay, that as Welsh farmers became less well off, and unable to keep many good ponies, the men were reduced to chasing the brides on foot, sooner than entirely give up the old custom.
Let us hope that when the bride was captured, she and her mate were content, whether on foot or on horseback, to jog through life together. Happy so, as the old song has it:
“Clinging together
In all sorts of weather.”
S., V.S., ‘Welsh Weddings’, Newbery House Magazine, A Monthly Review for Churchmen and Churchwomen, vol. 4 (January to June, 1891), pp. 725-730
The North Wales Express, 19th June 1891;
The Pembrokeshire Herald and General Advertiser, 12 June 1891

1891

This is based on the article in the Newbery House Magazine, 1891 (above).
OLD WEDDING CUSTOMS IN WALES
The wedding day dawns. The bride is dressed early but over her finery she wears a long cloak, buttoned all the way down to the ground; while a hood entirely covers her head and face. In the course of the morning the bridegroom sends some of his friends to seek out the bride. Arrived at her father’s house they find the door locked, and before they can be admitted they must recite some poetry. Local talent has to supply the poem. Even this may not open the door, for if the poetry is not considered by the bride and her parents to be of sufficient merit for the occasion they may demand a song. Sometimes the fair lady’s whims and caprices make the delay in unlocking the door very long. When the door is open the bride has still to be found. She takes refuge in some obscure corner of the house, where she crouches out of sight, completely covered with her long cloak. This game of hide and seek has sometimes been so prolonged that, when the bride was found, it was too late for her to be married that day, but this has not happened very often. When the bride is really found, there is a great mounting of horses; she, still in her modest cloak, is seated behind her father, and all the company set off as fast as their steeds can go, all except the bride’s mother, who seldom, if ever, attends her daughter’s wedding. Up hill and down dale, over rough and smooth ground, the mountain ponies galloped; and shame on the bridegroom if he and his friends did not reach the church before the bride. Service over, the bridegroom must still keep guard over his wife; for in one country parish, if not in many, it was the custom for the friends of the young man to wait outside the church until the service was over. When the happy couple appeared the bride was seized, and placed behind one of the men, who galloped off with her. Of course, she was hotly pursued by the bridegroom, who equally, of course, after an exciting chase, eventually captured her. When at last secured, the wife takes her seat behind her husband, and on his own horse, and the company gallop off again to the bride’s old home. Arrived at the house, all the party drink the health of bride and bridegroom out of the same pewter. On the afternoon of the wedding day, or in some cases a few days after the wedding, a “bidding ” was held. The object of a “bidding” was to supply the young couple with a purse of ready money at the beginning of their wedded life. Some weeks beforehand, a messenger, well skilled in the business, was employed to invite friends and neighbours to the “bidding,” These guests were expected to contribute small sums, from sixpence upwards. These contributions were regarded as loans, to be re-paid to each donor on the occasion of his or her marriage.
Cymru Fu, (June 20, 1891), pp. 276-277
Weekly Mail, 20th June 1891 from the Newbery House Magazine, (above)

1891 CYMREIG

A long article in Welsh, by S.E., on Wedding customs in Wales was published in two parts in Y Frythones, (the second journal of that name).
[Summary in English:]
The article begun with a discussion on whether such customs belonged to Welsh people or to the Welsh nation. It described the wedding customs practiced by Celtic tribes (which apparently were almost identical in some details to those practiced at the end of the 18^th century in Wales).
It quoted a humorous poem written by ‘Lewys Glyn Cothi’ (1450) after a bag-pipe player’s contribution at a wedding was preferred to his own poetry.
The article also includes a humorous bidder’s song recited to announce the wedding of Shon Huw from Bryniau and Shan Rhys from Crugiau who were to marry at Llanddewi Church, Cwm Clydach, Glamorgan, on Friday 8th September ‘many years ago’ [Friday fell on the 8^th September in six years between 1758 and 1797]. The guests were invited to make a contribution to the couple, and join in the wedding feast of roast and boiled meat, mutton pie, rice pudding, cake, spiced beer, pipes and tobacco with somewhere to sit.
It also includes a bidder’s verse by Daniel Ddu o Geredigion [Daniel Evans, (1792 – 1846) whom the author called Bardd Du o Geredigion], ‘Cân Gwahoddwr’ (The Bidder’s song), published in 1822, (above).
Part 2 includes a description of a wedding, beginning with the couple preparing to go to church, and how the Shigowts or giders went to the bride’s home to try to prevent the groom’s men from abducting her. This included the blocking of the road with straw ropes and the erection of a gwyntyn which the groom’s men had to negotiate before they could reach the house. There follows a transcription of the ‘pyncio’ which comprised questions posed by the bride’s men and the answers to be given by the groom’s party.  Once this was completed, the bride was led away, if possible, indirectly to the church. Once the ceremony was over, a rope, made of flowers, was held across the porch of the Church, which the bride and groom could pass only on payment of the “Bride’s Ale” a custom which has recently been supplanted by small payments to the children. The wedding party went to their new home where a feast was accompanied to the music of a harp and crwth, poetry and singing. The men who were not skilled at this form of entertainment competed in sports and other activities. Some other countries might have shared some of these customs except the English who have ridiculed Welsh customs for many years (a reference was made to the poem, ‘Welsh Wedding’, first published in 1724).
On the Sunday after the wedding, the couple were expected to attend church, where they could be seen by their neighbours and wished good fortune.
ARFERION PRIODASOL Y CYMRY.
Mae llawer o siarad ac ysgrifenu wedi bod yn ddiweddar gyda golwg ar “A ydyw y Cymry yn genedl ai peidio?” Ac yn ddiweddar iawn, gwnaeth aelod pwysig (?) o’r Weinyddiaeth bresenol, mewn araeth a draddododd ar gwestiwn yn dal perthynas neillduol â Chymru, haeru “nad oedd y Cymry yn genedl, ond mai pobl oeddynt.” Wel, nid oedd y sylw olaf yn newydd yn y byd, mae yn rhaid cael pobl i wneyd cenedl. I’n tyb ni, ni allasai wneyd haeriad ffolach ; ond ni wnaeth niwed i neb, oddieithr iddo wneyd niwed i’r pwnc oedd ef ei hun yn ceisio dadleu drosto, ac ni effeithiodd yn y mesur lleiaf i wrthbrofi y ffaith fod y Cymry yn genedl annibynol, ac wedi llwyddo drwy yr holl oesoedd i gadw eu hunaniaeth er yr holl ymosodiadau fu arnynt gan wiblwythau barbaraidd a diras, a rhuthrgyrchoedd mynych a pharhaus heidiau anwaraidd, fu ar eu heithaf yn ceisio eu difodi, ond er y cwbl sydd wedi llwyddo hyd yn hyn i amddiffyn eu traddodiadau, eu harferion, eu hiaith, eu llenyddiaeth, a’u cenedlgarwch. Ond ein hamcan yn bresenol ydyw sylwi ar un o’r hen ddefodau Cymreig, sydd mor nodweddiadol, ac yn ein gwahanu mor amlwg oddiwrth genedloedd ereill, sef ein harferion mewn cysylltiad â’r ystad briodasol, a’r dull arferid gan yr hen genedl o wneuthur, a chynal priodasau yn eu plith. Er nad oes genym lawer o sicrwydd yn nghylch y modd y gweinyddid priodasau yn oes y Derwyddon, mae y traddodiadau a’r arferion lleol sydd wedi treiglo i lawr atom yn gymhorth i ni ffurfio rhyw ddrychfeddwl am y pwysigrwydd osodid yn yr oesoedd gynt ar y sefyllfa, a’r gofal a ddangosid gan flaenoriaid y gwahanol lwythau gyda golwg ar burdeb a chysegredigrwydd yr ystad. Yn yr hen gyfreithiau Cymreig, cawn drem ar wladlywiaeth, a dysgeidiaeth ein deddf-wneuthurwyr cyntefìg, ac mae y cyfryw yn tystiolaethu yn groyw eu bod yn meddu ar ddoethineb mawr, ac yn deall y natur ddynol i raddau helaeth iawn.
Yn mysg y llwythau Celtaidd, dysgwylid mewn dynion ieuainc cyn ymuno mewn glân briodas eu bod o ymarweddiad diargyhoedd, ac yn barchus gan eu cymydogion, mewn trefn iddynt allu dysgwyl eu nawddogaeth, a’r amddiffyn allai’r wladwriaeth y perthynent iddi ei fforddio iddynt. Yr oedd pob anogaeth ar iddynt fod yn ddiwyd, sobr, a gonest, a chawn fod pob peth yn ffafriol i’r cyfryw, o ba sefyllfa bynag y byddent, i ffynu, os yn feddianol ar alluoedd a diwydrwydd, a’r llwybr yn glir iddynt i gyrhaedd cyfoeth, anrhydedd, a llwyddiant drwy eu hymdrechion personol. Pan y llwyddai y mab ieuanc i enill calon ei fun ddewisedig, yr oedd i fynegu hyny i’r personau mwyaf cyfrifol yn ei ardal, ac yn fynych byddai penaethiaid y llwythau yn cymeryd dyddordeb raewn achosion o’r fath. Yr oedd y personau hyn i siarad â rhieni y dynion ieuanc ; ac os edrychid yn fTafriol ar y cwestiwn gan y rhai hyn, rhoddid cyhoeddusrwydd i’r amgylchiad, a phenodid ar y dydd y byddai i’r briodas i gymeryd lle.
Yn ganlynol penodid ar “Wahoddwr” i ymweled a phob ty yn y gymydogaeth, a gwahoddiad taer ar iddynt ddyfod i’r briodas. Dysgwylid i bob un fyddai yn dyfod i’r briodas i gyfranu rhywbeth tuag at osod y pâr ieuanc mewn sefyllfa i gychwyn ar eu gyrfa briodasol, ac mewn trefn i sicrhau cynulliad da i fod yn bresenol, cymhellid rhai o gymydogaethau cylchynol. Rhoddid gwobr o bwys weithiau i’r rhai fuasai yn rhagori mewn cyflawnugwrolgampau, a chwareuon, oedd mewn bri gan yr hen Gymry. Hwyrach y gellid olrhain y difyrwch gwladaidd (rustic sports) sydd wedi bod raewn cymaint poblogrwydd y blynyddau diweddar i’r hen arferion yn nglyn a phriodasau yr hen Gymry gynt, a dywed un awdwr mae yn null arferol y priodasau yn rnyn’d tua’r Llan i’w priodi mae dechreuad y steeplechase, neu y rhedfa ddiadlam, sydd yn bresenol mor boblogaidd yn mhlith y Saeson. Ond sylwn ar hyn yn nes yn mlaen. Yr oedd yr arferion, pan eu sefydlwyd, wedi eu bwriadu i’r amcanion goreu, ac yn fendith- iol i’r trigolion, er o bosibl i’r arferiad o aiw pobl yn nghyd, i gyd-lawenhau, ac i gyd-gyfranu i wneyd teutu newydd yn ddedwydd ddyfod i gael ei gamddefnyddio. Byddai y dull cyntefig yn anmhriodol i’r eithaf yn bresenol, ond yn y cynoesoedd yr oedd angen am ryw foddion i dynu yr ieuenctyd i gymdeithasu a’u gilydd, a chymeryd rhan mewn ymarferiadau corfforol, oedd a thuedd ynddynt i nawseiddio eu hymddygiadau, a’u haddasu a’u parotoi i gyfarfod a’r caledfyd oeddynt i’w gyfarfod ar faes y rhyfeloedd oeddynt mor fynych yn gorfod eu hymladd ; ac wrth bresenoli eu hunain, a chymeryd rhan yn y gwrol gampau a’r chwareuyddiaethau oedd yn arferol mewn priod- asau, yr oeddynt mewn dull diniwed yn cael mesur eu cyhyredd ac ereill, yr oedd yn ymadnewyddiad iddynt, a chyda llaw yn cynorthwyo eu perthynasau a’u cyfeillion oeddynt ar y pryd yn sefyll mewn eisieu cymhorth, yn gwneyd y cyfryw yn ddyledwyr iddynt hwythau pan yn myned i’r un sefyllfa, oblegid yr oedd y rhai oedd yn derbyn rhoddion ar adeg eu priodas, i ofalu talu y pwyth yn ol pan ddelai yr alwad am wneuthur hyny.
Un o’r pethau pwysicaf yn nglyn a phriodas Gymreig yn yr hen amser oedd sicrhau “gwahoddwr” fyddai yn deall ei swydd. Yr oedd ei genhadaeth i fyned o amgylch yr holl gymydogaeth, ac ymweled a phob teulu i wahodd cyfeillion i’r briodas. Yr oedd yn ofynol iddo fod o gymeriad difrycheulyd, a’i hyawdledd yn ddiamheuol, ac o arabedd heb fod yn ail i neb yn y wlad, oblegid yr oedd llwyddiant y briodas yn ymddibynu llawer iawn ar y gwahoddwr, a dysgwylid ei fod yn hyddysg yn nghylch bonedd teuluoedd y priodfab a’r briodferch, yn medru adrodd yn rhwydd bob peth oedd yn werth ei fynegu am danynt mewn perthynas i’w sefyllfa, eu cymeriad, a’u defnyddioldeb yn yr ardal. Gwisgai y gwahoddwr i ddynodi ei swydd, goronbleth o flodau o gylch ei het, ac yr oedd y ffon oedd i’w chario i gael ei haddurno a blodau amryliw, ac yn y wedd yma yr ymwelai a chyfeillion y pâr ieuanc, ac os dygwyddent fod yn fwy cyfrifol na’r cyffredin, elai y gwahoddwr y tuallan i’w gymydoggaeth ei hun, ac i wahodd rhai o gymydogaethau ereill. Swm a sylwedd y gwahoddiad oedd, gwahodd perthynasau a chyfeillion i’r briodas, a cheisio ei hewyllys da, i gynorthwyo y gwr a’r wraig ieuanc i gychwyn eu byd yn gysurus. Yr oedd yr arferiad yma mewn bri mor ddiweddar a dechreu y ganrif bresenol, ac mae hanes am rai priodasau wedi cymeryd lle mewn rhanau gwledig yn y deheudir mor ddiweddar a’r flwyddyn 1845. Byddai y cyfraniadau a’r anrhegion yn cael eu gwneyd mewn arian gan rai, ereill roddent anifeiliaid, tra ceid ereill yn rhoddi celfi, ac offerynau gwasanaethgar i gychwyn gyda’r alwedigaeth oeddynt yn fwriadu ei dilyn. Cedwid cofnodiad o’r oll, a byddai gofal mawr am dalu yr echwyn yn ol. Pan dafìwn olwg dros, a cheisío sylweddoli sefyllfa ein cyndadau yn y wlad, cyn bod son am y gwahanol gangenau diwydiol sydd yn rhoddi gorchwylion yn nwylaw pobl yr oes hon i enill eu bara beunyddiol mor ddidaro, yr ydym yn teimlo bod trefniadau o fath ac ydym wedi ceisio eu desgrifìo yn dra bendithiol i gymdeithas, am fod darpariaeth yn cael ei gwneyd i rhai mewn angen, heb fod yn anghyfleusdra i neb yn bersonol. Eto, wedi bwrw y cwbl yn nghyd, yr oedd yn ddigon i wneyd un teulu ieuanc i gychwyn bywyd mewn dedwyddwch.
Yr oedd arferion priodasol y Cymry yn fynych yn cael eu gwawdio gan y Saeson a’r Ysgotiaid. Cyhoeddodd un boneddwr o Rydychain duchangerdd o’r mwyaf cellweirus i’r “Welsh Wedding.” Cyhoeddwyd yn 1724, pris swllt.
Mae yr amgylchiad gymerodd le yn Swydd Fflint yn dyfod yn fyw i’n cof wrth ysgrifenu hyn, pan ddarfu i “Lewys Glyn Cothi ” (1450) fyned i briodas yno. Yr oedd Ysgotyn wedi ei wahodd i’r wledd yn gystal a’r bardd, ac wedi cael cymhelliad i dd’od a’i Bagpipes i’w chwareu. Yr oedd Lewys wedi cyfansoddi cerdd briodasol ar gyfer yr amgylchiad, ond pan gafodd ar ddeall fod y gwyddfodolion yn mwynhau seiniau aflafar y cŵd lledr yn fwy na’i gerdd gywrain ef, aeth ymaith o’r wledd yn dra digllon, a bu eu gwaith yn achlysur iddo gyfansoddi ei gywydd doniol i “Saeson Fflint,” yn yr hwn mae yn trin y gwr a’r pibau gyda’r ffraethineb mwyaf. Rhoddwn yma ychydig linellau yn y rhai maeyn desgrifio yr Ysgotyn a’i offer :—
“Ffroeniaw bu; ffrwynaw a’i ben,
Ydd ydoedd at ei ddiden,
Ail sud i Farcud yw fo,
Abl awydd i bluo :
Chwythu o’r cranc chwith yw’r cri,
Chwyddo’r gôd a chrochweiddi;
Gwaedd hunlle’n lladd gwydd henllom
Gwaedd gast drist greg, dan gist grom,
Gerwingest i grio ungerdd,
Gwythi cêg yn gwrthiaw cerdd;
Llais garan yn llaes gery,
Gwydd o frat yn gwaeddi fry;
Gafr yw unllais gyfran llôg,
Glwyfus afiachus feichiog.”
Yr oedd arferion hefyd oedd yn neillduol i rai ardaloedd, nad oeddynt yn gyffredinol, a byddai yn beth dyddorol pe gellid casglu y cyfryw yn nghyd. Mewn rhai manau yr oedd yn arferiad pan fyddai dau ddyn ieuanc wedi gwneyd cyfamod a’u gilydd, iddynt dori darn o arian rhyngddynt, haner coron fynychaf, fel arwydd o’r cariad oeddynt yn broffesu, y naill tuag at y llall, ac i fod yn amod nad oedd dim a’u gwahanai ond angeu. Mewn rhai achosion edrychid ar y cyfamod hwn gyda mwy o gysegredigrwydd na’r gwasanaeth priodi a weinyddid gan yr oífeiriad neu’r gweinidog. Mae ein hysgrif yn myned yn faith, a rhagor i’w draethu; gwnawn dynu to ar ein crug y tro hwn, gyda rhoi anerchiad un gwahoddwr doniol i briodas a gymerodd le yn Nghwm Clydach, Morganwg, flynyddoedd lawer yn ol. Fel yr ydym yn deall, byddai y gwahoddiad fynychaf ar gan, am y rheswm o bosibl, mai bardd yn fwyaf cyífredin a ddewisid i weinyddu y swydd, ar gyfrif ei ddawn a’i arabedd :—
CAN Y GWAHODDWR.
(Mae y gan yn nafodiaeth Morganwg)
Rhad Duw ar y tŷ,
O’r pen obry i’r pen fry;
Cenad a gwahoddwr wyf fì.

At wr a gwraig y tŷ, a phawb o’r teulu,
Fel y maent yma’n cysgu ac yn cwnu;
Rhai yn hynach, rhai yn ie’ngach,
Rhai yn ffelach, rhai yn ffolach.

Tynai ei het yn awr, a rhoddai ar ben ei ffon.
Rwy’n gwawdd i briodas,
Pâr ieuanc, gwir addas,
Sef Shon Huw o’r Bryniau,

A Shan Rhys o’r Crugiau.
Mae y gân yn nafodiaeth Morganwg.
Y maent i briodi
Yn Eglwys Llanddewi
Dydd Gwener, gwnewch sylwi
Sef ‘r wythfed o Fedi.

Cychwynant y borau,
Bob un odd ei gartrau,
A’r cwmni fel hwythau,
Ar gefn eu ceffylau,
O’r Llan yn eu holau
Dychwelant i’r Bryniau;
Heb oedi dim rhagor
I gynhal y neithior.

Mae tad a mam y mab difrad,
A’i frodyr a’i chwiorydd mâd,
Yn gwa’dd eu pwython allan sydd
Oll i’r mab ifanc ar y dydd.

‘Run modd mae tad a mam y ferch,
A’i brawd a’i chwaer sydd lawn o serch,
Yn gwa’dd eu pwython oll ynghyd,
Yr adeg hon i’r deg ei phryd.

Derbynir pob rhoddion,
Rhai bychain a mawrion;
Rhoi’r diolch calonog;
Gwneir ad-daliad serchog,
Pryd bynag bo galwad,
Ar gyfryw amgylchiad.

Os byddwch ‘nol addo,
Mor dda a d’od yno,
Chwi gewch bob groeso
A all y ty fforddio;
Rhost a berw,
Cân a chwrw,
Coffins clever o gig gwedder,
Crystyn brou, hawdd ei gnoi,
Poten reis, eitha neis,
Teisienau’n fo’n round,
O dri haner pound;
Cwrw wedi’i speisio
I’r sawl fo’n ei leicio,
Ystoliau, cadeirie’,
Os leiciwch chwi eiste’,
A phib a thobacco,
Os leiciwch chwi ‘smocio.
Rhan 2 (Part 2)
Yr oedd yn arferiad i gynal neithiorau, a gwahodd iddynt, yn gfífredin iawn yn Swyddi Aberteifi a Chaerfyrddin, mor ddiweddar a dyddiau y Bardd Du o Geredigion, a cheir yn ei weithiau godidog, “Cân Gwahoddwr,” a gyfansoddodd tua’r flwyddyn 1820. Teimlwn yn ddyledswydd arnom, cyn myned yn mhellach, i gyflwyno y gân hon eto i sylw darllenwyr y Frythones; yn un peth o herwydd ei theilyngdod fel cyfansoddiad, ac hefyd mae, i fesur, yn taflu goíeuni ar fywyd gwladaidd a diniwed, yn gystal ac ar arferion ein cyn-dadau, oeddynt gymaint yn fwy Cymreigaidd nag ydyw gyda ni yn bresenol, pan mai pob peth bron yn nglyn â’n harferion a’n dull o fyw wedi myned mor Seisnigaidd.
“Dydd da i chwi, bobol, o’r hynaf i’r baban,
…
Caf fi lawer cernod, a chwithau ‘n y cornel.
[Daniel Ddu o Geredigion [Daniel Evans, (1792 – 1846), published in 1822, above]
Roedd Brenon mawr Lloegr*
*Pan gyfansoddwyd y gân, yr oedd Sior y IV. newydd gwneyd holiad cyhoedd yn nghylch ymddygiad y Frenines Caroline.
Mae y gwahoddwr yn dechreu y penill hyn wedi bod yn siarad am y dynion euainc, ac am eu rhagoriaetb.
Cyn dydd y briodas, byddai yr holl anrhegion wedi eu dwyn yn nghyd, a’r cwbl wedi ei gofnodi yn drefnus mewn llyfr, gyda enw y rhoddwr ar gyfer ei rodd. Yn blygeiniol ar y dydd apwyntiedig, gwelid y priod-fab a’i gyfeillion yn prysuro tua’r Llan, lle yr oedd y gwasanaeth i gymeryd lle. Wedi cael yr arwydd gan y pibydd, gwasanaeth y cyfryw fôd a ystyrid yn anhebgorol i’r amgylchiad i ddwyn y trefniadau a’r seremoniau yn mlaen yn rheolaidd, cychwynai naw o’r cyfeillion a thair o’r cyfeillesau, y rhai a elwid mewn rhai cymydogaethau yn guiders, ac mewn ardaloedd ereill yn Shigowts, nerth y carnau tua thy y briodferch, a’r pibydd yn chwareu yn eu plith. Yn y cyfamser, yr oedd cyfeillion y briodferch wedi gofalu bod yno mewn pryd i gwblhau y darpariadau oedd yn arferol erbyn eu dyfodiad, ac i osod pob rhwystrau ar eu ffordd i ddyfod at y ty, megys rhaffau gwellt yn groes i’r heol, neu hwyrach, lle y byddai yn fanteisiol, cau y llwybr i fyny â drain. Gosodid y gwyntyn i fyny gan rai, yn gynwysedig o bost unionsyth, ac ar ei ben drosol cyfled a’r heol, yn troi yn rhydd ac yn rhwydd ; ar flaen y trosol, crogid cẁd wedi ei lanw â thywod, a’r pen arall yr oedd astyllen dew wedi ei sicrhau. Yr oedd y gwr ymgymerai â phasio yn gorfod taro yr astell; ac os na byddai mor ddeheuig ag i allu gwneuthur hyny, goddiweddid ef a’i farch gan y cŵd a’r tywod, ac efallai, ei daflu i’r llawr, yn mhlith chwerthiniad y dorf o’i gwmpas. Yn yr hen oesoedd, byddai gwylio manwl gan y blaid amddiffynol ar y modd y byddai yr ymosodwyr yn myned heibio y gwyntyn ; ac os dygwyddai iddynt wneyd hyny yn llwyddianus, hwyrach na chelent hèr i brofl eu medr yn un neu ragor o’r pedair camp ar hugain. Wedi llwyddo i fyned drwy y rhwystrau hyn, prysurent yn awr tua’r ty i gael y drysau yn gauad; ac wedi eu sicrhau mor ddyogel ag oedd yn bosibl yn eu herbyn, ac wedi curo o honynt yn ofer am beth amser, anerchid hwy yn gellweirus gan y cyfeillion o’r tu mewn; byddai hyn yn cael ei wneuthur fynychaf â’r gân. Cymerai le yn awr, yr hyn a elwid mewn rhai parthau yn “byncio,” yn ffurf yr hyn a ganlyn :—
“Y glan gyfeillion difrad,
O b’le’r y’ch chwi yn dwad ?
Rho’wch glywed i ni yn ddifeth,
A hefyd beth yw’ch bwriad ?”
Yr ateb gan y rhai o’r tu allan,—
“Ni dd’wedwn i chwi’n bwriad
Heb gynwr’, os cawn genad,—
Ymofyn lodes liwus, lân,
I fyn’d o fla’n y ‘ffeir’ad.”
Y cwmpeini o’r tu mewn,—
“Ni glywsom hanes heddy’
Ei bod yn llwyr ‘difaru,
Ac mae ei mam yn dweyd yn llym
Na chaiff e’ ddim o honi.”
Yr ateb,-
“Mae’r ferch yn eithaf boddlon,
Agorwch i ni’n union ;
Yn awr yw’r pryd i’r deg ei gra’n
Gyflawnu’i man bromeision.”
O’r tú mewn,—
” Fe ddywedodd William Siencyn,
‘Rhen graswr yn y felin,
Iddo’i gwel’d hi gyda Twm Maesteg,
Yn rhedeg heibio’rodyn.”
Yr ateb,—
“Ei chelfi ddaeth yn ddiau,
Heb ffaeledd gan geffylau ;
Daeth pedwar càr a’r llestri co’d,
Heblaw y rhôd a’r cribau.”
O’r tu mewn,—
” Fe ddaw y feinir fwyngu
I’w loches ato’i lechu,
Ond iddo addo iddi’n awr
I wneud yn fawr o honi.
Yr ateb,—
Y feinir fydd yn aeres,
Wir ddedwydd yn ei loches,
A pheidwch chwi a’i chadw’n ol
Rhag d’od i’w gol yn gynes.”
Cyfrwyid, bellach, yr anifeiliaid, a chychwynai y briodferch a’i chyfeillion ar garlam wyllt, yn cael eu canlyn gan y Shigowts, a pherygl oedd i neb fod ar eu ffordd. Byddai cyfeillion y briodferch yn ceisio, os byddai modd gwneyd hyny, ei harwain oddiar y llwybr union tua’r Eglwys, a chymaint fedrai’r guiders wneyd oedd ei rhagod at Allor Hymen. Wedi gorphen y gwasanaeth gan y gweinidog, byddai cwmni yn aros y briodas y tuallan, a rhaff, wedi ei gwneuthur o flodau, yn cael ei dal ganddynt ar draws porth yr Eglwys. Dywed haneswyr ei fod yn orfodol un amser ar y priodfab i roddi rhyw gyfran tuag at yr hyn a elwid yn “Bride’s Ale.” Mae yr arferiad i ddal rhaff ar draws y porth yn parhau mewn lleoedd gwledig hyd heddyw, ond nid i ofyn modd i gael diod, ond plant fydd yn gwneyd yn bresenol gyda’r amcan o gael ychydig ddimeiau i brynu melusion, ac anfynych iawn y byddant yn gwneyd heb gael rhywbeth ; mae y rhan amlaf yn tueddu i fod dipyn yn haelfrydig y diwrnod hwnw. Yn gyffredin, byddai cartref newydd y pâr ieuanc wedi ei drefnu a’i osod yn barod iddynt i fyned iddo i fyw cyn dydd eu priodas; ac yno y cynelid y wledd, a byddai rhieni a chyfeillion y rhai newydd briodi yno yn eu dysgwyl, ac wedi parotoi pob peth yn barod i gael cydlawenhau â hwy, eu llongyfarch, a dymuno eu llwydd. Wedi i bawb gael eu digoni â’r danteithion oedd wedi eu parotoi ar gyfer yr amgylchiad, y peth nesaf fyddai cynal y llawenydd yn sain y delyn a’r crwth, yr offerynau sydd wedi bod mewn mwyaf bri yn mhlith y Cymry o’r holl offerynau cerdd. Gelwid hefyd ar y beirdd fyddai yn bresenol I adrodd eu priodas-gerddi, a’r cantorion i arfer eu doniau i ddifyru y gwyddfodolion. Yn ystod y dydd, yn ychwanegol at y pethau uchod, ac fel y darfu i ni awgrymu yn ein hysgrif flaenorol, byddai nifer o’r dynion ieuainc nad atlai gymeryd rhan yn y gerddoriaeth, ond yn fedrus ar gampau ereill, yn myned i’r maes agored i arddangos eu medr, eu gallu, a’u hystwythdra, a cheid rhai yno yn fedrus i dynu arfau, ereill gyda’r ffipn ddwy big, tra y rhagorai ereill mewn cryfder dan bwys, rhedeg, ymafael, neidio, &c, yr oll yn tueddu i wneyd pawb yn llawen, a gwneyd yr amgylchiad yn deilwng o’r rhai oedd wedi eu galw yn nghyd i gyd-gyfranogi â hwy o’u llawenydd.
Mae yn bosibl bod rhai pethau yn arferion priodasol y Cymry o darddiad estronol, ac wedi eu benthycia oddiwrth genedloedd ereill, ond nis gallwn gredu eu bod wedi mabwysiadu ond y peth nesaf i ddim o eiddo eu cymydogion, y Saeson, a’n rheswm dros hyny ydyw bod y Saeson am ganrifoedd wedi bod mor hoff o wawdio ein dull o gynal ein priodasau.
“Y ddeuddyn puredig yn siriol a syw,
Dan wenau’r gym dogaeth ddechreuant gyd-fyw ;
Yn ddiwyd a llawen dilynent eu hynt,
Fel hyny gwnelai Cymry yr hen amser gynt.”
Fel diweddglo i’r llawenydd priodasol, yr oedd yn arferiad i’r pâr ieuanc, yn nghyd â’r cwmni oedd yn y briodas, i fyned i’r Eglwys boreu y Sul canlynol, a mawr yr awydd oedd yn mhlith y cyfryw nad oeddent yn bresenol yn y neithior am weled y wraig newydd, ac i roddi barn arni. Llongyferchid hwy wedi dyfod allan gan bawb o’u cydnabod, yn enwedig gan yr hen wragedd, gyda dymuno pob llwydd iddynt, llawer o ddyddiau, a llon’d y ty o blant.
E., S., ‘Arferion Priodasol y Cymry’, Y Frythones, (Gorffennaf, 1891), tt. 204-208; (Hydref 1891), tt. 311-314

1891

QUERIES. WEDDING CUSTOM.
I have been requested to ask the Rev. J. Myfenydd Morgan what old custom is that in Anglesea where at a wedding the gates of the church or those of the bride’s home are barricaded? Is it done in order to give time to one of the party or onlookers to hasten to where the wedding is kept to receive some customary reward? AMLWCH.
Weekly Mail, 13th June 1891

1892

THE WELSH SUNDAY CLOSING ACT. Shebeening at Llanelly. 49 PERSONS FINED.
At Llanelly Police-court this morning a miner, named Thomas Owen, was fined £20 and costs for selling beer without a licence on the 9th and 10th of April. The police, who made a raid on the house in question a few days ago, found six 36-gallon casks and a quantity of wine and spirits on the premises. There were 51 persons drinking in the various rooms.
The defence was that the defendant was celebrating an ancient wedding custom, known in Wales as “Biddings”; but the Bench were of opinion that the place was nothing but a shebeen, and in addition to convicting the landlord, fined, with three exceptions, those present 20s. each.
Evening Express, 20th April 1892

1892

In Wales, presents were generally made to the couple several days after the ceremony. They were usually household furniture, domestic utensils, pewter plates, knives, forks, candlesticks, grain, and money. A servant-maid who had continued in the same service for seven years was entitled upon her marriage to a copper kettle of a capacity of from four to six gallons. The weddings in the Principality were characterised by several curious customs, among which the “Biddings” was one of the most interesting. The richer people sent circular letters to the guests by a paid bidder or inviter, in which it was stated, as in our present-day applications for help to a benevolent public, that “any donations would be thankfully received.” In later years the custom of sending bidding letters was so common throughout Wales, that the printers kept bidding forms in type. The following specimen of a bidding letter, such as was distributed half a century ago, is given in the belief that it will prove interesting to the present generation :—
We beg leave respectfully to acquaint you that it is our intention to enter the matrimonial state on Tuesday 23^rd next; and from the encouragement we have received by the kind promises of our friends, we purpose making a bidding on the occasion, which will be held the same day at the White Lion, in Queen Street, where we hope to have the pleasure of your company and influence; and whatever favours you may then think proper to confer on us will be gratefully acknowledged and repaid with thanks whenever required on a similar occasion by your humble servants.
Cowan, William, ‘Wedding Gifts’, The Girls Own Annual, vol. 13, (1892), p. 458

1892 GYMRAEG

It is likely that this was based on earlier publications, not on first-hand experience.
Priodas yn yr Oes a Fu.
Yr oedd yr hên drefn briodasol, y cyfeiriwn ati yma, mewn arferiad hyd yn ddiweddar, os nad etto i fesur, yn Nant Gwrtheyrn, yr hyn sydd yn myned ym mhell i brofi fel cyd-darawiad (coincidence), mai felly yr oedd unwaith trwy Leyn. Ar ol cydsynio i uno mewn glan briodas, y peth cyntaf fyddid yn wneuthur ydoedd dewis gwahoddwr, yr hwn a ai i bob tŷ yn y gymmydogaeth, a chan sefyll ar ganol y llawr, dechreuai fynegu ei neges yng ngeiriau yr hen gân adnabyddus –
“Dydd da i chwi, bobol, o’r hynaf i’r baban,
Mae Stephan wahoddwr â chwi am ymddiddan,” &c.
Ac wedi i’r dydd pennodedig ddyfod i ben, deuai eu cyfeillion i’r neithior yn llwythog o anrhegion, megys par o hosanau, llwy bren, iar a basgedaid o gywion, cosyn, torth, darn o gig, pecyn o flawd ceirch, &c. Byddid yn cadw cyfrif manwl o’r holl roddion yma, am y telid hwy yn ol ar y cyfryw achlysur i’r rhai a’u cyfranent; ac oddiwrth hyn y tarddodd yr hên ddywediad a ddefnyddir mor aml yn ein plith “Talu’r Pwyth.” Ar ddydd y briodas, wrth gychwyn i roddi eu presennoldeb o flaen Allor y Llan, mor ysmala fyddai castiau diniwaid y priodfab yn ogystal â’r briodferch, er mwyn dyrysu ychydig ar amcanion y cyfeillion a fyddent mewn gofal am danynt; ac ar ol y byddai y pâr ieuanc wedi cyflawni eu hadduned ar air ac ar lyfr yn hên Eglwys eu Plwyf, yn ol sanctaidd ordinhâd Duw, dirif fyddai bendithion a dymuniadau eu hewyllyswyr da, yng nghyda chroesaw diymhongar a gwenau serchoglawn pob gwyneb a gyfarfyddent, yng nghanol swn melusber y clychau hyny fuont yn canu o’r blaen yn llawn mor soniarus ar ddydd priodas eu tad, eu taid, a’u teidiau ydynt erbyn hyn yn tawel huno yn eu beddau gerllaw. Ğartref ar y bwrdd yr oedd gwledd wedi ei hilio, a’r bardd yn chwareu ei delyn ar aelwyd yr ystafell oreu. O amgylch y tŷ, fel y mynod o gwmpas eu corlan, yr oedd llanciau y fro yn neidio ac yn rhedeg mor ysgafn-droed â’r ewigod. Mewn gair, y mae teithi eu naturioldeb, a holl nodweddion diledrith eu diniweidrwydd digymmysg, o’r dechreu i’r diwedd, yn ddigon i godi hiraeth yn y galon ddynol, am weled llawer o arferion goruwchgaboledig ein gwlad, yn ailwisgo eu symlrwydd cynhenid.
Daniel, John, (Rhabanian), Archaeologia Lleynensis: sef Hynafiaethau penaf Lleyn fel agoriad i rai o Brif Hynafiaethau Cymru, (Bangor, 1892), pp. 119-120
[Archaeologia Lleynensis: Lleyn’s foremost Antiquities as an opening to some of Wales’s Principal Antiquities]

1892

penod 7
Arferion Lleol yn nglyn â Phriodasau, Marwolaethau, a Chladdedigaethau.
Local Customs regarding Marriages, Deaths, and Burials.
Y MAE gweddillion o amryw hen arferion yn nglŷn â’r amgylchiadau uchod eto heb eu llwyr ddifodi yn Nghymru. Yr oedd yr arferion yn uchel eu bri yn ystod yr haner blaenaf o’r ganrif, ond y maent wedi gwisgo ymaith i raddau mawr erbyn hyn. Yr oedd arferiad briodasol yn Môn, ac yn Môn yn unig, hyd y gwyddom, a elwid yn “Râs am Deisen.” Cofus genym glywed, er nad ydym yn cofio gan bwy, i’r ddefod dan sylw gael ei chychwyniad rywbryd yn y canrifoedd blaenorol ar briodas merch ieuanc, rhieni yr hon oeddynt, oherwydd methiantrwydd a henaint, yn analluog i ddilyn y briodas i’r Eglwys. Ond yr oedd eu pryder gymaint am glywed y newydd fod y briodas wedi ei chyflawni fel yr addawasant wobr i’r cyntaf a redai o’r Eglwys i’w hysbysu. Ni chlywsom beth oedd y wobr a roddwyd y pryd hwnw ; ond daeth yn arferiad i roddi teisen a rhyw gymaint o ddiod i’r cyflymaf ei draed o’r Eglwys i dŷ y briodas. Cychwynai nifer o lanciau ieuainc o borth yr eglwys can gynted ag y darfyddai y gwasanaeth priodasol, a mawr fyddai ymdrech pob un ohonynt i enill y deisen, er mwyn bod yn arwr y dydd. Ond tâl lled wael am redeg o ddwy filldir i dair, fel y digwyddai, ydoedd teisen fechan a gwydriad o gwrw. Yn yr hwyr drachefn, cynhelid y “neithior yn nghartref y wraig ieuanc, lle treulid y noson mewn cyfeddach, meddwdod, chwedleua, ymladd, ac mewn rhoddi anrhegion i’r pâr priodasol. Pa fodd bynag, y mae y “Râs am Deisen ” a’r “Neithior” wedi myned i blith y pethau a fu, er eu bod yn cael eu dal i fynu hyd er’s ychydig flynyddoedd yn ol.
The remains of several old customs relating to the above circumstances have not yet been completely eradicated in Wales. The customs were highly regarded during the first half of the century, but they have largely worn off by now. There was a wedding custom in Môn, and only in Môn, as far as we know, that was called “Râs am Deisen.” We remember hearing, although we don’t remember from whom, that the ritual in question was started sometime in the previous centuries on the marriage of a young woman, whose parents, due to infirmity and old age, were unable to follow the marriage to the Church. But their anxiety was so great to hear the news that the marriage had been accomplished that they promised a reward to the first who ran from the Church to inform them. We did not hear what the reward was that was given at that time, but it became customary to give a cake and a certain amount of drink to the fastest on his feet from the Church to the house wedding. A number of young lads would start from the church gate as soon as the wedding service ended, and it would be a great effort for each of them to win the cake, in order to be the hero of the day. But quite poor pay for running from two miles to three, as it happened, was a small cake and a glass of beer. In the evening again, the “night” was held at home f the young woman, where the night was spent in drinking, drunkenness, telling stories, fighting, and in giving gifts to the married couple. However, the “Cake Race” and “Neithor” have become a thing of the past, even though they were held up until a few years ago.
Hyd yn ddiweddar yr oedd arferion tra dyddorol yn nglyn â phriodasau yn Dyfed, sef yn siroedd Aberteifi, Caerfyrddin, a Phenfro. Ond y maent wedi darfod, oddigerth yr arferiad o “wahodd” a gedwir i fynu eto yn rhai manau. Prin y gellir dweyd fod yr arferion y cyfeiriwn atynt isod wedi goroesi yr haner cyntaf o’r ganrif. Mewn llyfr a elwir yr Yr Hynafon Cymreig, a gyhoeddwyd yn Nghaerfyrddin yn 1823, ceir desgrifiad llawn o’r arferion hyn. Ond y mae amodau y gystadleuaeth hon, fel y dywedasom unwaith o’r blaen, yn ein rhwymo i fod yn wreiddiol; ac felly nis gallwn ddyfynu o’r gwaith hwnw. Pa fodd bynag, bu un a anwyd ac a fagwyd yn Ngheredigion, ac a fu yn cymeryd rhan yn yr hyn a ddesgrifia, mor garedig a rhoddi ini yr adroddiad a ganlyn :—
Ryw dair wythnos, fwy neu lai, cyn diwrnod y briodas, ymgynullai ychydig o gyfeillion y priodfab bwriadedig yn nhŷ tad y ferch ieuanc i drefnu gogyfer â’r briodas. Un mater i benderfynu arno fyddai penodi “gwahoddwyr,” dau mewn nifer yn fwyaf cyffredin, i fyned oddiamgylch i wahodd perthynasau a chyfeillion i’r briodas. Byddai cylch y gwahoddwyr yn gyffredin oddeutu deng milldir o amgylchedd, ac aml yr anfonid llythyrau at rai a fyddai yn byw o’r tuallan i hyny. Ond, wrth gwrs, byddai maintioli y cylch yn ymddibynu ar safle gymdeithasol rhieni y bobl ieuainc. Byddai y gwahoddwyr, y rhai a garient flyn hirion wedi eu haddurno âg ysnodenau fel arwydd o’u swydd, yn myned bob un ei ffordd. Telid iddynt wrth y dydd am eu gwasanaeth, ac yn ychwanegol at hyny yr oedd iddynt y fraint o gardota blawd ceirch tra ar eu taith, ac ond odid na fyddai ganddynt feichiau trymion o’r nwydd hwn, neu o ryw ddefnyddiau bwytadwy eraill, pan yn dychwelyd adref bob nos. Wrth gwrs, byddai llwyddiant y gwahoddwr yn ymddibynu nid yn unig ar lithrigrwydd ei dafod, ond ar y parch a goleddid at y rhai fyddai wedi ei anfon. Yn y cyfamser byddai ganddo gân i draethu ei neges [nodyn] Ceir cân ag oedd mewn bri yn mysg gwahoddwyr swydd Geredigion yn nechreuad y ganrif hon yn yr Hynafion Cymreig, t. 125]; ac os na chaffai y derbyniad a hoffai, hyny yw, os ceisid ymesgusodi rhag myned i’r briodas, gwaith y gwahoddwr oedd eu perswadio.
Until recently there were very popular customs regarding weddings in Dyfed, namely in the counties of Cardigan, Carmarthen and Pembrokeshire. But they have ceased, apart from the practice of “inviting” which is kept up again in some places. It can hardly be said that the customs we refer to below survived the first half of the century. In a book called Yr Hynafon Cymreig, published in Carmarthen in 1823, there is a full description of these customs. But the conditions of this competition, as we said once before, bind us to be original; and therefore we cannot quote from that work. However, there was one who was born and raised in Ceredigion, and who took part in what he describes, so kindly gave us the following report:-
About three weeks, more or less, before the wedding day, a few friends of the intended groom gathered at the young girl’s father’s house to arrange for the wedding. One matter to be decided would be to appoint “inviters,” two in number most commonly, to go around to invite relatives and friends to the wedding. The circle of invitees would generally be around ten miles around, and letters were often sent to some who would live outside of that. But, of course, the size of the circle would depend on the social position of the young people’s parents. The invitees, who would carry long bows, would be decorated with snodens as a sign of their job, going each his way. They were paid by the day for their service, and in addition to that they had the privilege of begging oatmeal while on their journey, and unless they had heavy burdens of this commodity , or from some other edible materials, when he returns home each night. Of course, the success of the inviter would depend not only on the smoothness of his tongue, but on the respect held for those who had sent him. In the meantime he would he has a song to convey his message [nodyn] There is a song that was in vogue among the guests of Ceredigion’s office at the beginning of this century in the Hynafion Cymreig, p. 125]; and if he didn’t get the reception he wanted, that is, if they tried to excuse themselves from going to the wedding, it was the inviter’s job to persuade them.
Ar y noson o flaen y briodas, yr hon a elwid y “Stafell,” elai cymydogion agosaf i’r bobl ieuainc â rhoddion iddynt mewn arian neu ymborth. A gelwid y rhoddion hyn, paham nis gwyddom, yn “pwrs a gwregys,” y rhai a gofnodid mewn llyfr pwrpasol. Bore diwrnod y briodas, drachefn, ymgynullai cyfeillion y priodfab yn ei gartref ef, a chyfeillesau y briodferch yn ei chartref hithau. Yna anfonai y priodfab orymdaith o ugain, fwy neu lai, o wŷr ieuainc i ymofyn y briodferch at dŷ ei rhieni. Yn y rhan flaenaf o’r ganrif byddai y bobl dlotaf yn cael y fraint o gael marchogaeth ar ddiwrnod priodas yn gystal a’r rhai cyfoethocaf. Caent hwy a’u cyfeillion fenthyg ceffylau gan yr amaethwyr cylchynol, ac ad-dalent y gymwynas trwy weithio yn y cynhauaf, neu ryw wasanaeth arall. Gelwid yr orymdaith hon yn ardaloedd Ystradmeurig a Phontrhydfendigaid wrth yr enw “gwŷr mab,” ond yn Aberaeron, ac oddiyno i gyfeiriad sir Benfro a sir Gaerfyrddin, yn “whisgigowt,” llygriad mae’n debyg o “wŷr o wisgi oed.” Carlamai y rhai hyn am y cyntaf at dŷ y ferch ieuanc, oblegyd yr oedd dernyn o gacen a pheint o gwrw i’r cyflymaf ei farch.
Ond nid oedd derbyniad iddynt i’r tŷ hyd nes yr elent trwy y ddefod o ganu, neu yn hytrach adrodd, nifer o benillion o waith rhyw fardd cartref. Gosodid dynion, weithiau ddau, bryd arall dri, i’w hatal i mewn, ac i’w hateb mewn penillion yn gyffelyb. Wele rai o’r rhigymau a arferid, ac, hyd y gwyddom, ni fuont erioed yn argraphedig :—
On the night before the wedding, which was called the “Stafell,” neighbours closest to the young people came with gifts in money or food. And these gifts, why, we don’t know, were called “purse and girdle,” which were recorded in a dedicated book. On the morning of the wedding day, again, the groom’s friends gathered at his home, and the bride’s companions at her home. Then the groom would send a procession of twenty, more or less, young men to seek the bride at her parents’ house. In the first part of the century the poorest people would have the privilege of riding on their wedding day as well as the richest. They and their friends would borrow horses from the surrounding farmers, and they would repay the favor by working in the harvest, or some other service. This procession was called in the Ystradmeurig and Pontrhydfendigaid areas by the name ” gwŷr mab,” but in Aberaeron, and from there in the direction of Pembrokeshire and Carmarthenshire, “whisgigowt,” probably a corruption of “wŷr o wisgi oed.” These first galloped to the young woman’s house, because there was a piece of cake and a pint of beer for the fastest horse.
But they were not admitted to the house until they went through the ritual of singing, or rather reciting, a number of verses from the work of some local poet. Men were appointed, sometimes two, sometimes three, to stop them in, and to answer them in similar verses. Here are some of the rhymes that were used, and, as far as we know, they were never printed:—
Ceidwad y Drws.
Dydd da i chwi, lân gwmpeini,
O ble ‘rych chwi’n trafaelu?
O ble cod’soch heddy’ maes,
Bod chwi mor llaes’ yn gyru?
Gwyr Mab.
Mi god’som heddy’n fore’,
A’n bwriad oddicartre’
Dros y mab, ac at y ferch
Lle rhodd ei serch hyd ange’.
Ceidwad y Drws.
Mae’n ddrwg gen’ i’ch camsyniad,
Nid dyma’r tŷ’ch danfoned;
Fel mae’n ddrwg, yng ngwaith yr andras,
‘Does yina ond bedydd yn lle priodas.
Gwyr Mab.
Nid wyf ddim yn camsynied,
Dyma’r tŷ’m danfoned;
Mi dora’r tŷ, mi dyna’r tô,
Mi myna’ hi maes pe tae tan glo.
Ceidwad y Drws.
Ewch yn ol at Betty,
Mae hi yn cadw gwedd’dŷ ;(2)
‘Does ar ei thafod hi, bob cam,
Ond siarad am briodi.
(1) Gyru yn annyben feddylir. Ond nid oedd hyn ond gwawdiaith, gan mai gyru yn Jehuaidd y byddent bob amser ar y cyfryw amgylchiadau.
(1) Driving unexpectedly is thought. But this was only a mockery, as they were always Jehu’s in such circumstances.
(2) Tŷ hen ferch. Cyfeiriad personol sydd yma, mae’n debyg, at berthynas dybiedig oedd rhwng y priodfab, neu un o’r gwŷr anfonedig, â “Betty,” pwy bynag ydoedd hono.
(2) An old girl’s house. This is probably a personal reference to a supposed relationship between the groom, or one of the sent men, and “Betty,” whoever it was.
Ond ar ol i’r penillion ddarfod, ac wedi i’r “gwŷr mab” fyned trwy’r seremoni o gymeryd arnynt wthio y drws i’r tŷ, deuai tad y briodferch i’w gwahodd i mewn. Eto ni fyddai yr anhawsder drosodd, oblegyd byddai y ferch yn arferol o ymguddio; ac, wrth gwrs, rhaid fyddai d’od o hyd iddi cyn y gellid ei chymeryd ymaith. Mabwysiedid llawer ffordd i ymguddio, fel mai nid gorchwyl hawdd fyddai ei chael. Weithiau ni byddai o fewn i’r ty o gwbl, bryd arall byddai i’w chael wedi ymwisgo fel dyn, ac yn eistedd wrth y tân i ysmygu. Ond gwobrwyid y cyntaf a’i darganfyddai â chacen a pheint o gwrw. Yna, ar ol cael y ferch, ac ar ol cwblhau y trefniadau, gosodid hi ar ei march, ac elai yr orymdaith at borth y fynwent, lle byddai y priodfab a’i gyfeillion yn eu cyfarfod. Ar ol i’r gwasanaeth fyned drosodd, dychwelent i gartref y pâr ieuanc. Yr oedd yn arferol darparu cyflawnder o gwrw erbyn yr amgylchiad, a byddai y gwahoddedigion yn yfed yn helaeth,. a’r elw yn myned i gynorthwyo y bobl ieuainc i “ddechreu eu byd.” Gelwid noson y briodas yn “neithior,” ac yma y byddai y rhai a wahoddesid yn cyflwyno eu rhoddion ac yn talu eu pwython.” Wrth y “pwython” y golygid yr ad-daliad o o anrhegion a roddasid ar achlysuron cyffelyb iddynt hwy gan y pâr ieuanc a’u teuluoedd. Dianmheu fod y darllenydd yn eithaf hysbys o’r dywediad, “Talu y pwyth yn ol,” a glywir beunydd yn Nghymru ; ac er ei fod yn cael ei ddefnyddio yn aml i olygu y bwriad o ddialedd, eto o bosibl iddo darddu o’r arferiad briodasol hon. Os felly, nid annhebyg na fu yr arferiad er yn gyfyngedig i Ddyfed yn y ganrif hon, yn gyffredinol trwy y Dywysogaeth. Yr oedd yr anrhegion a’r “pwython” yn cael eu cofnodi yn ofalus mewn llyfr. Gelwid ysgrifenydd y priodfab yn “dailiwr,” yr hwn, mae’n debyg, oedd lygriad o deuluwr; a gelwid ysgrifenyddes y briodferch yn “llawforwyn.” Cynwysai yr anrhegion a’r “pwython o arian, ymenyn, caws, cig, a mathau eraill o ymborth, y rhai a werthid drachefn yn mhlith y cymydogion. Rhwng y gwahanol roddion hyn byddai gan y pâr ieuanc, fel rheol, swm lled dda o arian at “ddechreu byw.” Ond y mae y defodau a’r arferion priodasol uchod wedi darfod bron, os nad yn hollol. Hysbysir ni fod y gorymdeithiau, yr ymguddied ar ran y ferch ieuanc, ac adrodd penillion gan y “gwŷr mab,” a’r cyffelyb, wedi myned o’r ffasiwn er’s oddeutu deugain neu haner can’ mlynedd. Ond yr oedd rhai anrhegion a “thalu pwython” yn cael eu cadw i fyny hyd yn lled ddiweddar, a phrin y maent wedi darfod eto.
But after the verses ended, and after the “son’s men” going through the ceremony of taking them to push the door to the house, the bride’s father would come to invite her in. Yet the difficulty would not be over, because the girl would habitually hide; and, of course, she would have to be found before she could be taken away. Many ways were adopted to hide, so that it would not be an easy task to get it. Sometimes she would not be inside the house at all, other times she would be found dressed as a man, and sitting by the fire to smoke. But the first one who found it was rewarded with a cake and a pint of beer. Then, after having the girl, and after completing the arrangements, she would be placed on her horse, and the procession would go to the gate of the cemetery, where the groom and his friends would meet them. After the service was over, they returned to the young couple’s home. It was customary to provide a full supply of beer for the occasion, and the guests would drink a lot. and the profits go to help the young people to “start their world.” The night of the wedding was called “neithor,” and here those who were invited would present their gifts and pay their stitches.” By the “pwythion” was meant the repayment of gifts given to them on similar occasions by the a young couple and their families. There is no doubt that the reader is quite familiar with the saying, “Pay the pwythion back,” which is heard every day in Wales; and although it is often used to mean the intention of revenge, yet possibly it originated from this wedding custom. If so, it is not unlikely that the custom, although limited to Dyfed in this century, was generally throughout the Principality. The gifts and “pwythion” were carefully recorded in a book. The groom’s scribe was called a “dailiwr,” which was probably a corruption of family member; and the bride’s secretary was called a “handmaid.” The gifts included the “pwythion of money, butter, cheese, meat, and other types of food, which were sold again among the neighbours. Between these different gifts, the young couple would usually have a fairly good amount of money to “start living”. But the above wedding rituals and customs have almost disappeared, if not completely. We are informed that the processions, the veiling on behalf of the young girl, and the reciting of verses by the “son’s husbands ,” and the like, having gone out of fashion for around forty or fifty years. But some gifts and “paying pwythion” were kept up until quite recently, and they have hardly died out yet.
Prin y mae angen i ni nodi y “gwynten,” neu y dull trwy ba un y mae y plant yn codi toll oddiar y priodfab mewn gwahanol ranau o’r Dywysogaeth, gan fod yr arferiad eto yn ddigon cyffredin. Yr ydym oll yn ddigon hysbys o’r ddefod o luchio hen esgidiau ar ol y pâr ieuanc, ac o’r arferiad ffol ac annymunol, a fenthyciwyd feallai gan y Saeson, o daflu rice atynt. Ond dichon ychydig sydd yn cofio mai yr arferiad a ffynai yn Ngwynedd, yn nechreuad y ganrif, o daflu yr hosan. Canlynai nifer o ferched ieuainc y briodasferch i’w hystafell-wely ar noson y briodas, a phan dynai un o’i hosanau, taflai hi dros ei hysgwydd, ac ar bwy bynag bynag y disgynai yr hosan, hono a briodai gyntaf.
We hardly need to note the “gwynten,” or the method by which the children collect a toll from the bridegroom in different parts of the Principality, as the practice is still common enough. We are all well aware of the ritual of throwing old shoes after the young couple, and of the foolish and unpleasant custom, perhaps borrowed from the English, of throwing rice at them. But few may remember that it was the custom that flourished in Gwynedd, at the beginning of the century, of throwing the sock. A number of young women followed the bride to her bedroom on the night of the wedding, and when she removed one of her stockings, she threw it over her shoulder, and whoever the stocking fell on, he married first.
“Elaeth”, ‘Bywyd Gwledig yn Nghymru’, Eisteddfod Genedlaethol y Cymry, Cofnodion a Chyfansoddiadau Buddogol Eisteddfod Bangor, 1890, E. Vincent Evans, (gol.), (1892), pp. 77-82

1893

Marie Trevelyan was born and raised in Llantwit Major, South Wales. Using an archive compiled by her father, Illtud Thomas and other sources, she made a real effort to reflect the social life of the Welsh (at least of south-east Wales), in this and a number of publications but is considered to have written a romantic rather than a realistic account of the customs of Glamorganshire. Trevelyan appears to be an unreliable source: her account is rather muddled and it differs significantly from all others. For example, she suggested that the contributions (Pwython) were collected before the wedding, not after it, and that the Gwahoddwr was present at the bride’s house when the groom’s men came to collect her. It is possible that the customs of south-east Wales varied from those of the south-west but she is our only detailed source for that area – almost everything else relates to the south-west. She is almost the only person to record the significance of flowers at weddings. Unfortunately, she was quoted by several on the subject and her chapter is fully transcribed on a number of web sites.
In a chapter entitled ‘Curious Customs’ she wrote:
In these days when new celebrations, gradually creeping into society, take the place of curious, and, in some instances, obsolete customs, it is interesting to note those that still prevail in Wales, and to glance back at others which have ceased to exist.
Silver and golden wedding festivities have become cosmopolitan in their popularity, and, in England, marriages are not marked by any special custom peculiar to the nation, but the Welsh wedding celebrations are stamped with an individuality exclusively their own.
Curious wedding customs still prevail in Wales, especially in the western counties.
Marriage by capture, even in the present day, is particularly popular in Cardiganshire.
On the morning of the wedding day, the bridegroom and his friends proceed to the residence of the bride’s father. They find the door locked, and the relatives and friends of the bride prepared to resist the bride. Considerable scuffling, merriment, and sometimes horseplay is indulged in, until order is restored by a spokesman on each side, who hold an animated dialogue, chiefly in verse. When that is concluded, the bridegroom is then admitted, but although he searches, he cannot find the bride, who disguises herself. Great is the merriment when, perhaps, the bride is discovered disguised, either as an aged woman knitting in a corner, or as an old crone nursing a baby boy. The boy infant is regarded as a symbol of good luck, and promise of sons rather than daughters.
Shortly afterwards, the wedding party goes to church or chapel, as the case may be. As soon as the bride reaches the church, she is seized by her father and brother or other relatives, who ride or drive off with her. A chase ensues, and when the bridegroom catches the party, the bride is delivered into his keeping; then they return to the church, and the wedding ceremony proceeds in the usual manner.
In connection with the old marriage customs of Wales, there were the Bidding, or invitation to the wedding; the Gwahoddwr, or Bidder, whose duty it was formally to invite the guests; the Ystafell, or Bride’s goods and presents; the Pwrs a Geregys, or purse and girdle; the Pwython, and the Neithior.
The bidding is a general invitation to all the friends of the bride and bridegroom-elect, to meet either at the houses of the parents, or any other place appointed. If strangers who chance to be in the neighbourhood like to go, they are warmly welcomed. At the Bidding a voluntary contribution – no matter how large or small a sum – is expected from each guest, in order to make up a purse for the young couple, who, on the other hand, naturally expect donations from those whose wedding they have attended.
Previous to this reception or bidding, it was the duty of the Gwahoddwr to go from house to house to invite the guests.
He carried as the staff of office a willow wand, from which the bark was peeled. This wand and his hat were gaily decorated with bright coloured ribbons, and a true lover’s knot, or white favor, was fastened in the button-hole of his coat. The Gwahoddwr knocked at the door of each guest, and, having been admitted, he would strike the floor with his staff, and then announce the date of the wedding. Sometimes the intimation was made in rhyme, but more frequently in prose. As a rule, the Gwahoddwr was a merry wag or lively bard, who prepared a rhyme for the occasion, and recited it amid the mirth of the company.
In the present day the services of the Gwahoddwr — who was rapturously greeted everywhere — are generally dispensed with, and a written note or circular is sent out instead. This is to be regretted, since it robs the marriage custom of its ancient character. The Gwahoddwr‘s circuit was one of the most pleasing and merry features of the rural Welsh wedding of the past.
The written note or printed circular which is now often sent out instead of the Gwahoddwr, is worded thus: —
”March 31, 1892.
As we, John Morgan and Jenny Jones, intend to enter upon the bonds of holy matrimony on Saturday the first of May next, we are advised by our friends to make a Bidding on the occasion at the house of the young woman’s father. The favour of your agreeable company is respectfully solicited. Whatever donation you may be pleased to bestow on us then will be thankfully received and cheerfully repaid whenever called for on a similar occasion.
The parents of the bride and bridegroom-elect desire that all gifts due to them will be returned to them on the above day, and will be thankful for all favours granted. Your obedient servants,
(Signed) JOHN MORGAN.
JENNY JONES.”
[The 1^st May, 1892 was a Sunday].
In the present day, these Biddings are exclusively confined to the lower classes, and small farmers; but in the past they were general among the middle ranks of society.
On the Friday before the wedding, the Ystafell, or household goods, were brought home. This included one or two feather beds and blankets, and without fail an oaken chest, probably an heirloom in the family of the bride-elect. Then, according to time-honoured custom, the bridegroom-elect sent bedsteads, tables, and a dresser. Whatever was necessary for house-keeping came in, some of the goods being supplied by the parents of the young people, and others by relatives and friends. Meanwhile, the young man was busy at his home in receiving money, cheese, bacon, and other things from his friends. These gifts sometimes included a cow, a horse, a pig, living fowls, geese, ducks, and other articles of a similar nature if he intended farming. At the same time the bride in her home received the Pwrs a Gwregys, or purse and girdle. These presents included money, and all articles necessary for a housekeeper.
On the wedding morning the invited guests paid their Pwython — that is, they returned presents for those which they had received at different weddings. Thus, the future bride or bridegroom had perhaps attended five or six weddings before their own marriage, and to each young couple they had given presents. Now, they required and expected those young married folk to bring a gift in return.
After depositing their offerings, refreshment was offered, and then ten or twelve of the bridegroom’s friends mounted their horses, or entered their traps or gigs, and went to demand the bride, in whose home the Gwahoddwr was located. When the bridegroom’s procession halted at the house of the bride’s parents, one of the party — generally a harpist and bard — delivered lines appropriate to the occasion, and these were responded to by the Gwahoddwr, who remained within.
The following verses were composed for a Welsh wedding, and delivered in the orthodox manner.
Bard.
“Somebody fair is hiding here,
Somebody who to us is dear;
Flowers have we to deck her head,
Roses white and roses red,
And roses pink with never a thorn,
A spray of gorse and ears of corn:
All these blossoms are brought to-day,
Now lead the fair one forth, we pray!”
The Gwahoddwr from within replied —
“What is this noise? What means it all?
We will not answer a stranger’s call;
Unless you tell us what brings you here,
We will give you something to feel and fear!”
Bard.
“We seek a maiden tall and fair,
With sparking eyes and nut-brown hair;
She is the best of maidens many,
Beautiful, winsome, loving Gwennie.
We come to claim her as bride’ to-day.
So open the doors to us, we pray!”
Gwahoddwr.
“Our daughter is still so young and fair.
She needs a mother’s tender care:
Go, seek another bride elsewhere.”
Bard.
“But she has been truly wooed and won,
She shall be his ere set of sun,
And we must see her duly married;
Come, come, we have too long here tarried;
Unless you give her up, we vow
To burst the door and seize her now.”
Then the “best man” called out in a tone of authority: —
“Silence! let noise and clamour cease;
We come to win the bride in peace.
In peace we wish to go our way,
To have our due, and now we pray
The bride may come to us to-day.”
The Gwahoddwr unbolted the door, and throwing it wide open, greeted the bridegroom’s party.
Search was made either then or in the evening, after the wedding festivities, for the bride, who ultimately was discovered under the disguise of a “granny.” After that, refreshments, consisting of bread and cheese and beer for the men, and cakes and wine for the women, were then served.
In olden days, when riding was more general than walking or driving, the party mounted their ponies or horses, each lass sitting behind her lad, and the bride seated in the wake of her father or brother. In later years the company walked, and “walking weddings” are general now in some of the rural districts.
At first the procession went at a moderate pace, but by-and-by the bride and her escort went quicker, until, at length, they either rode at a gallop or rode off as swiftly as possible. Then the fun really began. With might and main, the bridegroom and his party pursued the bride and her friends, and everybody did their utmost to chase and catch the bride, because whoever caught her would be married “for certain” within a year from that date. By-and-by the bride was overtaken, simultaneously perhaps, by two couples, and, amid loud laughter and cheering, she returned.
When mirth subsided, the wedding-party decorously entered the church. No sooner was the “knot tied” than the harpist, seated in the churchyard, struck up a national melody appropriate to the occasion. It would be “Merch Megan,” “Mentia Gwen,” or any other charming song, the words of which were sung by the assembled spectators. The bride and bridegroom then mounted their horse, or, walking, led the way to the house of the bride’s parents. In their progress, they were “chained” by ropes of evergreens, and the boys and men would not allow them to pass without paying their footing. In the present times, rice is thrown at the happy pair, but this is a modern innovation, for in former days they were pelted with flowers.
The invited guests then repaired to the bride’s home, where a substantial dinner — not breakfast — was served, after which the bride and her girl friends, and the bridegroom and his companions, retired respectively to the best parlour and the village inn until tea-time.
Dancing was the order of the evening, when reels, country dances, and jigs were indulged in up to a late hour. Then the trick of concealing the bride from the bridegroom was played, and great was the astonishment and amusement of the guests at seeing the young husband seeking his wife everywhere, and finding her at last perhaps only behind the parlour door.
After a few songs with harp accompaniment, the wedding party dispersed, and the bride and bridegroom quietly proceeded to their new home.
On the Neithior, or first Sunday after the wedding, the newly married pair always stayed at home to receive their friends, and thus conclude the marriage customs.
In Hone’s “Table Book” [1824, above] the wedding customs in Brecknockshire and Merthyr Tydfil are thus described:
“When a farmer’s daughter or some young woman, with a fortune of from £100 to £200, marries, it is generally very privately, and she returns to her father’s house for a few weeks, where her friends and neighbours go to see her, but none go empty handed. When the appointed time arrives for the young man to take home his wife, the elderly women are invited to attend the ‘stafell,’ [note:] this is incorrect; it should be Ystafell [end of note:] that is the furniture which the young woman provides; in general it is rather considerable. It is conveyed in great order, there being fixed rules as to the articles to be moved off first, and those which are to follow. I have thought this a pleasing sight, the company being all on horseback, and each matron in her appointed station, the nearest relative going first. All have their allotted basket or piece of furniture, a horse and car following afterwards with the heaviest articles. The next day the young couple are attended by the younger part of their friends, and this is called a tiermant, and is frequently preceded by music.”
These curious old customs still prevail in some parts of western Wales, although they are gradually declining in popular favour. Many of the young people now prefer going privately into the nearest town, and there get married in a church, chapel, or before the registrar.
When a rural wedding takes place, the pathway or road leading from the bride’s house to the church is previously carefully swept and sanded. Rushes and herbs are strewn all along the way, while here and there, bright coloured true lovers’ knots are to be seen, and the aisle of the church is similarly decorated. As the bridal party return after the ceremony, they are “chained,” either with ordinary ropes, or ropes covered with flowers and evergreens, and the young couple shall not pass until the bridegroom pays toll.
Another custom still prevalent in Wales is this. Before the bridegroom and the bride leave the altar to go and sign the register, the former gallantly kisses his wife, and then he salutes her mother, while the young wife receives the embraces of her mother-in-law.
Late in the eighteenth century, the bridal flowers used in Wales were the pansy, roses of every kind excepting yellow, maiden blush, prickmadam, gentle heart, lady’s fingers, lady-smock, and, strangest of all, prickles. A spray of golden blossomed gorse, or furze, was considered a lucky addition to other flowers. To encourage the bride in industry, red clover bloom was strewn in her pathway. The scarlet fuschia was to remind her of good taste in all things. Golden-rod was the symbol of caution in domestic and other matters; whole straws were to teach her that to agree is better than to differ; the shamrock was to advise her to be light-hearted; heather was for good luck, and sprays of ivy were emblems of fidelity.
“As soon as you are married,” say the old Welsh crones, “be sure you buy something before your husband has the chance to. Then you’ll be master for life!”
This glorious chance must not be allowed to slip, but how the difficulty is to be surmounted puzzles the bride-elect. The husband pays toll when they are “chained” on the homeward path, so what can the wife do? the girls ask.
“That is only giving, not buying,” the old women reply. ” You must buy — buy anything.”
Then the moment the bride reaches home she quickly buys a pin or pins from one of the bridesmaids. Lavender is considered a lucky colour for a wedding-gown, but to be “married in black” was ominous of unhappiness or disaster.
Trevelyan, Marie, Glimpses of Welsh Life and Character, (London, 1893), pp. 56-65

1893

Curious wedding customs still prevail in Wales, especially in the western counties. Marriage by capture, even in the present day, is particularly popular in Cardiganshire. On the wedding morning the bridegroom and his friends proceed to the residence of the bride’s father. They find the door locked, and the relatives and friends of the bride prepared to resist the bridegroom’s entry. Considerable scuffling, merriment, and sometimes horse-play are indulged in, until order is restored by a spokesman on each side, who hold an animated dialogue, chiefly in verse. When that is concluded, the bridegroom is then admitted, but although he searches he cannot find the bride, who disguises herself. Great is the merriment when, perhaps, the bride is discovered disguised, either as an aged woman knitting in a corner, or as an old crone nursing a baby boy. The boy is regarded as a symbol of good luck, and promise of sons rather than daughters. “As soon as you are married be sure you buy something before your husband has a chance to. Then you’ll be master for life say the old Welsh crones. I think the young wives of the present day manage that extremely well without that performance, and I think it the very best thing that can happen to the husband, if the wife is only clever enough to do it nicely.
Gossip for Women and Girls, The Cambrian, 6th October 1893
Based on Trevelyan, (1893) above

1893

WELSH GLEANINGS
Marriage Customs. At the last meeting of the Dafydd ap Gwilym Society, Oxford, Mr J. H. Davies gave an interesting account of peculiar marriage customs which still prevail in many parts of Cardiganshire. It would appear that in this county we have still a survival of the old practice of marriage by capture. On the marriage day, the bridegroom and his friends proceed to the house of the bride. Here the door is locked, and resistance is offered to their entry by the bride’s friends and relatives, scuffling and horseplay being freely indulged in. When order has been restored, the spokesmen on each side hold a dialogue, generally in verse. The bridegroom is then allowed admission, but meanwhile the bride has been disguised, and is more often than not eventually found, dressed as an old crone, nursing a male child. The child is a male, in order, it is supposed, that the first children of the marriage may be also males. Soon after the contracting parties go forth to chapel or church, as the case may be. Trouble is not yet at an end for the hapless groom, however. The father, or father and brothers, ride off with the bride, and a chase ensues. When the groom comes up with the bride she is delivered into his hands, and the ceremony now proceeds in the orthodox manner.
Lloffwr, The Cardiff Times, 18th March 1893 (and elsewhere).
Based on Trevelyan, (1893) above

1894

WEDDING” BIDDING” LETTER.
“Notes and Queries,” February 15th, 1851, [Spurrell, W., ‘A Bidding at Weddings in Wales’] contains the form of a bidding letter. It runs thus :—
“Carmarthen, October 2nd, 1850.
As we intend to enter the matrimonial state on Tuesday, the 22nd of October instant, we are encouraged by our friends to make a bidding on the occasion, the same day at the new market house, near the market-place, when and where the favour of your good and agreeable company to respectfully solicited, and whatever donation you may be pleased to confer on us then will be thankfully received, and warmly acknowledged, and cheerfully repaid whenever called for on a similar occasion by your most obedient servants,—
HARRY JONES, Shoemaker.
ELIZA DAVIES.
The young man, his father (John Jones, shoe-maker), and his sister (Mary Jones), his grand-mother (Nurse Jones), his uncle and aunt (George Jones, painter, and Mary his wife), and his aunt Elizabeth Rees) desire that all gifts due to them be returned to the young man on the above day, and will be thankful for all additional favours. The young woman, her father and mother (Evan Davies, pig drover, and Mary his wife), and her brother and sisters (John, Hannah, Jane, and Annie Davies) desire that all gifts of the above nature due to them be returned to the young woman on the above day, and will be thankful for all additional favours conferred.
It is clear from this that it was usual not only to ask for presents on the occasion of a wedding, but to consider them as vested interests. In this instance we have the parents and relatives of both parties requesting that any presents due to them should be handed over to the young couple. As it was expected that everyone invited or was under an obligation should attend, it was usual for a large procession to accompany the young people to church. The writer in “Notes and Queries” has seen “six hundred in a wedding procession. The men walk together, and the women together to the church, and in returning they walk in pairs, or often in trios, one man between two women. In the country they ride, and there is generally a desperate race home to the bidding, where you would be surprised to see comely lass with Welsh hat on her head and ordinary dress often take the lead of 50 or 100 smart fellows over rough roads that would shake four Astley riders out of their seats and propriety.”  Of course, the custom of bidding all friends to a wedding is as old as the hills.
ANOTHER WEDDING CUSTOM. But it is not quite manifest whence arose the practice described by another writer in Notes and Queries [2^nd. series, no. 107, January 16, 1858, p. 48]. He says: – “On the occasion of my marriage in Glamorganshire nearly 20 years ago, and in passing through the village adjoining that in which the ceremony had been performed, my carriage was stayed by the villagers holding a band of twisted evergreens and flowers, who good-humouredly refused to let my wife and self pass until we had them a toll.”
Possibly it symbolised wish that the only obstacle to a happy union would be nothing more difficult to overcome than barrier of flowers. It is not at all unlikely that it is a survival of the age when brides were captured by force, when the relatives and friends assembled to prevent the bridegroom from affecting his object. In Greenwood’s ‘Savage Life’ mention is made of the practice of the bridegroom to carry off his bride on horseback, with her relatives in full pursuit [not in reference to Wales] . Although the abduction is no longer needed some portion of the celebration still lingers forgotten by those who take part in it.”
South Wales Daily News, 8th February 1894
South Wales Echo 8th February 1894
‘Curious Celtic Customs, The Cambrian, A National Monthly Magazine, published in the interests of the Welsh-American People and their Children … (Ed. Rev. E.C. Evans), vol 14, Uticam New York, 1894), pp. 198-199
Vaux, Edward, Church Folk Lore, (1894), pp. 94-96, 104

1894

FOLK LORE OF GLAMORGAN.
“Cadrawd,” [T.C. Evans, 1846-1914] writing in the Cardiff Times and South Wales Weekly News, says:
WEDDING CEREMONIES.
The wedding day having arrived, the bridal party — generally only young people — repair to church, the ceremony performed an adjournment to the village inn then takes place. On the way thither, and also on their subsequent march homewards, the procession is chained—a device of some of their neighbours and the children — to obtain the wherewith to drink their good health, and the children pence to spend. In former days chaining the wedding was looked upon as almost an essential accompaniment to the marriage ceremony. Latterly in some parts it has fallen into disuse, though kept up in other villages. There are no distinct features in the marriage customs in the vale other than those of the county in general. Strewing flowers and throwing rice are common everywhere. Evergreens are looked upon with disfavour, and presaging death, and flowers of a yellow Colour are avoided as symbolising jealousy. Bidding, though it prevails in the western parts of Wales, is unknown in the Vale. Saturday is the favourite day of the week, and May in rural districts the favourite month in the year.
South Wales Daily News, 9th August 1894

1894

LAMPETER EISTEDDFOD
The prize for the best Collection of the old marriage customs of Cardiganshire was divided between Mr Thomas Davies, Dremddufawr, and another who remains concealed under the nom de plume ‘Twm o’r Nant’.
The Cambrian News and Merionethshire Standard, 10th August 1894

1894

Pwnco – verse performed alternately by the groom’s and the bride’s parties.
Tu allan:
Dyma ni, genhadon,
Wedi cael ein danfon
Gan Mr. Bride a gair o’i ben
I ‘mofyn Gwen lliw’r einon.
Tu fewn:
Mae yma ferched werin
O fonedd a chyffredin:
Mynegwch imi ‘r glânddyn ffri,
Pa un i chwi yn ‘mofyn.
Tu allan:
Y ferch sydd yna’n barod
Addawodd dd’od yn briod
Mewn anrhydeddus wedi i’r llan,
I fyn’d dan yr cyfamod.
Tu fewn:
Mae’r feinir ‘nawr yn gweled
Nad ydych ond paganied:
Gwell ganddi aros fel y mae
Na dod dan iau caethiwed.
Tu allan:
Mae wedi addo dwad
Yn gywir gyda’i chariad,
I gym’ryd heddyw gydmar glân
Ar lw o fla’n y ffeirad.
Tu fewn:
Nid yw addewid ddifyr,
A dweyd mewn geiriau cywir,
Yn rhwymo un ferch ar ei phle
Yn gadarn ond lle ‘i cedwir.
Tu allan:
Bu’r feinir heddyw’r bore
Yn addaw cadw ‘i geirie
I gael myn’d ill dau ynghyd
Dan rwymyn hyd yr ange.
Tu fewn:
Fe ddywed Paul r’ Apostol
Taw gwell i bawb o’r bobol
Yw bwy yn weddw, heb nacâd,
Na myn’d i’r ‘stad briodasol.
Tu allan:
Ni wyddai Paul a’i ddoniau
Am wragedd a’u rhinweddau;
Ond canmol gwragedd – llinach llon
Wna Solomon a minau.
‘Nawr, fyddwch chwi fod mor fwyned
A rhoi in’ ddrws agored:
Os gwnawn ni ddrwg, neu gynnyg cam,
Ni dalwn am y golled.
Tu fewn:
Trwy’ch bod chwi mor rhesymol,
A’ch plethiad ple mor ddenol,
‘Nawr dewch i mewn am eneth gu
I’w rhestru ‘n briodasol.
Thomas, D Trumor, Hen Gymeriadau Plwyf y Bettws, Buddugol yn Eisteddfod y Bettws, Gorphenaf 28ain, 1894, (1894), p. 8; 2^nd edition (1912),
Similar to the version in Williams, D.G., (Lloffwr) ‘Casgliad o Lên Gwerin Sir Gaerfyrddin’, Transactions of the National Eisteddfod of Wales, Llanelly, 1895, (1898), pp. 284-285
See below for summary in English: Owen, Trefor, ‘The Ritual Entry to the House in Wales’ in Newall, Venita, Folklore Studies in the Twentieth Century, (1980), p. 339-342

1895 Neath

THE BIDDING CUSTOM AT WELSH MARRIAGES.
Deputy Sheriff David, sitting at Neath on Friday, heard evidence under a writ of inquiry in respect of a breach of promise. The plaintiff was Miss Jane S. Beynon, daughter of a farmer at Llanmadoc, Gower, and the defendant Thomas Davies, a farmer, of Kingshall, Llanddewi, Gower. The marriage was to have taken place on July 5th of last year. The old Welsh custom was observed, and the defendant appointed a bidder to bid friends of the contracting parties send in their gifts. These gifts were conveyed to the defendant’s residence, and on the wedding day 150 guests assembled. When the hour for the wedding arrived the defendant had disappeared, and the plaintiff returned to her father’s home. She saw the defendant in court on Friday for the first time since the day on which they should have been married. For the defence it was stated that the defendant had since offered to marry the plaintiff, but that she refused to see him. The jury awarded plaintiff £200 damages.
Llangollen Advertiser Denbighshire Merionethshire and North Wales Journal, 22nd February 1895, p. 3

1895

This long essay by D.G. Williams, (Lloffwr) was one of two written on the subject “Casgliad Len-Gwerin Sir Gaerfyrddin” (The Folk-lore of Carmarthenshire) for the Llanelly Eisteddfod, 1895. It was far superior to the other and not only won the prize but was published in the Transactions of the Eisteddfod in 1898. It includes a long section on Wedding Customs and cites Anne Beale, The Vale of the Towey: or, sketches in South Wales, pp. 294-296 republished as Traits and Stories of the Welsh Peasantry (1849) which he described as a very accurate description of the custom which was still practiced when her novel was published in 1844.
SUMMARY IN ENGLISH
The essay includes a description of Tomos y Gwahoddwr (the bidder) and a transcription of his verse from Anon, ‘Priodas yn Nghymru’ Y Beirniad: cyhoeddiad trimisol, er egluro Gwyd-doriaeth, Gwleidyddiaeth Llenyddiaeth, a Chrefydd, Golygiaeth / editor: Parch J. Bowen Jones, Aberhonddu, rhif. 77, (Merthyr Tydfil, July 1878), pp. 362-371
Williams commented on the 1878 description that ‘it is not entirely accurate to state that the occupation of bidder no longer exists. Some marriages of that sort were seen in the Capel Isaac area later that year, but the bidding letter (Papyr Taith) replaced the bidder to some extent in recent years.
The second example of the bidder’s rhyme, ‘The verse of T. Parry, Y Gwahoddwr’ comes from the Penboyr and Llangeler area.
DYDD da i chwi, dylwyth, bawb ôll yn y teulu, … (93 lines) based on Rees Jones (‘Amnon’; 1797-1844), Crwth Dyffryn Clettur; sef Gwaith Barddonol y Diweddar Rees Jones, Pwllffein, Llandyssul, Ceredigion, (Caerfyrddin, M. Jones, 1848), pp. 80-84.
To seek the Bride (Mofyn y Briodferch)
The families would decided whether to have a walking or horse wedding. Farmers and the upper classes chose the latter, but poorer families might be able to borrow horses from neighbours.
It is still the custom in the Trachloien [sic] region of Capel Isaac, Llansawyl [sic Llansawel, both north of Llandeilo, Carmarthenshire], for a company of the groom’s men to go on horseback in the morning to fetch the bride-to-be. Sometimes it was difficult to find her – this is part of the old marriage customs. A friend of mine remembers hearing his mother tell of the search for the bride many years ago. She could not be found and the roof of the house had to be removed. She was determined to be well hidden but one of the guests noticed an unusual young man who was not smoking a tobacco pipe properly who turned out to be the bride in disguise. To the groom’s relief, she got dressed in her own clothes. Before she was found, the door to the bride’s home was locked against the groom’s men who had to fight a battle in verse to defeat the company inside. The combatants were old characters from the area who were known for their ready talent in such circumstances. Those parts of the Carmarthenshire bordering on Glamorganshire were, quite recently, famously known for poets willing to serve as giders on the morning of marriage.
An example of the verse is given from Thomas, D Trumor, Hen Gymeriadau Plwyf y Bettws, (Old Characters of the Parish of Bettws [near Ammanford Carmarthenshire], 1894, p. 8). 10 verses of demand and response:
The party outside announce that they are messengers sent by the bridegroom to fetch the beautiful young woman.
But there are numerous young women inside, of high and low estate – which one do you want?
We want the one who has promised to become a wife.
But the Young girl mow sees that you’re only pagans – she’d rather stay as she is than take the yoke of slavery.
But she’s promised to come with her sweetheart to take an oath before the priest.
A promise of that kind is only binding when she wishes to keep it.
(The Party outside persists:)
But the maiden has promised this morning to keep her word that they will both take this bond until death.
(The inside party then draws upon scripture)
The apostle Paul said it was better to be widowed (i.e. single) than to get married.
But Paul didn’t know the virtues and gifts of women.
Solomon and I praise women, so please open the door, and if we do any harm we will pay for it.
Since you’re so reasonable and your plea so clever, come in and fetch the girl, so she can get married.
Translation of the verses in Trefor Owen, ‘The Ritual Entry to the House in Wales’ in Newall, Venita, Folklore Studies in the Twentieth Century, (1980), p. 339-342
Once the bride was found, she was put on a horse or in a carriage and quickly taken to the wedding venue. The two parties, (the bride’s and the groom’s), continue travel in harmony until one of the [groom’s] men pretends to abduct the bride, but this does not last long. It was common for the horses to race on the way to the wedding. Even the most well-off of farmers would be unhappy for their horses to miss a day’s work at a horse wedding. The horses were well fed with oats on purpose for many days for the occasion. I heard an anecdote about the old Squire of the Glaspant. The old Mr Howells sent three horses to the wedding at Capel Iwan from a farm called Gilfach Gweision and insisted that one of them won the race to the chapel. One of the horses, ‘Comet’ was a small but lively pony who would probably try to go back home instead of going to the chapel, so the squire blocked the road to Glasplant to prevent this, and Comet won the race.
A “quinten”, a rope decorated with vegetables, flowers and ribbons, would be tied across the road to the wedding venue. The young couple, or anyone else, had to go under the rope for luck. In the heart of Ceredigion the road to the wedding would be closed up completely with thorns. The groom had to pay before he could pass. In the rural parts of the county the name of the arch is still known as a quintan (cwinten, chwintan). A “Quinten jump” is a jump over a piece of wood set on two other timbers secured in the ground – the ‘high jump’.
PWYTHON
There used to be various ways to make a little money at weddings for the ordinary young people in the county to help them ‘start their world’ (i gychwyn eu byd). One of them is the Pwython which is referred to in the bidding speeches.
As previously noted, the bidding letters (papur taith) have replaced the bidder’s speech. In the areas where some of the old customs of horse marriage (priodas geffylau) remain until this day, these biddings (teithiau) are also still favoured, although they are not as frequent as they used to be. The invitations are sent out when the banns are issued and the bidding (taith) is held three weeks later. The bidding can take place at the bride’s or groom’s home. A great feast is organised which the parents pay for and the young couple benefit from the profit which can be tens or scores of pounds.
Pwython were the names of the presents given to the young couple in return for gifts the donor had received himself; or if the donor had not received gifts, he would immediately place the recipient in debt to him and he could call in the due debts on the occasion of any marriage of his choice. Obligations of this nature have previously been ruled as debts by high courts. Gifts in the form of furniture, food, and the like, as well as money, were often donated. A detailed account would be kept of the pwython, particularly the financial contributions.
Anne Beale gives a very accurate description of the old marriage biddings in her “Valley of the Towey”. [The Vale of the Towey: or, sketches in South Wales, (London, 1844), pp. 294-296 republished as Traits and Stories of the Welsh Peasantry (1849).]
 She had an excellent opportunity to observe these practices in the Llandeilo area while they were still in full glory, for her book was published in 1844. She refers to an old character who was considered a master of the art of writing a “bidding letter”. Of course, in order to be learned and fashionable, it had to be in the English language. Anne Beale gives an alternative of an actual “bidding letter” which came into her possession.
[Bidding letter of William Howells and Sarah Lewis, November 3d 1842, …]
Other examples are available from a bidding letter, but the above is typical.
The pwython was normally held on the evening of the marriage. Ann Beale gives a description of it all, and she undoubtedly gives it exactly what she saw in the Llandeilo area fifty years ago. The young woman stood at the head table of the parlour with a large pewter plate in front of her, and a well-known bookkeeper sat beside her to record the donations, noting the amount and nature, and whether it was a gift or a loan. The donor was given some rosemary in recognition of the gift. The rosemary sprig the donor received would suggest something about her future. If a girl got a small, tidy sample, her husband would have a well-formed, beautiful body, but the opposite if the rosemary sprig was dull and unkempt.
The pwython called in by the bidding letter would also be paid now.
Anne Beale also notes the wedding drink (peth-yfed), “hot ale, spiced and full of biscuits”. There would be considerable merry-making until very late on the night of the wedding. There is no man from the county who does not want to remember these esteemed customs, but the pwython have been kept longer in the upper parts of a county than in its lower parts. There were different ways of helping young people when they were starting out (cychwyn eu byd) in the lower part of the county. Biddings remained in high esteem after the pwython went out of custom particularly in the lower part of the county. Relatively young men remember when biddings were popular.
The first question twenty years ago, after hearing that a young boy and girl from the working or crafts class, was, “Are they going to get a bidding?”
The marriage would be a public one, usually on feet, and then a bidding would take place at the parents of the son or young girl. Drink and “chak” [cacs – cakes and buns] will bring in the profits. Home brewed beer was quite cheap; after that a few barrels were bought, and they were able to sell it at a considerable profit without breaking the law. The “cacs” (cakes – buns) were almost all profits. I remember quite well the small, thin, hard, pale cake that couldn’t have been had without paying a penny or two! A “sefyll scot” was called giving a penny or two, as agreed, should the collector pass by; the locals did not use the word “scot” in any other connection. [Sgot – a type of tax or rate.] The boys would sometimes pay the “scot” for their girlfriends, and would give them their share of the cakes hidden in their aprons. One would not think much of a girl if she did not have a proper “neclothaid” [neckcloth, neckerchief] of cakes when coming from a bidding or fair. Although the biddings  are almost extinct, the House preparations (Cwyro Ty) still remain. The new thing now is to give presents to a newly married couple. There is a considerable difference between the way in which the country’s “old-fashioned people” give out traditional gifts and the way wedding presents are given in the towns. If a neighbour gives a cat, or the carpenter a salt box or a spoon rack, or the weaver an apron, etc. for a young couple, this is called “grooming the house” (gŵyro’r ty).
ARFERION PRIODASOL
Y GWAHODDWR …
Yn Gorffenaf, 1878, yr ymddangosodd yr uchod, ac nid cywir hollol ydoedd dywedyd y pryd hwnw fod “cenedl y gwahoddwr wedi darfod o’r tir”. Gwelwyd rhai priodasau ar yr hen gynllun hwn yn ddiweddarach na’r flwyddyn honno yn ardal Capel Isaac a’r ffordd yna.  Ond cymerodd “Papyr Taith” le y gwahoddwr i raddau mewn blynyddoedd diweddar.  Rhoddaf ragor yn union ar y “Daith” y cyfeiria enw y papyr hwn ati.  Dichon nad annyddorol fyddai rhoddi engraifft arall o rigymau y gwahoddwr cyn ei adael.  I ranbarth Penboyr a Llangeler y perthyn y llinellau hyn.  Cysylltir enw hen wahoddwr enwog o’r enw T. Parry â hwy, ond fe ganfyddir fod llawer o’u cynhwysiad yn eiddo cyffredinol yr urdd: –
[This verse was published by Rees Jones, (‘Amnon’; 1797-1844), Crwth Dyffryn Clettur; sef Gwaith Barddonol y Diweddar Rees Jones, Pwllffein, Llandyssul, Ceredigion, (Caerfyrddin, M. Jones, 1848), pp. 80-84]. The version published by Williams is slightly different.]
CAN T. PARRY, Y GWAHODDWR.
DYDD da i chwi, dylwyth, bawb ôll yn y teulu,
Sydd yma’n dda osgedd, yn codi a chysgu;
Gwrandewch yn bur addas, ar Twmm y gwahoddwr;
I chwi ‘nol ei allu, sydd dda ewyllysiwr.
Mi draethaf beth hanes, creadur go hynod,
Sef cariad a’i ddiben, gwnaeth im’ ei adnabod,
Ond i chwi mynnegaf, ni roddodd y chwiwgi,
Fawr olud, a mawredd, i Thomas a Mary.
Mae dau o’r gym’dogaeth, yn awr wedi digwydd,
Cael brathiad trwy ’u calon, gann hwnn gyda ‘u gilydd;
A thros y rhai hynny, yr ydwyf fi ’n gennad;
l’r wledd gyda’ch gilydd, de’wch öll tra mae galwad.
Chwi glywsoch y galw, de’wch ôll gyda’ch gily’,
Twmm, Michael, a Malen, a Gwenno, a Doli,
A William, a Morgan, a Mary, a Marged,
Byddaf finnau’n y golwg, a hoff gen’ i ‘ch gweled.
Mi fynnaf eich tendio, er maint fyddo ‘r dwndwr,
A stolau lled burlan, o gwmpas y parlwr;
Af wedi’n ar redeg, i ’mofyn cariadon,
I bob un fo’n dewis; i ferched, a meibion.
’Nôl immi trwy drafael, ro’i pob un yn drefnus,
Yn ochor ei gariad, a’i siarad cyssurus ;
Fe dd’wed rhyw lange purlan, yng nghornel y parlwr,
Ni roisoch chwi heddyw un dracht i’r gwahoddwr.
Ac os caf fi gennad, mi gydiaf yn gynnil,
Heb lawer o ffwdan, yng ngwddf yr hen ffidil;
Ac yno’n ddiniwaid, cewch glywed yn glever,
’Rhên Betticoat loose, a’r Nutmeg and Ginger.
Os bydd i mi foddio ‘r cwmpeini a’r tannau,
Caiff John fod yn ostler, i dendio ‘r ceffylau:
Mae e ‘n fwy cyfarwydd. i ‘nabad cyfrwyddi,
A’r ffrwyni bob tammaid, o lawer na Twmmi.
Mewn cwmp’ni tra siriol, ar ôl dechreu siarad,
‘Rwy’n caru’n rhyfeddol gael adrodd fy mhrofiad ;
‘Rwy’n teimlo rhyfeddol ysgafnder pann fyddaf
Yn cwrddyd a ffyddlon gyfeillion, lle gallaf
Gael adrodd fy helynt, a gwrandaw fy mlinder;
Daw mawr bwys fy nhrwbwl, gwyr anwyl i’r hanner.
Mi fum yn ofidus pann wnaeth yr ynfydion
Y gyfraith ddiawledig a’r gweithdai i dlodion,
Gann ofnau yn dyfod darfyddai fy ngalwad;
Gwnai gwich ddrws y Workhouse ro’i arswyd ar gariad
I gydio ‘n ei fwa, ac arfer ei saethau,
Y cawn i waith arall yn lle gwawdd neithiorau.
Camsyniais—aeth Cariad yn hyf yn ei gyfer,
At feibion a merched yn ol ei hen arfer,
A deddf am ei ganol, a ddyddiwyd yn gynnar,
Sef, Ffrwythwch, Lluosogwch, a Llenwch y ddaear.
Ac Awdwr holl anian yw’r un wnaeth eu llunio,
Mewn llys nas gall Russell na Peel ei repealo.
Ond fel gwnaeth Dduw ddodi mewn dyn dueddiadau,
Ca’dd reswm a deall i ffrwyno’i anwydau ;
A’u harfer a ddylai, rhag iddo ’n ei ddwli
Anturio, gwybyddwch, i geubwll a boddi;
Daw galar go hagr i gwrddyd a’r hogyn,
Os un dîn a britis a fydd gann y brettyn.
Fo’n myn’d yn awyddus ar ol ei dueddiad,
Heb feddu ar wely, na chaib at ei alwad;
Bydd llibyn ei agwedd, a’i arrau ‘n lled egwan;
A’i wraig lomm o’i ledol yn ogaid go lydan.
Pa beth ddaw o’r bingcen sy a border ei chappau,
Ar lun rhyw gefndedyn, yn gwch am ei bochau,
Os naid i’r byd esmwyth, yng nghanol ei phrafri,
Heb un cwrlid tenau na blanket o tani,
Ond mynd yn ddireol i ganol trueni ?
Ond fel ’rych chwi yma ni feiwch chwi nemor,
Ar ferch wyth ar hugain, a’r mab beth yn rhagor ;
Ni waeth beth fo ‘r vedran, peth rheitaf yw medru,
Yr alwad ddilynant i gynnal eu teuly.
Ond gwell ydyw brwydro a’r byd pann mewn oedran;
Ce’s brofiad go hynod o hynny fy hunan:
Ond yn y peth rheitaf mae’r callaf yn colli;
Mae rhai’n eu sawr gawlyd, a’u bryd am briodi;
A’r lleill yn ymochel hyd wargrwm wedd rychiog,
Fel Ianto Shion ffel gynt, yn Eglwys Llanwenog.
Byw’n enwog mewn gwedd’dod, Monachdod fy ‘n awchus:
Ond pwy a all adrodd eu rhagrith twyllodrus?
‘Roedd bryd eu calonnau a’u serch at y merched,
Yn fwy na’u duwioldeb, os nad wy’ i ’n camsynied.
A’u cofiant yn amlwg eu bod у rhann amla’,
Yn ddirfawr eu hocced, yn arfer benthyeca.
Yng nghôf yr hên oesau mae dirfawr hanesion,
A siarad fel gwyddoch, am hên fechgyn gweddwon:
A’r rhai gâr fyw ‘n llawrydd, barn Mary a Lora,
Mae byw fel Monachod, mae rheini fynnycha’-
Os hapia ‘n anfoddol i rywun i feddwi,
Caiff yno yn ebrwydd, le addas i sobri;
A phob peth dymynol, gann ddynion da mwynaidd,
Ar hyn ’rwyf fi ‘n dawel yn tynnu at y diwedd.
Pe gallwn i’ch denu chwi oll i dd’od yno,
Yn weddus a hawddgar, yn gynnar i gino;
Cawn etto waith trotian yn fuan dros rywun,
Ac arian i’w cadw, a blawd yn y cwdyn.
Gallesid chwanegu llawer at y rhigymau hyn o odlau gwawdd sydd yn aros ar lafar gwlad yn mhob rhan o’r sir o’r nail gwr o honi i’r llall. Addawai y gwahoddwr bobeth a allai feddwl am dano.
“Os y’ch chi yn smoco
Cewch bîb a dybaco,
Os hapwch chwi feddwi
Cewch wely I gysgu.”
Y BRIODAS EI HUN
Mewn perthynas yr briodas ei hun, y pwnc cyntaf i’w benderfynu ydoedd pa un ai “priodas dra’d” [priodas draed] ai “priodas geffyle” oedd i fod. Amaethwyr a’r dosbarth uchaf ni ymostyngent at y math blaenaf ar briodas. Rheidrwydd a osodid ar y tlawd i ymfudo ar draed i’r byd esmwyth. Ac hefyd gwelsom aml i bâr yn mynnu priodas geffylau er na feddai yr un o honynt geffylau eu hunain. Tosturiai cymdogion wrthynt. Yr oedd llawer o bethau yn gyffredin i’r ddau fath hyn ar briodas, fel na raid i mi roddi ddesgrifiad o bob un o honynt ar ei phen ei hun. Y briodas geffylau oedd yr un fwyaf rhwysgfawr, a chynhwysai hono y prif arferion ynglyn â phob rhyw briodas. Y gorchwyl mawr cyntaf foreu y briodas fyddai.
‘Mofyn y Briodferch. –  Nid oedd hi i’w chael heb fawr drafferth y boreu hwn.  Y mae yn arferiad hyd heddyw yn ardaloedd Trachloien, Capel Isaac, Llansawyl, a’r ffordd yna, i gwmni o fechgyn perthynol i’r “mab ifanc” fyned ar gefn ceffylau foreu y briodas i ‘mofyn y “ferch ifanc”.  Weithiau bydd llawer o waith chwilio am dani, oblegid bydd wedi ei chuddio’n ofalus – olion hen arferion priodasol oeddynt ladrad gwirioneddol unwaith yw hyn oll, na pherthyn i mi eu hegluro. Cofia cyfaill i mi glywed ei fam yn adrodd am helynt ryfedd gyda chwilio am y briodferch flynyddoedd lawer yn ol. Methid yn lân a chael gafael arni. Tynnid rhan o dô y tŷ i ffwrdd. Meddylid fod y ferch ei hun yn ddifrifol am unwaith gyda’r “cwato” yna. Ond un o’r gwahoddegigion a sylwodd fod yn y cwmni ryw ddyn ieuanc dyeithr. Yr oedd pibell yn ei enau, ond methai y person hwn a dirnad pwy ydoedd. Tarawodd y syniad ef o’r diwedd mai y ferch ienanc yr oeddid wedi bod yn ei chwilio am gymaint o amser a ymguddiai yn y dillad hyn. Y gwrid a ymsaethai i’w gwyneb hithau yn awr; brysiodd i newid ei dillad, a diflannodd pryder y priodfab.
Ond hyd yn oed pan na fyddai y ferch ienanc wedi ymguddio mor ofalus a hyn nid oedd i’w darpar wr rhydd fynedfa ati y boreu hwn. Byddai y drws wedi ei gau a’i folltio yn erbyn ei gwmni. Rhaid fyddai Ii’r cwmni tuallen orchfygu y cwmni y tufewn cyn cael y ferch.  Mewn odlau y byddid yn ymladd y frwydr hon. Byddai rhai hen gymeriadau mewn gwahonol ardaloedd yn enwog am eu talent barod dan amgylchiadau felly, a sicrheid eu gwasanaeth gan dylwyth y priodfab a thylwyth y briodferch. Yr oedd y rhannau hynny o’r sir a ffiniant ar sir Forganwg yn bur enwog, a hynny’n gydmarol ddiweddar, am feirdd parod i wasanaethu fel giders fore priodas.
Rhoddaf engraifft allan o “Hen Gymeriadau Plwyf y Bettws”,
Tu allan:
Dyma ni, genhadon,
Wedi cael ein danfon
Gan Mr. Bride a gair o’i ben
I ‘mofyn Gwen lliw’r einon.
Tu fewn:
Mae yma ferched werin
O fonedd a chyffredin:
Mynegwch imi ‘r glânddyn ffri,
Pa un i chwi yn ‘mofyn.
Tu allan:
Y ferch sydd yna’n barod
Addawodd dd’od yn briod
Mewn anrhydeddus wedi i’r llan,
I fyn’d dan yr cyfamod.
Tu fewn:
Mae’r feinir ‘nawr yn gweled
Nad ydych ond paganied:
Gwell ganddi aros fel y mae
Na dod dan iau caethiwed.
Tu allan:
Mae wedi addo dwad
Yn gywir gyda’i chariad,
I gym’ryd heddyw gydmar glân
Ar lw o fla’n y ffeirad.
Tu fewn:
Nid yw addewid ddifyr,
A dweyd mewn geiriau cywir,
Yn rhwymo un ferch ar ei phle
Yn gadarn ond lle ‘i cedwir.
Tu allan:
Bu’r feinir heddyw’r bore
Yn addaw cadw ‘i geirie
I gael myn’d ill dau ynghyd
Dan rwymyn hyd yr ange.
Tu fewn:
Fe ddywed Paul r’ Apostol
Taw gwell i bawb o’r bobol
Yw bwy yn weddw, heb nacâd,
Na myn’d i’r ‘stad briodasol.
Tu allan:
Ni wyddai Paul a’i ddoniau
Am wragedd a’u rhinweddau;
Ond canmol gwragedd – llinach llon
Wna Solomon a minau.

‘Nawr, fyddwch chwi fod mor fwyned
A rhoi in’ ddrws agored:
Os gwnawn ni ddrwg, neu gynnyg cam,
Ni dalwn am y golled.
Tu fewn:
Trwy’ch bod chwi mor rhesymol,
A’ch plethiad ple mor ddenol,
‘Nawr dewch i mewn am eneth gu
I’w rhestru ‘n briodasol.
Gwasanaethed hynyna fel engraifft o’r ddadl rigymol wrth hawlio’r ferch. Wedi cael gafael yn y briodferch a gorffen y trefniadau, gosodir hi yn awr ar geffyl, neu, weithiau, mewn cerbyd, ac eir ar garlam yng nghyfeiriad y lle y bwriedir priodi ynddo. A cyfeilion y ddwy ochr ymlaen yn gytun hyd oni ddeuir yn agos i ben y daith. Yna, er meyn difyrwch, cymer un o’r cwmni y briodferch oddiar ei cheffyl, gan gymeryd arno ei lladrata’n ddisymwyth. Yn gyffredin, daw’r lleidr yn ol â’r gilydd pan ddaeth yr amser cyfaddas!  Nid hawdd dychmygu, chwaethach disgrifio teimladau cythryblus y gwr ieuanc twylledig!
Rhaid fyddai’n gyffredin dreio cyflymdra cymharol y ceffylau ar y ffordd adre. Ni byddai y mwyaf llonydd ei ysbryd o amaethwyr y wlas yn foddlon i’w geffyl golli’r dydd mewn priodas geffylau.  Ceirchid y ceffylau o pwrpas am ddiwrnodau lawer ar gyfer yr achlysur. Clywais hanesyn am yr hen yswain o’r Glaspant – gwrbonheddig yn byw ar llechwedd ucheldir y golchir ei draed gan y CUCH hen ei hanes. Yr oedd priodas yn dyfod i Gapel Iwan o amaethdy o’r enw Gilfach Gweision. Anfonasai yr hen Mr Howells dri cheffyl i’r briodas a rhoddai orchymyn i’r gweision yn gaeth nad oeddent i ddangos eu gwynebau iddo ef byth ond hynny os na byddai un o’i dri cheffyl  ennill y dydd. Merlyn bychan oedd un o honynt. Yr oedd yn rhedwr rhagorol; ond ei ddiffyg oedd mai y ffordd y mynnai efe yn unig yr ai yn gyffredin pan fyddai wedi ei gynhyrfu.  Pan glywodd fod y briodas wedi mynd heibio tua’r capel, anfonodd dyrfa o’i bobl – yn weision a morwynion – i  sefyll wrth enau yr heol a arweiniai i’w dy, oblegyd gwyddai y byddai yn “râs” ofnadwy ar y ffordd yn ol, a gwyddai cystal a hynny fod “Comet” yn bur sicr o’r fuddugoliaeth os gellid llwyddo i’w rwystro i drio i’r Glaspant oddiar y ffordd fawr.  Felly ry oedd y gweision a’r morwynion â’u hysgubelli a’u ffyn yn barod yno I ddychrynu’r merlyn a’I gadw ‘mlaen ar y ffordd tua Chwm Cuch. Dyma swn carnau’r meirch o’r diwedd! – “Comet” sydd ar y blaen!  Cyfyd y gwasannaethyddion eu harfau, a gwaeddant nerth eu cegau. Teimlai “Comet” yn filch cael mynd heibio’r fath giwed ystwrllyd. Cariodd y râs, ac nid oedd neb yn falchach na’r hen foneddwr o’r Glaspant y diwrnod hwnnw. Y mae yn amheus gennyf a oedd gan y gwr ienanc syniad uwch am ei briod nag oedd gan Mr Howells an ei ferlyn buan.
Ni ystrid hi’n lwcus i briodas fynd a dod yn hollol yr un ffordd. Elid tipyn dros y ffordd weithiau i ysgol yr anlwc a godai o hynny. Buasid wrth reswm yn codi “cwinten”, sef bwa wedi ei wneyd o raff addurniedig gan lysiau, blodau a rhibanau, yn groes i’r ffordd y deuai’r briodas. Rhaid fyddai i’r pâr ienanc, neu foddd bynnag un o honynt, fyned dan y gwinten er mwyn cael lwc. Byddid tua godre Ceredigion yn cau ffordd y briodas fyny’n hollol â drain rai prydiau. Rhaid fyddai felly i’r gwr ienanc dalu’n dda cyn cai fynd heibio. Cwinten (chwintan) yw enw bwa fel yr uchod o hyd yn rhannau gwledig y sir. “Neidio cwinten” hefyd a ddywedir am neidio dros bren a fyddo wedi ei osod i orffwys ar ddau bren arall a fyddont wedi eu sicrhau yn y ddaear – high jump.
PWYTHON
Arferai fod mewn bri yn y sir amrywiol ffyrdd i sicrhau ynglyn â phriodasau ychydig arian i’r bobl ieuainc cyffredin eu hamgylchiadau i’w cynorthwyo i gychwyn eu byd.  Erys rhai o’r rhai hyn eto mewn rhyw ffurf neu gilydd. Un o honynt yw y Pwython. Cyfeiriai yr engreifftiau a roddais o’r stori wawdd at yr arferiad hon.  Nodais hefyd i “bapur taith” gymeryd lle i raddau y gwahoddwr y blynyddoedd diweddaraf hyn.  Y llythyr a anfonir allan i wahodd i’r “daith” yw y papyr hwn. Ac yn yr ardaloedd y dywedais fod rhai o hen arferion y briodas geffylau yn aros hyd heddyw, erys y teithiau hyn hefyd mewn bri, er and ydynt mor aml ag yr arferent fod. Bydd y daith yn dod ymlaen ym mhen rhyw dair wythnos ar ol i’r gwahoddiad fynd allan, ac anfonir y gwahoddiad pan fydd y gostegion yn cael eu rhoi allan. Nid oes ddal pa un ai yn nhŷ rhieni y wraig ienanc ai yn nyŷ rhieni y gwr ienanc y bydd y daith yn cael ei chynnal. Yn nhaith y dyddiau hyn bydd darpariadau helaeth a gwleddoedd mawrion. Y rhieni fydd yn dwyn treuliau y wledd yma oll, a cha y pâr ienanc yr elw. Gwneir degau os nad ugeiniau o bunau o elw wiethiau.
Ond rhaid mynd yn ol ychydig er mwyn gweed yn ei phurdeb Yr Arferiad Bwythol. Enw anrhegion a roddid i’r pâr ienanc fel ad-daliad am anrhegion ydoedd y rhoddwr wedi eu derbyn ei hun ydoedd pwython; neu os na byddai y rhoddwr na neb yn perthyn isso wedi derbyn anrhegion, byddai yn awry n gosod y derbynydd dan ddyled iddo, a gallasai alw y pwython dyledus isso i mewn ar achlysur unrhyw briodas a ddewisai. Y mae whwymedigaethau o’r natur yma wedi cael eu dyfarnu yn ddyledon gwirioneddol gan lysoedd uchel cyn hyn. Byddai anrhegion ar ffurf dodrefn, pethau bwytadwy, a’r cyffelyb, yn gystal ag arian yn cael eu rhoddi’n bwython yn aml. Byddai cyfrif manwl yn cael ei gadw o’r pwython, yn neillduol y cyfraniadau ariannol.
Rhydd Anne Beale ddisgrifiad pur gywir o’r hen briodas a thaith ei “Valley of the Towey”. Cafodd hi gyfleusdra rhagorol i sylwi ar yr arferion hyn yn ardal Llandeilo tra yr oeddent eto yn eu llawn ogoniant, oblegyd chhoeddodd ei llyfr mor foreu yn y ganrif yma a’r flwyddyn ’44. Cyfeiria hi at hen gymeriad a gyfrifid yn feistr hollo lar y gelfyddyd i ysgrifennu “llythr taith”. Rhaid oedd, wrth reswm, er mwyn bod yn ddysgedig a ffasiynol, ei gael yn iaith y Saeson.  Rhydd Anne Beale eileb o “llythr taith” gwirioneddol a ddaeth i’w meddiant. Darllenai fel hyn: –
November 3d 1842, William Howells and Sarah Lewis, …
[From Anne Beale, The Vale of the Towey: or, sketches in South Wales, (London, 1844), pp. 294-296 republished as Traits and Stories of the Welsh Peasantry (1849).]
Y mae engreifftiau ereill ar gael o llythr taith, ond cynnwys yr uchod anhebgorion ei gynhwysiad. Noson y briodas yn gyffredin y derbynid y pwython.  Rhydd Ann Beale ddisgrifiad o’r oll, a diam ei bod yn ei roddi yn gywir yn ol yr hyn a welodd yn ardal Llandeilo hanner-can’ mlynedd yn ol.  Safai y wraig ieuanc wrth dalcen bord y parlwr gydâ “phlât poutur” (pewter plate) mawr o’i blaen, a dyn cyfarwydd a chadw cyfrifon a eisteddai yn ei hymyl i osod lawr yn fanwl y rhoddion, gan nodi y swm a natur y rhodd, sef pa un ai anrheg oedd neu ynte fenthyg. Rhoddai y wraig ienanc damaid o rosmari yn gydnabyddiaeth am yr arian, neu, yn hytrach, ei chyfeilles drosti. Byddai y tamaid rhosmari a dderbyniai y rhoddwr yn awgrymu rhai ffeithiau am ei gydmar dyfodol. Os caffai merch damaid cryno ac union, arwyddai hyny iddi y byddai ei gwr yn ddyn o gorff llathraidd a phrydferth, ond i’r gwrthwyneb os byddai y pincyn rhosmari yn gam a diolwg. Byddai y pwython a elwid i mewn gan y llythr taith yn cael eu talu’n awr hefyd. Pwy bennag a rhoddai ganiatad i’r par ienanc i alw i fewn y pwython dyledus iddo a roddai y pwython hynny iddynt hwy. Noda Anne Beale y “peth-yfed” priodasol hefyd, “hot ale, spiced and full of biscuits”.  Byddai cryn rialtwch hyd yn hwyr iawn nos y briodas. Nid oes gŵr o’r sir nad oes amrhyw yn fyw cofio’r arferion hyn mewn bri, ond cadwyd y pwython ymlaen yn hwy yn rhannau uchaf sir nag yn ei rhannau isaf. Rhoddwyd ffurfiau gwahanol yn y parthau olaf hyn i’r cynorthwyon a estynnid i bobl ienanc ar eu gwaith yn cychwyn eu byd.
TAITH NEITHIOR
Arosodd neithiorau mewn bri gryn dipyn ar ol i’r pwython fyned allan o arferiad, yn neillduod yng ngwaelod y sir. Cofia dynion cymharol ienanc am neithiorau yn ei grym. Y gofyniad cyntaf ugain mlynedd yn ol, ar ol clywed fod bachgen a merch ieuanc yn perthyn i’r gweithwyr a’r crefftwyr, oedd, “Odi nhw’n mynd i ga’l neithor?”
Byddai y briodas yn un gyhoeddus, ar draed yn gyffredin, ac yna gwnelid neithior yn nhy rhieni y mab neu y ferch ienanc.
Diod a “chacs” fyddi’n dod i fewn â’r elw. Macsid gynt dablen fach yn bur rhad; wedi hynny prynid ychydig farilau, a llwyddid i’w gwerthu gyda chryn elw heb dd’od i afaelion cyfraith y wlad. Y “cacs” (cakes – buns) a fyddent yn elw bron i gyd. ‘Rwy’n cofio’n eithaf da y gacen fechan, deneu, galed, welw, na chawsid mo honi heb roddi ceiniog neu ddwy! “Sefyll scot” y gelwid rhoddi ceiniog neu ddwy, yn ol fel y cytunid, oan ddelai’r casglwr heibio; ni ddefynddiai yr ardalwyr y gair “scot” mewn ynrhyw gysylltaid arall yn y byd.  Byddai y bechgyn weithiau’n talu’r “scot” yn lle eu cariadon, ac yn rhiddi iddynt eu rhan o’r “cacs” pan ddelai ffedogaid heibio. Ni feddylid fawr o ferch os na byddai ganddi “neclothaid” iawn o gacs yn dyfod o’r neithor yn gystal ag o’r ffair. Er fod y neithiorau bron a darfod yn hollol o’r tir, erys y Cwyro Ty o hyd.  Dyna’r new yn awr ar roddi anrhegion i bâr Newydd briodi. Y mae cryn wahaniaeth rhwng y modd y rhydd “pobl hen-ffasiwn” y wlad anrhegion priadsol a’r modd y rhoddir wedding presents yn y trefi. Ond os rhydd cymydog gath, neu y saer focs halen, neu gar llwyau, neu y gwehydd wlanen ffedog, etc. i bâr ienanc, gelwir hyn yn “gŵyro’r ty”
Williams, D.G., (Lloffwr) ‘Casgliad o Lên Gwerin Sir Gaerfyrddin’, Transactions of the National Eisteddfod of Wales, Llanelly, 1895, (1898), pp. 279-288
Reprint with new pagination, Caerfyrddin: Cyngor Sir Caerfyrddin, (1996), pp. 3-12

1895 CYMREIG

This account of a plans for a wedding is from an article entitled ‘Helyntion Bywyd Thomas Rees, Crydd, Llandyssul.’ (The Troubles of the Life of Thomas Rees, shoemaker, Llandyssul.)
[Summary in English:]
Marriage customs of 40 years earlier are outlined: once the couple had agreed to marry, a good quantity of good beer was brewed (breweddu, macsu). An evening was appointed to ‘put out the invitation’ (“roddi y gwawdd allan”) at which friends and neighbours got drunk (cnapo tipyn). The wedding day and bidding were announced by two or more bidders who had to prepare and remember the bidding speech carefully. The bidder, with a ribbon in his hat, a bag under his arm and a stick in hand, visited every house. At farmhouses, he would be given flour which he put in his bag.
(An example of prose and verse invitations were given.)
The couple in this story were Tomos Rees and Sally. At the evening when the wedding and bidding were announced, it was agreed to hold the wedding in the church at Henllan and the bidding in the afternoon at Llandysul. The bidder had three weeks to invite many guests because Tomos Rees had a wide circle of friends.
Sally diligently prepared everything because Tomos had no time to help. People drank [at their house] every day and night, to the advantage of the couple [who were allowed to sell the beer without a licence to friends]. Their house was more like a town pub than a private house and they were not prevented from selling beer by the police. Everything went well for two weeks but four days before the wedding, Sally refused to see Tomos when he went to see her. She gave no explanation and her friends were unable to change her mind. Two barrels of beer were ready for the bidding but there would be no wedding. Everyone felt sorry for Tomos and advised him to ask Sally once more but she had gone into hiding. The bidding was held as joyfully as possible under the circumstances. Tomos had received a great deal of money [from the sale of the beer]. He decided to leave the area.
[A slightly different version of this story was given by Jonathan Ceredig Davies – It happened once that a “Neithior” or wedding festivities took place, strange to say, without a wedding!” This was about two generations ago in the Parish of Llandyssul. A man of the name of B.T. Rees, in that part of the country was engaged to be married to a young woman who was known as Sally. Two Bidders had been sent round the country to invite people to the wedding, and all other preparations had been made ready, for the joyful occasion, and everything appeared most promising. But when B. T. Rees, a few days before the appointed time for the wedding ceremony, went to visit his bride-elect, she would neither receive him nor speak to him, but ordered him to depart immediately from her presence, to the great astonishment and disappointment of Rees, the bridegroom, and his friends, He endeavoured to reason with her, but to no purpose. Afterwards some of his friends were sent to speak to her, but nothing availed; it seemed as if she had suddenly made up her mind to banish him entirely from her heart.
The wedding was to take place at Henllan on a certain morning, and the “Neithior” in the afternoon at Llandyssul. When that morning arrived, the bridegroom and his friends, decided to seek the bride once more, but she had hidden herself and could not be found anywhere. Rees and his party were in a strange predicament, and did not know what to do; but they returned to Llandyssul, and in the afternoon the wedding festivities were kept up just as if the wedding had actually taken place; and when night came, Rees had come into possession of large sums of money from the sale of beer, and donations, or wedding gifts and the sincere sympathy of the guests, but he had failed to secure a wife after all! Rees and Sally were married ultimately, however.
I’r lan, yn mlaen, mae pawb am fyn’d
Er symud yn ddi-lun;
Dos dithau gyda’r cwmni ffrynd,
Neu bydd ar ben dy hun;
Rhyw fyw mewn cylch mae’r mawr a’r bychan
Yn union fel y chwirligwgan.
Gall, er mwyn darllenwyr ieuainc yr oes hon, nad anfuddiol fyddai rhoddi braslun o’r trefniadau cydfynedol â phriodasau yn Nghymru 40 mlynedd yn ol. Wedi cytuno o’r pâr ieuanc i fyned dan ymrwymiad er gwell ac er gwaeth, trefnid mewn amser cyfaddas i ddarllaw (breweddu, macsu), swm o gwrw da, yn ol eu syniad am eu poblogrwydd cymdeithasol; yna penodid noswaith i “roddi y gwawdd allan,” pryd y deuai cwmni o gymydogion a chyfeillion, ychydig neu lawer, yn ol yr amgylchiadau, yn nghyd, ac yfid yn gyffredin nes y byddai pawb wedi “cnapo tipyn.” Pan fyddai pawb yn llawen, penodid dydd y briodas a chyhoeddid yr amodau argyfery neithior. Yna dewisid dau “wahoddwr,” neu ychwaneg, yn ol yr amgylchiadau, i fyned o gylch y wlad i wahodd pobl i’r briodas. Ceid yn mhob ardal nifer o bobl yn dibynu bron yn hollol ar wahodd a dal tyrchod daear, dwy swydd hynod o awgrymiadol. Yn nghanol y llawenydd byddai raid i’r gwahoddwyr fyned yn fanwl drwy a thros yr araeth oedd i gael ei dyweud yn mhob tŷ, a chan nad oedd ysgrifenu mewn b’ri mawr yr amser hwnw rhaid oedd dibynu ar y cof, o ba herwydd gorfodid hwy i’w hadrodd lawer gwaith mewn trefn i’w chael yn fanwl gywir. Er y byddai y gwahoddwyr yn deall eu gwaith yn dda, mor bell ag oedd a fynai y pethau cyffredinol a’r gwaith, ond yr oedd stori y gwahodd yn amrywio cymaint yn mhob amgylchiad fel y byddai yn gofyn llawer rehearsal cyn ei meistroli. Byddai y gwahoddwyr yn cychwyn allan gyda ruban gwyn o gylch eu hatiau, cwdyn dan y gesail, a ffon yn y llaw. Galwent yn mhob tŷ, yn benaf yn y ffermdai lle y ceid tipyn o flawd yn y cwdyn. Prin y byddai y gwahoddwr yn y tŷ na byddai yr holl deulu o’i gylch yn barod i wrando, rhai yn gwrando mewn adgof, a rhai mewn gobaith ; adroddai yntau ei stori mor ddoniol ag y medrai, canys gwyddai fod cysylltiad agos rhwng ei ddoniolwch ef a swm y blawd a gai. Rhedai ei stori yn debyg i hyn :
“Rwyf yma heddyw yn genad, ac yn wahoddwr dros J. J. o un tu, a M. W. o’r tu arall. Y maent yn bwriadu priodi yn eglwys C. C, dydd Iau wythnos i’r nesaf, cofiwch. A phob pwython dyledus i’r mab ieuanc, I’w fam, M. J., ac i’w chwaer, A.J., ac i’w dadcu, T. J., dymunir arnoch i’w talu i’r mab ieuanc y diwrnod hwnw. Hefyd pob pwython dyledus i’r ferch ieuanc, i’w thad a’i mam, a’i dwy chwaer, i’w mamgu o du ei mam, ac i’w hewythr, a dderbynir yn ddiolchgar gan y pâr ieuanc y diwrnod hwnw, a pha rodd- ion bynag yn mhellach a welwch yn dda stofi ar y pâr ieuanc a dderbynir yn ddiolchgar, ac a ad-delir yn serchog, bryd bynag y byddo galw am, gan yr hwyaf a fyddo byw.”
Byddai rhai o’r gwahoddwyr yn ddoniol dros ben ac yn medru taflu llinell o benill digon dichwaeth i’w stori, i godi chwerthin, tra y byddai un arall yn dweyd ei stori yn ddifrifol.
Er mwyn cyfarfod yr amgylchiadau hyn gwnaeth awdwr, “Crwth Dyffryn Clettwr,” gân ddoniol at ei wrasanaeth, rhan o’r hon a osodwn yma fel y gallo’r oes hon gael rhyw syniad am drefniadau yr oes hono:
“Dydd da i chwi dylwyth bawb oll yn y teulu
Sydd yma’n dda osgedd yn codi ac yn cysgu,
Gwrandewch yn bur addas ar “Twm” y Gwahoddwr,
I chwi ‘nol ei allu sy’n dda ewyllysiwr
Mi draethaf beth hanes creadur go hynod
Sef cariad a’i ddyben, gwnaeth im’ ei adnabod,
Mae dau o’r gym’dogaeth yn awr wedi digwydd
Cael brathiad drwy’u calon gan hwn gyda’u gilydd,
A thros y rhai hyny yr ydwyf yn genad
I’r wledd gyda’ch gilydd dewch oll tra mae galwad,
Ond i chwi mynegaf ni roddodd y chwiwgi
Fawr golud na mawredd i Tomos na Mari,
Mi fynaf eich tendio er maint fyddo’r dwndwr
A stole lled burlan o gwmpas y parlwr,
Af wedi’n ar redeg i ‘mofyn cariadon,
I bob un fo’n dewis, i ferched a meibion.
Mi fum yn ofidus pan wnaeth yr ynfydion
Y gyfraith dd—l—edig a gweithdai’r tlodion,
Gan ofnau yn dyfod darfyddai fy ngalwad,
Gwnai gwich drws y Workhouse roi arswyd ar gariad,
I gydio’n ei fwa a gollwng ei saethau,
Y cawn i waith arall yn lle gwawdd neithiorau
Camsyniais, aeth cariad yn hyf ar ei gyfer
At feibion a merched yn ol ei hen arfer, &c.
Ond rhaid ymatal a dychwelyd at Tomos a Sally. Pan oedd y cwrw yn barod penodwyd y noswaith i roddi y gwawdd allan, a daeth llu mawr yn nghyd dan enw dyfod yno i wneud lles i’r pâr ieuanc. Wedi bod yno am beth amser yn yfed yn galonog cydunwyd fod y briodas i gymeryd lle ar ddiwrnod penodol yn eglwys hynafol Henllan, a bod y neithior i gael ei chadw y prydnawn yn Llandyssul. Aeth y gwahoddwyr at eu gwaith yn yspryd y gwahoddiad uchod, a chawsant dderbyniad caredig dros ben, canys yr oedd gan Tomos Rees gylch eang o gydnabyddion. Nid oedd ond tair wythnos hyd ddydd y briodas. Yr oedd Sally wrthi yn ddiwyd, ac nid oedd gan Tomos amser i ddim ond cynorthwyo Sally gyda’r darllaw a threfnu y darpariaethau, ac yn wir, fel rheol, byddai tŷ y neithior, o nôs y ” gwawdd” hyd ddydd y briodas yn fwy fel tafarndy mewn tref wledig na thŷ preifat. Byddid yn yfed yno ddydd a nós, ” er mantais y pâr ieuanc,” cofier yr oedd y cwbl. Nid oedd yn yr oes hono na chwnstabl na heddgeidwad yn tori ar heddwch yr yfwyr ddyddiau y briodas, ond yr ydym yn corio am rai troion digron digrif agymerodd le yn nglyn a bragu at achosion o’r fath. Yr oedd pob peth am y ddwy wythnos gyntaf fel yn cerdded ar ffordd lefn, cwmni parhaus, yfed calonog, talu gonest, a phob peth yn addawol. Ond pan aeth Tomos bedwar diwrnod cyn dydd apwyntiedig y briodas i ymweled a Sally, syndod a siom, ni chai dderbyniad, ni fynai siarad âg ef; gorchymynodd iddo fyned ymaith a pheidio dyfod i’w golwg hi byth ond hyny. Gwnaeth Tomos y gore a fedrai o’r ddawn oedd ganddo i geisio rhesymu : na, dim rhesymu i fod, a phan ofynai ” Paham ?” swm yr atebiad oedd, ” dyna paham.” Rheswm merch yn ei nerth. Aeth amryw gyfeillion i siarad a hi, ond i ddim pwrpas, ac ymddangosai fel pe pob teimlad caredig, rheswm a phwyll wedi eu halltudio o’i chalon. Dyna benbleth, dwy farilaid o gwrw yn barod i gadw neithior, ond dim priodas ! ! Yr oedd y llawenydd arferol cydfynedol a phriodasau wedi darfod, a chydymdeimlad difrifol â Tomos Rees fel llanw angerddol yn rhedeg drwy y gymydogaeth. Cynghorodd ei gyfeillion ef i roddi un cynyg arall, boddlonodd yntau, a ffwrdd a hwy i edrych am dani, ond cyn iddynt gyrhaedd yno yr oedd Sally wedi myned i ymguddio. Daeth Tomos Rees a’r cwmni yn ol i Landyssul, a chadwyd y neithior mor llawen ag y gellid o dan yr amgylchiadau. Cymerwyd gofal mawr na chai y cwrw fod ar y ffordd, a gwelid erbyn nôs, os nad oedd Tomos wedi cael gwraig ei fod wedi cael llawer o arian, ac wmbredd o gydymdeimlad, ond nid oedd y cwbl yn ddigon i wrthweithio y siomedigaeth, a bu agos iddo yn ei ffrwst ddywedyd, ” fod pob dyn yn gelwyddog.” Bu gartref am ychydig ddyddiau yn methu penderfynu beth i wneud, nis gallai feddwl aros yn yr ardal. Gwyddai y cai waith yn yr hen le, yn Mountain Ash, ond byddai yr hanes yno o’i flaen, a theimlai nad doeth iddo aros yn unlle yn nes nag America. O’r diwedd penderfynodd fyned i Cwmtwrch, yno yr aeth, a chafodd waith yno gyda Bedyddiwr, ar ochr y ffordd yr eir i’r ” Gwter Fawr.”
Anon, ‘Helyntion Bywyd Thomas Rees, Crydd, Llandyssul’, [Troubles of the Life of Thomas Rees, shoemaker, Llandyssul], Cwrs y Byd, Cyf. VIII rhif. 5 – Mai 1898, pp. 104-107
http://hdl.handle.net/10107/2654242

1895

Reverend W. Meredyth Morris
Large manuscript volume of notes on Pembrokeshire Folk Lore [c 1895]
Introduction:
Folklore of the Flemings …
Characteristics of Flemings …
‘The result of 15 years research in south Pembrokeshire and the Gower.’ [This suggests that he had begun to collect the material at the age of 13: evidence in his Glossary of the Demetian Dialect also suggests that he was recording information on words at an early age.]
Most is in English, but there is some in Welsh (and translations of Welsh words into English)
1867 Born at Tycanol farm in the parish of Pontfaen, north Pembs.
1887 Baptist College in Haverfordwest
1890 University College in Aberystwyth
1891 minister of Pisgah Baptist Chapel, Cresswell Quay, living in Jeffreyston, Pembrokeshire
1895 completed compiling the ms. volume
1895 Became Anglican cleric: curate at Treherbert
1899 Appointed curate at Llangynwyd
1900 Graduated in University College, London
1904 Awarded F.R. Hist. Society
1908 Appointed vicar of Clydach Vale
1910 published A Glossary of the Demetian Dialect of North Pembrokeshire (With Special Reference to the Gwaun Valley) [see below]
1914 Addendum to a Glossary of the Dialect of South Pembrokeshire (ms. copy in St Fagans)
1921 Died
http://www.pembrokeshirehistoricalsociety.co.uk/glossary-demetian-dialect-william-meredith-morris-cwm-gwaun-part-i/
The following account of a bidding is unlike all the others. The author claimed that it was the custom in Cresselly, between Narberth and Pembroke, south Pembrokeshire where he was a Baptist minister. He wrote about it in 1895 but backdated it to 1800, based on the memories of local people; on a couple of original documents dated 1800 and 1815. He stated in the introduction to the manuscript that some of it may well have been published, but no other description of a bidding is quite like this one. Whether this was an accurate record of what he was told, or whether he augmented it with assumptions is not known.
The main differences between this account and others are, in this:
The Lavier (bidder),

• wrote out the invitations (a copy of a manuscript of one was included)
• went out to make the invitations one week before the wedding (the Laving)
• went to the invitees in order of honour (which seems rather impractical)
• fiddlers competed for the privilege to play at the Lasavran (nos-blaen), and the winner charged each dancer 2 pence.
• strong and weak beer was brewed for the occasion
• the fiddler led all the families and guests to church
• one of the taylors (best men) led the bride to the porch and handed her to the groom after the ceremony
• the food served at the bidding was Haslet stew a favourite dish, beef, mutton broth, pudding
• the meal and drinks were consumed before the donations were made and recorded
• he refers to an older custom of putting the young couple to bed

p. 56
Little England Beyond Wales
A Complete Account of Several Old Customs
p. 58r
A Wedding in AD 1800
{changes over the past 95 years in wedding customs.}
When two young persons were about to be married, the first thing done was to employ the services of a Lavier or Levyer (levyer = a collector). The parents of the young couple would generally procure the services of this person. The business of the Lavier was to go about with an invitation to different parties to the wedding dinner. A list of names was prepared by the betrothed party and by their parents; this list would be submitted to the Lavier and he would write out an invitation for each person whose name appended on his list. The names on the list would be determined by the number of weddings the betrothed and their parents had attended and had given presents in. So each party whose wedding they had attended would be given an invitation, which implied that they were now expected to repay the kindness showed them. The Lavier would go on his laving tour one week before the date of the wedding. He carried a long rod with ribbons of various colours tied fast to the end of it. He would visit the houses of the intended guests in the order of honour. At the door he would stand and recite in a loud tone, a humorous account of the good things prepared for the feast. In some cases a humorous rhyme would be sung. The following are verses which were generally sung by the Lavier in the neighbourhood of Cresswell Quay about 95 years ago. They have been copied from a ms of that date, April 10^th 1800
p. 58v
Slip hei derry! Round the skerrie
Loud the fiddle goes
Lets bee merrie, lets bee merrie
Lasavran (1) is close

Fat the fowle and rich the bowle
Trollées large as cheese
Haslet [4] stew and braggot new
Come and taste of these

To the bidding we be yielding
For the sake of mose; (2)
We now invite a trifle mite,
Come and bee jocose.

Benny Biddle with his fiddle
Merrie we shall step;
Good rabbit pey without no lie,
An wine to make you leap (pronounced lep)

John and Mary (3) we will marry
Drink their wassil free,
And then, o then, and then, o then,
To them we leave the spree.

1 Lasavran [?Lasavian] probably a corruption of “Nos-Blaen”
2 Mose – can this be a corruption of W [Welsh] “moes” meaning custom, conduct, (in a good sense), etc.?
3 The names were inserted and changed as circumstances required.
[4] Welsh haslet is traditionally made from finely minced potatoes, pigs’ liver and onions.
Then the Lavier was admitted and generally received good pay by way of drink, eatables, and even silver where [illegible] was it be had. He was questioned and cross questioned
p. 59r
as to the preparations etc. He then gave them the written invitation to attend the ceremony, and departed to the next place mentioned in his list. The following is a literal copy of a written invitation of 1815:
On Thursday the 16^th day of this month, [1815] their [sic] will bee a Bidding at Moorey [?Mooney] Park, at 3 in the afternone, when you are invaited to attend. All gifts due to us will be gladly receeved and repaid upon oportewnity and we shall have good chere in your welcome companie on the day mentioned. Hoping to receeve the Honore of your presence, we are your humble servants
Thomas Arthur
Mary Tasker
[The placename Moorey [?Mooney] park is not in Charles, B.G., The Place-names of Pembrokeshire, (1992) nor on the Welsh Placenames web site.]
In late years where the parties were well off, the invitation would be a printed one, and very carefully composed. The Laving over, the next thing to be done [was] to make elaborate preparation for the wedding itself, and for the Lasavran (nos-blaen) as it was called. This occupied the whole of the week preceding the ceremony. Strong and weak beer would be brewed in large quantities and cake and small buns baked sufficient to maintain a small family for a twelvemonth; that is, if the parties were in circumstances to do it, – desperate efforts were made in cases to the contrary.
Lasavran night – the eve of the wedding would arrive at last, a night long looked for, and the time of the greatest possible merriment. In the afternoon the fiddlers would make their calls. One fiddler would be invariably employed by the parties to accompany the dance with the violin during the proceedings; or rather he would buy the privilege. It was a keen
p. 59v
competition between the various fiddlers for the post. No sooner had the fiddler called than he paid for a drink to all who had gathered. This he did by way of bribe. At length the bride and bridegroom decided upon the fiddler whose services were to be accepted. This done, the fiddler would pay a guinea, or perhaps two by way of acknowledgement for the privilege bestowed upon him. It would be time then for proceedings to commence. It would be drawing towards even, and the crowds would be beginning to gather thickly. The fiddler would ask, “Who is going to open the Dance?” Two pairs would then “form out”, pay their fee of two pence each, and have “a step”, generally “a step of four”, sometimes the dance called Sir Roger de Coverley”, or perhaps “John Saunders”. This last was a favourite dance of the Cresswellians 90 years ago. It was as follows: (Details of the dance based on Mason)
The dance would only last a few minutes and then fresh couples would take their turn, paying two pence each. Thus all night.
The fiddler would sometimes make three or four guineas profit. At the same time, other parties would be drinking and others munching away at the cake and buns. The strong beer would be sixpence a quart and the weak
p. 60r
fourpence. The betrothed had great profit from the beer and cake.
The morning came and the parties prepared themselves to go to church. The hour came and off they went. The fiddler marched in front. Previous to their leaving the house, all who were going to church filled their pockets with cake and distributed it to bystanders and on-lookers en route. Not to do this was termed a “scrubbish wedding”. All the way the fiddler played “Make Haste to my Wedding”.
Next to the fiddler came the “bridesman” and the two “taylors” i.e. the bridegroom and the best man; next to them the bride and the two bridesmaids; after in pairs the friends and other guests. When the church porch was reached the bridesmaids delivered the bride to the bridegroom. The ceremony over, one of the “taylors” would go on and lead the bride out to the porch, and there deliver her to her husband – to the bridegroom. It was a race between the two “taylors” to get possession of the bride, the first to lay hand on her was to lead her out and present her to the bridegroom whereupon he received the “garter”, a yard of red ribbon which he fastened in his buttonhole as the sign of “taylor of honour”. Often the two “taylors” would be equal in smartness, then the “garter” would be equally divided between them. Sometimes the two taylors were bashful, and another would step on a take hold of the bride, in that cast the “taylors” lost their post and dignity, and endless fun would be “poked” at them. The fiddler would take the lead back again, the bride and bridegroom follow next, a taylor and a bridesmaid next and the other taylor and bridesmaid after. The rest would follow as before.
When within a hundred yards or so of the house, there would be a race to reach the door. The winner had a quart of beer given him which generally
p. 60v
sufficed him for the day.
Dinner would be the next item. Haslet stew was a favourite dish, beef, mutton broth, pudding and tumblers of strong home brewed. There would be big feasting, and moderation whether in eating or drinking was a thing quite unknown. The feasting over the “bidding” commenced. The “taylor of honour” would receive the gifts on behalf of the young married couple. The donations consisted on money, bread, butter, cheese and articles of furniture. Each guest would make a point of returning an equivalent to the value of the gifts the bride and bridegroom had presented them on the occasion of their “bidding”. Unmarried people giving with a view to their own future “bidding”. The donations all received, and a list of them drawn up, the “taylor” would present them to the bride. The donations were generally sufficient – especially where the young people were well connected, and when they had themselves acted liberally at “biddings” – to give the young couple a good start in life.
The “bidding” over, more merriment would be forthcoming. Dancing, drinking and the singing of songs would be indulged in during the rest of the day. One by one would then depart till all had left except some of the guests and the “taylors” and bridesmaids who remained till the young couple retired for the night, and then departed. This last item was the survival of an older custom of putting the young couple to bed, so I am told by some of the oldest inhabitants of this place who say they can well remember their parents describe the custom when it was in vogue. Thus ended the wedding ceremony of ninety five years ago. What changes a century will bring forth.
The Folk lore of S. Pembrokeshire in MS. By the Reverend W. Meredyth Morris, B.A., Cardiff Central Library ms. 4.308, Microfilm in NLW, photocopy in National Museum of Wales, St Fagans.
Photos of whole article from the St Fagan’s collection

1896

Evidence of Dr David Rhys Jones, (Cardiff) to the Royal Commission on Land in Wales and Monmouthshire, taken on 23 April, 1894, concerning the farm called Ffynonwen, Llangunllo, Cardiganshire which his father rented. One of the Commissioners was John Rhys, (1840-1915, born at Ponterwyd, Cardiganshire) professor of Celtic at Oxford University from 1877.
Paragraph 43,493: What is a Bidding letter? This is a specimen of a bidding Letter or “Llythyr Neithior” (see appendix). I want to call your attention to the fact that both among the rich and poor in those days it was a very considerable help in starting them in life. I think my father’s and mother’s gifts amounted to at least £60 in all … The offerings to the young couple at these biddings were of the nature of a loan without interest.
[Wages of servants and their benefits in kind.]
43,494 Then those gifts were returned when the donors married themselves?
Whenever they themselves married, or someone else, if they asked for them.
43,495 Or someone else, if they asked for them, in their stead? Yes
43,496 Then the gifts were only returned once? Once only.
The few days previous to the wedding day there was “cyweirio y ty neithior” (making up the bidding house), when gifts in kind – bread, sugar, tea, cheese, butter – and money equivalents were brought. Some brought more substantial gifts, such as whole cheeses, and measures of corn, and household utensils.
Questions by Professor Rhys
43,550 You put in a bidding paper [letter]. Does this sort of thing go on commonly in the district now? It is not very common, but it happens now and again.
43,551 And it is of considerable importance to some people? Yes, it is of great importance; it starts them in life.
43,552 I am very glad you put that in. I only wish you had a Welsh version as well. What do you call it in Welsh? “Neithior”
43,553 What do you call the bidding? “Neithior”; the bidding itself is there called “Neithior” in Welsh. “Gwahodd” means to summon to it. I suppose “Neithior” is to hold it at night.
Professor Rhys: Perhaps it is.
Questions by Mr Seebohm
43,556 You have put in those bidding letter of 1848, which shows, I suppose, that it was a general custom – that there was a very kindly feeling amongst the tenant farmers to help anyone taking a new farm. Is that so?
I do not know that it was so much the kindly feeling; it was a very old custom, I think.
43,557 There has been a great competition for farms, which you say is the reason why that custom has been dropped?
No I do not think so. It has got out of use as things do get out of use. I do not think that has anything to do with its dropping.
43,562 The old bidding principle had this great advantage, that it did find a little capital at any rate to begin with in starting the new comer?
Yes. Even it applied to the cottager to get his few articles of furniture, as well as to the tenant farmer.
The following, handed in by Dr D Rhys Jones, at Cardigan, is the established form of a bidding letter throughout Carmarthenshire, even is cases where the parties concerned may have no knowledge whatsoever of the English language. The explanation probably is that each printer has a copy of the common form, which he varies, as may be required, by the insertion of the particulars supplied to him by the person giving him an order. – D Lleufer Thomas, (see question 43,493 above).
Swydd Aberteifi, Hydref 17eg, 1843
GAN ein bod yn bwriadu ymuno mewn CYFLWR BRIODASOL, dydd LLUN, y 30ain o’r mis presennol, annogir ni gan ein Cyfeillion i wneuthur NEITHIOR ar yr achlysur, yr un dydd, yn Nhŷ Tad y Ferch Ieuangc, a elwir y KING’S ARMS, yn nhref Llandyssul; y pryd a’r lle y dymunem eich cwmpeini hoff, a pha roddion bynag a weloch yn dda eu cyfleu arnom y dydd uchod, a dderbynir yn ddiolchgar, a gydnabyddir yn wresog, ac a ad-delir yn serchof, pryd bynag y gelwir am danynt ar y cyfryw achos,
Gan eich yfudd wasanaethwyr,
SAMUEL JONES
MARGARET EVANS
Mae y Gwr Ieuangc, a’i Dad a’i Fam, (Timothy a Rachel Jones, Red Lion, Llandyssul) yn dymuno ar fod i bob Pwython dyledus iddynt gael eu dychwelyd i law y Gwr Ieuangc y diwrnod uchod, a byddant yn ddiolchgar, ynghyd a’i Deidiau (John Jones, a Benjamin Daniel), ei Frawd a’i Chwaer-yn-nghyfraith (Daniel a Catherine Jones), a’i Frawd (Benjamin Jones), am bob rhoddion ychwanegol.
Hefyd, mae y Ferch Ieuangc, ynghyd a’i Thad a’i Mham (John a Catherine Evans, King’s Arms, Llandyssul) yn dymuno ar fod i bod Pwython dyledus iddynt, gael eu dychwelyd i law y Ferch Ienangc y diwrnod uchod, a byddant yn ddiolchgar ynghyd a’i Ewythr a’i Mhodryb (John a Hanna Jones,Gilfachddafydd, a Dafydd a Mary Davies, Dolau Cwerchir, ag Elias ac Anne Thomas, Llandyssul) a’i Brawd a’I Chwaer (Evan a Susan Evans) am bob rhoddion ychwanegol.
Pob Pwython dyledus i ddiweddar Chwaer y Ferch Ienangc (Elizabeth Evans) a elwir i mewn y pryd hyny.
Carmarthenshire, July 4^th, 1878
As we intend to enter the matrimonial state, on Thursday, the 25^th of July, we purpose to make a bidding on the occasion, the same day, at the young man’s father’s house, called TY’R BWCI, in the parish of Llanfair ar y Bryn when and where the favour of your good and agreeable company is respectfully solicited; and whatever donation you may be pleased to confer on us then will be thank-
fully received, warmly acknowledged, and cheerfully repaid whenever called for on a similar occasion,
By your most obedient Servants
OWEN GWYN
ELEN MORGAN
The Young Man, his Father and Mother (Llewelyn and Margaret Gwyn), his brothers (Evan and Rhys), and his Aunt (Gwladys Bowen, Llwyn y Fedwen), desire that all gifts of the above nature due to them be returned to the young man on the above day, and will be thankful for all additional favours granted.
The young woman, her father (Rhydderch Morgan, Castell y Moch, Lanon), and her brothers and sister (Howel, Gruffydd, and Gwenllian), desire that all gifts of the above nature due to them be returned to the young woman on the above
day, and will be thankful for all additional favours conferred on her.
The young man’s company will meet at Ffynnon Locw; and the young woman’s at Pany y Clacwydd.
[The date and names of the English letter is slightly different to that in Bangor Museum. It was dated July 4^th 1862 with the wedding on Wednesday, the 30th of July.]
Evidence presented on 23 April, 1894 by Dr D Rhys Jones, (Cardiff) whose father rented Ffynonwen, Llangunllo, Cardiganshire.
Royal Commission on Land in Wales and Monmouthshire, Appendix, vol. 3, (1896), pp. 403-410, 1035
The Welsh letter was published in: Mercer, Peter A., Bywyd a Gwaith Yng Nghymru’r Bedwaredd Ganrif Ar Bymtheg, (Gwasg Prifysgol Cymru, 1978), pp. 84-85

1896

Evidence of Edward Lewis, aged 60, of Henllan Uchaf, Uwch-y-garreg, near Machynlleth, (translated from Welsh)
Questions by Lord Kenyon
70,333 Is it usual for farmers to borrow money to start their children in life? [no answer.]
70,334 You gave a portion to your daughter on her marriage? Yes
Questions by Professor Rhys
70,343 Just now you were asked whether some farmers borrowed money to start their children in life. The old fashioned marriages did something in that way, did they not – the old fashioned “bidding weddings”?  I do not know.
70,344 Have you not had any of those weddings in this part of the country in your time? No, they have never been popular here.
70,345 I mean weddings where people are invited, and everyone who is invited has to give a gift of money or other things to the newly-married pair. You have never heard of that in your parish? Well, some of those invited used to give perhaps 2s 6d and so on.
70,346 But it never amounted to anything of importance here? I do not know whether she had anything or not.
70,347 I am not asking about her. I am asking whether you know of that custom, and whether that did not help to set up some of the young people? Yes, in a slight degree; they gave small presents.
Royal Commission on Land in Wales and Monmouthshire, Appendix, vol. 4, (1896), pp. 403-410

1896

This section consists of a series of questions and answers. The Welsh spelling is somewhat unconventional (e.g. nithor for neithor or neithior) and the translator did not always understand some of the specialist terminology [corrections to the translation have been made below]. 
Courting at a fair …
Courting at an inn …
Bundling …
Ar ol i’r garwrieth fynd y mlân am dymhor, – weithe’n arw a weithe’n esmwth, – dele sôn am briodi; ac wedi iddy nhw gyttuna i neyd hyny, ele tad y bachgen a chyfell iddo i rityddia, hyny yw, i gisho am y ferch. Un tro, pan eithon nhw i ofyn am ferch Dyffryn Llynod dros tifedd Ffynonbeder, fe gwison nhw’r atteb byn:
After the courting had continued for a while – sometimes stormy, sometimes calm – there would be talk of a marriage, and when they had agreed, the young man’s father, accompanied by a friend, would go an ask for the girl. Once, when a father went to Dyffryn Llynod to ask for the daughter on behalf of Ffynonpedr, they had this reply:
Deunawr gwr a deunawr cledde,
Deunawr gwas yn gwisgo lifre,
Deunawr march o liw’r scythanod,
Cyn codi’r ferch o Fyffryn Llynod.
Eighteen [gentle]men with swords,
Eighteen servants in livery,
Eighteen horses of the colour of a woodpigeon
Before fetching the girl from Fyffryn Llynod.
Ar ol hyn bydde’r ddou deulu yn gneyd i gore i helpu’r bobol ifenc i ddachre i byd. Bydde teulu y ferch yn rhoi stafell priodas – gwerth deg punt mwy neu lai, a phymtheg punt mywn arian, buwch, a dâs o gyrch i stoco’r lle.
After this the two families would do their best to help the young couple to a start in life. The girl’s family would provide the stafell – worth £10 more or less, and £15 in cash, a cow, a stack of oats, to stock the place.
Cele’r mab ifanc falle ddeugen punt o arian, ceffyl, taer buwch, deugen o ddefed, a hwech dâs o farlys i stoco’r lle.
The young man would have £40 in cash, a horse, three cows, 40 sheep, and six stacks of barley to stock the place.
[This list of items is similar to the list in Llythyrau Anna Beynon, (1880), but the quantities of cash and stock are different.]
The next thing was to send out invitations to the girl’s home, and appoint Ifan Parry to be the bidder. After being given all the details, the bidder would start his journey with a bag on his back, and a rod in his hand, and at the first house he would strike the door with his rod and deliver the following sort of chant:
Nesewch i rondo gyda brys,
Rwy’n dod a gwarant fowr a gwŷs;
Fel Ilatai’n d’od i law o’r llyn
At bawb mewn crôn, os nad mewn crys.
Rwy i’n dod attoch chi oll, o’r lleia hyd y mwya, yn genad ac yn wahoddwr dros John Llangignach, o un tu, a Mari Cil y Ddwy Fron, o’r tu arall, i ofyn y ffafar p’ch cwnmi a’ch wyllws da ar ddydd i priodas sy’n cymryd lle dydd Mercher, wythnos i foru. Bydd cwmni’r mab ifanc ar geffyle yn codi o Llangignach am naw o’r gloch y bore, ac yn mynd i mofyn y ferch ifanc o Gil y Ddwy Fron, lle bydd i chwmni hithe’n disgwl am denyn. Fe ân o ‘no i Eglws Llandysul i ga’i clymu’r ddou ddyn ifanc ynghyd mywn glan briodas, ac yna bydd cwmni’r briodas yn mynd i Gil y Ddwy Fron i gynnal nithor [neithor]. Ma’r mab ifanc yn galw pob pwython dyledus iddo fe i mywn y pryd hwnw, ac ma i dad; William Jones o Langignach a Sara i wraig yn galw pob pwython dyledus iddy nhwnte y dwarnod yny i ddwylo’r mab ifanc. Ma’r ferch o’r ochor arall yn galw pob pwython dyledus iddi hithe i mywn y pryd hwnw, ac ma I thad, Tomos o Gil y Ddwy Fron a Beit i wraig yn galw pob dyledion dyledus iddy nhwnte i mewn i ddwylo’r ferch ifanc y dwarnod hwnw. A phob rhoddion benna a weloch chi fod yn dda i stofi ar y gwr ifanc, neu’r wraig ifanc y dwarnod hwnw, cân i derbyn yn ddiolchgar, a’i talu nol yn llawen pan fyddo galwad am denyn gyda nhw’ch dou, a chan y tad a’r fam o’r ddwy ochor, yr hwya fo byw o eni nhw. Bydd cyfeillion a pâr ifanc yn cwiro’r tŷ y nos o’r blân yn Nghil y Ddwy Fron, a pha beth benna a weloch chi fod yn dda i stofi arny nhw’r pryd hyny, a gydnabyddir yn ddiolchgar, ac a delir nol yn llawen gyda nhw neu i rhieni o’r ddwy ochor pan ddelo amgylchiad cyffelyb i alw am hyny.
I have come to you all, from the youngest to the oldest, as the bidder on behalf of John Llangignach of one house, and Mary, Cil-y-ddwy-fron of the other house, to ask for the favour of your company and good will to the marriage which takes place on Wednesday a week tomorrow. The young man’s party will leave Llangignach on horseback at none o’clock in the morning to fetch the young daughter of Cil-y-ddwy-fron where her party will be awaiting them. From there they will go to tie the young couple in Holy Matrimony, and then both wedding parties will return to Cil-y-ddwy-fron to hold a feast. The young man is calling in every pwython due to him at that time, and his father William Jones of Llangignach and his wife Sarah are calling in every pwython due to them on that day into the hands of their son. On the other side the young woman is calling in every pwython due to her on that day, and her father, Thomas of Cil-y-ddwy-fron, and his wife Betty are calling in all debts due to them into the hands of their daughter on that day. And all gifts you see good to bestow on the young husband or young wife on that day will be gratefully received and joyfully paid back by both their parents whoever will be living, when there is a call for them. The friends of the young pair will repair to the house of  Cil-y-ddwy-fron on the night before the wedding, and whatever you see fit to bestow on them at that time will be gratefully acknowledged , and will be joyfully repaid by them or the parents of either side when similar circumstances comes.
Deuwch i’r briodas, na fyddwch yn ddiflas,
I ga’l cwrw melyn, bara ceirch a manyn,
Bara can a chacen, a chawl cig maharen;
Cewch osod ych cwpan ar gornel y pentan,
Tra byddoch yn smocio pib lawn o ddybaco
Cewch gwart pryd y mynoch o gwrw pan alwoch,
Mi fyddaf fi yno’n ofalus i’ch tendo.
Ma llawer o fechgyn yn dyfod i’r topyn
Caiff pob merch lygadlon ddou neu dri o gariadon.
Ond da chwi, dewch weithian a blawd ceirch i Ifan
Os hebddo ‘rwyn cym’ryd IIond cawg o flawd amyd,
Neu flawd barlys hiledd cyn ffaelu’n y diwedd.
Gwnewch gyatal a galloch, a bendith Duw arnoch!
[Very rough translation:]
Come to the wedding, don’t be dull,
For amber beer, oat bread and butter,
Bread and cake, and cawl made with the meat of a wether [castrated ram]
You can place your cup on the corner of the hearth,
While you smoke a full pipe of tobacco
You get a meal when you go for a beer when you call,
I’ll be there to tease you;
Many boys come to the wedding-feast
Every eyewitness gets two or three lovers.
But please come with Ifan’s oatmeal
If not, I will take a bowl of raw flour,
Or barley flour before finally ?failing.
Stay calm if you can, and God’s blessing on you.
This verse is slightly different to that published in Letters from Anna Beynon of Bargod, near Llandysul, to her sister in America, said to date to 1721 but probably fictitious, Faner America, Awst 24, 1870 and other publications in Wales.
If it was a big wedding, there would be many horses and a lot of rushing from the young man’s house to the girl’s home, and from there to the church, and from the church to the house of the feast. The people would have prepared a “cwinten” on the way to the church or near the girl’s home.
What is a cwinten?
A rope hidden under some ferns and raised to prevent the young people passing.
‘Dodd dim ceffyle mywn priodas fach;
There would be no horses at a small wedding,
and if the young couple were very poor, they would try to borrow a ring just for the wedding day.
You mentioned the feast. What went on there?
Drinking beer, eating cakes, singing and reciting tales, and the young people chasing and hunting each other.
Davies, W.J., Hanes Plwyf Llandysul, (1896), p. 239-242
Translation by Ivor Griffiths, (1991), pp. 106-108

1897

The following is a collection of customs and superstitions made chiefly in Cardiganshire. It is placed under the general head of Cardiganshire, although a few of the customs, it will be seen, are gathered from neighbouring counties. The collection includes folk-lore already recorded in Bye-Gones, but it is well to have the Cardiganshire record complete as it stands here, gathered by one who has had it by word of mouth from the inhabitants, and even seen some of the customs within the last thirty years.
MARRIAGE CUSTOMS.
The following is a specimen of a bidder’s invitation to a wedding :—
Stolau a chadeiriau fel medrwch chi eiste
Pibell a thybaco os medrwch chi smoco
Cofiwch y dydd fel byddo’r Gwahoddwr yn rhydd.
Bring chairs and stools that you may sit,
Also pipes and tobacco if you smoke,
Remember the day, so that the bidder may not be blamed.
The following are specimens of the pennillion sung at Cardiganshire weddings. Some of them were recently used. The bride’s men standing inside the door of the bride’s house, and the bridegroom’s men standing out-side, bantered one another in the words of the pennillion :—
Pennillion a adroddir mewn Priodasau :—
1. Dydd da i’ch Ian gwmpeini,
Pa beth i’wch neges heddi;
Ai hel eich bwyd i’ch ch’iffor’ hyn,
Mae bwyd yn brin eleni.
2. Fy neges a fynegaf,
Mewn ‘madrodd goreu medraf;
Ond brysais tipyn yn fy hynt,
Rhaid cael fy ngwynt yn gyntaf.

3. Ai chwi yw teulu’r gorthrwm,
Sy’n d’od i werthu’r degwin ;
A rhoddwch wybod a oes hedd,
Gan fod eich gwedd mor bendrwm.
4. ‘Rym ni yn d’od ar neges
Dros fab a chalon gynes ;
I ol eich Anni lygad Ion,
Yn dirion hoff gymhares.
5. Os soniwch am briodi,
Yr atteb gewch gan Anni;
Fod gofid mawr yn ddigon siwr
Yn nglyn a gwr a theulu.
6. Taw son yr ynfyd, gvvirion,
Mae’r ferch yn barod ddigon;
A’r unig un mae e’ yn ol,
Yw Anni Dolebolion.
7. A fuoch chwi ‘n awgrymmu
I’r bachgen boreu heddi;
Fod rhaid cael tipyn o ‘scylaig
Cyn cadw gwraig a theulu.
8. Mae’r mab yn hen ysgoler,
Mae’n enill arian llawer
Wrth dynu glo o fol y graig;
All gadw gwraig yn glefer.
9. Ni chymmer Ann mo’r collier
Sy’n gweithio yn y dyfnder;
Mae’r rhai sydd yno, druain, gwael,
Yn cael damweiniau lawer.
10. Wel, tewi rhaid yr awrhon,
Os ynt yn caru’n ffyddlon,
Mae’n well i chwi cael tnyn’d a’r ferch
Na siomi serch eich calon.
The following verses are fragments of pennillion:—
11.’R oedd Adda’n ddiymgeledd
Yn Eden mewn dinodedd,
Cyn cael y wraig, y ddolen gûn,
Sy’n uno dyn a’i anedd.
12. ‘R un modd y mae gan Dáni
Heb driniaeth gwraig anwylgu ;
Mae’n glafaidd iawn o glefyd dwys
O swynion glwys ei Anni
The following alternative reading of verse 12 is given :—
‘R un modd mae Daniel yma
Heb driniaeth gwraig anwyla ;
Mae’n glafaidd iawn o glefydd dwys
O swynion glwys ei Liza].
13. Mae’n rhyfedd gen i weled
For gwr y ty mor ffoled,
A rhoi Dai Lelo wrth y drws
I’n groesaw ni mor grased.
14. >Mae’r ferch i chwi’n ymofyn,
Yn nawr yn cwyro menyn,
Os gwnewch aros hyd brydnawn
Cewch foled iawa o enwyn.
15. Ai ti yw’r mab afradlon
Sy’n poru rhwng dau afon,
Yn codi lawr yn nyfnder nos
I odro da’r cym’dogion?
The following rough translation will give English readers some notion of how the contest was carried on. What is here given is only a fragment, and evidently breaks off in the middle. The contest begins with an inquiry from the persons inside the house, and the answer is give in the next verse, and so on through alternative verses until we reach verse 10, when the door is supposed to be opened, and the bridegroom and his men admitted.
Good day to you fair company,
What’s your business to-day:
Are you begging your way,
Food is scarce this morning.

My business I will state,
In terms as plain as I can;
But I have hastened on my journey,
And must get my breath first.

Are you of the oppressor’s family
Who come to sell the tithe;
Let me know if you come peacefully,
As your countenances look so threatening.

We are coming on an errand,
From a warm hearted young man;
We have come to fetch your bright ey’d Annie,
To be his loving partner.

If you intend proposing marriage,
You will get the answer from Annie
That there is certainly great trouble
In having a husband and family.

Nonsense, you silly fool,
The young woman is willing enough;
And the only one that he will have
Is Annie of Dolebolion.

Did you not suggest
To the young man this morning
That a man ought to be a pretty good scholar
To keep a wife and family ?

The young man is an old scholar,
And makes heaps of money,
Drawing coal from the bowels of the earth,
He can easily keep a wife.

Annie will not have a collier
That works in the depths ;
Those who work there, poor things,
Meet with many accidents.

Well, I had better say no more now,
If they love one another faithfully,
It is better you should take her
Than disappoint the lover’s heart.

Adam was comfortless
In Eden living all alone,
Before he had a wife, the link
Binding him to home.

So likewise is Daniel here,
Without the company of a loving wife;
He has long been love sick
For the charms of his Annie.

I am surprised to see
The man of the house so senseless,
As to put Dai Lelo at the door,
To give us such a rude welcome.

The young woman you seek,
Is now making butter ;
If you will wait until afternoon,
You will have your fill of buttermilk.

Art thou the prodigal son,
Who lives between the two rivers ;
And gets up in the depths of night,
To milk his neighbour’s cows ?
Gwyr mab (the bridegroom’s men) go into house and search until they find the girl. If those inside beat those outside in penillion, those outside push the others and try to get in. They finally get in, and have bara a diod or tè. [bread and drink or tea] The strongest men are always put with the poet in the passage of the house to withstand the incomers. The father, if active, or if he is not, two young men take the girl on each side, lead her out and run away with her. Gwyn mab yn bugeila hi [sic] (the bridegroom’s men) go in search of her, and if she succeeds in running away the gwyr mab (who are usually on horseback) get in front. In church the bridegroom stands inside the door of the church, and takes the girl on his arm to the altar. After the ceremony the husband takes his wife home, then fellows the neithior, or wedding feast, with sporting, till night, flirting, kiss in the ring, etc. The custom of pursuing the bride has been seen at Tregaron within the last twenty years.
‘Cardi’, ‘Cardiganshire Customs and Superstitions’, Bye-gones, 29 September, 1897, pp. 206-208
Owen, Trefor M., Welsh Folk Customs, (1959), pp. 164-166, (2^nd edition 1968, 3^rd edition 1974),

1897

Owen, in his ” Welsh Dictionary,” says, “The poor people in Wales have a marriage of contribution, to which every guest brings a present of some sort of provision, or money, to enable the new couple to begin the world.” According to the same authority, it was customary for poor women newly married to go to farmers’ houses to ask for cheese.
In Wales, the ancient festivities connected with marriage were still retained some forty or fifty years ago; but since the introduction of railways into quiet mountainous districts many changes in manners and customs have taken place. The day having been fixed, “bidding papers” were despatched to friends all round the country side. The squire was sure to find one on his table, and usually responded by a liberal subscription.
The feast was held at the bride’s home, in most cases. When she appeared in bridal costume among the assembled guests, friends proceeded to hide her away, so that the bridegroom might have some difficulty in finding her: this was part of the fun. Then the four or five groomsmen advanced to the house-door, and on behalf of their friend, demanded the bride from her father, and her spokesmen made reply, thus reminding one of the curious little scene that takes place in Brittany. All the stock of wit possessed by either party was exhausted, until, amid much laughter, the claimants were admitted and began their search. Sometimes she was so well hidden that it was nearly noon and yet they had not found her! This was serious, because it would be too late after twelve o’clock (the law was only altered a few years ago). A friend then came forward to act as a guide, and her discovery was announced with loud acclamations.
In some parts it was the custom to ride full speed to the church.
Thus Malkin says, “III may it befall the traveller … the occasion of which puts out of sight that urbanity so generally characteristic of the people.”  (Tour in South Wales, Glamorganshire, p. 67) [above, 1804]
Meanwhile the bridegroom awaited her at the church; but even then there might be further delay, for there took place a kind of mock ceremony of capture, and the poor girl often came in for some rough handling. It was nearly noon before the marriage-service had been read. No sooner had the clergyman given the blessing, than the men who were on horseback began a furious race to see who could first bring to those waiting at home the intelligence that the service was over. The rider who came first received a pint of ale. In Scotland the prize is a bowl of broth {brose). The rest of the proceedings consisted of feasting and dancing, very much as in Brittany.
Hutchinson, Henry Neville, Marriage Customs in Many Lands, (1897), pp. 300, 315-317

1898

“Cwrw Bach”
When some poor people desired to make up a certain sum of money, they brewed a goodly quantity of beer, and announced their intention to hold a “Cwrw bach” … It was often the case that matters grew from jest to earnest and those who had come for fun left in a quarrelsome mood. Through this, the “Cwrw bach” has been supplanted by tea parties, got up with the same object.
Weddings
Another old, memorable, and excellent custom was at weddings. First there was the bidding (taith). Bidding letters were printed and sent by hand to friends, inviting them to the bidding. Then, besides these bidding letters, it was the custom for a person called a Bidder (Gwahoddwr), to go all around the neighbourhood before the bidding day to proclaim the invitations, and ask for gifts for the young couple, either in rhyme or in a set speech of prose. It is an understanding that every person who comes contributes a small sum towards giving to the young couple a start in their married life. They have a claim on those persons whose bidding they have themselves attended; and at those times their parents and friends also make their claims in their favour. These donations are always registered, and considered as debts (or pwython) to be repaid whenever called for on a like occasion. … the benefit from this custom was very great. The presents of money often amounted to £100 if the parties were respected. By paying duty they had also the privilege of selling ale to the persons assembled. This custom is still kept up in the parish, but only to a very limited extent. Even as late as this year (1898) a bidding occurred. The bidding generally takes place at the house of the young woman’s father.
Ystafell
This is another old custom. On a certain day, usually a Friday, the “Ystafell,” or the woman’s furniture, was taken to her new home. It generally consisted of an oaken coffer or chest, a feather bed, blankets, all the crockery and pewter, wooden bowls, spoons etc. The young man’s usual contribution consisted of a bedstead, table, stools, chairs and dresser. Those who assisted – mostly women – were provided with refreshments.  [from Prichard, T.J. Llewelyn, The Adventures and Vagaries of Twm Shôn Catti, Descriptive of Life in Wales, (Aberystwyth, 1828), pp. 54-68 or M.E.C.F., Cymru Fu, (July 28, 1888), pp. 235-236]
Priodas Ceffylau
It was the custom of the wedding parties to ride to and from the church. On the way thither they resorted to racing, and chasing each other over the country. For this purpose the bride was mounted on a pillion behind the person acting as her guardian, who, escorted by her friends, together with those of the bridegroom, sets off from the house to the church; but when they arrived at a convenient spot, instead of proceeding to church, the guardian would set spurs to his horse, and gallop off in a contrary direction along some of the numerous cross lanes, apparently with every intention of carrying off the bride. Upon this, the bridegroom with his attendants, sets off in pursuit, while the other party are no less active in pressing forward to protect the fugitives, and prevent their capture; and for the more effective carrying on of this mystery of attach and defence, it is necessary that the whole country should be scoured in every direction, in order that the lanes and highways may be properly occupied by the pursuing party, to prevent the possibility of escape. It was a matter of principle with the guardian to be continually endeavouring to effect an escape with his ward. The appearance of such a number of men and women, all smartly dressed, and galloping about in every direction, gave the whole scene a most singular appearance, especially as the women were such bold and expert riders, kept up and mingled with the foremost of the party, and entered into the spirit of the tumultuous procession in a most animated manner. It is scarcely possible to imagine anything more wild and irregular than the various movements of the whole party upon this occasion. When the bridegroom caught the bride the whole party would gallop away to the church. The last “Priodas Ceffylau” in this parish, when both parties rode to church, took place May 29^th 1846 when Mr Jas. Williams, Cilwenau-uchaf Married Mary Evans.
Price, F.S., History of Llansawel [Carmarthenshire], (1898), pp. 8-9, 34-35

1898

Marriage of Thomas Ellis, M.P. to Miss Annie Davies, of Cwrtmawr and Aberystwyth. The ceremony was held in the Tabernacl, Aberystwyth. The ceremony was performed in Welsh.
The neithior, which is an old Welsh wedding custom, even at the present day in vogue in the rural parts of Carmarthenshire, Pembrokeshire, and Cardiganshire, and which is something equivalent to an English reception or “at home”, was held an the large pavilion on the pier, and here the guests assembled to offer their congratulations to the happy couple after the ceremony. Light refreshments had been provided, and the feature of the neithior was pennillion singing with the harp, the pennillion singer being Eos Dar, and the harpist Mr James Williams, of Abergavenny.
We beg to congratulate Mr Thomas Ellis, M.P., upon his marriage with Miss Davies, of Cwrt Mawr. The whole of Wales was interested in the happy event, as witnessed by the fact that almost every part of the Principality was represented at the ceremony in Aberystwyth on Wednesday. Both the bridegroom and the bride are closely connected with the best traditions of Welsh Nonconformity and Radicalism, and it is pleasing to note that all the arrangements for the wedding had been made largely on the lines of old Welsh marriage customs, and that all the proceedings were conducted in Welsh. The “neithior” is a beautiful old Welsh custom which deserves to be revived, and those who are interested in the social life of Wales, and who would desire to see many picturesque usages restored thereby retaining all that is best and most impressive in national customs now unhappily vanishing, will be deeply thankful to Mr Ellis and his bride for setting this excellent example. Our readers will all join us in extending our heartiest congratulations and best wishes to Mr and Mrs Ellis.
Carnarvon and Denbigh Herald and North and South Wales Independent, 3rd June 1898
Thomas Edward Ellis, cofiant / gan T. I. Ellis [his son), (Liverpool: 1944-1948), vol. 1
T.E. Ellis’s biography vol. 2
Turning our attention to the matter of customs we find that there is an old custom called the Bidding. When a young couple were about to be married they sent out a notice called the “Bidding” which took the place of our present “at home card,” but with a difference, for the biddings took place generally in a public house. The invitation either took the form of a circular, or was given by word of mouth by a sort of crier who went from house to house. The late liberal whip, Mr. Tom Ellis, and his bride sent their invitations in the form of a “bidding,” thus keeping up the old custom. Rice is also freely thrown at the happy couple, although I believe this is quite a recent innovation and is of Asiatic origin and signifies plenty. The bride is never allowed to put on her wedding dress before the appointed day, but she may at different times try on different articles of attire without running any risks.
Jones, T Griffiths, ‘Welsh Folk-Lore, III’, Young Wales, Vol. VI, No. 67, (July 1900)
T.E. Ellis or Tom Ellis, (1859 – 1899, a Welsh politician and leader of Cymru Fydd). He was born at Cefnddwysarn near Bala and was married in Aberystwyth in 1898 (see below).

1898

CARMARTHEN, NOV. 20, 1830
AS we intend to enter the Matrimonial State, on Tuesday, the 7th Day of December next, we are encouraged by our Friends to make a BIDDING on the occasion, the same Day, at the Sign of the Three Salmons, Water Street; when and where the favour of your good company is humbly solicited, and whatever donation you may be pleased to bestow on us then, will be received with gratitude, and repaid with punctuality, whenever called for on a similar occasion,
By your humble Servants,
ROGER HANCOCK,
JANE DAVIES,
The young Man’s Father and Mother (Edward and Jane Hancock,) Brother and ] Sister (Joseph and Charlotte Hancock,) desire that all Gifts of the above Nature due to them, be returned to the young Man on the said day, and will be thankful together with his Uncle and Aunt (Thomas and Mary Hancock, Three Salmons,) for all favours granted. Also, the young Woman’s Father and Mother (Daniel and Mary Davies,) and Brothers (Thomas, David, and John,) desire that all Gifts of the above Nature due to them, be returned to the young Woman on the above day and will be thankful for all favours granted.
J. EVANS, PRINTER, CARMARTHEN.
The Strand Magazine, vol.  15, (April 1898), p. 478
Bye-gones, (April 13, 1898), p. 339

1898

June 3 1815
As we intend to enter the Matrimonial State on Friday, the 30th day of June instant, we are encouraged by our friends to make a Bidding on the occasion, the same day,—the young man at his father’s house, called Bwlchmawr, in the parish of Llanwenog ; and the young woman at her father’s house, called Pant-y-fen, in the parish of Llanvihangel-Yeroth ; at either of which places the favor of your good company will be esteemed a Particular favor, and whatever further donation you will be pleased to confer on us then, shall be gratefully received, and punctually repaid on a similar occasion by
Your obedient humble servants,
James Davies,
Mary Harries.
The young man’s father and mother desire that all gifts of the above nature due to them may be returned to their son on the above day, and will be thankful for any additional favors granted. — Also, the young woman’s father, mother, and brother, desire that all gifts of the above nature, due to them, may be returned to the young woman on the said day, and will be thankful for all favors granted.
J.EVANS PRINTER, CARMARTHEN.
Bye-gones, (November, 9, 1898), p. 507

1898

To Bid: To invite, especially to a wedding or funeral, at which attendance is regarded as compulsory.
Bidding: a wedding party at which a collection, in money or kind, is made for the bride and bridegroom.
Quote from the Monthly Packet, (December 1863) p. 682 (above)
Bidding ale – ale served to guests at a funeral.
Wright, Joseph, English Dialect Dictionary, vol. 1, (London, 1898), p. 258

1899

A curious custom has not yet quite passed away in connection with marriages. When a young couple decided to ‘enter the holy bonds of matrimony’… the news of the forthcoming marriage was announced about three weeks prior to the wedding day by a printed letter bearing the signatures of the couple and sent round to the guests invited to the ‘Neithior’ {i.e., wedding-feast) The letter was called ‘Llythyr gwawdd’ and the person engaged to deliver it the ‘Gwahoddwr’; he was generally a popular person, cheerful, nimble and of glib tongue. With a clear, musical voice he repeated a kind of formula to the following effect:—
“At wr a gwraig y ty, y plant a’r gwasanaethddynion a phawb o honoch sydd yma yn cysgu ac yn codi. ‘Rwy’n wahoddwr dros John Davies o Foelclettwr a Mary Jones o Flaenllethi; ‘rwy’n eich gwahodd, hen ac ifanc, i daith a phriodas a neithior y par ifanc i gael eu priodi ddydd Mawrth, tair wythnos i’r nesaf, yn eglwys Llanarth. Bydd y gwr ifanc a’i gwmp’ni yn codi mas y bore hwnnw o dy ei dad a’i fam yn Moelclettwr, plwyf Llandyssilio-go-go. Bydd gwyr y Shigouts yn myned y boreu hwnnw dros y mab ifanc i ‘mofyn y ferch ifanc, a bydd y mab ifanc a’i gwmp’ni yn cwrdd a’r ferch ifanc a’i chwmp’ni ar ben Bank Shon Quilt a byddant yno ar draed ac ar geffylau yn myned gyda’r par ifanc i gael eu priodi. Wedi hynny bydd y par ifanc a’r cwmp’ni yn myned gyda’u gilydd i dy y gwr a’r wraig ifanc, sef Penycoed, yn mhlwyf Llanarth, lle y bydd perthynasau y gwr ifanc yn dymuno am i bob rhoddion a phwython dyledus iddynt hwy gael eu talu y prydnawn hwnnw i law y gwr ifanc ; a bydd y gwr ifanc a’i dad a’i fam a’i frawd a’i chwaer, Daniel Shinkin Tomos o’r Berthlas, ewy thr y gwr ifanc, yn dra diolchgar am bob rhoddion ychwanegol a welwch yn dda i roddi yn ffafar y gwr ifanc y diwrnod hwnw.” “Cofiwch y gwadd a chofiwch y dydd,
Mynegwch i bawb fel bo’r Gwahoddwr yn rhydd.”
The ‘Pwython’ were gifts given in the form of loans to the bride and bridegroom, and when the donors were married, the ‘pwyth’ was to be returned. For some time before the nuptial-tie was performed, the young lady would be busily engaged collecting together her ‘stafell’ or dowry, or rather her personal property, such as furniture, china goods, bed-clothes and wearing apparel.
The latter were generally of a material warranted to last a life-time and of a cut not likely to go out of fashion. Poor people had a ‘priodas draed’ (a wedding on foot) and that of people in comfortable circumstances was generally a ‘priodas geffylau’ (a wedding on horseback). Space will not permit us to describe the way the ‘Sheegouts’ went about their business. The young lady was generally in a barricaded room with her friends and a local bard, and the ‘ sheegouts ‘ came with another bard. A battle-royal would then take place between the two and then the door was thrown open and the young lady led out. On the way to church the party would sometimes be blocked by what was known as ‘quinten,’ which generally consisted of an obstruction placed across the road and which was not removed until the bridegroom gave a small donation.
[note: Shigouts were generally a body of horsemen wearing a peculiar overcoat called Sheegout. Possibly the word is derived from ‘seek-out,’ i.e. to search for the young lady. [end of note]
E., G.; W., H., Welsh Life and Customs, The University College of Wales magazine, Vol. 21, No. 5 (February 1899), pp. 230-231
“To the husband and wife, the children and servants and all of you who are sleeping and getting up. I am the bidder for John Davies of Foelclettwr and Mary Jones of Blaenllethi; I invite you, old and young, to a bidding and marriage and neithior of the young couple to be married on Tuesday, three weeks to the next, at Llanarth church, the young man and his men will leave that morning from his father’s house and his mother in Moelclettwr, in the parish of Llandyssilio-go-go. The Shigouts go that morning on behalf of the young man to fetch the young girl, and the young man and his companion meet the young girl and her stepmother at the head of Bank Shon Quilt and they will be there on feet and on horses going with the young couple to be married, after which the young couple and the couple will go with their husband and young wife, of Penycoed, in the parish of Llanarth, where the young man ‘s relatives will wish that all the gifts and goodwill due to them be paid that afternoon to the young man; the young man and his father and his mother and brother and sister, Daniel Shinkin Tomos of Berthlas, his young husband, is very grateful for all the extra gifts you see fit to give in the young man’s favor on that day.”
“Remember the guest and remember the day, so that the bidder may not be blamed.”
1899 CYMREIG
This detailed account of wedding customs in Llangeler and Penboyr, near Newcastle Emlyn, Carmarthenshire, appears to be based on local memories and includes descriptions of some specific events. 
SUMMARY IN ENGLISH:
When a couple decided to get married, the young man’s father went to the young woman’s parents to ask for their daughter’s hand in marriage – known as ‘i rytydda’ in Llangeler, and agree details of what they would give to the young couple. Arrangements would be made to publish the banns and an evening of feasting [bidding] was arranged. Beer was brewed by the parents, and the beer was sold at the feast for the benefit of the couple. Alternatively, a cwrw bach (funds raising through the selling of the beer) was organised.
The bidder informed the neighbours of the bidding. An example of a bidder’s verse is given similar to that published in Anon [Hugh Hughes, after Peter Roberts, 1815] in Yr Hynafion Cymreig: neu, Hanes am Draddodiadau, Defodau, ac Ofergoelion, yr Hen Gymru … [The Ancestry of Wales: or, History of the Traditions, Rituals and Superstitions of Ancient Wales…] (Caerfyrddin, 1823), pp. 125-137 and Glanffrwd Thomas, (St. Asaph Vicarage), Cymru Fu, June 9, (1888), pp. 193-195, but with local names. He might also recite the words usually published in a bidding letter (example given).
Sometimes the bidder would have to recite part of his invitation in poetry, which he had learned from “Gan y Gwahoddwr” gan Daniel Ddu, neu “Gan y Gwahoddwr”, o Grwth Dyffryn Clettwr, gan Rhys Jones. [(‘Amnon’; 1797-1844), Crwth Dyffryn Clettur; sef Gwaith Barddonol y Diweddar Rees Jones, Pwllffein, Llandyssul, Ceredigion, (Caerfyrddin, M. Jones, 1848), pp. 80-84]
Pobi Neithior is the name given to the custom at which the neighbours brought gifts of foods, such as tea, sugar, bread, butter and other things, to the young couple’s houses on the night before the wedding. Bidding cakes were also brought for sale, two for a penny, at the bidding on the following day. They were rectangular, about five inches long and three wide, and as thin and durable as horse skin.
The Wedding: The company went to the young man’s house, early in the morning where they were given refreshments. The best man (teilwr) rode with eight or nine friends, the gwyr shigowts or scouts, to the young woman’s house to fetch her. The young woman might be hidden but once she was found they went to the church.
Sometimes obstacles were put in the road including a Quintain (cwynten), which was a rope thrown across the road and covered with thorns and brambles or flowers and evergreens.
After the wedding ceremony everyone went home but returned to the bidding in the afternoon.
Horse weddings were popular in Llangeler and Penboyr until the end of 1884, but that custom ceased very soon thereafter.
The main sport was to be the first to arrive at the church. At the wedding of Dinah, the daughter of the Rev. Thomas Jones, Saron, in December 1844, while riding a horse, James Evans, a servant of the late Colonel Lewis, struck a wall in the village of Llangeler, near the Church porch, and the horse and his rider fell on the spot. James died within hours and was buried at Penboyr the following Thursday. The vicar, the Rev. John Griffiths deplored this dangerous custom. The theme of his sermon on the first Sunday after this event, was “And the drive is like the drive of Jehu the son of Nimsi: for he drives foolishly”. David Davies, the Castle composed a verse of 31 four-line verses on the subject (first line ‘Y Cymro oll yn gryno, ‘rwyf yn eich galw ‘nghyd.’)
[An inquest was held Friday last, the 5th inst., before G. Thomas, Esq., at the village of Llangeler, Carmarthenshire, on the body of James Evans, a groom in the employ of W. P. Lewis Esq., of Velindre, who was killed by a fall from a horse.  From the evidence, it appeared that the deceased was returning from a wedding, mounted on a very spirited horse, and, on turning a corner, the horse being at the time in full gallop, stumbled and fell, throwing the deceased a considerable distance. The horse and rider were killed on the spot. Verdict Accidental death.
The Pembrokeshire Herald and General Advertiser, 13th December 1844, p. 3]
The Neithior.
In the afternoon of the wedding day, the husband and wife sat down at a table to receive pwython and gifts from their friends which were recorded by two clerks. No one would put less than a shilling on the plate.
After this they had an entertaining evening. The women would be ??? (tynu) on these occasions. Young women with tynu at fairs and biddings were attractive to the boys.
Biddings have not been popular in the parishes for nearly twenty years.
There is an old tradition in the parish of Penboyr that if a young couple walked together under the Gorllwyn bridge, it was considered a wedding ceremony.
Y ‘Stafell’
When the young husband and wife went to live in a house of their own, they each brought their special part of the furniture. In these parishes, the young man brought a wooden or iron bed, a dresser, a table, and arm chair and the woman’s dowry was a feather bed, bedding, oak tableware and crockery.
ARFERION PRIODASOL
Y Gwawdd. Pan byddai mab a merch ieuangc wedi penderfynu priodi ac wedi tori y newydd i’w rhieni, cymerai tad y mab ieuangc gyfaill neu ddau gydag ef, ac aent at rieni y ferch i’w ‘gofyn, neu fel y dewedir weithiau yn rhan uchaf plwyf Llangeler, ‘i rytydda’, sef, dod i gyd-ddealltwriaeth ynghylch yr hyn fuasent yn roddi i’r ddeyddyn ienangc i ddechreu ‘u byd a threfnu ar gyfer dyfodol eu bywyd.
t. 365
Trefnid rhoddi y gostegion allan a phenodid noswaith y gwawdd. Byddai y rhieni yn macsu erbyn y noswaith hon. Deuai’r cymydogion ynghyd i’r gwawdd i yfed cwrw, a thalu am dano, er lles y par ifangc. Yfid a meddwid, a chenid a chedwid pob randifw ynddo hyd oriau man y bore. Cynhelid cwrw bach ar achlysuron eraill ar yr un llinellau a’r gwawdd, ond gyda’r eithraid fod y gwahoddwr yn cael ei awdurdodi yn y gwawdd i fyned allen i wahodd pobl i’r briodas, a rhaid oedd iddo i fyned drwy ei ffrâs i foddlonwydd y cwmni i noson hono cyn yr awdurdodid ef. Cychwynai y gwahoddwr drwy y plwyf wedi gosod rhuban gwyn neu goch a rei hat, ac ysnoden yn rhiwllyn ei got, yn arwydd o’i neges, ffon yn ei law, tamaid o shalc yn ei boced er mwyn tori gris-gros ar ddrysau y rhai fyddai oddicartref i ddangos ei fod wedi galw, a chwdyn ar ei fraich e i dderbyn cardod o flawd yn y ffermydd y gelwai ynddynt. Wedi myned i mewn i dy tarewai ei ffon yn erbyn y llawr i alw am osteg, ac yna dechreuai ar ei ffrâs, yr hon oedd yn debyg i hyn:
“Yr wyf yn dod atoch chwi yn genad ac yn wahoddwr, yn fwyn ac yn hawddgar, yn lan ac yn deuluaidd, dros John Dafis, o’r plwyf hwn, a Jane Evans, o blwyf Penboyr, a’ch ewyllys da ar y ddesgl, dowch ag arian difai, swllt neu ddau, neu dri, neu bedwar, neu bump; yr wyf yn gwahodd caws ac ymenyn, a’r gŵr, a’r wraig, a’r plant, a’r gweision a’r morwynion, o’r mwyaf hyd y lleiaf: dowch yno yn forau, cewch fwyd yn rhodd a diod yn rhad, ystolau i eistedd, a physgod os gallwn eu dal, ac onide cymerwch ni yn esgusodol; ac nhwy ddont hwythau gyda chwithau pan alwoch am danynt. Mae y mab ifangc yn codi maes o — , a’r ferch ifangc o – , ar y borau hwnw, ac yn priodi yn Eglwys Penboyr.”
[note:] Nid oedd ffrâs pob gwadoddwr yr hollol yr un fath, ond yr oeddynt i gyd yn rhedeg ar linellau y ffrâs hon, gydag ychydig gyfnewidiadau. [end of note]
[An announcement very similar to this was published in Anon [Hugh Hughes] in Yr Hynafion Cymreig: neu, Hanes am Draddodiadau, Defodau, ac Ofergoelion, yr Hen Gymru … [The Ancestry of Wales: or, History of the Traditions, Rituals and Superstitions of Ancient Wales…] (Caerfyrddin, 1823), pp. 125-137 and Glanffrwd Thomas, (St. Asaph Vicarage), Cymru Fu, June 9, (1888), pp. 193-195]
Yna dywedai y geiriau canlynol, y rhai fyddent weithiau wedi eu hargraffu a’u harwyddo mewn ffurf o lythyr oddiwrth y par ienangc i’w gwasgaru yn y tai gan y gwahoddwr, ac a elwid yn “llythyr neithior”:
Bydd y neithior y prydnawn hwnw yn cael ei chadw yn nhy tad y Ferch ifanc, yn –; yno deisyfir eich llon gyfeillach, a pha rodd bynag y gwelwch yn dda ei rhoddi iddynt a dderbynir yn ddiolchgar, ac a ad-delir yn llawen pa bryd bynnag ei galwer am dani ar y cyfryw achlysur.
Mae rhieni y mab ifangc, a’i frodyr a’i chwiorydd, ar ei ran ef, yn dymuno i bob pwythion ddyledus iddynt hwy i gael eu dychwelyd i’r Mab ifangc ar y diwrnod hwnw a byddant yn diolchgar am bob rhoddion ychwanegol, ac hefyd, mae rhieni y Ferch ifangc, ar ei rhan hithau, yn dymuno i bob pwythion
dyledus iddynt hwy i gael eu dychwelyd i’r Ferch ifangc y diwrnod hwnw, a byddant yn dra ddiolchgar am bob rhoddion ychwanegol iddi.
Weithiau ceid gan y gwahoddwr I adrodd rhan o’i ffrâs ar farddoniaeth, yr hon ooedd wedi ddysgu ar gof o “Gan y Gwahoddwr” gan Daniel Ddu, [fel uchod] neu “Gan y Gwahoddwr”, o Grwth Dyffryn Clettwr, gan Rhys Jones. [(‘Amnon’; 1797-1844), Crwth Dyffryn Clettur; sef Gwaith Barddonol y Diweddar Rees Jones, Pwllffein, Llandyssul, Ceredigion, (Caerfyrddin, M. Jones, 1848), pp. 80-84]
Pobi Neithior.
Dyma yr enw wrth ba un y gelwid yr arferiad oedd gan y cymydogesau y nos cyn y briodas i ddwyn rhoddion o fwydydd, megys tê, siwgr, bara, ymenyn a phethau eraill, i dai y pâr ienangc. Y noson hono hefyd crasid llawer iawn o ‘gacs neithior’, rhai pedair onglog, oddeutu pum modfedd o hyd a thair o led, ac mor deneu a gwydn a chroen ceffyl, y rhai a werthid yn y neithior dranoeth i’r gwyr ieneingc yn ddwy am geiniog.
t. 367
Y Briodas
Bore y briodas deuai y cwmni ynghyd i dŷ y mab ifangc yn lled gynar, ac wedi cael llymed o bethyfed a dished o dê, gyrid y ‘teilwr’, sef y best man, ag wyth neu naw o gyfeillion a elwid y ‘gwyr shigowt’ (scouts) gydag ef i gyrchu y ferch ifangc o dŷ ei rhieni yn erbyn y mab ifangc a’i gwmni. Weithiau byddid yn cuddio y ferch rhag y gwyr shigowt, ac yn gosod rhwystrau ar eu ffordd i’w dior i ddod o hyd iddi, ond ar ol ei chael cychwynid gyda brys, ac wedi cwrdd y cwmni arall, bant yr eid ar ryw haner ffaden tua’r Eglwys.
Weithiau byddai rhwystrau wedi eu gosod ar ffordd yr orymdaith: codid cwynten yma thraw, sef rhaff wedi ei thaflu yn groes i’r ffordd ac wedi cael ei gorchuddio a drain a mieri neu a blodau a bythwyrddion. [nodyn: Yr oedd y “gwynten” ar y cyntaf mewn ffurf arall yn gysylltiedig ag un o wrolgampau y Cymry, sef marchogaeth.]
Ar ol myned drwy y seremoni elai pob un i’w artref, ond dychwelent eilwaith i’r neithior yn mhrydnawn y dydd. Yr oedd priodosau ceffylau mewn bri mawr yn y ddau blwyf hyd ddiwedd y flwyddyn 1884, ond darfyddodd yr arferiad hwnw allan yn fuan iawn wedi hyny. Y brif gamp mewn prodas geffylau ydoedd cyrhaedd am y cyntaf i borth yr Eglwys. Yn mhriodas Dinah, merch y Parch. Thomas Jones, Saron, yn Rhagfyr 1844, wrth yru tarawodd ceffyl James Evans, gwas y diweddar Filwriad Lewis, wrth fur yn mhentref Llangeler, yn agos i borth yr Eglwys, fel y cafodd y ceffyl a’i farchogwr eu diwedd ar y fan. Mewn canlyniad i’r amgylchiad pruddaidd gosododd y ficer ar y pryd, sef y Parch. John Griffiths, ei wyneb yn erbyn yr arferiad peryglus, a thrwy ei ddylanwad ef yn benaf gosodwyd ef i lawr yn llwyr. Y Sabboth cyntaf ar ol i’r amgylchiad gymeryd lle, ei destyn ydoedd, “A’r gyrriad sydd fel gyrriad Jehu mab Nimsi: canys y mae efe yn gyrru yn ynfyd”. Ynglyn a’r amgylchiad hwn hefyd cyfansoddodd David Davies, y Castell, alargan, yr hon a gafodd gryn dderbyniad. Dyfynwn yma rai penillion o honi:
“Y Cymro oll yn gryno, ‘rwyf yn eich galw ‘nghyd, MORE
Bu farw James ymhen rhai oriau, a chladdwyd ef yn Mhenboyr y dydd Iau canlynol. Cynwysa y gân 31 o benillion pedair llinell.
Y neithior.
Prydnawn y briodas eisteddai y gwr a’r wraig ifange i lawr wrth fwrdd i dderbyn pwython a rhoddion gan eu cyfeillion. Gosodid y derbyniadau i lawr mewn llyfrau gan ddau glerc a eisteddent wrth eu hochrau. Ni fyddai neb yn rhoddi llai na swllt ar y plat. Derbynid llawer o arian yn y neithorau. Ar ol talu a chael cwpaned o dê, ffurfid yn gwmniau mewn gwahanol ystafelloedd ac yn y tai nesaf i yfed cwrw, tryto’r merched â chacs pan ddeuai y gwahoddwr a llond ei ffedog heibio, a threulio noswaith ddifyr a llawen. Byddai ‘tynu’ mawr ar y merched ar yr achlysuron hyn. Ar ol i ferch ifangc eistedd i lawr gyda ryw fachgen dewisol, byddai rhywun arall yn ‘hala i mofyn’ ac yn ei ‘thynu’ mewn modd deniadol ato ef. Dichon yr anfonid i’w ‘mofyn yn ol drachefn neu buasai rhywun arall yn ei thynu, ac felly o un cariad at un newydd, a chael cacs gan bob un i’w gosod yn ei mhacyn, y byddai y ferch hyd nes y deuai yr amser i fyned adref. Ystyrid hi yn glod i ferch fod llawer o dynu arni mewn ffair nei neithior. Mae yr arferiad hwn yn parhau i raddau hyd eto yn ffeiriau Castellnewydd Emlyn. Mae cynal neithorau wedi myned allan o fri yn y plwyfi er yn agos i ugain mlynedd.
Mae traddodiad yn mhlwyf Penboyr fod, ganrifoedd yn ol, i bâr ienangc i gydgerdded o dan bont y Gorllwyn yn cael ei ystyried yn seremoni briodasol.
Y ‘Stafell’.
Pan byddo’r gwr a’r wraig ifangc yn myned i fyw i dŷ eu hunain, mae pob un o honynt i ddwyn ei
­ran neillduol o’r dodrefn. Stafell y gwr ifangc yn y plwyfi hyn ydyw, gwely pren neu hairarn, seld, ford, a ‘stolau cadeiriau, a stafell y wraig ydyw, gwely pluf, dillad gwely, coffor deri, a llestri at wasanaeth tŷ.
Jones, Daniel E., Hanes Plwyfi Llangeler a Phenboyr, (1899), tt. 364-370
More – re rivalry among suitors for a young woman’s hand. : Yn y neithor, ar iol talu a châl cwpaned o de …
See Morris, William Meredith, A Glossary of the Demetian Dialect, of North Pembrokeshire, (With Special Reference to the Gwaun Valley) (1910), p. 299-300

1899

National Eisteddfod, Cardiff
Competition essay, Collection of Welsh Marriage Customs, The prize of £5, sponsored by Mr R. A. Griffith, Carnarvon was withheld.
Carnarvon and Denbigh Herald and North and South Wales Independent, 28th July 1899

1899

WELSH CUSTOMS—At the Literary and Debating Society in connection with Salem Chapel last week Miss A. Edwards, Great Darkgate street, read a paper on “Old Welsh Funeral and Marriage Customs.”
The Cambrian News and Merionethshire Standard, 29th December 1899