The Merthyr Mawr Stepping Stones

St. Telios Church, Merthyr Mawr

Before the little Merthyr Mawr suspension bridge for pedestrians was built there was, at that spot, a series of stepping stones called Stepsau Telio. When the bridge came into use these stones were taken up and placed near the mouth of the river, where they remain today. Along with them went their original name: Stepsau Telio.

These stones, a boon to the walker and a delight to the children, are at the most convenient crossing point of the Ewenny river. They are also on the direct from Merthyr Mawr Church to the public house on the other side of the river; and the speed with which the more thirsty of the congregation crossed the stones after Sunday services was something that became legendary in the village. Lloyd George’s Sunday Opening Act did something to dispel that state of affairs, an event that affected Merthyr Mawr considerably, for no inn is permitted in or near the place. If anything, however, the act increased the speed with which local farm workers managed to cross the stones.

Stepsau Telio

At one period towards the end of the last century a competition developed among the braver souls to see how quickly the crossing could be made without falling into the river. Many tried to take the stones at full speed and, cheered on by hilarious friends, there were several slips and duckings. Fortified by good ale at the inn they would try again and it was said that, if they could cross without mishap whilst drunk, they had the right to demand more sustenance from the landlord.

This, of course, was a custom rather than a legend, but it seems a pity not to include it here for it has died out; and we are short of colourful traditions. Perhaps it could be revived. A competition among the local men from both sides of the river would be an attraction especially if, say, the race could be held on New Year’s Day when the water is at its coldest. The surrounding hills and the ruins of Ogmore Castle would make an attractive background for such an event; and perhaps the landlord of the “Pelican Inn” could dispense libation as of yore.

Pelican Inn, 1977! 

The Legends of Porthcawl and the Glamorgan Coast
Author:  Alun Morgan 

Illustration by Margaret Wooding

Parc Gwyllt Asylum: Timeline

Group of Nurses and Doctors

18^th March 1880

The board of the Office of Commissioners in Lunacy proposed that an additional asylum should be built in the Glamorgan area.  This new asylum would accommodate 500 lunatic papers that were deemed incurable.  The proposed site for Parc Gwyllt was a portion of two farms. The land consisted of approximately 127 acres and formed the northern part of the farms of Parc Gwyllt and Gelliau. 

1883

Nurse Betty Thomas holidng a baby of one of the patients.

The contract for the asylum was signed.

1885

The asylum was near completion but could not be opened due to problems with damp, amongst other things.

1885

The first psychiatric nursing handbook is published. It is known as the Red Handbook.

1886

Parc Gwyllt Asylum is completed at a cost of approximately £60,000.

January 1887

Parc Gwyllt Asylum is opened. Many patients deemed incurable were move to the asylum from Angelton Asylum (Glanrhyd) to receive specialised care.   

Dr. Finlay was draft to Parc Gwyllt from the neighbouring Angelton Asylum at the requested of Dr. Pringle (the Medical Superintendent) to look after the rapidly growing population of Parc Gwyllt.  The cost per patient (weekly) at this time was 8 shillings. The name Parc Gwyllt itself translates to Wild Parc – Wild Field.  At this time the asylum was self-sufficient with a farm, vegetable and fruit gardens and a church. The patient population was approximately 1000.  

1^st April 1889

Parc Gwyllt Asylum became known as the Glamorgan County Asylum. The asylum itself is now under the responsibility of the Glamorgan County Council.

1890

The Lunacy Act states that patients had to be certifiably insane before they could be admitted to Parc Gwyllt or any other Psychiatric facility.

1895

The cost per patient (weekly) is 8 shillings and 2 pence (per patient).

1896

Nurse Training commenced by the Medical Officers. Several of the attendants obtained certificates which were awarded by The Psychological Association of Great Britain and Ireland.

1898

The infectious nature of Tuberculosis is recognised. Steps are then taken to enforce cleanliness to the highest of standards.

The working hours for attendants were very unsatisfactory for a system of doubling day and night duty was in operation. For example an attendant may start work at 6:00am and finish 8:00pm the next day. At this time the attendants only had 4 hours rest for the whole time

Christmas Photograph

1900 – 1910

As the patient population continued to increase the average (weekly) cost of maintenance rose to 9 shillings and 3d (per patient). The number of nurses obtaining qualifications also increased.

Cricket Team 1900 - 1910

Betty Westcott with colleagues c.1915

1910 – 1920: Female Uniforms

Female attendants wore full length dress of a dark colour with long sleeves. Wide white starched cuffs were worn around the wrists and starched white collars were worn around the neck. A full length white apron with a wide bib that reached to the collar was worn with cross straps tied behind the back.  The female’s hair was pinned up and covered with a white cap.

Gorup of Nurses.

1920 – 1930

1922

The name of the hospital changed to Glamorgan County Mental Hospital.

1929

The wages for attendants were £2 per week with 17s. 6. deducted for board at lodging. At that time all of the staff were required to be resident. The first 3 months of an attendants work at the hospital was seen as a probationary period.

Dr. Brown and Nurses

At that time the hospital was very strict on discipline. Any slightest misdemeanour or rule breaking resulted in either a caution, reprimand or a fine of 2s. 6d. – the fine was deducted from the ‘Good Conduct Money’ which was paid every 3 months and could amount up to 10 shillings.

Female patients were employed in the laundry, kitchen or at domestic duties on the wards. The males on the other hand   were employed in trenching gardens, in keeping the grounds in order and construction work. Several of the patients were employed at the Tailor’s and Shoe-makers shops on site.

Dr. Yellowlees believed that recreation and occupational treatments were very vital to the health of the patients, with the occupational treatments taking over the priority of the recreational treatments.

When the patients had finished their work they were allowed to take part in recreational activities. Cricket became an outside favourite with cards, draughts and dominos being an inside favourite. It was usually male patients that took part on sporting activities as it was seen that the best recreational activities for females were sewing and knitting.

The gardens and farm, which were completely cultivated by the patients at the hospital, provided ample supplies of potatoes and vegetables.  The farm cottage, piggeries and cattle proved to make economic gains.

The patients work extremely hard and were rewarded with an allowance of tobacco, tea, snuff and sometimes beer!

There was a long waiting list for people seeking work at Parc Gwyllt and for a long period of time it was considered a desirable attribute and even an asset whilst applying for work at the hospital  if the applicant possessed any sporting or musical abilities.

Dr. Brown and Nurses c.1928

Thomas Thomas and Nurse Esther Thomas

1930 – 1940

1932

Outpatient Clinics opened at Bridgend and Pontypridd.

1934

Occupational Therapy commenced. Weekend leave of absence was inaugurated,

Football Team - 1934

1939

The average (weekly) cost of patient maintenance was £1.8s 4.d (per patient).

1940 to 1950

1946

The day management of the hospital became to responsibility of the Morgannwg Hospital Management Committee.  

Much work was commenced in the upgrading and modernisation of the Hospital.

Cricket Team - 1947

5^th July 1948

Hospitals vested in the Minister.

1950 – 1960

31^st March 1950

At this time the average population of the hospital was 1,500 people and the weekly cost of the maintenance of the patients was £3.18s.9d (per patient).

On this date a serious fire occurred in which all of the trees that lined the entrance drive were burnt and completely destroyed. The fire burnt the main administration centre entrance block; this is why the façade is different from its initial design. This is also why there have never since been any trees lining the entrance.

May 1956

Mrs. Yvonne Morris - Ladies Hairdresser at Parc.

Farming ceased at the hospital when the farm was sold.

Wards were numbered, for example – Males; 1 -8 and Female; 1-10 but during this decade they were given names in endeavour to enhance the more homely individual personalisation of each ward.

1959

The Mental Health Act of 1959 was implemented and all of the other acts were repealed.

April 1959

During this month Dr. J. M. Cuthill was appointed the first Consultant Psychiatrist at Parc Hospital.

1960

This year was designated World Year in Mental Health.

1960 – 1970

Miss Annie Roberts

October 1963

New heating installation was commenced during this month.

1963

(Matron) Miss Annie Roberts retired; a farewell dinner was arranged for the 27^th of December.

1963

Miss Marion Jones was appointed the new Matron and at the same time Mr. Blackwell was appointed Deputy Male Nurse.

October 1968

The Minister of Health decided a start should be made on the General Introduction of the Salmon Structure as advised to reorganise the Senior Nursing Staff Structure (Ward Sister and above).

Female Ward 10 - Sister Margaret .

August 1969

The First Inter Hospital Holiday Exchange between Parc Hospital and St. David’s Hospital, Carmarthen was arranged and “very much enjoyed”.

1969

In this year Parc Hospital broke tradition by arranging the first mixed gender holiday.  Prior to this holidays had been organised on a single sex basis. 21 one patients enjoyed “a happy week” at a hotel in Southsea in Hampshire. They were accompanied by a married couple who were bot h nurse at Parc Hospital, Mr. and Mrs. Ray and Sheila Hatch.  

1970

During this year the enclosure wall were demolished.

Winnie Orchard (Catering Staff) is awarded and B.E.M for services to Parc Hospital. She had completed 41 years’ service from January 1939 to January 19800 with only 2 sick days. 

Closure

1988 saw the publication of the consultative document that was to change the live of the patients and staff at Parc Hospital. The Health Authority proposed the closure of one of the major psychiatric hospital. Under pressure from staff organisations they conceded that it was Parc Hospital that was to close.  This drew a close to 107 years of care.

Ward 17 was transferred to Penyfai Hospital and Ward 3 went to Tyntyla.  Over the next 6 year the patients and staff of Parc Hospital were transferred to Rhondda, Taff Ely, Ogwr, Merthyr, Cynon Valley, Rhymney and West Glamorgan.

Parc Hospital was the first major psychiatric hospital to close in Wales. 

Parc Hospital during the Autumn.

Source/Images: "A Tribute to Parc Hospital"

Fairies: Y Tylwyth Teg

Until in early nineteenth century it was very common for people to believe in fairies, and the people of Glamorgan were no exception.   In Glamorgan the fairies were known as ‘Y Tylwyth Teg’ meaning the ‘Fair Family’.  In the Gower (English speaking) they were known as the ‘Very Folks’.

Many people found themselves afraid of the Y Tylwyth Teg and were afraid of speaking their names as they may “incur the wrath” of the fairies.

There are not many detailed descriptions of the fairies in Glamorgan Folklore but here are a few that have survived the times:

·         Rhondda - Some reports suggest that they appeared very white like “fleeces of sheep”.

·         Gower - They would appear a foot in height and would be seen wearing scarlet and green.

·         Rhymney Valley – They would be seen wearing red jackets and green hats.

·         It is also thought that sometimes the ‘very folks’ would appear in the form of a little old woman.

The Fairy Battle

There have been several reports of fairy sightings in Glamorgan.  One of which is a reported battle between two opposing groups of fairies, this battle was said to have taken place on a hillside between Merthyr Tydfil and Aberdare.

“One party endeavoured to dispossess the other of a little rising ground which they occupied, and at last succeeded, when the great confusion prevailed; black and white horses became intermixed, and their riders engaged with the greatest fury, whilst some in particular rode through their broken ranks cheering their party.

Needle spears as numerous as trees in groves were in one minute held up and in another let down. They then seemed as if engaged sword in hand, yet none could be perceived , but now and then something like penknife blades dazzled; after a sharp encounter the army headed by the leaders in white, completely drove away the other and the field being cleared, the whole disappeared in a light mist, and not a vestige remained.”

Another report from an aged woman who resided in Neath recalls how she saw “Hundreds of fairies riding by one evening about dusk.” “They were riding little white horses, no bigger than dogs, and they chose to ride four abreast.” –A man form the same area recalls that he saw “fairies riding through the air on little white horses which never seemed to touch the ground.” He also heard the sound of fairy music in the air.

Fairy Punishment

The ‘Y Tylwyth Teg’ were also known as  ‘Bendith en (y) Mamau’  - ‘The Mothers’ Blessing’ they are  thought to be an unpleasant group of Welsh fairies. They were known to steal children and had a reputation for abducting men, women and children.  When stealing children they often replaced the child with their undesirable children.

The people of Glamorgan feared the ‘Bendith en (y) Mamau’ – if the stories are anything to go by they had good reason to be scared.

One account tells of a man who foolishly joined a group of fairies whilst they were dancing at the foot of Cwm Ivy Tor, West Gower. He was promptly stabbed in the foot with a fork.

“For many days the man was lame and at last sought the advice of a wise woman. She told him to go and in all humility place his foot once again in the ring where he had been injured. Once this was done he soon recovered.”

A woodman living with his wife in a little cottage at the top of Mynydd Eglwys Ifan between Abertridwr and Pontypridd used to speak to the ‘Tylwyth Teg’ while working in the forest where they lived. One day he failed to return home as usual and his wife was at a loss to know what had become of him. Time passed and one evening a traveller stopped at the cottage, asking for a place to rest. The woodsman’s wife readily gave him supper and a bed for the night. Next morning she asked the stranger whether he would seek out the ‘Tylwyth Teg’ and ask them what had happened to her husband. The stranger readily agreed and returned later that day to tell her that the woodman was safe and would return to her in about a year.  The fairies were keeping him safe because one day, when cutting down a big branch, he allowed it to fall on one of the ‘Tylwyth Teg’, thus killing him. Keeping him prisoner was their way of punishing the woodman for his negligence.

 

Sometimes fairies abducted human beings simply for their own entertainment and also became they enjoyed their company.

Gitto Bach

Shon Tomos Shon Rhydderch (John Jones, alias ‘Cobbler Jig’) who died at Ty’n y Graig, aged 91, on 31^st January, 1827 and was buried at Crynant in the Vale of Neath, claimed to have seen the fairies many times himself and often told the story of Gitto Bach.

Little Gitto who lived on the Rhos in the Crynant often walked alone to the top of the mountain to see that his father’s sheep were safe. On his return he showed his brothers and sisters a number of pieces of a peculiarly white paper. Letters were stamped on them and they looked exactly like crowns but were made of paper. When questioned Gitto would only say that the little children he played with on the mountain had given them to him. One day Gitto Bach went missing and was nowhere to be found. Two years went by and one morning Gitto was found upon the doorstep, apparently the same size and shape as before and wearing the same ragged clothes he had on when last seen years ago. He told his mother that he had only been missing since yesterday and showed her a bundle given to him by the little children on the mountain for dancing with them while they played upon their harps. The bundle contained a dress of a very white paper without a seam or any trace of sewing which the boy’s mother burnt at once.

Fairy Music

Fairies used their musical talent as a weapon. The ‘Every Folks’ were said you use a fiddleto great effect - whilst the ‘Bendith en (y) Mamau’ used their music to charm humans into their power.

A woman from Llangynywd, near Masteg was spirited away one day as was at home with her children.  “She was lured outside by some of the finest, most enchanting music she had ever heard, drawn into the fairy circle and taken away for ten years. At the end of this time, ten years to the very day that she had been taken, she was freed and returned home. She would not believe that she had been taken away for more than ten minutes. ”

(author) I Craigfryn Hughes’ grandmother was born near Pontypool but moved to Llanfabon when she was twelve years old. She used to sing and recite several of the songs that the fairies sang whilist dancing in the fairy rings between Pantannas and Pen Craig Daf. She described these rings as “greener than the ground around.”

Here is one of the songs Mr Hughes’ grandmother sang.

Canu, canu, drwy y nos,

Danwnsio, dawnsio ar Waen y Rhos

Y’n golenuni ‘r lleuad dlos

Hapus ydym ni!

Pawb ohonom sydd yn llon

Heb un gofid dan ei fron

Canu, dawnsio ar y ton

Dedwydd ydym ni!

Sing, sing, through the night

Dance, dance on Waen y Rhos

In the light of the pretty moon

Happy are we

Each of us is merry

Without a care under his breast

Sing, dance on the green field

Happy are we!

The Great Feast

In the Vale of Neath it was Mellte farm which was plagued by the fairies. At his wits’ end the farmer took a wise man’s advice and decided to leave the area to escape the fairies. However, just as he was leaving he noticed that they had decided to come too so he turned back. Then the wise an told him to announce a great feast and, as soon as the guests were seated, to bring in one dish and one dish only which would contain nothing but a cooked sparrow. When they saw this the fairies would be so disgusted at the meagre fare offered them that they would leave the farmer’s lands for good. Luckily for the farmer, the wise man turned out to be right.

The Folklore of Glamorgan

Author: Alan Roderick

Illustrations by Bozena Roderick 

Robert FitzHamon, The Twelve Knights & 'The Golden Mile'

Robert FitzHamon the Norman conquer of Glamorgan is thought to have been born somewhere between the years 1045 and 1055, in Cruelly, Calvados, France.

He is thought to have been the child of Hamo, Count of Corbeil and Elisabeth d'Avoye. Robert is thought to be the great grandson of Richard I of Normandy.

Not many details are known about Roberts life before 1087.

Robert became married to Sybil de Montgomery between 1087 - 1090. They went on to have four daughters including Maud FitzHamon and Isabella (or Hawisa) who is said to have married the Count of Brittany.

Although Robert FitzHamon founded Tewskesbury Abbey during 1087, the actual building of the present structure did not start until 1109, several years after his death. The abbey was apparently built under the influence of his wife, Sybil who was said to be a “beautiful and religious woman”.

Robert was a loyal supporter of William the Conquerors son,  William Rufus throughout the Rebellion of 1088 and he was rewarded the Lordship of Gloucester for his outstanding duties to the crown.

Later with the help of his carefully selected  “Twelve Knights of Glamorgan” FitzHamon became the  Norman conquer of Glamorgan, in doing so he fought and killed both Rhys ap Tewder and Iestyn ap Cwrgan. His main seat of Lordship for Glamorgan would have been at Cardiff Castle.

The story goes that Einon ap Collwyn was sent to convince Robert FitzHamon to help Prince Iestyn ap Cwrgan defeat his neighbour and rival Rhy ap Tewder. FitzHamon agreed to help but in return he asked for a ‘mile of gold’. It is thought to receive his reward FitzHamon lined a mile with Norman soldiers and tradition states that coins were placed “side by side” in front of the soldiers.

The 'Twelve Knights of Glamorgan' were the legendary followers of Robert FitzHamon. 
Together they conquered Glamorgan, South Wales. 


The Twelve Knights of Glamorgan: 

• Sir William de Londres , Ogmore.

In 1116, William de Londres was forced to abandon the Castle of Ogmore when the Welsh appeared in force. His butler, Arnold is credited with protecting the castle from the Welsh attack during teh absence of William de Londres and for this he was knighted Sir Arnold Butler, also recieving the castle and Manor of Dunraven as a reward.

William or his descendant John built Ewenny Abbey one mile from the castle. Nearby was a religious place appeneded to Ogmore Castle by Maurice de Londres (The son of William) or his descendent John in 1141, Ewenny Priory is two miles from Ogmore Castle.

The lands passed in 1298 to the First Duke of Lancaster.

William de Londres and his son Maurice de Londres are also connected to the The Legend of Ogmore Castle

• Sir Payne de Turbeville, Coity.

The de Tuberville family held the Lordship of Coity from c.1092 until c.1380. The Lordship is thought to have been founded by Sir Payne de Turberville.  He was given this Lordship in return for his services during the Norman Conquest. The Turberville Lordship was ended by the death of Richard Turberville, Sir Payne de Turberville's 6th great grandson in c.1380. He left no male heiress, leaving his sisters as four co-heiresses. His eldest sister Katherine married into the Berkerolles family which led the Lordship to be taken up by their family.

The descendants of Sir Payne de Turberville came to own Sker House during the late 1500’s. The family played a very important part in the affairs of the county as they had held the Lordship of Coity many years before.

• Sir Richard Grenville, Neath.
• Sir Robert St. Quintin, Llanblethian.
• Sir Richard Siward, Talyfan.
• Sir Gilbert Umfraville, Penmark.
• Sir Roger Berkerolles, St. Athan.
• Sir Reginald Sully,  Sully.
• Sir Reter le Soare, Llanbedr-ar-Lai
• Sir John Fleming, Wenvoe.
• Sir Oliver St. John, Fonmon.

• Sir William Stradling, St. Donat’s.

The Stradling Knight, who is believed to be an ancestor of Sir Edward Stradling of St Donats, comes under much scrutiny from many historians as it has been more recently determined that the first Stradling recorded in Glamorgan actually arrived later than FitzHamon.*

After Robert FitzHamon became the receiver of a serious head injury, he was “never the same mentally”. He then died two years later in (d.1107).  Robert is buried at Chapter House, Tewkesbury Abbey.


Below is the story of  'The Golden Mile' as told by Alun Morgan. 


Not far from Porthcawl, on the main A48 road to Cardiff, there is a very straight section of the highway which even today is known as ‘The Golden Mile’. Historians maintain, however, that the original ‘Golden Mile’ was a mile or two to the east of the stretch of road known today by that name -- nearer the village of Pentre Meyrick. This name is shown on very old maps and this is how the story came about.

Iestyn ap Cwrgan, Prince of Glamorgan, was always at war with a neighbour, Rhy ap Tewdwr (the Welsh often preferred fighting with each other rather than uniting against a foreign enemy). One day, being rather hard pressed, Iestyn sent a plea for help to the Norman Baron FitzHamon. The messenger he sent was a trusted follower, Einon ap Collwyn, himself a brother of a former prince of South Wales. Einon, if successful, was to have Iestyn’s daughter in marriage. FitzHamon listened carefully to Einon and promised aid on condition that he received a ‘mile of gold’.

Iestyn and FitzHamon then combined forces and defeated Rhys ap Tewdwr, who was chased and slain near Hirwaun. To receive their reward the Norman soliders lined up in one long rank along a path which became known as Y Milltyr Aur - The Golden Mile. Tradition has it that the coins were placed side by side in front of the men. But Iestyn did not keep his promise to Einon, so Einon went away and persuaded FitzHamon to come back and join forces with him against their former ally. The Norman required encouragement, for he saw his chance of great gain for himself against the quarrelling Welshmen. He joined forces with Einon and it was Iestyn’s  turn to be defeated and killed.

This story has given rise to a further legend for, in the eyes of most Welshman, Einon was now the traitor who, for his own ends, had laid his country open to attack and conquest by the Normans. This is the story.

A drover was once driving his cattle through the Vale of Glamorgan en route for the meat market of London. Feeling tired he rested in a shady nook and was surprised to see a fox creeping towards him. The fox had an old,  grey appearance and had a worried look on its face. The startled drover then heard the fox speaking. It explained that it was burdened with sorrow and distress. Overcoming his fear the drover laughed at which the fox became angry, explaining that he was really Einon ap Collwyn, who had betrayed the Welsh to the Normans. As a punishment for his sins he was doomed to spend the rest of eternity as a fox.

It is not difficult to understand why this story came about for in Welsh country districts the fox was regarded as the devil’s spy and many were the stories told about this animal. To see several together, for example was unlucky and to see a dark or black fox meant death  for the beholder. The sight of a grey or white fox indicated a mortality within one’s own family.

The drover, we are told, avoided that particular route on future occasions.

The Legends of Porthcawl and the Glamorgan Coast
Author:  Alun Morgan 

Illustration by Margaret Wooding

* Although the first Stradling recorded in Glamorgan was after the time of Robert FitzHamon, it may just mean that the Stradling Knight went unrecorded. 

Images: Tewkesbury Abbey Ewenny Priory - My Own

de Turberville Coat of Arms

Ceffyl Dwr, Bwci Bo, Corpse Candles and Tylwyth Teg.

The Ceffyl Dwr is known throughout Wales as a mysterious shape shifting creature, although what form it takes depends on the area of Wales that you are in!
For example:

• In North Wales the creature takes the form of a fiery eyed, dark presence.
• In South Wales he is represented as a "winged steed", taking his place by Rivers, Water Pools, and Waterfalls . Although that he is thought to be a positive creature he has been known as a "pest" to lone travellers.

Corpse Candles or ‘Wil-o-the-Wisp’ appear in folktales from around the world. In Welsh Folklore it is suggested that the Corpse Candles are "fairy fires" held by a small goblin by the name of Pwca. This goblin who is thought to be part of the Tylwyth Teg ("the Fair Folk"), leads lone travellers "off the beaten track", the traveller is then led to a marsh and the light is extinguished leaving the traveller lost. In some parts of Wales it is also thought that the presence of a Corpse Candle predicts that a funeral will take place in the community.

Ceffyl Dwr and Bwci Bo

As well as having spirit hounds to contend with, to say nothing of corpse candles, ghosts and phantom funerals, the children of Porthcawl in the nineteenth century were often petrified with fear at the mention of the Ceffyl Dwr and Bwci Bo.

The first, in English the Water Horse, was known throughout Wales and in other parts of Europe. It was a ghost horse that always frequented fords and crossing places of rivers and, as might be expected the River Ogmore had one. At first the creature seemed innocuous enough, quietly cropping the grass at the water’s edge. This tempted a traveller to mount the horse in order to get to the other side without wetting his feet. Immediately he has mounted the traveller found himself airborne, far above the earth. At an altitude of a couple if hundred feet the animal vanished leaving its rider to pluge to his death. The remains were gathered up and the horse repeated the trick with another unsuspecting person. In Ireland the horse was called Poocah, a word similar in meaning to the Welsh Bwca or Bwci Bo. 

To the Welsh children, however, the Bwci Bo was a goblin who haunted certain houses, mostly farms. He was also called Bwca’r Trwyn because of hid exceptionally long nose. This creature had to be appeased with pails of milk left outside the house each night. As long as this was done he kept quiet and even sometimes tided up the rooms while he inmates were asleep. But if spied upon or ill treated he would turn nasty and bring ill luck to the house. Children lived in terror of him and the writer (Alun Morgan) can testify that, at the tender age of eight, he went to bed one evening a quivering mass of nerves because an old aunt had threatened to call in Bwci Bo if he failed to improve his behaviour. That was in this century (1900’s).

The Legends of Porthcawl and the Glamorgan Coast
Author:  Alun Morgan 

Illustration by Margaret Wooding

The Legend of Kenfig Pool

A peasant, lining in the town of Kenfig, once loved the daughter of the Norman Earl of Clare, but she refused him because of his lowly status. To obtain money he killed and robbed the local lord. He used his ill-gotten gains on grand clothes and general show of ostentation. Impressed, the girl promised to marry him. At the wedding feast, just as the guests were beginning to enjoy themselves, a voice was heard crying out a warning of vengeance. The guest asked obvious questions such as ‘Why?’ and ‘When?’ but merely received the reply, ‘Vengeance will come at the end of the ninth generation.’ They all laughed at this for none of them thought they would live as long as that.

But they did and one day a young man arrived in the town and announced that he was the ninth descendant. The voice was heard again, threatening vengeance. In fear the people fled indoors but it was of no avail, for suddenly there was an inrush of water and the whole town was overwhelmed in a large lake. Above the waters could be seen only a few chimneys, still smoking. On the surface were found gloves of the murdered man, which floated towards the newly-formed shore. There they were deposited at the feet of the young descendant. A voice was heard in the sky praising God.

To this day the legend has it that, on a quiet day when the water is clear the houses of the old town can be seen at the bottom of the lake; and if one listens carefully the bells of the old church can be heard ringing-- always, it is said, just before a storm.

It is a pity to spoil a good story, in this case, it would be historically satisfying to do so; and a glance at the sketch-map will do this. The old town of Kenfig was quite a way from the lake and so the houses can not possibly be under the water: and, even if it were physically possible for the bells to be heard ringing underneath the water, it will be seen that the town’s church of St. James was nowhere near the pool.

This information will doubtlessly do nothing to dispel the stories of the bells ringing under the water which local children still tell today.

Louvain: "As a child a remember visiting Kenfig Pool with the junior school that was attending at the time. I will always remember standing in the water looking for the houses, chimneys’ and listening out for the church bells!"

The Legends of Porthcawl and the Glamorgan Coast
Author:  Alun Morgan 

Illustration by Margaret Wooding

The Buried City of Kenfig

Kenfig was once nothing more than a collection of wooden huts by the edge of marshy land, hence it’s original Welsh name Cefn-y-ffignon, a corruption meaning a ridge on a marsh (Gray maintained it was Cen-y-fig, head of the swamp.) The Welsh lord Iestyn ap Cwrgan had been the owner of this land but he was defeated by the Norman conqueror of Glamorgan, Robert FitzHamon, who built a motte and bailey to defend the area (probably on the site of Iestyn’s earlier castle). The motte was later converted into a stone shell keep around which the medieval town of Kenfig grew. The town itself was then developed by the Normans with the deliberate intention of making it the trading area of mid-Glamorgan-- ‘A towne for marchandize upon the sea bankes of Kynfege’.

This points to the fact that Kenfig in those days had an outlet to the sea, probably via the Kenfig River.

Kenfig suffered badly from the raids of the disinherited Welsh Lords of Afon, especially Morgan Gam. It was burned down so often that the inhabitants built a stockade around the perimeter of the town only to have it struck by lightening and burnt down again. Even the great Llywelyn had a go at it, leaving the place in ruins and later Owain Glyndwr destroyed it. Once again the town was built but as time went on the enemy became not the Welsh but sand.  A series of great storms, beginning about the year 1300, followed by a long period of drifting sand, slowly but surely made life impossible for the inhabitants; and by the end of the fifteenth century it was  a ghost town. In Leland’s time (the sixteenth century) it was nothing more than ‘a little village on the est side of Kenfik and a castel booth in ruine and almost shokid (chocked) and devoured with the Sandes that the Severn Se there castith up’.

Any buried city is bound to have a legend, especially if it is situated near a large expanse of still water. Such pools or lakes invariably have legends in their own right, but before relating this it would be as well to ascertain certain facts. Kenfig was indeed a town of importance in the Middle Ages. By a charter its burgesses were allowed to levy their own taxes and make their own laws. The town had a High Street which had to be kept clean (‘Noe butchers shat cast noe heads, feet nor none other garbage’); a Guildhall, which they were so proud of that they would not allow base prisoners to enter its cells; and even a hospital. They had strict ordinances about food and drink (‘Brewers must brew good ale’ and ‘bakers good bread’) and weights and measures were carefully controlled by correct master-measures. The more east-going inhabitants might have objected to the law which said ‘Noe manner of person shall play dice, cardes, bowles nor no other unlawful games’ but surely could not have quarrelled with the rules against ‘brawlers and fighters who drew blood’. That menace, the talkative woman was  dealt with too:‘If six men find any woman guilty of scolding or railing…. she is to sit on the cucking (ducking) stool one hour and for the seconds fault two hours…’ They had the right to hold fairs and the big event was the mabsant, the annual holiday on Saint’s day, kept in Kenfig in November, for their patron and benefactor was St. James, after whom the town’s buried church had been named.

Nearby were the marshes. The great storms of the fourteenth century threw up a surrounding ridge of sand hills and the marsh gradually became a lake of between seventy and eighty acres about 1000 yards form the sea shore. The water is fresh from springs and there must be some sort of drainage under the continually moving sand. Like the dew ponds of Cornwall and other lakes of Wales this quiet stretch of water is the centre of a legendary story connected, as might be expected, with the nearby buried ‘city’.

The Legends of Porthcawl and the Glamorgan Coast
Author:  Alun Morgan 

Illustration by Margaret Wooding

Kenfig

Kenfig is situated next to the coast of Glamorgan, just a short distance from Pyle.

The earliest reference that we have of Kenfig is in a document dated 1141-7.
Archaeological evidence has suggested that Kenfig has been occupied since the time of the Romans. Evidence that supports this includes finds of Roman pottery, a roof tile and -a coin with a depiction of the emperor Constans (337 - 350AD) upon it. There is also a Roman road that runs through the borough of Kenfig which includes milestones at Margam and Pyle. The milestones carry the inscriptions of  both emperors Postumus (259 – 268 A.D.) and Victorinus (268 - 270 A.D.) The surrounding landscape has fetched finds including Neolithic arrowheads, a dwelling and burial urn which have led many people to believe that Kenfig has been occupied for at least 4000 years.

It is thought that many Iron Age settlements were constructed near the North and East of Kenfig. The people that inhabited the area at that time were known as ‘Silures’. These ‘Silures’ were a powerful tribe that existed during the time of ancient Britain, occupying Glamorganshire and Breconshire amongst other areas of South Wales, and it is thought that they also held occupancy in Gloucestershire and Hereforshire.  The ‘Silures’ in this area of Glamorgan were led by Bodvoc, the son of Caitegern. The ‘Silures’ made a fierce resistance against the Roman invaders including imprisoning them and taking some as hostages. Although we can see that the hatred towards the Romans was very vivid it is thought that rather than being defeated by the Romans they actually came to terms with the Romans and their occupation.

With the Roman’s converting to Christianity during 315 AD most of the pagan tribes of Kenfig were forced to trade their usual lives and God’s for a more Christian and Roman life.  By 410AD the Roman Empire was losing its importance with  troops from Britain being sent to fight in Rome. This eventually opened the doors to various groups of raiders including the Irish, the Angles, the Saxons and Vikings. It is thought that the Vikings may have settled at Kenfig with the names ‘Sker’ and ‘Kenfig’ having Viking origin.

By the 11th century the Normans had invaded Britain, Glamorgan was no exception.
Glamorgan was conquered by  Robert FitzHamon and his ‘Twelve Knights’ during c.1075.
He took control of the surrounding areas including Kenfig, there a wooden castle was built along with a Church dedicated to St James. A town was then later established. On the 13th of January 1167, the town was raided forcing the castle to be replaced with a stone tower that  would dominate Kenfig for the next 300 years.

The dissolution of the monasteries during the time of King Henry VIII forced many of the monks of Kenfig and the nearby Margam Abbey to flee the area. All the property then became the property of the Crown.  The areas were then sold to various buyers. The areas of Margam, Pyle, Stormy, Kenfig Higher and the coal pits of Cefn Cribbwr were sold in 1546 to a Sir Rice Mansel of Oxwich and Penrice of the Gower. The Lordship of Kenfig belonged to King Henry VIII at that time but was sold to Sir William Herbert, the First Earl of Pembroke c.1550.

The 1570 survey of Kenfig shows that there were several tenants holding land within the area, these include:

• Richard Thomas: Holding the Grange at Marlas and 15 burgages in the Old Town.
• William Jenkin Armiger: Holding ground at Kenfig Pool.

The population during the early part of the 1600’s was around 200 people. This included a church and village at Maudlam, a few house at Ton Kenfig and the Sker estate which was being occupied by the Turberville family.
In 1607 there was a very violent storm which led to many people of that area losing their lives, when the lowlands became flooded.

During the mid 17th century only one cottage near ‘Old Kenfig’ held occupants.

Sir William Herbert later (1668) sold his estate, which included the castle to Sir Edward Mansel of Margam for the sum of £520.

The  Mansel-Talbot family inherited both of these until the estate was later broken up during 1941.


Time Team at Kenfig: Aired 18/03/2012 


Read More About Kenfig's History 


Images: Kenfig Castle, Donovan (1805) 
Tribes of Wales at the Time of the Roman Invasion
King Henry VIII 

Cwltrin: an Aid for Hen-Pecked Husbands

The ‘y ceffyl pren’  or Cwtrin is thought to have evolved from an ancient Welsh Law that was abolished during the Tudor times. The ‘y ceffyl pren’  was a common humiliation tool used during both the eighteenth and nineteenth century.  This form of humiliation involved the ‘offender’ being bound to a wooden frame or ‘wooden horse’ and being paraded through the streets of his/her community.


A description of ‘y ceffyl pren’ from the papers of the Mathias Family of Pendelio:

'Wooden horse: a ladder used as a stretcher in former years for carrying a person, tied thereon, around the district so as to expose them for some great sin, or disgraceful act which they had committed. The leading carriers were all masked so as to disguise their identity, and it was part of their programme to stick pins in the person tied on the wooden horse, as well as to torture them in other ways. It was the same in principle as the ducking stool of olden times, and was in later years replaced by a burning of a person's effigy, which consisted of an image made with a stick and old rags (a kind of Aunt Sally) which was saturated with oil or tar and then put fire to - the crowds around singing loudly, "We'll hang old ---- on the sour apple tree", using the name of the person desired to be exposed.'

One example of this punishment happening is in the community of Craig-y-Borion, Pembrokeshire.

The paper goes on to describe what happen in Craig-y-Borion:

'The last wooden horse carried in Amroth was that of Miss ---- who had betrayed her trust as a Governess, with Mrs Severn of Great Craig-y-borion; the wooden horse proposed emanating from Mrs Severn and her lady companions in the district, who well paid the gang of men who in disguised attire carried the ladder around from Gt Craig-y-borion up around the Folly cross, thence to and through Amroth village, around Summer Hill to her home, or rather lodgings, at C.borion.'


'As a result, Mr Severn eloped with the Governess on the following day and never returned to Amroth again. This was about the year 1852. Several effigies have been burnt since in Amroth, the last being in Oct. 1892.'

Below is an account by Alun Morgan of how the ‘y ceffyl pren’ would have happened in Newton-Nottage.


The custom called ‘cwltrin’, also known as ‘coolstrin’ and ‘y ceffyl pren’ (the wooden horse) was so well known throughout Glamorgan in the eighteenth and nineteenth centuries that there is little doubt it was performed in the parish of Newton-Nottage and so must be included in this book. It was an effective cure for a nagging or bulling wife and the treatment was carried out by the entire village. This is how it worked:

If a husband considered himself badly treated by his spouse he had a right to complain to the elders. The elders (being men) would give him a sympathetic hearing and, if they considered the man to have made out a case, would then form themselves into a ‘court’, complete with judge. The judge, wearing the collar-bone of a horse on his head and bedecked with a quilted eiderdown would then lead the ‘officers’, armed with long white wands, and any of the other villagers who wished to take part, to the home of the quarrelling couple. There they would have a full debate on the subject. Sometimes tow men would impersonate the husband and wife, the ‘husband’ carrying a broom and the ‘wife’ a ladle. They would have a set-to with their implements and, if blood was drawn, the man impersonating the wife was dragged around the village on a roughly made wooden horse. This was proof of the wife’s guilt made plain for the entire community to see. The crowd would then hoist two standards in the air on long poles; a petticoat and a pair of breeches, and would then return to the house to dispute. There the petticoat was pelted with rotten eggs and fruit and, when completely torn and bedraggled, was replaced by the triumphant breeches. This ended the treatment and from then on the wife was expected to reform.

Unfortunately no records exist which would enlighten us as to how effective and long-lasting the treatment was but some of the wives of the parish of Newton-Nottage must have been veritable viragos is shown in Redwood’s Vale of Glamorgan, first published in 1839.
In an account of a cwltrin ceremony described in that book the villager appointed as judge relates:
‘There, you see! What with their (the women’s) glavering and coaxing, we (the men) are in a perilous condition! And I only wonder how the world has gone on so long without their kicking us right out of it. You know, neighbours, what the old people, and they were no fools, used to say about the stones of Newton Down: that in the moon the women, in their vagaries turned upon men, when she was at the full, and flung them right down; and that they turned to stones as they fell, and pitched there, to be a constant warning to us.’ 

Now we known why there are so many stones on Newton Down.

The Legends of Porthcawl and the Glamorgan Coast
Author:  Alun Morgan 

Illustration by Margaret Wooding


Source of the papers of Mathias Family