MarketWelsh-language literature
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Welsh-language literature

Welsh-language literature has been produced continuously since the divergence of Welsh as a distinct language from Brittonic in around the 5th century AD up to the present day. The earliest Welsh literature is poetry, which in its very earliest examples shows many of the features of what became known as cynghanedd or the strict metres;A and for most of the history of Welsh literature poetry has been held in higher regard than prose. Poetry makes up the larger part of the surviving corpus of Welsh literature from the period prior to the 19th century; nevertheless prose has also been written in Welsh since at least the 11th century. Today, readers and students of Welsh literature can draw on sixteen centuries of writing across all major literary genres in a vibrant, living tradition.

Middle Ages
It has been suggested that the earliest surviving literature in Welsh represents a direct continuation of a tradition of panegyric and storytelling which was already present in the pre-Roman and pre-Christian Celtic culture of Iron Age Britain. Though this would have been an oral tradition and none of its literary products have survived, Roman accounts of Celtic cultures in Britain and adjacent areas such as Ireland and Gaul point to a long-established social and political function for the Bard or poet (Welsh bardd – the concepts are not distinct in Modern Welsh) possibly overlapping somewhat with that of the Druid: they would be attached to figures of political authority to serve as propogandists on their behalf, as well as being repositories for indigenous learning. These inferences are borne out by the fact this function appears to be already well established in the earliest Welsh literature. on display at the National Library of Wales in 2013. Many early Welsh texts are preserved in these books.Because the earliest literature that might reasonably be called Welsh rather than Brittonic or Celtic would still have been entirely oral, that which has survived represents only those examples and fragments which were written down. The surviving manuscripts are in many cases likely to be copies of earlier manuscripts now lost, and may have been produced some time after the works they contain would have been originally composed. Similar difficulties affect many other vernacular European literatures, such as that of Irish, and to a greater or lesser degree apply to most of the major Welsh texts of the medieval period, including the Mabinogion. Besides these early fragments, approximately 80 manuscripts entirely or substantially in Welsh have survived from the medieval period, all of which were produced during the 13th–15th century. Perhaps the most imporant are those sometimes referred to as the Four Ancient Books of Wales: • Llyfr Du Caerfyrddin (The Black Book of Carmarthen) • Llyfr Taliesin (The Book of Taliesin) • Llyfr Aneirin (The Book of Aneirin) • Llyfr Coch Hergest (The Red Book of Hergest) which between them contain most of the major literary works of the medieval period in Welsh. None of these books was produced earlier than the 13th century, however it is accepted that much of their contents is likely to be considerably older. Welsh poetry of the mediaeval period is usually dividied into three chronological stages. The first is that of the Cynfeirdd ('Early Poets'), covering poetry from the 6th to 11th centuries; this was followed by the period of Beirdd y Tywysogion ('The Poets of the Princes') or Gogynfeirdd (lit. 'Somewhat Early Poets') in the 12th and 13th centuries; and finally Beirdd yr Uchelwyr, ('The Poets of the Nobles') from the 14th century to the early part of the 16th. Additionally, storytelling practices were continuous throughout the Middle Ages in Wales; the surviving body of medieval Welsh prose literature (in the form of the Mabinogion) is generally believed to date to the period straddling the first two of these poetic periods. Early poets (Cynfeirdd), 6th–10th centuries '', 'The Old North', namely the Brittonic kingdoms of northwest Britain in which the earliest Welsh literature has its origins. An interesting feature of much of the earliest Welsh poetry is that it was produced outside modern day Wales in areas that are now part of England and Southern Scotland. The earliest of the Cynfeirdd are associated with the area now referred to as Yr Hen Ogledd ('the 'Old North'), now Cumbria and Southern Scotland, and the language of this area time has sometimes been described as being Brittonic (a precursor to Modern Welsh), though is usually now characterised as Old Welsh and/or Cumbric. It is clear that there was considerable cultural transfer between modern Wales and this area even after the expanding Kingdom of Northumbria cut them off from one another. The names Taliesin and Aneirin are among five names mentioned by Welsh monk Nennius in the 9th century Latin Historia Brittonum as the greatest of the Britons' poets during the sixth century; and they are the earliest two plausibly historical figures to whom specific surviving texts are attributed. No surviving work can similarly be associated with the three other poets mentioned by Nennius, but later works from the 9th and 10th centuries are also considered part of the Cynfeirdd period, many anonymous but others incorrectly attributed to Aneirin or Taliesin or to characters such as Myrddin and Llywarch Hen. Aneirin '' in the Book of Aneirin, believed to date to the 6th century. The dominant theme of the earliest Welsh poetry is the panegyric: heroic, it serves to celebrate and commemorate heroes of battle and military success. This is the case with Y Gododdin, which, allowing for the chronological issues outlined above, may be the earliest surviving literary work in Welsh. Though often referred to as an epic Y Gododdin is not strictly speaking a narrative work, consisting instead of a series of verse elegies, either to individual warriors killed in the battle or to the host as a whole. Although the battle is clearly depicted as a disastrous defeat in which the whole host is slaughtered, the tone is broadly valedictory and has been described as "unique in Welsh literature in that it is the only work that gives the heroic view of life full and unfettered expression, undiluted by other concepts". Although the work was forgotten after the end of the Middle Ages until its rediscovery in the 18th century, its literary value has long been recognised with numerous editions, translations and adaptations made. Although an important and valuable work in its own right, Y Gododdin also contains what is usually interpreted as a passing reference to King Arthur, which if original makes it the earliest literary reference to the figure in any language; though it is impossible to definitively prove that this is a genuine 6th century element rather than a later addition. Taliesin , in which the works attributed to the eponymous poet are preserved. In addition to Aneirin, another of the poets mentioned by Nennius, Taliesin, also may be a genuine historical figure. Centuries later Taliesin would become a legendary figure associated with Arthur and a mythology of his own, as depicted in Hanes Taliesin'' ('The Tale of Taliesin'), and the majority of the material attributed to Taliesin such as Armes Prydain, Preiddeu Annwfn and Cad Goddeu (see below) is generally considered to date from many centuries after the historical Taliesin would have lived. Nevertheless, eleven of the poems in the Book of Taliesin are considered to be of plausibly 6th century origin. These place the possible historical Taliesin, like Aneirin, in the 'Old North' where he is believed to have been the court poet of Urien Rheged, to whom (as well as his son Owain ab Urien) a number of his poems refer, particularly their battlefield exploits. This focus on a poet's patron, fully formed in the Taliesin poems, characterises a significant proportion of medieval Welsh poetry and though Aneirin's work is now usually regarded as being the slightly earlier of the two, During the Middle Ages dozens of later poems were falsely attributed to him, and allusions to him litter the work of poets centuries later. He would eventually accumulate a mythos which attributed to him various magical powers, as depicted in the prose work Hanes Taliesin (recorded in the 16th century but likely based on traditions dating to between the 10th and 12th; see below). The significance of the historical Taliesin, assuming he even existed, is thus difficult to disentangle from the wider legend that became associated with the character. Nevertheless, the poems attributed to him which are believed to be written in the 6th century show the "taut perfection" of their author's craftsmanship and "his disciplined control over language and metre." Structurally, neither Aneirin nor Taliesin's poems are in true cynghanedd, the strict rules of which would not be formalised until much later; however, by the standards of Latin or modern English poetry the work of both poets shows considerable stylistic intricacy, with significant density of alliteration, repetition of consonant clusters and internal rhyme – all features of what would later become the strict metres. ''Canu'r Bwlch'': Llywarch Hen and Heledd (9th century) It was once believed that a gap of five centuries existed between the 6th-century poets named above and the later work of the Poets of the Princes (see below), whose work emerges at the start of the 12th century. This is now known to be untrue, with a number of works either unknown or incorrectly attributed to either Aneirin or Taliesin or contemporaries of them or to poets from the later Princes period now believed to date the five centuries between these two points, especially the later part of the period. The term ''Canu'r Bwlch'', ('The Poetry of the Gap') is sometimes used to refer to this grouping within the broader Cynfeirdd period. They are preserved in sources such as the Book of Taliesin, the Black Book of Carmarthen or the Red Book of Hergest along with other lesser manuscripts. The most substantial and best-known works among the ''Canu'r Bwlch are two cycles of englynion, namely the Llywarch Hen and Heledd cycles. Once believed to have been written by a contemporary of Aneirin and Taliesin, although they purport to depict the Kingdom of Powys during the 7th century there is now a broad consensus they were probably composed during the 9th, though some propose a tenth-century date for the Heledd text and others that parts of the Llywarch Hen cycle may be later still. Each cycle consists of a series of englynion in the voices of their respective eponymous protagonists: Llywarch Hen, a prince from the Hen Ogledd'' attested in various genealogies who may well have existed and only later became associated with Powys, and Heledd ferch Cyndrwyn, a princess of Powys known only from literary sources. Both texts are found in both the White Book of Rhydderch and the Red Book of Hergest, and though there is no suggestion they were both written by the same poet they are somewhat similar to one another in character: both are monologues expressing the narrator's sorrow and affliction at the loss of the eastern portion of Powys (what is now Shropshire) to the English; a fact which in itself supports the theory of an origin in the 9th century when relations between Powys and Mercia strained, having been relatively peaceful during the 7th century. In addition to this mournful character, they are also works where nature is an important background element, reflecting the main action and feelings of the poetry itself. Though the panegyric element is not far from the surface in either cycle, with Llywarch eulogising his losts sons and Heledd her brothers, especially Cynddylan (also the subject of an earlier poem, see below), the bleak and reflective tone of both cycles contrasts with the valedictory tone struck by Aneirin and Taliesin. The Heledd cycle is notable for being written from a female perspective, though as its authorship is uncertain it is impossible to definitively say it was written by a woman. The original form in which this poetry, sometimes referred to as the 'Welsh Saga Poetry', would have been presented is uncertain: both cycles seems to take place within an ongoing narrative and it is has been suggested the poems may have originally interspersed sections of prose (as in the case of some contemporary Irish cycles) which have since been lost, A further poem, interpolated as a stanza of the Gododdin in the Book of Aneirin describes the independently attested 642.AD Battle of Strathcarron against Dal Riada, and may well be the only surviving work of literature produced in the Kingdom of Strathclyde. Two further poems may also date from the seventh century, which if so would make them the earliest works originating within the modern borders of Wales: Moliant Cadwallon ('The Praise of Cadwallon') and Marwnad Cynddylan ('Elegy for Cynddylan'). The second of these is unusual for the period in being attributed to a specific named poet, named Meigant, although beyond this name nothing else is known. by an unknown Welsh scribe.King Arthur may have been mentioned briefly in the Gododdin (see above) as far back as the 6th century, and certainly appears (though not yet as a King) in the (Latin) 9th century Historia Brittonum; poems and stories in Welsh about him would certainly be circulating during the 10th and 11th centuries and would form the basis of the later legend, though only a handful of this native text have survived. Among them are a number of poems originally attributed to Taliesin, though now agreed to be much later works from towards the end of the Cynfeirdd period. Among the more noteworthy of these are ''Pa Ŵr yw'r Porthor?'' ('Who is the Gatekeeper?'), introducing the formiddable Glewlwyd Gafaelfawr, Arthur's gatekeeper, unique to the Welsh Arthurian tradition; Marwnad Uthr Pen ('The Elegy of Uther Pendragon"), which refers to Arthur's valour and is suggestive of a father-son relationship for Arthur and Uther that pre-dates Geoffrey of Monmouth; and Preiddeu Annwfn ('The Spoils of Annwfn'). This last poem depicts a quest by Arthur into Annwfn to seek a magical cauldron which has historically been speculated to be the oldest form of the Grail Legend, though some scholars dispute this. Another poem from the period Armes Prydain, ('The Prophecy of Britain') does not feature Arthur but represents the first appearance of the idea of the Mab Darogan ('Son of Prophecy'), which would later become strongly associated with Arthur. The poem depicts an alliance between the various cultures of the British IslesIrish, Viking and the Welsh of both Wales and Strathclyde – to drive back the Anglo-Saxons; in this context, the Mab Darogan ('Son of Prophecy') is a pseudo-messianic figure who will save the Welsh nation in its hour of need. A similar idea would become a significant part of the Arthurian tradition, though no native Welsh text from the Middle Ages directly connects Arthur to the concept, which is more commonly invoked with reference to historical figures like Owain Glyndŵr and Henry Tudor. A later event held in Cardigan in 1176 under the auspices of the Lord Rhys of Deheubarth is usually considered to be the first definitively documented Eisteddfod. According to the historical document known as Brut y Tywysogion, Lord Rhys announced the event a year in advance, "throughout Wales, England, Scotland, Ireland and the other islands", which suggests the event was on an unprecedented scale. Rhys awarded two chairs as prizes, one for the winner of the poetry competition and the other for music. The poetry chair went to a bard from Gwynedd. Whilst poets were performers who would entertain a mainly illiterate society with recitations, they also served a significant social function, being a means for wealthy princes and nobles to signal their prestige, recording victories, preserving knowledge of lineages and traditions. Cyfraith Hywel describes a professional class of poets, retained as part of the household of Welsh Kings or Princes and granted significant freedoms and protections. In return the bard would compose praise poetry for his patron and his household, eleg(ies) on his death celebrating his generosity and battlefield exploits. There is record of "Bardic schools", although these probably involved a process of apprenticeship with a senior poet rather than establishments of learning, and Welsh Law refers to bardic hierarchies by which an apprentice poet might aspire to the status of first bardd teulu ('family poet') and utimately pencerdd (chief poet) through some process of examination. As with many professions, poetry would be passed down within families, It is widely recorded that poets would perform their poetry to accompaniment of a harp, often provided by the poet himself, though absent a system of musical notation this music has been lost. By the end of the medieval period multiple 'Bardic Grammars' had been produced outlining the rules and expectations of poetry and formally outlining the system known as cynghanedd. Whilst cynghanedd appears only occasionally in the earliest poetry of the period, over the course of the two centuries this increases such that a poem from the end of the period, such as the famous elegy to Llywelyn ap Gruffudd (d.1282) by Gruffudd ab yr Ynad Coch, a poem of 104 lines, is entirely in a fully formed system of cynghanedd fundamentally the same as that used by strict metre poets today. In comparison to the Cynfeirdd period a relatively large body of poetry by the Poets of the Princes survives, which has been described as a "splendid corpus of verse". Unlike the Cynfeirdd poets, few of whom are named and many of whose status as historical persons is doubtful, most of the Poets of the Princes are named in their manuscripts, which include the Black Book of Carmarthen and Red Book of Hergest but also the Hendregadredd Manuscript, a deliberately created compilation of the poets of the period; but it provides the earliest British prose literature. These native Welsh stories (alongside some hybrids with French/Norman influence) form are usually collectively referred to today as the Mabinogion, the plural form of the singular Mabinogi, which strictly only rerfers to four of the eleven tales. The name became established in the 19th century but is based on a linguistic mistake; more neutral and accurate terms such as "Native Middle Welsh Prose Tales" are sometimes preferred, but Mabinogion has proven persistent and is used here according to this convention. The collection consists of eleven prose stories recorded in both the White Book of Rhydderch and the Red Book of Hergest, both compiled in the 14th century. The original dates of composition for the tales in the Mabinogion have been much debated, a range from 1050 to 1225 being proposed, with the consensus being that they are to be dated to the late 11th and 12th centuries, with elements possibly older. A twelfth story, Hanes Taliesin ('The Tale of Taliesin') is sometimes included, for example in the influential collection of Victorian period English translator Charlotte Guest; but whilst it is of undoubted medieval origins it was recorded centuries later and is not found in the White or Red books, and is typically considered separate to the eleven core stories. These can be subdivided into: • The Four Branches of the Mabinogi (Pedair Cainc y Mabinogi), which form a loose sequence: • Pwyll Pendefig Dyfed (Pwyll, Prince of Dyfed) • Branwen ferch Llŷr (Branwen, daughter of Llŷr) • Manawydan fab Llŷr (Manawydan, son of Llŷr) • Math fab Mathonwy (Math, son of Mathonwy) • The Native tales: • Breuddwyd Macsen Wledig (The Dream of Macsen Wledig) • Lludd a Llefelys (Lludd and Llefelys) • Culhwch ac Olwen (Culhwch and Olwen) • Breuddwyd Rhonabwy (The Dream of Rhonabwy) • Hanes Taliesin is included here, though as noted above is of a later prominence (The History of Taliesin) • The Three Welsh Romances: Welsh-versions of Arthurian tales that also appear in the work of Chrétien de Troyes, though they are not translations, and include different material; it is proposed they may derive from a common origin. • Owain, neu Iarlles y Ffynnon (Owain, or the Countess (or Lady) of the Fountain) • Peredur fab Efrog (Peredur son of Efrawg) • Geraint ac Enid (Geraint and Enid) The stories are extremely varied in tone, content and style. Battles and violence feature strongly, but characters are also seen achieving goals through cunning and wit, and there is a good deal of humour and satirical material contained within the stories. Magical features including Sorcerers, Witches, Giants, Enchantments, the Otherworld known as Annwfn and talking animals; and Lludd a Llefelys includes the earliest depiction of Dragons in Welsh literature and Breuddwyd Rhonabwy includes an extremely fictional depiction of time travel. Though they are fantastic literature rather than being in any sense historical, they feature many onomastic or etiological elements connecting the stories with specific places in Wales, as well as in England. Five of the eleven tales feature King Arthur in some degree, though he is not the central character in any of them; and Culwch ac Olwen was commonly held to be the earliest Arthurian tale and one of Wales' earliest extant prose texts, though this has since been disputed. Although the Mabinogion are often discussed as representing a body of Welsh mythology and sometimes (particularly the Four Branches, which are believed to be the oldest) purported to consist of, or at least derive from, pre-Christian Celtic mythology, this has been strongly disputed by others who argue they should be considered first and foremost products of a "medieval Welsh imagination". Regardless of their origins they are "some of the greatest works of literature produced in [Welsh] during the Middle Ages", Other literary works of the Middle Ages .Welsh literature in the Middle Ages also included a substantial body of legal texts that have become (perhaps incorrectly) associated with the 10th-century king Hywel Dda (Hywel the Good); as well as extensive genealogies, religious and mythical texts, histories, medical and gnomic lore, and scientific and practical works, in addition to literature translated from other languages such as Latin, Breton or French. Most of these fall outside the scope of this article; however beyond the conventional categories of poetry and creative prose of note are the distinctive Trioedd Ynys Prydein, 'The Triads of the Isle of Britain'. These short lists of (usually) three items may have been used as aids to memory. The earliest were written down in the 13th century, but as with many early Welsh texts they may have origins much earlier. They include amongst them many lists of heroic figures, many of whom are familiar from the Mabinogion, Gododdin and other early texts, but among them also are a large number not otherwise known in Welsh literature, a fact which alongside the knowledge that only a small fraction of medieval manuscripts survived to the modern period perhaps hints at a much larger body of stories than has survived in written form. and he is frequently cited as one of the greatest figures of any period in Welsh literature with his poems representing "some of the most original and memorable literature produced in any European language during the medieval period." As with many medieval Welsh poets relatively little is known about his life beyond that he was originally from Ceredigion and died at a relatively young age, however his poetry is remarkable not just for its quality but for its breadth. Dafydd could produce praise poetry as well as any medieval poet, but he is particularly remembered for his love and nature poetry. Although he was not the first Welsh poet to explore these areas, Hywel ab Owain Gwynedd being an important predecessor from the Princes period for example, his work in the genres is far more substantial in breadth, variety and sheer quantity, and shows the synthesis of the aristocratic bardic tradition with both French love poetry and less elevated native verse. Siôn Cent (c. 1400 – 1430/45), traditionally associated with Breconshire, is primarily a religious poet, using the cywydd once again but this time to criticise the sins of this world in works such as I wagedd ac oferedd y byd (English: "To vanity and Futility"). Lewys Glyn Cothi (c. 1420 – 1490) from Carmarthenshire was one of the most prolific poets of the period, with over 230 works preserved, perhaps the most remarkable of which is a moving elegy to his five-year-old son. A supporter of the House of Lancaster during the Wars of the Roses, he also wrote a poem of praise to Henry Tudor. Guto'r Glyn (c. 1435 – c. 1493), associated with Glyn Ceiriog, Denbighshire, by contrast was a Yorkist, being a soldier-poet. Dafydd Nanmor (fl. 1450 – 1490), born at Nanmor (or Nantmor), Gwynedd, was another major poet to whom 20th-century critic Saunders Lewis attributed particular significance as a poet of ideas, praising the ideal ruler as one in whom privilege and power brought responsibilities towards family, community and nation. , Conwy, commemorating a number of poets from the area including Tudur Aled.Dafydd ab Edmwnd (fl. c. 1450–97) was another prolific poet who became most associated with the codification of the strict metres, defining the Pedwar Mesur ar Hugain ('Twenty Four Metres') considered acceptable to Welsh stric metre verse. Gwerful Mechain (fl. 1460–1502) was the earliest Welsh female poet from whom a substantial body of verse has survived; though the role of a professional travelling poet was not open to her she was able to learn the art of poetry from her peers. Her poems include the erotic Cywydd y Cedor ('Poem to the Vagina'), written as a counterpart to Dafydd ap Gwilym's Cywydd y Gâl, as well as a number of works in the Ymryson ('Quarrel' or 'Contenion') tradition, in which two poets would conduct a debate or argument by writing successive poems to one another. Tudur Aled (c. 1465–1526) was himself a nobleman and one of the greatest of Beirdd yr Uchelwyr, but also one of the last. Born in Llansannan, his most important patrons were the Salisbury family of Dyffryn Clwyd. He was one of the instigators of one of the few Eisteddfodau known to have taken place before the Eighteenth century, at Caerwys in 1523. He was renowned as a praise poet of both secular and religious noblemen, and also reflects the changes at the beginning of the 16th century which were threatening the future of the bardic system. He was extremely highly regarded during his lifetime and the subject of multiple poetic elegies on his death in 1526, an event which is usually taken as the end point of the Beirdd yr Uchelwyr period, and thus of the Medieval period in Welsh literature. ==16th and 17th centuries==
16th and 17th centuries
The 16th and 17th centuries in Wales, as in the rest of Europe, were a period of great change. Politically, socially, and economically the foundations of modern Wales were laid at this time. In the Laws in Wales Acts 1535-1542 Wales was annexed and integrated fully into the English kingdom, bringing an end to the Welsh legal system and removing the last vestiges of political and administrative independence. The laws were welcomed by the Welsh gentry at the time who viewed them as granting them equality with their English counterparts and the right to elect members of parliament. The anglicisation of the very layer of society which had supported the bardic tradition over the course of the 16th and 17th centuries was exacerbated by the Dissolution of the Monasteries, which took place at exactly the same time as the Acts of Union had been introduced, effectively removing at a stroke another source of patronage and support for Welsh poets. This sense of decline is palpable in the writing of both the poets themselves and those commenting on them during the period. Audiences, whom would not always have understood refined rarified verse in cynghanedd wrought with archaic words, began to prefer lighter, more comprehensible verse. the last of whom may have been Siôn Dafydd Las (c.1665–1695). The year 1700 has been described as "a convenient one to mark the end of the bardic tradition"; By the 17th century, most Welsh poets were writing using both strict and free metres, and the uses to which cynghanedd was put had also changed, becoming the preserve of the wider population rather than the jealously guarded tradition of a closed guild of bards. Nevertheless, as a body of verse, the poetry of this period remains less highly regarded than that of the classical tradition of earlier centuries, and even many centuries later much of the work even of significant poets like Huw Morus (1622–1709) remains unpublished. This was an informal grouping of early scholars whose aim was to ensure that the Welsh could partake in the wider learning of the Renaissance, and do so in their own language. To this end they collected and copied manuscripts, translated religious works and other works, and used the newly invented printing press to disseminate their work. Among the earliest of these humanist scholars was Sir John Price (c. 1502–55) of Brecon, an aristocrat and an important civil servant. He served as Secretary of the Council of Wales and the Marches and had been one of the officers responsible for administration of the Dissolution of the Monasteries in the area, but he was also a scholar who embraced the latest ideas relating to religion and learning: reform and humanism. His most significant contribution was the publication in 1546 the first book to be printed in Welsh. Known simply as Yny lhyvyr hwnn ("In this book") after the first words on its frontispiece, this was a miscellany of religious material including a Welsh version of the Credo and Lord's Prayer and a primer. He was also a collector of manuscripts on various subjects, including the history and literature of Wales; and as well as its religious material Yn y lhyvyr hwnn had also included a written Welsh alphabet. (c. 1520 – c. 1584) in the churchyard of St Asaph Cathedral.William Salesbury (c. 1520 – c. 1584) was a contemporary of Price's who also paired ardent Protestantism with a humanist approach to learning; he is perhaps the most significant figure of the Renaissance in Wales. In 1547, the year after Yn y lhyvyr hwnn, he published Oll synnwyr pen Kembero ygyd ('All a Welshman's Wisdom'), a book of proverbs which had been collected by Gruffudd Hiraethog (d.1564), one of the more prominent Welsh poets of the 16th century. More significantly, he produced the first English-Welsh dictionary, and in 1567 translated the New Testament into Welsh. Whilst the renaissance scholars were sometimes seen as being in opposition to the conservatism of the traditional Bardic school, Salesbury and Hiraethog were effusive about one another (with the poet dedicating a praise poem to the scholar). By 1571 Jesus College, Oxford was founded by Welshmen, explicitly in order to provide an academic and religious education for their countrymen; the connection between the college and Wales continues to this day. Recusant Catholic writing Richard Gwyn (c.1537–1584).Welsh Recusant Catholics as well as Protestants participated in the Welsh Renaissance. Gruffudd Robert (1527–98) was an ardent Catholic who published an important Welsh grammar while in enforced exile in Milan in 1567, where his associate Morys Clynnog (1525–1581) also produced a Welsh Catechism. They were just two of a number of notable Catholic figures active in Welsh literature during the 16th century. These included figures like Catrin ferch Gruffudd ap Hywel (fl.1555), a rare (but by no means unique) example of a female poet from the period; Richard Gwyn (c.1537–1584), who is perhaps better known for his dramatic torture and martyrdom and subsequent canonisation than his work as a poet, though the latter drew the attention of prominent 20th-century scholar T. H. Parry-Williams; Robert Gwyn (c.1545– after 1591), whose Y Drych Cristianogawl ('The Christian Mirror') was the first book to be printed in Wales (earlier books like Yn y lhyvyr hwnn had been printed in London due to legal restrictions on printing); and Gwilym Puw (c.1618–c.1689), among others. The number and activity of these poets came despite the fact that recusancy was generally lower in Wales than in much of England; and the flowering of Welsh Catholicism was ultimately short lived. It came to an effective end with the persecution of Catholics in the late 17th century, after which there would be no more notable Catholic figures in Welsh literature until Saunders Lewis in the 20th century. Welsh Bible 's 1588 Welsh Bible.The culmination of both the religious and the literary efforts of the Welsh humanist tradition however was the publication, in 1588, of a full-scale translation of the Bible by William Morgan (c.1545–1604), a clergyman who would later become Bishop of Llandaf and St. Asaph. Though various revisions would follow Morgan's translation – and especially the 1620 revision by John Davies (c. 1567–1644) – would prove a work of seminal importance not only to Christianity in Wales, becoming the basis of all Welsh versions of the Bible until the 20th century, but also to Welsh itself. Drawing on the language used in the bardic tradition, Morgan's Welsh in essence became the standard form of literary Welsh used ever since. Its impact on Welsh orthography was also extremely significant: compared with the Welsh used by William Salesbury in his New Testament of just twenty years earlier it remains easily readable to Welsh speakers today; it has been described as "the real beginnings of the literature [...] of modern Wales." However, the vast majority of these works were religious in nature, with the few secular works produced in Welsh being mainly linguistic in nature (dictionaries and grammars). Some humanists did attempt to produce a broader range of writing: Elis Gruffydd (1490–1552) was an industrious figure whose enormous Cronicl o Wech Oesoedd ('Chronicle of Six Ages') represented an ambitious attempt to record a complete history of the world in Welsh, being the first original historical work written in Welsh (earlier Welsh writers like Nennius and Geoffrey of Monmouth had written in Latin, though translations of their works into Welsh were made). The work's manuscript also incorporates transcriptions of earlier work, such as the earliest known version of Hanes Taliesin, which found its way into Charlotte Guest's Mabinogion; and both Gruffydd and William Salesbury had written works on medicine. Nevertheless, perhaps the single most prominent and gifted literary figure of the 17th century was a Puritan and a Parliamentarian. Morgan Llwyd (1619–1659), perhaps the most prominent literary figure of the 17th century in Welsh. all of which are religious in nature and many of which include elements of mysticism. Llwyd's best known work is the prose Llyfr y Tri Aderyn ('The Book of the Three Birds'; 1653), a allegory in the form of a dialogue between a Raven, an Eagle and a Dove who represent respectively Anglicanism, the secular Government and Puritanism over the course of which the Eagle becomes convinced of the validity of the Dove's views and the imminent Last Judgement. Whilst Llwyd's work has an explicit agenda which is difficult to divorce from its original context, he was a major prose stylist who used Welsh "in new ways, crafting sentences which are rhythmically enticing and which present extremely complex ideas in beautiful prose." Although Llwyd's works were by far the best known and most influential of the products of Welsh Puritanism in the 17th century, a few other Puritan works were produced in Welsh, perhaps the most important of which was a translation John Bunyan's ''The Pilgrim's Progress by Stephen Hughes (1622 -1688) which appeared in 1688 under the title Taith y Pererin and proved a major influence on the literature of the Welsh Methodist Revival of the 18th century (see below''). A number of individual poets continued to produce work of quality in the strict metres and in his analysis of the bardic tradition during the period Ceri Lewis names Siôn Tudur (c.1522–1602) Simwnt Fychan (c.1530–1606) – who was named 'pencerdd' at the 1568 Caerwys Esiteddfod – and William Llŷn (c.1535–1580) as poets who "succeeded in rising above the general level of artistic mediocrity". Of these, William Llŷn is particularly highly regarded. Although he was a conservative poet whose style and manner largely reflects the poets of the uchelwyr period, he has been called "the supreme elegist in the whole history of Welsh poetry" and one of the finest poets of his age. A re-evaluation of the role of women in Welsh poetry during the twenty-first century has led to the rediscovery of Alis Wen (c.1520–?), whose work includes a series of englynion in which she compares the kind of husband her father wishes for her with her own desires. Though only a few surviving poems can be attributed to her, her work has described as "one of the most arresting, original and personable voices" in 16th century Welsh poetry. (c.1542–1623) as depicted at St. Asaph Cathedral.Although some professional poets such as Gruffudd Hiraethog (?–1564), who had collaborated with William Salesbury on Oll Synnwyr Pen Cymro (see above), embraced the developments of the Renaissance, others saw it as a threat. Nowhere is this hostility more clearly displayed than in the enormous ymryson or exchange of verses between William Cynwal (?–c.1587) and Edmwnd Prys (c.1542–1623), one of the scholars of the Welsh Renaissance (see above). Over this remarkable exchange of poems, fifty-four in total and mainly in the cywydd form, which came to an end only with Cynwal's death in 1587, the two poets discuss the nature of knowledge and poetry, with Cynwal defending what he saw as the traditional art of the Welsh bard. Edmwnd Prys also became known for a translation of the Psalms. Free metres The overwhelming majority of the Welsh poetry recorded after the ossification of the rules of cynghanedd during the Poetry of the Princes period (see above) up until the middle of the 16th century had been in the strict metres. This began to change after 1530 however and the manuscripts from this period contain a very large body of verse not in cynghanedd, much of which is anonymous and most of which had remained unpublished even by the 21st century. The professional poets held a dim view of such efforts; but it has been suggested that the ease with which Welsh poets took to the free metres strongly suggests that such works had always been employed in Welsh and simply considered unworthy of preservation in manuscript. A popular poet long after his death, he was a direct influence on much later figures in the lyrical tradition such as Talhaiarn. After Morys, perhaps the most notable of 17th century Welsh poets was his contemporary Edward Morris (1607–1689), whose work similarly blends cynghanedd and the free metres, though he made wider use of the former than Morys. Among the other poets of note during 17th century, Nesta Lloyd mentions William Salesbury (1580–1660; not to be confused with the 16th century humanist of the same name, see above), who had been a general in the civil war; Rowland Fychan (c.1590–1667), author of a highly distinctive poem requesting a Cat to send an important military message; and William Phylip (c.1590-1670); as well as the Puritan Morgan Llwyd (see above). the appearance of the word in William Salesbury's 1547 dictionary (see above) suggests the form was in existence over a century earlier. Associated primarily with North-East Wales, Anterliwtiau were folk stage works in verse probably related to the English Morality Play (the name anterliwt is derived from the English "interlude", referring to the lighter passages in a Morality play), though showing a greater emphasis on secular elements as well as on bawdiness, innuendo, slapstick and satire. They would be performed at fairs and other public occasions, such as a Gŵyl Mabsant. The earliest surviving Anterliwt is entitled Y Rhyfel Cartrefol ('The Civil War') and appears to have been written in 1660 to commemorate the Restoration; it satirises the Commonwealth of England and is likely the work of Huw Morys (see above). Due to their bawdy elements performances of Anterliwtiau were condemned by the more socially conservative elements of Welsh society, and performances were banned during the Commonwealth; and the aforementioned earliest evidence for a performance in 1654 is in fact a legal record of a court case in which a nobleman was accused of having one illegally performed in private. While the Anterliwt was clearly a common fixture in Welsh life during the 17th century, comparatively few examples of the genre survive from this early, and it was not until the eighteenth century that the form would reach its apogee. ==18th century==
18th century
By the turn of the 18th century, the Welsh tradition of travelling poets and noble patronage that had sustained Welsh poets since the age of the Poets of the Princes had all but died out. Over the course of the new century however, two significant new cultural movements would emerge, building on the work of the renaissance and religious scholars of the previous centuries, to ultimately provide new support networks for Welsh culture and reinvigorate Welsh-language literature in different ways throughout the second half of the 18th and through the 19th century. These were firstly the Welsh societies, such as the Cymmrodorion and the Gwyneddigion; and secondly the Welsh Methodist Revival. A parallel development connected with the second of these was the 'circulating schools' of Griffith Jones (1684–1761), which, it is believed, taught over 200,000 Welsh people to read (in Welsh) during the 18th century, making the country one of the most literate in Europe despite its comparative poverty. This new period of mass literacy would lead to a significant increase in the quantity and availability of printed material in Welsh, coming to full fruition with the remarkable vitality of the Welsh press during the 19th century (see below). The Welsh societies – initially in London but with branches later established in Wales itself – were bourgeois amateur scholarly societies which revolved around prominent individuals such as brothers Lewis (1701–1767) and Richard Morris (1703–1779) and later Iolo Morgannwg (1747–1826). These societies functioned to rediscover, maintain and reinvigorate practices and traditions, particularly formal poetical traditions. This activity, related to the Celtic revival, included the publication of the poetry of previous eras, a neoclassical revival in strict metre poetry of which the central figure was Goronwy Owen (1723–1769) and, by the end of the 18th century, the establishment of the Eisteddfod in something approximating its modern form. The Welsh societies were also a means through which the ideas of the Age of Enlightenment could impact on, and find expression in, Welsh literature. The second trend, roughly contemporaneous but entirely independent of the societies, was the Welsh Methodist revival and the gradual emergence of Nonconformism as the dominant religious force in Wales. Diverging from English Wesleyan Methodism comparatively early in its development, the Welsh Calvinistic Methodist Church, initially led by preachers such as Howell Harris and Daniel Rowland, would later come to be the largest of the nonconformist denominations in Wales, and both nonconformism generally and Methodism specifically would come to increasingly dominate Welsh cultural life, including its literature. The movement produced its most influential literary figure right at its inception, in William Williams Pantycelyn (1717–1791). Early 18th-century prose works '' by Ellis Wynne While prose remained a comparatively small part of the total output of Welsh-language literature in the eighteenth century, the century saw the publication of a number of canonical prose works which would have a lasting influence on the Welsh literary tradition. The first of these, Gweledigaetheu y Bardd Cwsc ('Visions of the Sleeping Bard') by Ellis Wynne (1671–1734), dates to the opening years of the century, having first been published in London in 1703. Though a partial adaptation of Sir Roger L'Estrange's translation of the Spanish satirist Francisco de Quevedo's Los Sueños ('The Visions'; 1627), it is not a direct translation and Wynne thoroughly reworked the source material, creating a work "thoroughly Welsh in nature as well as language". A clergyman and Oxford graduate, Wynne's work is a religious allegory depicting a series of dreams or visions consisting of savage pictures of contemporary evils as well as of Hell. The title page bears the words ('The First Part') and it has been suggested that Wynne wrote a second part, but if it was ever completed it has not survived. Wynne's reputation rests entirely on Gweledigaetheu y Bardd Cwsc, yet he has been described as "the most famous Welsh prose writer of the period between the Middle Ages and Daniel Owen". Another clergyman, Theophilus Evans (1693–1767), was the author of Drych y Prif Oesoedd ('A Mirror to the Main Ages'; originally published in 1716 but heavily expanded and revised in 1740). This important prose work purported to be a history of the Welsh people, though as it draws heavily on sources such as Geoffrey of Monmouth it is a work of historiography or historical fiction that falls well short of modern standards of scholarship; nevertheless as a source in its own right it provides a fascinating window into Welsh self-conception in the 18th century. The book portrays historical events in a narrative style, often featuring imagined dialogue between historical characters, and many individual passages anticipate the later development of the Welsh-language novel. a fact any mass religious movement would have needed to reflect – but also reflected its native origins and genuine grassroots support. The Methodists' theological emphasis on a personal relationship with God strongly encouraged literacy so that congregations could read the Bible for themselves, and built on the work of Griffith Jones, who had established his 'circulating schools' for a similar reason, with a transformative impact on literacy. Whilst Jones's schools had employed only the Bible and Book of Common Prayer, the spread of Methodism drove a demand for new texts, both literary and practical. The major literary genre employed by the Methodists was the Hymn: as well as being both theologically acceptable and a useful didactic tool to spread the faith, the singing of hymns was a popular means for mass participation, even among the illiterate and uneducated. A new generation of Welsh hymn-writers emerged, among them Dafydd Jones (1717–1777), Dafydd William (c. 1720–1794) and, by the end of the century, Ann Griffiths (1776–1805; see below). Undoubtedly the most important writer of the revival however was William Williams Pantycelyn (1717–1791), who would become undoubtedly one of the most influential Welsh literary figures of the eighteenth and indeed of any century. Williams had joined the Methodist movement during its early years while training to be a curate (when it was still a movement within the established church) and became one of the leaders of the movement in Wales himself. He was copiously prolific in various literary fields, producing two epic poems – Golwg ar Deyrnas Crist ('A Look at Christ's Kingdom'; 1756) and Bywyd a Marwolaeth Theomemphus ('The Life and Death of Theomemphus'; 1764) – and a large number of poetic elegies and prose works, but he is particularly noted as Wales's chief writer of hymns, Pantycelyn's work exemplified the revival itself in two key respects: the first is that effectively all of it is religious, serving first and foremost to celebrate Christianity and promote Methodism alongside, its literary function and value being an instrumental goal to this end. Secondly, it owed little to nothing to the pre-existing literary tradition in Welsh. Indeed, some have suggested that the Methodists were indifferent or even actively hostile to some older forms of literature and culture, which became marginalised or died out altogether. These included not only secular folk culture and the anterliwt, which were perceived as corrupting influences, The Methodists were also active in prose-writing with Pantycelyn once more to the fore, producing a number of prose works in the later part of his career. He has been described as the central figure of 18th century Welsh literature. (1701–1765), poet and founder of the Cymmrodorion.The Cymmrodorion championed poetry, especially strict-metre poetry in , In 1760, however, having fallen out with Lewis Morris, He would write just one poem after leaving Britain. and his scholarly work is largely free of the creative interpretation (or outright fabrication) which characterises the scholarship of later figures like William Owen Pughe and Iolo Morgannwg (see below). The Gwyneddigion (1741–1814), first president of the GwyneddigionWhile the Cymmrodorion would continue for some time after the deaths of Lewis Morris in 1765, it was perceived as elitist by some, who resented its narrow conception of literature and its focus on cynghanedd. though the Cymmrodorion would be resurrected in 1820. Although the name 'Gwyneddigion' (meaning 'Gwynedd scholars') implies a particular link with Gwynedd, its affiliations were from the start with the whole of North Wales, and later with all parts of Wales. Foremost among the founders was the antiquarian Owain Myfyr (1741–1814), who became the society's first president. Myfyr, a successful businessman, was the group's enabler, sponsoring much of their activities at considerable personal expense. Other notable members included many of the key literary figures of the late 18th and early 19th centuries: the antiquarian and lexicographer William Owen Pughe (1759–1835) and the poets Twm o'r Nant (1739–1810), Siôn Ceiriog (1747–1792), Iolo Morganwg (1747–1826), Edward Jones ("Bardd y Brenin"; 1752–1824), and Jac Glan-y-gors (1766–1821). (1766–1821), poet, political writer and satirist.Many of these poets used the free metres, though rarely exclusively. Pughe, for example, would labour to show that the free metres could be used in Welsh to produce serious, sublime poetry, culminating in his publication of a translation of Paradise Lost in 1816; though he is far better known today for his controversial work as a lexicographer, whose influential Dictionary of 1803 contained many neologisms. Glan-y-gors was also the author of radical political prose such as Seren tan Gwmmwl ('A Star in Cloud'; 1795), a pamphlet which effectively introduced the Enlightenment ideas contained in Thomas Paine's The Rights of Man to the Welsh context. The Eisteddfod and the Gorsedd The major collective achievement of the Gwyneddigion was the establishment of the Eisteddfod tradition in the form it exists today. While there had been documented examples of eisteddfodau being held at least as far back as 1176, little is really known about their form other than that they were public competitions between bards and musicians. Ad-hoc eisteddfodau were also known to have been held throughout the century, typically small meetings held in taverns. The Gwyneddigion took these traditions and formalised them with sets of rules which have remained a core part of Eisteddfodau ever since, such competing under pseudonyms, and setting the subjects of competitions centrally and in advance. The first Eisteddfod organised by the Gwyneddigion in Bala in 1789 is therefore often described as the first modern Eisteddfod, though it was not until much later (1860) that the National Eisteddfod, which continues today, was established. (1747–1826) Working in parallel to the development of the Eisteddfod was the most famous of all the members of the Gwyneddigion: poet and mystic Iolo Morganwg (1747–1826). A fascinating, complex and controversial figure, as well as writing his own poetry he published collections of the work of earlier poets such as Dafydd ap Gwilym and established Gorsedd y Beirdd. A bardic society, Iolo claimed that Gorsedd y Beirdd was based on ancient Celtic druidic rituals; it held its first meetings in London in 1791–92. By the Carmarthen Eisteddfod of 1819 Iolo had succeeded in making the Gorsedd a major part of the Eisteddfod tradition. Celebrated in his lifetime and for much of the 19th century as a significant authority on bardic and druidic learning, by the 20th century it became widely accepted that many of his "discoveries" were in fact inventions and forgeries, including the Gorsedd, the "bardic alphabet" Coelbren y Beirdd, and dozens of poems attributed to real historical figures such as Dafydd ap Gwilym. Iolo's forgeries, occurring throughout his long career, are extremely numerous and typically serve to support his literary theories, prejudices and suppositions, or otherwise to glorify the Welsh poetic tradition (for example, allegedly medieval poems prophesising subsequent historical events). A key concern of Iolo's was the elevation of his native Glamorgan and its role in the bardic tradition, and many of his forgeries sought to reinforce the idea that Glamorgan had been a region of poetic excellence and innovation. Iolo's fabrications were accepted largely without question for almost a hundred years, and his forgeries and false theories litter the anthologies and scholarship of the 19th century. Paradoxically, he also produced a good deal of genuine and often brilliant scholarship, and as collector of manuscripts preserved many genuine works which would otherwise have been lost. Despite its fraudulent origins the Gorsedd survives to this day and has become a tradition in its own right, as have many of the ceremonies and rituals derived from Iolo's inventions, which remain a prominent part of the National Eisteddfod. Due in part to their bawdy content, however, had always been the subject of disapproval from more conservative circles, and the spread of Methodism – which was itself often the subject of the satire in – meant that as the century wore on become both more respectable and less popular. Even Twm o'r Nant turned away from the genre for a period, though he would return to it later. While a handful of survive from the early years of the 19th century the genre had to all intents and purposes disappeared by the time of Twm's death in 1810. ==19th century==
19th century
Due mainly to the Industrial Revolution the 19th century was an enormously transformative period in Wales. In 1800 the Welsh population of approximately 600,000 was mainly rural and almost entirely Welsh-speaking (with the majority monoglot); but by the turn of the 20th century the population had grown fivefold and changed to be predominantly urban due to a combination of natural growth and significant immigration, particularly into the South Wales Valleys. Whilst there was significant internal migration within Wales as well, many newcomers were English or Irish and though some learned Welsh and integrated into their new communities, where immigration was very significant English displaced Welsh as the community language and by the end of the 19th century approximately half the Welsh population could speak the language, many of them bilingual. Taken together, it has been argued that Wales thus experienced a greater cultural and demographic change over the course of the 19th century than it had at any previous period in its history. Despite this relative decline, however, the Welsh speaking population increased significantly in absolute terms, peaking as late as 1911 with over one million recorded as being able to speak Welsh in Wales, to which should be added a significant diaspora elsewhere. Literacy in Welsh also increased significantly, due not to public education (which was extremely limited for most of the century and, where it existed at all, focused entirely on English) but due to the efforts of the non-conformist Sunday Schools which flourished as a part of the ongoing Methodist revival. Non-conformist denominations collectively dominated Welsh cultural life by the middle of the century. Facilitated by economic growth and falling publishing costs, this growth in population and literacy led to a huge increase in the output of literature in Welsh in the form of books, periodicals, newspapers, poetry, novels, ballads and sermons, all of which were provided in copious quantities in what has been described as the "Golden Age" of the Welsh-language press. Estimates suggest that over 10,000 books in Welsh were published over the course of the 19th century, a remarkable figure when compared to other stateless languages such as Irish. This represented an enormous increase in the quantity and variety of literature available in Welsh, its character influenced by the sometimes competing values of the Eisteddfod, the nonconformist tradition, and wider developments in Western Aesthetics such as Romanticism. During this period Welsh became an international language, with newspapers and periodicals in Welsh published locally by and for the Welsh-speaking diaspora in London, Liverpool, Manchester, the United States, Argentina and Australia. (1809–1887), a key figure in 19th century Wales. This explosion in quantity was not always reflected in quality, however, and a critical consensus had emerged by the 20th century that, taken together, the bulk of 19th-century literature in Welsh was of a poor quality. This view can be seen espoused in the work of most major 20th century critics in Welsh such as W. J. Gruffydd, Saunders Lewis and Thomas Parry, as well as later critics such as Hywel Teifi Edwards. The influence of the chapels, though sometimes credited with ensuring the survival of Welsh as a living language, was not necessarily entirely positive with some commentators suggesting that the channelling of so much energy into religion had a negative impact on literature on the whole. The Treachery of the Blue Books is also cited as a factor, contributing to an obsession that literature should contribute to the reader's spiritual and/or moral wellbeing, which might come at the expense of considerations of literary merit. Nevertheless, others such as R. M. Jones have challenged the consensus that the Welsh literature of the 19th century was poor, and even those broadly critical of the century's output as a whole have championed individual poets and authors and held up individual works as major contributions to literature in Welsh. As in previous centuries poetry remained the focus of much creative activity in Welsh, much of it now written within the vibrant Eisteddfod tradition. However, the century also saw significant creative endeavour in the field of prose, with the first novels and short stories in Welsh emerging by the middle of the century, and the first works of children's literature appearing shortly afterwards. The Welsh societies (see above) continued but were far less influential after the first decade of the century, their role largely taken over by an informal network of Anglican vicars referred to retroactively as the Hen Bersoniaid Llengar ('The Old Literary Parsons') who worked in various ways to promote the literature of past and present; they helped bridge the gap between the Gwyneddigion societies and the professional Welsh scholarship which emerged at Oxford and the fledgling University of Wales by the end of the century. Throughout the century antiquarians, historians, scholars, linguists, and lexicographers including Iolo Morgannwg (1747–1826), William Owen Pughe (1759–1835), Carnhuanawc (1787–1848), Lewis Edwards (1809–1887), Thomas Stephens (1821–1875), John Rhŷs (1840–1915) and John Morris-Jones (1864–1929) made significant – though not always uncontroversial – contributions to the re-discovery of Wales, its language and literature, as were figures from outside Wales such as Charlotte Guest (1812–1895), Matthew Arnold (1822–1888) and Ernest Renan (1823–1892). Much of this scholastic activity can be viewed as a part of the wider Celtic revival of the period. This influence was not always positive, with the work of Pughe in particular often being blamed for tortuous, unnaturalistic neologisms in the work of many poets of this period. At the same time others produced less figures like Thomas Gee (1815–1898), who published Encyclopaedia Cambrensis, a 9,000-page encyclopaedia that remains the largest ever single paper publication in the Welsh language, and travel writers such as Cranogwen (1839–1916) and O. M. Edwards (1858–1920) sought to teach the Welsh about the wider world. Cranogwen also wrote proto-feminist journalism, whilst R. J. Derfel (1824–1905) wrote about radical politics in Welsh; and in Emrys ap Iwan (1848–1906) the language produced one of its first original philosophers and political writers. Poetry Hymns (1776–1805) Developments in Welsh poetry in the first decades of the 19th century were a continuation of the trends established in the eighteenth. As the Methodist revival continued and non-conformist chapels took increasing hold of the spiritual lives of Wales's population, a strong native tradition of hymn-writing emerged, drawing on the example of Williams Pantycelyn (see above). Prominent Welsh hymn-writers of this first part of the century included David Charles (1762–1834) and Robert ap Gwilym Ddu (1766–1850); however, undoubtedly the finest and most influential figure in this tradition in this period (and perhaps any) was the short-lived Ann Griffiths (1776–1805). Although she died in comparative obscurity and her complete poetic output consists of only seventy stanzas over twenty-seven hymns, she would later become recognised as a major religious poet of almost cult-like popularity and an important figure in Welsh nonconformism; she would even become the subject of a 21st-century musical. She was the first female writer to be widely acknowledged as a part of the literary canon in Welsh, as evidenced by the fact she is the only female poet included in 1962's Oxford Book of Welsh Verse. Many hymns from this period are sung in chapels and churches to this day. While the hymn in Welsh is inextricably linked with the nonconformist tradition thanks to the enduring influence of Williams Pantycelyn (see 18th Century above), it however quickly developed into a cross-denominational tradition with hymn-writers such as Ieuan Glan Geirionydd (1795–1855) and Nicander (1809–1874) working in the Established Church. They, alongside Methodists like Eben Fardd (1802–1863), Congregationalists like Gwilym Hiraethog (1802–1883) and others like Robert ap Gwilym Ddu (1766–1850) who were not committed to any denomination would also make significant contributions to the Welsh hymn in the second quarter of the century. However, notwithstanding the contribution of later hymn-writers such as Elfed (1860–1953), in the view of R. M. Jones, there was little development in Welsh hymn-writing after the 1850s, which Jones attributed to the increasing respectability and establishment nature of nonconformity by the later part of the century. The Growth of the Eisteddfod (Thomas Price; 1787–1848), one of the Hen Bersoniaid Llengar. After the codification of the modern Eisteddfod by the Gwyneddigion in the 1790s, by the early 19th century Eisteddfodau on the Gwyneddigion model were regularly being held across Wales. While these were modest, ad-hoc festivals – the regular National Eisteddfod was not formally established until 1860 – they provided regular opportunities for poets to compete in a range of competitions; in an age when journalism was limited and Wales had no real national institutions, Eisteddfod success provided a means for poets – who were frequently labourers or craftsmen, and unlikely to have had much formal education unless they were vicars – to achieve genuine local and even national fame. The Gwyneddigion had largely ceased their meaningful activity and following end of the disruption caused by the Napoleonic Wars the baton would be picked up by what became later known as the Hen Bersoniaid Llengar – "The Old Literary Parsons", a loose grouping of curates in the Church of England such as Thomas Beynon (1744–1833), Gwallter Mechain (1761–1849), Ifor Ceri (1770–1829) and Carnhuanawc (1787–1848) and later Harry Longueville Jones (1806–1870) and Ab Ithel (1811–1862). A key early achievement was the Eisteddfod was the one organised in Carmarthen in 1819, primarily by Ifor Ceri. This was the first of the "Provincial Eisteddfodau" of 1819–1934 and far exceeded any of the previous Eisteddfodau in scale, spreading beyond poetry competitions to include competitions for essays and scholarship as well as music and dance. It was also notable for the presence of Iolo Morgannwg, by then in his seventies, who ensured that the Gorsedd had a major presence at the Carmarthen Eisteddfod, a link which has remained ever since. The social science section would set essays on the utility or value of Welsh, with authors both for and against the language in agreement that the Welsh needed to learn English, and in the 1867 Eisteddfod English poet Matthew Arnold would deliver a lecture in which he urged the Welsh not to "give offence to practical men" by resisting the spread of English. Whilst vague expressions of Welsh patriotism were ubiquitous at the Eisteddfod, in the Welsh press and the literature of the period they were almost always within a British framework which little resembled 20th century Welsh nationalism. Indeed, it has been claimed that the 19th century is remarkable for the lack of engagement of Welsh speakers with the threat to the future of their own language: where the question was addressed at all it is typically with either a naive optimism that the Welsh would always speak Welsh or a fatalistic belief that its extinction was inevitable, even on the part of major literary figures who were writing innovative literature in Welsh. It was only in the last decade of the century and the efforts of Emrys ap Iwan (1848–1906) and O. M. Edwards (1858–1920) among others that this began to be meaningfully challenged and the argument put forward that the survival of Welsh as a living language was both possible and desirable; and it was not until the 20th century and the adoption, as late as 1950, of what is now known as Y Rheol Gymraeg ('The Welsh (language) rule') – which stipulates that all speeches and competitions at the Eisteddfod must be in Welsh – that the Eisteddfod became the predominantly Welsh-language institution which it remains to this day. Eisteddfod poetry (Ebenezer Thomas, 1802–1863), one of the most successful poets of the early 19th century in Welsh. The three medals are for his chairs won at the Eisteddfodau held in Welshpool (1824), Liverpool (1840) and Llangollen (1858). The most prestigious award at each Eisteddfod was the Chair, usually awarded for an awdl in the strict metres. Poets used bardic names to disguise their identity in competitions, and often continued to use them when they became well known. With the exception of the dedicated hymn-writers (see above) and rare exceptions like Robert ap Gwilym Ddu (1766–1850), who eschewed competition altogether, Eisteddfod success was the ambition of all the major poets of the first part of the century. They can be loosely divided into two schools: the classicists such as Dafydd Ddu Eryri (1759–1722), Dewi Wyn o Eifion (1784–1841), Caledfryn (1801–1869) and (initially at least) Eben Fardd (1802–1863) upheld Goronwy Owen (see above) as the ideal, and favoured the strict metres and traditional forms such as the englyn, the cywydd and the awdl; whilst the lyrical school of poets such as Ieuan Glan Geirionydd (1795–1855), Alun (1797–1840), Gwilym Hiraethog (1802–1883), Gwenffrwd (1810–1834), Creuddynfab (1814–1869) and Daniel Silvan Evans (1818–1903) preferred the free metres, writing telynegion (lyrics) and pryddestau. The lyrical school showed a more overt influence from contemporary English poetry but had also been influenced by native folk literature, and Goronwy Owen's ideal of a Miltonian epic remained the ideal of both schools. The distinction between the two was not always clear, with poets like Eben Fardd maintaining a foot in both camps, Gwallter Mechain (1761–1849) attempting to forge a middle path and others such as Talhaiarn (1810–1869) defending cynghanedd in his critical writing whilst largely eschewing it himself; however, the debate between the strict and free metres would dominate poetic discourse in Welsh for much of the century. Initially most obvious in the work of the lyrical school and the middle period of Eben Fardd's work, Romanticism had become the dominant aesthetic in both forms by the middle of the century. (Evan Evans, 1795–1855) Eben Fardd ("Eben the Poet") was one of the most successful Eisteddfod competitors of his age and alongside Caledfryn made a significant impact also as an Eisteddfod adjudicator; his most famous poem, Dinistr Jerusalem ("the Destruction of Jerusalem", depicting the Siege of Jerusalem) has been described as "one of the finest awdlau in Welsh" and "a high point of Eisteddfod strict metre poetry"; his shorter poetry has also been highly praised. Alongside him, perhaps the most notable poet of this generation was Ieuan Glan Geirionydd, described as "the most versatile poet of the [19th] century". He was highly thought of by Saunders Lewis for poems such as Ysgoldy Rhad Llanrwst ('Llanrwst's Cheap School'), who saw in his work a distinctive stoicism. Particularly by the end of his life he was associated with a turn away from cynghanedd towards the free metres. though both poets had composed awdlau earlier in their careers which have been favourably compared to those of the 20th century. Caledfryn was perhaps the most influential of the poets who maintained a strict loyalty to cynghanedd, as much through his often scathing criticism as an Eisteddfod adjudicator as through his own verse. Though the Eisteddfod had provided a major impetus for the composition of strict metre poetry and a path for poets to attain genuine national celebrity status, poets as far back as Goronwy Owen in the 18th century had questioned whether cynghanedd was suitable to write the kind of epic poetry written by English poets such as John Milton, which was held in high esteem at the time. While neo-classicists such as Caledfryn continued to champion cynghanedd, other figures such as the short-lived Gwenffrwd (1810–1834) and the influential Gwallter Mechain (1761–1849) went so far as to directly criticise the strict metres. Mechain and his disciples, among them Ieuan Glan Geirionydd, set out to compose pryddestau. An ongoing and sometimes fierce debate in the press over the relative merits of cynghanedd and the free metres led to the eventual establishment of the National Eisteddfod's Crown, first awarded in 1880 for the best pryddest, nominally of equal prestige to the chair. The Crown is still awarded today at the National Eisteddfod as the main award for free meter poetry, though often now for a series of shorter poems rather than a single pryddest as was originally the case. (1832–1878), one of the most highly regarded poets of the 19th century among 20th century critics. Of all the streams of Welsh poetry in the 19th century it is perhaps the pryddest which is the most contentious. Dozens of epic pryddestau, typically on either biblical themes or depicting passages from Welsh history, were composed by poets such as Iorwerth Glan Aled (1819–1867), Llew Llwyfo (1831–1901) and Golyddan (1840–1862) in an attempt to create a Welsh equivalent to Paradise Lost. None succeeded: despite its influence and popularity at the time Eben Fardd's Yr Atgyfodiad is almost unknown today and was condemned by later critics. and Ioan Williams singled out Gwilym Hiraethog's enormous pryddest Emmanuel, published in two volumes during the 1860s, as "probably the longest poem written in Welsh and possibly the worst written in any language." Others have identified merit in individual examples, however, such as R. M. Jones who identified Iesu (Jesus) by Golyddan and particularly the second of two pryddestau titled Y Storm by Islwyn (1832–1878) as masterpieces. It is perhaps significant, however, that the second Y Storm, which was not published in its original form until 1990, can hardly be considered representative of the 19th century pryddest nor of the Welsh epic: it is a rambling, mystic meditation on mortality rather than a coherent narrative poem, was not composed for an Eisteddfod competition, and remained unpublished. Though comparatively obscure in his own lifetime Islwyn has since become recognised as one of the major poets of the century in the Welsh language. Much of Islwyn's poetry (including Y Storm) was inspired by the early death of his fiancée in 1853 and is frequently extremely bleak in tone. His output is uneven in quality and many critics have suggested that he had produced all his significant poetry in the space of a few years in his early twenties, after which he produced little other than uninspired awdlau in a futile attempt to win the National Eisteddfod Chair. Nevertheless, at its best, including in both versions of Y Storm, Islwyn's work shows a "complexity of imagery and intellectual ambition rare in any Welsh poetry of the period." One critic went so far as to say, "If the 19th century has a great poet [in Welsh], it is Islwyn"; and he was perhaps the main influence on the generation of Eisteddfod poets active in the last quarter of the 19th century (see below). Mid–19th-century lyric poetry (John Jones, 1810–1869), a key figure in Welsh RomanticismDespite turning increasingly to cynghanedd later in his life, Islwyn's writings on poetry advocated the free metres and lyric poetry, and notwithstanding the enormous efforts poets devoted to awdlau and pryddestau to compete at Eisteddfodau it is poetry in this vein which was the most popular of the period with a wider audience. Ieuan Glan Geirionydd and Alun had led the way in this regard in the earlier part of the century but it reached its full flowering in the work of the poets of the middle part of the century, particularly Talhaiarn (1810–1869), Mynyddog (1833–1877) and Ceiriog (1832–1887). Talhaiarn was a popular though controversial figure in his day due to his extravagant lifestyle, his willingness to argue against the Welsh orthodoxies of his time (he was an Anglican and a Tory), and his involvement in several Eisteddfod adjudication controversies. He composed popular lyrics for a great number of songs by composers of the day, much of which according to R. M. Jones were "superficial and tasteless" and yet in his finest poems, such as the long Tal ar Ben Bodran (Tal[haiarn] on Bodran Hill), Talhaiarn was a "unique, intelligent and experienced poet with something sobering to say about life". Saunders Lewis described Talhaiarn as "the only poet of his age who understood the tragedy of the life of man". (1832–1887), the most popular Welsh poet of the 19th century.As with Talhaiarn, music played a key role in the work of Mynyddog — perhaps best known now as the author of the lyrics to Myfanwy — and the best known of the Welsh lyric poets, Ceiriog (1832–1887). Ceiriog was the most popular Welsh poet of the 19th century: his collection ''Oriau'r Hwyr (The Late Hours) was outsold in the 1860s only by the Bible. of whom have been claimed to be the first woman to have a book in Welsh published — as well as others such as Buddug (1842–1909). But perhaps most prominent of these female poets was Cranogwen (1839–1916), who laboured throughout a long career to further the course of Welsh women and was the major Welsh female voice of her day. Victorious in an 1865 Eisteddfod competition in which she beat both Islwyn and Ceiriog with a poem on Y Fodrwy Briodas (The Wedding Ring), she would later edit Y Frythones, a literary journal aimed at women through which she would support other literary Welsh women such as Ellen Hughes (1867–1927) and Mary Oliver Jones (1858–1893). But by the later part of the century some poets were increasingly willing to use poetry to more express more radical political ideas, such as R. J. Derfel (1824–1905) and T. Gwynn Jones (1871–1948). An associate of Ceiriog who spent his whole adult life in England, Derfel came under the influence of Robert Owen and Marx and would become one of the first major proponents of socialism in Welsh, including in his poetry. T. Gwynn Jones would later become regarded as a major poet of the 20th century (see below), but already by the end of the 19th he had published a good deal of poetry with radical political overtones, most notably the satirical Gwlad y Gân'' (The Land of Song). Influenced by thinkers like Emrys ap Iwan, Jones has been described as "the unofficial poet of the [proto-nationalist] Cymru Fydd movement". The late 19th-century Eisteddfod and the Bardd Newydd (left) and Elfed, victorious in the Crown and Chair respectively at the 1894 National Eisteddfod. It is notable that despite multiple efforts in some cases, most of the above poets including Islwyn, Ceiriog, Talhaiarn and others failed to win the Chair or the Crown at the National Eisteddfod. Indeed, later critics have been virtually unanimous in condemnation of almost all the 19-century poets who did so. Poets such as Llew Llwyfo (1831–1901; two crowns), Iolo Caernarfon (1840–1914; two crowns), Cadvan (1842–1923; three crowns), Tudno (1844–1895; two chairs), Dyfed (1850–1923; four chairs, still a record), Pedrog (1853–1932; three chairs), Ben Davies (1864–1937; a chair and three crowns) and Job (1867–1938; three chairs and a crown) – many (though not all) of whom belonged to a loose grouping sometimes referred to as "y Bardd Newydd" (the New Poet) – are almost completely forgotten today. Drawing on the example of Islwyn (see above), the poetry of the Bardd Newydd was very often religious (many of these figures were preachers and ministers), frequently over-long, philosophical, mystical and ambiguous: these are in the words of Robert Rhys "the poet-preachers with their enormous compositions and prosaic styles who made perfect punching-bags for later critics." Alun Llywelyn-Williams went further and said of them: "The plain truth is that the Bardd Newydd was not a poet and had no grasp of poetry." Rhys singles out Elfed (1860–1953; who won a chair and two crowns in the 1880s and 1890s) as the most interesting of the successful Eisteddfod poets of the period, suggesting that some of the innovations of the poets of the 20th century revival (see below) can be identified in his work; and yet that despite living to 1953 he made no further contribution to the Welsh literature in the 20th century. His hymns, however, have remained popular. (1867–1926) In parallel to the Bardd Newydd, poets like Watcyn Wyn (1844–1905) and Eifion Wyn (1867–1926; no relation) continued the lyrical tradition of Ceiriog and Talhaiarn, producing romantic lyrics which would prove to be far more popular than the Eisteddfod poets' epics. By the end of the century, however, this tradition would be developed and built upon by more ambitious poets such as the Oxford-educated John Morris Jones (1864–1929). Morris-Jones's main legacy would be in his capacity as a scholar and Eisteddfod adjudicator, the influence of which it is impossible to understate (see 20th century below), but in the closing decade of the 19th century he was an influential poet in his own right who imbued the lyrical tradition with an "academic confidence and authority". His awdlau Cymru Fu – Cymru Fydd ('Wales that was; Wales that will be') and Salm i Famon ('A Psalm to Mamon') use irony to express his social criticism of philistinism and materialism and he was also a significant translator of poetry into Welsh, such as that of Heinrich Heine and Omar Khayyam. Though he wrote little poetry of his own after 1900, his influence on others would make him a major figure in the revival in Welsh poetry of the following century. Following his example, by the last years of the 19th century poets who would become the significant voices of the first part of the 20th such as T. Gwynn Jones (1871–1948) sought to both simplify and improve the quality of Eisteddfod poetry, which they perceived had become formulaic and stilted. Prose The vitality of the Welsh-language press meant the 19th century was a golden era for Welsh prose in Welsh in terms of quantity, if not necessarily quality. A significant amount of the prose published in Welsh during the period served primarily religious purposes: published sermons, biblical commentaries and the biographies and autobiographies of important ministers and preachers were all popular. Some more literary works such as Y Bardd (1830) by the poet Cawrdaf (1795–1848) blended religious and literary elements in a similar way to the prose works of the eighteenth century. Although its spread was slow in the first third of the century, the publication of more secularly-oriented prose works would gather pace and by the end of the century hundreds of novels and short stories had been published in Welsh, though even works intended firstly to entertain often contained religious morals. (1828–1870) Short stories Short prose stories had appeared in Welsh periodicals as far back as the 18th century and by the end of the 19th they were extremely common, though it has been argued that only very few before the 20th century can be considered examples of the literary short story, with the vast majority being examples more of folk literature or tall tales. An early example are the stories of Glasynys (1828–1870) which appeared in the compendium Cymru Fu ("Wales that Was") edited by Isaac Foulkes (1836–1904). Glasynys's stories draw on extensively on Welsh folklore though they draw as much on his own invention. Novelist Daniel Owen (see above) was also the author of Straeon y Pentan ("Fireside Tales") which was the first dedicated collection of Welsh short stories to be published in book form. The stories in the collection, which Owen claimed to be "true every word," appear to be at least partly based on material Owen collected from local oral tradition. The Theatres Act 1843 had relaxed legal restrictions on public performance and English-language theatre consequently became established, leading to a new interest in a secular Welsh-language theatre. Theatrical performances had become an occasional feature of Eisteddfodau by the last third of the century. His dramas, such as Owain Glyndŵr (1880) and the "drama-cantata" Llewelyn ein Llyw Olaf (1883) drew on Welsh history (as did many of Evans's novels). Llewelyn ein Llyw Olaf was written to music by composer Alaw Ddu (1838–1904), and the period saw many settings of words in Welsh to musical performances, such as the first opera in Welsh, Blodwen (1878) by Joseph Parry (1841–1903), the libretto to which had been written by Mynyddog (1833–1877). These works, whether dramatic or operatic, were all written in stylised verse; by the end of the century, however, stage adaptations of the novels of Daniel Owen (see above) by John Morgan Edwards (1868–1924) among others pointed the way to a more naturalistic style of dramatic writing and performance. ==1900–1950==
1900–1950
If the 19th century had been a century of change, then this only accelerated in the 20th. By now Welsh was for the first time a minority language in Wales, with the 1901 census being the last to show Welsh as the language of over half the population. This decline would accelerate during the first half of the century before stabilising in the final decades. With most migration to Wales having taken place before the First World War, the continued decline during the 20th century represented language shift within families and the low social status of Welsh. Another aspect of this cultural shift was the emergence of Welsh writing in English as a significant tradition in its own right for the first time, which some Welsh writers perceived as either an irrelevance or a threat to their own legitimacy. Despite (or even because) of this unpromising context for the language, there is a widespread recognition that Welsh-language literature thrived during the 20th century. This can be attributed in part to a growing academic professionalism on the part of Welsh writers, in response to developments like the establishment of the University of Wales, which began teaching university courses in Welsh literature. Although these were initially antiquarian in focus and taught exclusively in English, this had changed by the middle of the century, with the universities effectively supplanting the role of the old Welsh societies and the Hen Bersoniaid which had maintained Welsh scholarship in the previous two centuries. Increasing access to literature as well as radio and the democratisation of travel enabled Welsh writers of the 20th century to tap into European literature and art in a way that few of the predecessors had been able. As the 20th century wore on, literature in Welsh was increasingly being produced in response to, or at least in the awareness of, the climate of crisis and of a changing Welsh identity, and though this was less apparent in the first part of the century, a very significant number of major literary figures in 20th century Welsh literature (though by no means all) were directly involved to some degree with Plaid Cymru and the campaign for Welsh independence. Among the literary figures who were prominent in Plaid Cymru – either involved in its founding, standing as candidates, and/or occupying administrative roles within the party – were W. J. Gruffydd (1881–1954), D. J. Williams (1885–1970), Prosser Rhys (1889–1967), Kate Roberts (1891–1985), Saunders Lewis (1893–1985), Ambrose Bebb (1894–1955), James Kitchener Davies (1904–1952), Pennar Davies (1911–1996) and Islwyn Ffowc Elis (1924–2004), among many others who were members or active to other degrees. Writers also responded in various ways to the wider political and historical developments of the period through which they were living, such as the rise of fascism and socialism, and the two World Wars. Particular of note in the latter regard is the number of Welsh literary figures who served as conscientious objectors during the First (such as T. H. Parry-Williams and D. Gwenallt Jones) and particularly the Second World War (Euros and Geraint Bowen, Islwyn Ffowc Elis, Rhydwen Williams and Waldo Williams), though many also saw action. Whilst some of the institutions which had sustained the language in the 19th century – the chapels and the press – saw significant declines in the 20th, where Welsh-language publishing continued it was more professional than in the past. The Eisteddfod (at least at national level) maintained its significance and in fact became more self-consciously Welsh, being seen not just as a celebration of Welsh-language culture but a bastion to protect the language itself, with a rule being passed in 1950 which brought the use of English in Eisteddfod competitions and speeches – which had previously been commonplace – to an end. The 20th-century literary revival (1858–1920) The first years of the 20th century are frequently regarded as representing a "revival" or even a "renaissance" in Welsh poetry; (1864–1929)A fellow student of Edwards's at Oxford was John Morris-Jones (1864–1929). A poet in his own right in the last years of the previous century (see above) as well as a translator of Heine and Omar Khayyam, it is in his capacity as an academic and critic that he would become a central figure in the 20th century literary revival. After completing his studies under John Rhys at Oxford, Morris-Jones would become the first lecturer in Welsh at the fledgling University of Wales and would teach many writers of the next generation. The major poets associated with the 20th-century revival – T. Gwynn Jones (1871–1949), W. J. Gruffydd (1881–1954), R. Williams Parry (1884–1956) and T. H. Parry-Williams (1887–1975) – undoubtedly all individually eclipsed Morris-Jones as poets, and in fact would all ultimately move beyond Morris-Jones's rather narrow poetic conception. Nevertheless, their achievements would have been difficult or even impossible without the influence of John Morris-Jones. The revival poets , a leading figure in the early 20th-century literary revival, c. 1930 The winning of the Chair by T. Gwynn Jones (1871–1949) in 1902 for his awdl Ymadawiad Arthur – with Morris-Jones the lead adjudicator – was widely seen as a watershed moment in the new literary revival and at least one critical study of 20th century Welsh literature begins its field of study in 1902, not 1900 for this reason. Widely recognised as a masterpiece (in its final 1934 revision at least), the poem, which reconciled the European romantic traditions of King Arthur with the Mabinogion, was one of the shortest awdlau to win the chair at the time and was later perceived to have reinvigorated cynghanedd and the wider Eisteddfod tradition. It would cement the reputation of T. Gwynn Jones as the first major poet of the new movement. A phenomenally productive author whose bibliography has thousands of entries in a wide range of genres, he made significant contributions in the novel, short story and drama, and even travel writing, as well as being a translator into Welsh of major European works such as Goethe's Faust, Victor Hugo's The Man Who Laughs, Ibsen's Ghosts and Shakespeare's Macbeth, and even an abridged Welsh retelling of War and Peace. Despite all this activity, however, it was poetry that he held in the highest regard, and for which he would be best remembered. A poet of "genius", Jones remained characteristically modest about his own achievements, scuppering an attempt to put his name forward for a Nobel Prize by refusing to accept the nomination. (1871–1954), academic and poet of the 20th-century revival. As a young man T. Gwynn Jones had been unable to accept a scholarship at Oxford due to illness, but many of the other major figures of the revival, even if they were from working-class backgrounds, were able to benefit from a university education. This was something which would have been available to very few of their predecessors, representing a generational divide between the old Eisteddfod poets and the new school. By the time he left Wales to study at Oxford, quarryman's son W. J. Gruffydd (1871–1954) had become an acquaintance of John Morris-Jones and published his first poems in a collaboration with fellow revival poet R. Silyn Roberts (1871–1930), whose "lyrical pryddest" Trystan ac Esyllt won the Eisteddfod Crown in 1902, the same year as T. Gwynn Jones won the chair. Their collection, Telynegion ('Lyrics'), which drew heavily on the example of Morris-Jones, was heralded at the time as representing a new era in Welsh poetry. Gruffydd would go on to become a major voice in the new kind of lyrical poetry which the revival pursued; in contrast with T. Gwynn Jones this was written entirely in the free meters. Though he composed less and less poetry as the century drew on, he would become one of the most prominent figures in Welsh public life – if not always the most popular – thanks to his literary and academic work, his uncompromising personality as well as a controversial period in politics in his last decades. Like Gruffydd, many of the major revival poets would ultimately become employed at the Welsh colleges. Whilst Morris-Jones at Bangor had been the first Wales-based professor of Welsh to be employed by the fledgling University of Wales, by the turn of the century there were also departments of Welsh (or at least "Celtic") at Cardiff and Aberystwyth. These would employ Gruffydd at Cardiff from 1906; similarly R. Williams Parry (1884–1956) would end up at Bangor from 1922, and both T. Gwynn Jones and T. H. Parry-Williams (1887–1954) at Aberystwyth from 1914. Other influential early academics, though remembered mainly for their scholarship rather than as poets, were Ifor Williams (1881–1965) and Thomas Parry (1904–1985). Figures such as these and others made significant strides in the undoing of the mistakes (and forgeries) of the previous two centuries of antiquarianism. Gruffydd in particular was influential in demanding full academic status for the Welsh language, and it was under his leadership that the Welsh department at Cardiff would be the first to be referred to as such (rather than as a department of 'Celtic'), and the first to conduct all its teaching and internal administration in Welsh. (1884–1956), academic and poet of the 20th-century revival. In 1909 the Chair and Crown had been won by T. Gwynn Jones (again) and Gruffydd respectively, and the following year the Chair was won by another major poet associated with the 20th-century revival, R. Williams Parry (1884–1956). His victorious poem, Yr Haf ('Summer'), has remained one of the most popular of all the Eisteddfod awdlau. A Romantic allegory about the transience of love, it shows the influence of Omar Khayyam (whose poetry had appeared in a Welsh translation by Morris-Jones in 1907). It earned its author the reputation as the only living practitioner of cynghanedd to rival T. Gwynn Jones and is considered one of the great awdlau of the 20th century. Williams Parry became equally well known, however, as a writer of lyrical poems in the free metres, especially sonnets (a form which became very popular in Welsh during the first half of the century) such as Y Llwynog ('The Fox') and Mae Hiraeth yn y Môr ('There is Hiraeth in the Sea'). He remains an extremely popular poet for his "acute observation, his independent outlook and his meticulous attention to the mode of expression created a body of poetry which has its own special features and is a unique contribution to Welsh literature." he would win the chair in 1906 and 1808, the first for Y Lloer ('The Moon'), a love poem which would prove one of the more popular awdlau of the period. He would go on to be a popular poet for children, edit the poetry of Hedd Wyn (see below) and serve as archdruid. (1887–1917)One of the last poets to emerge in the romantic tradition o of the revival was a shepherd from Trawsfynydd who would go on to become one of the most famous of all Welsh poets, albeit for tragic reasons. Hedd Wyn (Ellis Humphrey Evans; 1887–1917) was a gifted poet in the romantic mode of the 20th-century revival. A promising literary career beckoned, however, like many young men of his generation he was enlisted during the First World War. Shortly after submitting his awdl on Yr Arwr (The Hero) – not a romanticisation of the conflict, but a complex, mystical meditation on the role of the artist – for the 1917 Eisteddfod, he was killed in the Battle of Passchendaele. His poem having been judged best (by T. Gwynn Jones), during the ceremony Hedd Wyn's chair was draped in a black cloth. Testing boundaries: Poetry 1910–1940 However much it represented a reaction against the literary traditions of the previous century, the poetic revival of the early 20th century, as expressed in the poetry of all the aforementioned figures in the period, was fundamentally Romantic in its aesthetic in the same way as much of the literature of the 19th century had been. By the second decade of the century, however, and particularly after the war, poets were increasingly transgressing the expectations of romanticism and beginning to take the first steps into modernism or at least post-romanticism. In this context it is possible to see Hedd Wyn's awdl of 1917 as something of a swan song for Welsh Romanticism; it has been described by Alan Llwyd as "the last great poem of the Romantic movement". (1887–1975) The first poet to achieve prominence in a more obviously modernist idiom was T. H. Parry-Williams (1887–1975), who capped his remarkable achievement in becoming the first poet to win both chair and crown in the same year, in 1912, by repeating the feat a second time in 1915. His earlier poems including those awarded in 1912 show the strong influence of R. Silyn Roberts and W. J. Gruffydd and would have established him as another major figure in the Romantic vein of the other revival poets, and a cynical exploration of the corrupting nature of urban environments on the human condition, it is acknowledged as one of the first significant explorations of urban life and the earliest expressions of modernism in Welsh poetry. It proved controversial, earning the condemnation of arch-romantic Eifion Wyn. T. Gwynn Jones had been deemed of too poor health to serve in the war but it coincided with a shift towards a darker style in his writing, as seen in Madog (1918), and the poetry he published in his final collection Y Dwymyn (The Fever; written around 1935–36) is strikingly modern, particularly when compared to the poetry for which he had become famous. Younger poets also began pushing boundaries. Cynan (1895–1970) came to prominence initially for poetry describing his experiences as a soldier during the First World War, including Mab y Bwthyn, the pryddest which won him the 1921 Crown; he is perhaps the Welsh poet who responded most extensively and effectively to his experiences as a soldier, but was a poet who believed anything could be material for poetry, writing about things as diverse as rugby. He courted controversy with form also: the poem that won him the Chair in 1923, ''I'r Duw nid adwaenir (To the unfamiliar God), was notable as, though in cynghanedd, it had not been written in the acknowledged twenty-four metres of Welsh strict metre poetry but rather in the form T. Gwynn Jones had invented for Madog''. The Crown saw even more marked experimentation: the poem with which Wil Ifan (1883–1968) won the award in 1925 was the first time the competition had been won by a poem written in vers libre. A different kind of controversy took place during the same competition the preceding year, when Prosser Rhys (1901–1945) won on the subject Atgof ("Memory") with a poem that caused a scandal due to its frank (for the time) depictions of sexual intercourse, including sex between men. Another poet whose depictions of sexuality caused controversy, and one of the major poets in Welsh to emerge between the wars, was Gwenallt (1899–1968). He won the Chair in 1926 and 1931, but his entry in 1928 on Y Sant (The Saint), though "by far the best poem in the competition", shocked the adjudicators for its graphic sexual imagery. The poets of the revival had largely avoided religious subjects (so beloved of the Bardd Newydd): not so Gwenallt, who was "a major force in modern Welsh poetry, and also a major religious poet". (1895–1970), poet, dramatist and archdruid, depicted towards the end of his life, seated in a bardic chair. These overt experiments remained somewhat outside the mainstream of Welsh poetry, however, and much of the work of poets named above like Cynan and Wil Ifan, alongside others such as Sarnicol (1873–1945), Crwys (1875–1968), I. D. Hooson (1880–1948) and Dewi Emrys (1881–1952) was less controversial stylistically. These regularly-anthologised poets wrote accessible, lyrical poetry in an "adamantly unintellectual" style which brought them popularity and often Eisteddfod success, though they have tended to be overlooked by critics in favour of their more innovative contemporaries. The prominence of bardic names in this group is significant: Gwenallt was perhaps the only true innovator in the period to use a bardic name. The revival poets from Morris-Jones onwards had tended to eschew bardic names for their associations with the Eisteddfod tradition, and their brief return among the members of this group suggests a more conciliatory attitude towards the Eisteddfod. Cynan would later serve as Archdruid, and he is likely the single individual who has had the greatest influence on the Eisteddfod in that capacity: he was responsible for reforming and modernising the Eisteddfod and Gorsedd and was the first Archdruid to openly acknowledge the inauthenticity of the pseudo-pagan elements which had had their origins in Iolo Morganwg. poet-novelists Pennar Davies (1911–1996) and Rhydwen Williams (1916–1997) (see below); and brothers Euros (1904–1988) (see below) and Geraint Bowen (1915–2011), whose victorious ''Awdl Foliant i'r Amaethwr'' ('Ode of Praise to the Agriculturalist') of 1946 has been described as one of the most skilfully constructed poems to win the chair, and is easily the most popular poem of the period to do so. Many of these poets were members of the so-called "Cadwgan Circle" in the Rhondda valley alongside the novelist and short-story writer Käthe Bosse-Griffiths (1910–1998) and her husband J. Gwyn Griffiths (1911–2004). Another major South Wales poet was Alun Llywelyn-Williams (1913–1988). His upbringing in a middle-class, primarily English-speaking household in Cardiff was far from typical for a Welsh poet of the time and he was in many respects an outsider in Welsh poetry, having seen action in the Second World War (he believed fighting fascism was a moral duty, in contrast to many Welsh poets of his generation who were conscientious objectors) and drawing more on English poets like Auden and Stephen Spender than his Welsh peers (though the revival poets were also a key influence; he studied at Cardiff under W. J. Gruffydd). He eschewed both cynghanedd and Eisteddfod competition. Though not a prolific one, his poems, often provide perspectives rarely seen from other Welsh poets such as those depicting his wartime experiences including his cycle Berlin 1945 which depicts the German capital in ruins after the war from Llywelyn-Williams's first hand perspective. Despite a somewhat half-hearted attempt at winning an Eisteddfod chair in 1936, for all his popularity and undoubted skill Waldo Williams would never attain a major Eisteddfod prize, and neither did genuine innovators like Saunders Lewis and James Kitchener Davies, during a period when serial competitors such as Dewi Emrys would win several. Some writers once more began to question the relationship between the Eisteddfod and literary standards. The Eisteddfod itself, however, remained as popular as ever, and in 1950 passed a rule known as Y Rheol Gymraeg ('the Welsh Rule', controversial at the time but now widely accepted) dictating that Welsh should be the only language during competition events and performances. Prose 1900–1950 Novels and short stories (1852–1910), prominent Welsh-language novelist of the 1900s. Whilst a large number of novelists were active during the early 20th-century literary revival, this period in the Welsh-language novel has remained comparatively less well-known considering the prominence of the poetry of the period. Nonetheless, there were a considerable volume of Welsh novels produced by authors such as T. Gwynn Jones (see above) who published at least ten novels between 1897 and 1910, among them Gorchest Gwilym Bevan (1899) and Enaid Lewys Meredydd: Stori am y Flwyddyn 2002 (Lewys Meredydd's Soul: A Story of the year 2002), the latter one of the earliest examples of science fiction in Welsh. Another novelist was William David Owen, author of Madam Wen (1914), an adventure novel about a 17th-century female pirate. Perhaps the finest novelist in Welsh of the early 20th century was Gwyneth Vaughan (1852–1910), whose works, especially Plant y Gorthrwm ("Children of Oppression"; 1905) – a historical novel taking as its background the 1868 General Election in rural Wales, and the expansion of the franchise – are radical by the standards of their time, with female characters to the fore and exhibiting clear proto-feminist and nationalist themes. Nevertheless, critical discussions of the Welsh novel have tended to give little attention to this period. "Dic Tryfan" (1878–1919), pioneer of the Welsh short story. The short stories of the period have received more attention, and here yet again T. Gwynn Jones was prominent, though most of his short stories, much as Daniel Owen's had done, belong more to the genre of folk literature and light entertainment than literary short story. This would not be the case with others such as Robert Dewi Williams (1870–1955) whose story Y Clawdd Terfyn (The Boundary; 1912) is an early example, as are the stories of Richard Hughes Williams (1878–1919), which had appeared periodically during the first two decades of the century. Humorous and tragic at turns, Williams's most famous stories are those which explore the lives of the workers of the North Wales slate quarries and though small in number they are celebrated for their subtlety and humour; Williams would exert a significant influence on later short story writers in Welsh. Modernism caught on more slowly in prose than it had in poetry, and the development of the novel in the Welsh language after the First World War continued to be slow, at least compared with what would come later. The most popular Welsh novel of the 1920s is E. Tegla Davies's Gŵr Pen y Bryn (1923), which though popular is essentially Victorian in its idiom. Davies's main legacy was as a writer for children (see below). By the 1930s Welsh novelists had begun to explore beyond these limits, such as Monica (1930) by Saunders Lewis (1893–1985; see below), which depicts a woman obsessed with sexuality and caused something of a scandal on its publication, and ''Plasau'r Brenin'' (1934) by Gwenallt (see above), a semi-autobiographical novel describing the author's experiences in a prison as a conscientious objector during the war. Other authors such as Lewis Davies (1863–1951), author of four adventure novels in the 1920s, and E. Morgan Humphreys (1882–1955) are sometimes described as writing for younger readers but should perhaps better be understood as writers of popular literature intended for a wide audience. As well as a range of early adventure stories, Humphreys pioneered detective fiction in Welsh, with his detective John Aubrey appearing in four novels beginning with Y Llaw Gudd ('The Hidden Hand') in 1924. The most highly regarded and popular novels were in more literary yet realist idiom, however, such as Traed Mewn Cyffion (Feet in Chains; 1936) by Kate Roberts (1891–1985) and the works of Elena Puw Morgan (1900–1973), whose novel Y Graith (The Scar) won the one of the first Prose Medals (Welsh: Y Fedal Ryddiaith) at the Eisteddfod in 1938: this new award for prose was ostensibly equal to the chair and Crown. The most successful novelist of the first half of the 20th century, both commercially and critically, was T. Rowland Hughes (1903–1949), many of whose novels described culture of the slate quarrying regions of North-West Wales, including William Jones (1942) and Chwalfa (1946). Characterised by "gentleness, geniality, and kindness and by the courage of his chief characters", they were the first novels in Welsh to match Daniel Owen for popularity; Children's literature 's books for children. Although a few of the denominations had produced printed works aimed at children during the 19th century, and O. M. Edwards had begun the secular children's magazine ''Cymru'r Plant'' ('Wales for the Children's) during the 1890s, the 20th century saw authors begin to take writing for children more seriously. Perhaps the two most prominent figures in Welsh children's writing in the first half of the century were E. Tegla Davies (1880–1967), who published at least seven short novels for children between 1912 and 1938 and Moelona (1877–1953) who produced at least four over the same period. Both authors drew on the kind of children's stories widely available in English. Tegla Davies's stories showcased his quirky sense of humour and adventure, and included an early science fiction story Rhys Llwyd y Lleuad (1925); though he also drew on Welsh history and folklore with works like Tir y Dyneddon (1921), and Hen Ffrindiau (1927). The background of Moelona's works was typically more domestic as in her most famous book, Teulu Bach Nantoer (The Little Family at Nantoer; 1912), which was perhaps the most popular children's book of its period, selling over thirty thousand copies. This was not always the case, however: Breuddwydion Myfanwy (1928) is a desert island adventure. Moelona's stories often foreground the role of girls and women in a way male authors rarely did, and perhaps as a result have tended to be characterised as being 'girls' novels', though the frontispieces typically describe them as being 'for children'. (Elizabeth Mary Owen, 1877–1953) in 1917.Although both Tegla Davies and particularly Moelona are now probably better known for their writing for younger readers, both also wrote for adults, and there was not always a clear distinction between writing for these different audiences. Many authors best known for their books for adults produced at least one work for children, such as T. Gwynn Jones who wrote ''Yn Oes yr Arth a'r Blaidd'' ('The Age of the Bear and Wolf'; 1908/13), a story about the stone age, and T. Rowland Hughes whose first book Storiau Mawr y Byd ('The Great Stories of the World'; 1939) was a retelling of classical and biblical stories as well as others from Celtic and Germanic mythology. Undoubtedly the single most influential and beloved work in Welsh for children of the first half of the 20th century was Llyfr Mawr y Plant ('The Children's Big Book'; four volumes: 1931, 1939, 1949 and 1975). Written and illustrated mainly by Jennie Thomas (1898–1979) and J. O. Williams (1892–1973) and Described seventy years after its first publication as a "masterpiece" and "iconic", it was an attempt to create a Welsh equivalent of the children's literary annuals popular in English, consisting of a combination of stories, poetry, and puzzles, and introduced popular characters like Siôn Blewyn Coch and especially Wil Cwac Cwac, who would later become a television cartoon. Other prose An unusual genre of note in 20th century Welsh literature is the personal or expressive essay (known in Welsh as a Ysgrif), a genre overlapping with the short story and prose poem which occupies a relatively larger position within Welsh-language literature than in other traditions such as English literature, with regular competitions for a Ysgrif at the Eisteddfod (collections of Ysgrifau may also occasionally win the Prose Medal). Generally a literary, rather than polemical or didactic exercise, a Welsh Ysgrif typically takes as its subject an object or event of little inherent significance and uses it to explore the author's personality or emotional state; though they can also portray an individual known to the poet or a specific place, in which case they overlap with historical or travel writing. Though sometimes used in connection to early figures like O. M. Edwards, the Ysgrif is considered to have been pioneered after the First World War by poet T. H. Parry-Williams (1887–1975; see above), who began writing them in 1918 and published dozens in several collections; Like Edwards and Bebb, historian R. T. Jenkins (1881–1969) wrote a number of accessible works of popular history in Welsh. Whilst Edwards and Bebb's travel writing had focused on the immediate European continent, a few other Welsh writers ventured further afield. The irrepressibly prolific T. Gwynn Jones produced ''Y Môr Canoldir a'r Aifft'' ('The Mediterranean and Egypt') in 1912, even though he was travelling on medical advice and meant to be resting; and Eluned Morgan (1870–1938), perhaps the most significant literary figure to emerge from the Welsh-speaking colony in Patagonia, described her travels in South America. 20th-century drama .The efforts of Beriah Gwynfe Evans (see above) to establish a Welsh dramatic tradition continued in the first decades of the 20th century, and though largely forgotten today the performance of his Owain Glyndwr at the Investiture of the Prince of Wales in 1911 (for which he had rewritten his original play from 1879) was celebrated at the time as a significant event in the development of a native tradition. Although Evans had experimented with a more naturalistic idiom in ''Ystori'r Streic'' ('The Story of the Strike', 1904), Owain Glyndwr was a verse "Pageant" explicitly described as being "in the style of Shakespeare"; of perhaps more importance was the appearance plays in a modern style resembling the work of contemporary English language dramatists like J. M. Synge during the 1910s. A key early example was ''Beddau'r Proffwydi'' ('The Prophets' Graves', 1913) by W. J. Gruffydd, written for performance by University students and among the earliest works of realist theatre in Welsh being acknowledged as important milestones in the development of Welsh-language theatre. Gruffydd followed this with the satire Dyrchafiad Arall i Gymro ('A Welshman Promoted Again', 1914); his fellow revival poet T. Gwynn Jones (see above) also wrote a number of plays and translated Macbeth in the 1910s, but whilst these were poets first and foremost, by the 1920s Welsh theatre could boast of figures like R. G. Berry (1869–1945) and David Thomas Davies (1876–1962) who were primarily dramatists; their works were being performed across Wales alongside that of their English-language contemporary John Oswald Francis (1882–1956), who encouraged the translation and performance of his plays in Welsh. (1893–1985), a major figure in 20th century Welsh literature and politics.These figures' work was built on during the middle decades of the 20th century by younger playwrights. In Cwm Glo ('Coal Valley', 1934) James Kitchener Davies (1902–1952) depicted the impact of the Depression on the South Wales Valleys in a bleak and unromantic fashion which contrasted starkly with the novels of T. Rowland Hughes, whose own play Y Ffordd ('The Road', 1945) extended his gentler approach into theatre. John Gwilym Jones (1904–1988) was an occasional novelist and short story writer but plays formed the bulk of his literary output; beginning with works like Y Brodyr ('The Brothers', 1934) and Diofal yw Dim ('Careless is Nothing', 1942) he introduced a Brechtian modernism to Welsh theatre, continuing to and produce write plays until 1979. However, perhaps the most significant figure in Welsh theatre of the mid 20th century, indeed of any period, and one of the major figures of the century in Welsh literature and public life was Saunders Lewis (1893–1985). He was a crucial figure in his country's political scene as the founder of the party later known as Plaid Cymru. Outside politics Lewis was an influential academic and essayist, important poet and an occasional novelist, but his main literary legacy was in works for the stage. His plays – some written for the radio – include Blodeuwedd (1923–25, revised 1948), Buchedd Garmon (1936) and Siwan (1956) among others, and drew upon a wide range of material and subject matter including Welsh mythology and history as well as the Bible, although he also wrote plays set in contemporary Wales. A complex and sometimes controversial figure, the influence and significance of his dramatic output was recognised with a Nobel Prize nomination in 1970. ==1950–2000==
1950–2000
memorial in August 2017During the second half of the 20th century the question of the future of Welsh as a living language took centre stage in Welsh public discourse in a way that had never previously been the case. The flooding of the Tryweryn valley (played out from 1955 to 1965) and the associated protests, though in some sense a defeat, galvanised support for devolution, independence and language rights, as did Saunders Lewis's highly influential radio lecture Tynged yr Iaith of 1962 which predicted the extinction of Welsh within a generation without radical change. Although Welsh continued to decline as a spoken language during the third quarter of the 20th century, concern for the language began to be reflected in increased support from the state and wider society through institutions like the universities, Welsh-medium education (designated Welsh-medium schools, in which most instruction was in Welsh, began appearing in the 1940s and by the end of the century approximately a fifth of Welsh schoolchildren were in such schools), Urdd Gobaith Cymru (a youth organisation founded in 1922 by Ifan ab Owen Edwards (1895–1970), the Books Council of Wales (founded 1961), Radio Cymru (1977), S4C (1982) among others; as well as political and pressure groups like Plaid Cymru and Cymdeithas yr Iaith. These both fed off and drove improving social attitudes towards the language. Thanks to the efforts of pioneers in the first half of the century like O. M. Edwards and W. J. Gruffydd (see above) as well as politicians across the political spectrum such as David Lloyd George (1863–1945; the only Welsh Prime Minister), Jim Griffiths (1890–1975), Saunders Lewis (1893–1985), Gwynfor Evans (1912–2005), Cledwyn Hughes (1916–2001) and Nicholas Edwards (1934–2018), by the end of the 20th century there was widespread support in Wales for the preservation and continued use of Welsh, which bore fruit in Welsh Language Acts passed in 1967 and 1993, codifying language rights for Welsh speakers, and the stabilisation of the decline in the officially recorded numbers of Welsh speakers by the 1980s, though a sense of vulnerability has remained. The Welsh literature of the late 20th century reflects these often contradictory forces of despair and hope, whilst also responding in full to wider contemporary developments in aesthetics such as modernism and post-modernism, in technology including radio and television, as well as the period's social concerns such as civil rights (often framed in Wales in terms of language rights), the Cold War, postcolonialism and environmentalism. Welsh poetry since 1950 (1926–1988), author of Adfeilion and Marged. One poet of note who emerged at the start of the 1950s was T. Glynne Davies (1926–1988). His poem Adfeilion ('Ruins') has been described as one of the greatest poems ever to win the Crown, which it did in 1951. Depicting rural depopulation and the decline of traditional ways of life, with the obvious implications for the language, it tapped into the zeitgeist of the time and would prove a major influence on poets of the 1950s and 60s. His publications, almost exclusively in Welsh, number in the hundreds and cover Welsh literature of all periods (he was a particular champion of the literature of the 19th century, a period often maligned by others), literary theory, religious writing, novels and other prose works but especially poetry. An Evangelical Christian, Bobi Jones was fiercely critical of post-modernism and the scepticism he perceived as being both widespread and devoid of meaning; but he was an equally fierce critic of populism of all kinds, being of the firm belief that the vitality of Welsh required its readers to be stretched, and his prodigious output was a conscious expression of this view. especially film and television, and wanted to bring poetry to life for a wide audience. He became National Poet of Wales in 2006. He was an innovator nonetheless, writing in the free metres and especially vers libre but often using everyday, colloquial and even anglicised language, but dealing with subjects of universal and timeless relevance, such as in one of his most famous poems like Croesi Traeth ('Crossing a Beach'; 1978), long a feature of GCSE syllabuses, which is a reflection on mortality and ageing but depicts a young family enjoying a day at the beach. 1970s strict meter renaissance (1934–2009), a latter-day bardd gwlad.Most of the prominent names in Welsh poetry during the central part of the 20th century – whether they were new poets like Glynne Davies, Bobi Jones and Gwyn Thomas, or the older more established voices like Alun Llywelyn-Williams, Gwenallt and Waldo Williams, and even figures from earlier who were still writing and publishing poetry such as T. H. Parry-Williams and Cynan were primarily known as poets in the free metres even if they produced poetry in cynghanedd occasionally (or had done so earlier in their careers); and it would be easy to view the period 1940–1960 as one in which poetry in the strict meters saw little development. This would change in the 1960s and especially the 1970s, however, yet another period in the history of Welsh literature which has been termed a dadeni (renaissance), part of a pattern, argues Dafydd Johnston, in which "The Welsh literary tradition can be seen to have renewed itself periodically by turning back upon itself deriving energy and inspiration from its past." The emergence of Dic Jones (1934–2009), who won the Chair in 1966 with his awdl on Cynhaeaf ('Harvest') was a significant event. A farmer in Ceredigion his entire life who had left school at 15, in stark contrast to poets like Bobi Jones and Gwyn Thomas he was a latter-day example of a concept known in Welsh as the Bardd Gwlad ('Country Poet'), a poet rooted in his local community writing about local events and concerns rather than grander intellectual ones. Beirdd Gwlad had always used the strict metres and Dic Jones was no exception; his eisteddfod awdlau Cynhaeaf and 1976's Gwanwyn ('Spring'), which would have won him a second Chair that year had he not been disqualified on a technicality, are regarded as two of the finest poems ever produced for the competition; he was also a master of shorter forms such as the englyn. A fervent Welsh nationalist, he first came to prominence with poems he had composed to protest against the 1969 investiture of Prince Charles. The poem can also be seen as part of a wider body of poetry which addressed and mourned the result of the 1979 Welsh devolution referendum, in which Welsh self-government had been soundly rejected. (b.1948) winning the Chair at the 1973 Eisteddfod.In 1973, the year before Gerallt Lloyd Owen won his first Eisteddfod Chair, the competition had been won by Alan Llwyd (b.1948), who compounded his achievement by winning the Crown as well (the first such 'double' since T. H. Parry-Williams back in 1915); even more remarkably he would repeat the same feat (as Parry-Williams had done) three years later. A major voice in Welsh poetry of the 20th and 21st centuries, he has published widely in both the strict and free metres as well as vers libre, as well as editing anthologies and publishing biographies of a number of literary figures, with his poetry often differentiated from that of his contemporaries by a more personal note, for example in his series of Sonedau i Janice for his wife (pub. 1996). Although he has published copiously in all poetic forms he is one of the most widely recognised living practitioners of strict metre poetry. A rule in place forbidding awarding a Chair to those who had already won two was lifted in 2023, and Llwyd would go on to win the chair a third time that year, a full half century after his first victory. This makes him, as of 2025, the most successful Eisteddfod poet alive in terms of the number of times he has won the main prizes (5), and tied with Dewi Emrys as the most successful Eisteddfod poet of all time (by this metric). The sense of revival was not confined to the strict meters. Bryan Martin Davies (1933–2015) came to prominence as the winner of the 1970 crown and would go on to be described as "one of the most accomplished free meter poets" of his age. Other major poets included T. James Jones (born 1934); Donald Evans (born 1940), who repeated the 'double-double' feat of Parry-Williams and Alan Llwyd by winning both chair and crown at two separate Eisteddfodau (1977 and 1980); Nesta Wyn Jones (1946–2025); Einir Jones (born 1950), who also writes extensively for children, and Menna Elfyn (born 1951), "perhaps Wales's best-known feminist poet"; The emergence of these latter three voices in Welsh poetry represented a significant female inroad into what had always been a male-dominated field over the centuries (notwithstanding individual exceptions like Ann Griffiths and Cranogwen). This situation stands in stark contrast to prose, where many of the main figures of Welsh had always been women. The strict metres in particular would remain male-dominated until the twenty-first century: although Dilys Cadwaladr (1902–1979) was the first woman to win the Crown, doing so in 1953, a feat that would be repeated by others like Eluned Phillips (1914–2009) and Einir Jones, it would not be until 2001 that the Chair would be won by a woman, Mererid Hopwood (b.1964), who would go on to become the first female Archdruid. Among the female poets who emerged in the 1970s, Nesta Wyn Jones was noted for her "artful subtlety"; whilst Menna Elfyn has become a major voice in Welsh poetry and been particularly successful in translation. The strict metres saw another flowering during the 1990s, which, it has been suggested, should be seen as a continuation of the 1970s revival as many of the same poets were still active. and was considered to be indisputably the most significant female prose writer in Welsh. (1924–2004)At around the same time, another novelist emerged who would earn the affection of his countrymen to a similar degree. Islwyn Ffowc Elis (1924–2004) began his career with Cysgod y Cryman (1953; 'Shadow of the Sickle'), a novel depicting a farm in rural Wales which discusses the rising political forces of Communism and Welsh Nationalism; it proved an enormous critical and (by Welsh-language standards) commercial success and in a 2000 popular poll would be voted the favourite Welsh novel of the 20th century. Elis would return to the same characters with his third novel, Yn ôl i Leifior (1956; 'Return to Lleifior') after the critical failure of his second, ''Ffenestri Tua'r Gwyll'' (1955; 'Windows on the Twilight'). However, beginning with his fourth novel, Wythnos yng Nghymru Fydd (1956; 'A Week in Wales that Will Be'), a time travel story which is a rare example of science fiction in Welsh up to that point, Elis would take a deliberately populist direction, seeking to fill what he perceived as a need for a more accessible, less self-consciously literary kind of writing in Welsh during the 1960s, though he would write little after 1970. (1904–1980) It was neither Roberts nor Elis, however, that would produce the most critically discussed novel of this period, but rather a figure who had risen to prominence as a poet decades earlier. Caradog Prichard (1904–1980) had achieved fame in the 1920s by winning the Eisteddfod Crown on three consecutive occasions; and yet it is for his only novel, Un Nos Ola Leuad (1961; variously translated as Full Moon or One Moonlit Night) that he is best remembered today. Set in a fictional version of Bethesda, it provides a bleak and cynical portrait of the slate-quarrying communities of North-West Wales that stands in stark contrast to the stoic, noble depiction of the same communities by Kate Roberts let alone T. Rowland Hughes (though it bears some resemblance to works by Caradoc Evans and Dylan Thomas). It is also notable for being written entirely in colloquial rather than literary language, something which had been done before but never in so consciously literary a work, but would influence later writers such as Robin Llywelyn (see below). Un Nos Ola Leuad remains one of the most popular and best regarded of Welsh novels and was included on the "Big Jubilee Read" list of 70 books by Commonwealth authors, selected to celebrate the Platinum Jubilee of Elizabeth II. (1921–2014) at the 1964 Eisteddfod. Alongside the above names a number of other highly respected voices in the Welsh novel emerged during the 1960s and 1970s. Pennar Davies (1911–1996) wrote a series of works, among them novels including Meibion Darogan (1968; 'Sons of Prophecy') which pioneered a form of radical Christian utopianism. Rhydwen Williams (1916–1997) produced a trilogy of novels from 1969 to 1974 depicting the communities of the South Wales valleys in a similar way to which Roberts had explored the slate communities of the North. The period has been described as one in which the historical novel flourished thanks to authors like Marion Eames (1921–2007) and Rhiannon Davies Jones (1921–2014), whose attention to detail and realism stood in stark contrast to the Historical Romances of earlier periods; both also frequently focused on the stories of women (both real and fictional) through periods in Welsh history that had previously been viewed only from a male perspective. T. Glynne Davies (1926–1988) was the author of Marged (1971), an epic novel describing multiple generations of the same family which was one of the longest written in Welsh since the 19th century. Owain Owain (1929–1993) was the author of Y Dydd Olaf (1968, but not published until 1976; 'The Last Day'), a dystopian science fiction which explores the relationship between man and technology. John Rowlands (1938–2015) produced cerebral, complex and challenging works, including ''Ienctid yw 'mhechod'' (1965; 'My Sin is Youth') which caused controversy at the time for depicting an adulterous relationship between a Minister and a member of his congregation. Eigra Lewis Roberts (born 1939) published her first novel, Brynhyfryd, in 1959 and would go on to be perhaps the most prolific of all Welsh novelists, having published over 30 as of 2025. The Post-modern Welsh novel (1980s–2000s) The flowering in the Welsh novel since the 1950s (see above) continued during the last part of the century and was marked by the introduction in 1978 of the Daniel Owen Memorial Pize, named after the 19th-century novelist (see above), awarded annually at each National Eisteddfod for "a novel of at least 50,000 words with a strong storyline". Although prizes had been awarded for novels at the Eisteddfod on a fairly regular basis since the 19th century, and the Prose Medal has been awarded to a (short) novel more often than not over its history, this award meant that for the first time there would be an annual award with consistent rules given for a novel in Welsh. The first winner was Alun Jones for Ac Yna Clywodd Sŵn y Môr ('And Then he Heard the Sea'). (see above) but was overt in the early work of William Owen Roberts (born 1953) such as Bingo! (1983), a re-working of the diaries of Kafka; and particularly Y Pla ('Pestilence'; 1985). Considered one of the major novels of the period in Welsh, it is a historical novel depicting the black death in Wales but with significant surrealist elements. The trend was not without its critics: when the 1992 Prose Medal was won by Robin Llywelyn (born 1958) for Seren Wen ar Gefndir Gwyn ('A white star on a white background') some complained that the work was elitist and/or "un-Welsh". Alongside these, a great number of new Welsh novelists emerged during the 1980s and 1990s and writing in a wide range of styles, including Harri Parri (born 1935), Geraint V. Jones (born 1938) Manon Rhys (born 1948), Eirug Wyn (1950–2004), Elgan Philip Davies (born 1952), Sonia Edwards (born 1961) and Dyfed Edwards (born 1966) among many others. Late 20th-century drama Alongside playwrights like Saunders Lewis and John Gwilym Jones who had emerged in the first half of the century, major voices in Welsh drama of the second half of the century included Gwenlyn Parry (1932–1991). Children's literature The trickle of writing for children in the first half of the 20th century (see above) became a steady stream in the second and a flood by the end (see below). Children growing up in Wales during the 1950s and 60s had access to a much wider quantity of reading material than their parents had had. Although comparatively few of the Welsh children's works produced during the 1950s and 1960s are well known today, a major exception is the work of T. Llew Jones (1915–2009). One of the most prolific writers in Welsh for children of any period, he would publish over fifty books for children over seven decades, including adventure and detective stories, poetry, and stories drawing on Welsh history and mythology; by the time of his death aged 93 in 2009 he would be regarded as "the premier children's author in Welsh" and a "national icon". He published his first book for children in 1958, Trysor Plas y Wernen ('The Treasure of Alder Place'), which would be followed by many more. Among his best known works are a trilogy about legendary Welsh highwayman Twm Siôn CatiY Ffordd Beryglus ('The Dangerous Road'; 1963), Ymysg Lladron ('Among Thieves'; 1965) and ''Dial o'r Diwedd'' ('Revenge at Last'; 1968); Barti Ddu (1973), about the pirate Bartholomew Roberts; Tân ar y Comin ('Fire on the Common'; 1975) about a Welsh Romany boy; and Lleuad yn Olau ('Full Moon'; 1989), a collection of stories drawn from Welsh mythology and folklore. Whilst such subjects had been employed by Welsh children's authors for decades, T. Llew Jones's efforts were differentiated by being free of didactic elements and his refusal to patronise his readers, as well as his rich prose; he had worked as a schoolteacher for many years and is often praised for possessing a deep understanding of his audience. Although he likely will be remembered first and foremost as a children's author (and as a writer of poetry for children), T. Llew Jones was also an Eisteddfod poet who had won the chair twice at the end of the 1950s. It was notable that many significant literary figures in Welsh of the second half of the 20th century devoted at least some of their time to writing for children or young adults, including but not limited to Gwyn Thomas, Gerallt Lloyd Owen, Einir Jones, Angharad Tomos and Myrddin ap Dafydd; evidence that writing for children in Welsh was considered an activity of growing cultural import. Authors of note in the post-T. Llew Jones era include Dafydd Parri (1926–2001), author of the popular series Y Llewod ('The Lions'), which would eventually number 23 books initially appearing between 1975 and 1980 which depict a group of young friends who get involved in various adventures. Although bearing an obvious debt to Enid Blyton the series is thoroughly Welsh in character, idiom and cultural context. Parri was also the author of the 'Cailo' series, about a sheepdog. Irma Chilton (1930–1990) was another notable author of children's books in Welsh. The 1980s saw the publication of the first books in the Rwdlan series of picture books by Angharad Tomos (born 1958), one of the earliest and perhaps still the most popular original Welsh picture books for children. By the 1970s children's literature in Welsh began also to be supplemented by translations into Welsh of works such as the Tintin books by Hergé and the Narnia books by C. S. Lewis. The establishment of the Tir na n-Og Award in 1975 showed the growing recognition of children's literature. By the 1990s, children's literature had become a major area of Welsh publishing. Authors writing extensively or mainly for children and/or teenagers included Mair Wynn Hughes (born 1930), Emily Huws (born 1942), Penri Jones (1943–2021) Siân Lewis (born 1945), John Owen (1952–2001), Bob Eynon (active 1990–2010), Elgan Philip Davies (born 1952) and Gareth F. Williams (1955–2016); among their output were not only novels, stories and pictures books, original and in translation, but gamebooks, non-fiction and books intended for learners. ==21st century==
21st century
Prose The Welsh language novel has continued to thrive during the first decades of the twenty-first century. Despite a drop in readership mirroring trends across Western languages in response to the growing ubiquity of the internet and social media, Welsh publishing remains in comparatively rude health from a creative perspective, with the 2010s and 20s being described by various commentators as a 'renaissance' Speculative and genre fiction The possibilities of speculative fiction had remained relatively untapped by Welsh authors before the twenty-first century, with the examples mentioned above such as Wythnos yng Nghymru Fydd and Y Dydd Olaf being relatively rare. This began to change during the 21st century, especially after 2015. Dystopian and Post-apocalyptic fiction have proven particularly popular, with notable examples in the former including ''Talu'r Pris (2007) by Arwel Vittle, Gwales (2017) by Catrin Dafydd (born c. 1982) and Cymru Fydd (2022) by William Owen Roberts, and the latter including Y Dŵr'' ('The Water', 2007) by Llifon Jones, Ebargofiant (2014) by Jerry Hunter (see below), Iaith y Nefoedd ('The language of Heaven' 2017) by Llwyd Owen and Llyfr Glas Nebo ('The Blue Book of Nebo,' 2018) by Manon Steffan Ros. Welsh Authors have also explored fantasy, such as Alun Jones with his nordic-inspired trilogy ''Lliwiau'r Eira'' ('The Colours of Snow', 2013), Taith yr Aderyn ('The Bird's Journey', 2018) and Llwybr Gwyn yr Adar ('The Birds' White Path', 2024); Bethan Gwanas with her YA Melanai Trilogy (2017–19); Elidir Jones with the ''Chwedlau'r Copa Coch'' ('Tales of Red Mountain'), which started with Yr Horwth (2015); and Aled Emyr with Trigo (2024). These series are all notable for drawing on material from non-Welsh sources such as Nordic culture in the case of the Alun Jones trilogy, and the Copa Coch books owing an obvious debt to D&D. Other Welsh fantasy authors have drawn on material closer to home, such as Ifan Morgan Jones (born 1984) whose urban fantasy Dadeni (2017) draws on the Mabinogi, and whose steampunk novel Babel (2019) is set in 19th-century Wales; and Sioned Wyn Roberts with her novel Madws (2024) which draws on Welsh mythology but also folk medicine. Horror is another genre which has received more attention by Welsh authors since 2000, with examples including Hen Bethau Anghofiedig ('Forgotten Things', 2018) by Mihangel Morgan (see above) and novels and short story collections by Peredur Glyn: Pumed Gainc y Mabinogi ('The Fifth Branch of the Mabinogi', 2022), Cysgod y Mabinogi ('The Shadow of the Mabinogi', 2024) and Anfarwol ('Immortal', 2025), a loosely connected series blending Welsh mythology with cosmic horror. Glyn acknowledges his debt to H. P. Lovecraft, whose stories he has also translated into Welsh. Crime Fiction has been a particularly popular genre in Welsh with stand-alone novels such as Yr Argraff Gyntaf ('First Impression', 2010) by Ifan Morgan Jones but also a number of detective series with recurring characters. These include those featuring fictional detective Dela Arthur, beginning with Gwyn eu byd (2010) by Gwen Parrot (born 1955); and especially the series beginning with Dan yr Wyneb ('Under the Surface', 2012) by John Alwyn Griffiths, a former police officer whose series about fictional detective Jeff Evans numbers 14 books as of 2026. Cardiff-based Llwyd Owen (born 1977) is another popular writer of crime and thriller novels in Welsh. His novels, which include Ffawd, Cywilydd a Chelwyddau ('Fate, Shame & Lies', 2006), Ffydd Gobaith Cariad ('Faith Hope Love', 2006), Mr Blaidd ('Mr Wolf', 2009) Un Ddinas Dau Fyd ('One City Two Worlds', 2011) and Taffia (2016) are mostly set in Cardiff and address urban life in a way comparatively few Welsh-language novelists had previously done, addressing issues such as drug abuse and gang violence. The 21st-century historical novel Historical novels have been the chosen genre of some of the more ambitious novelists in Welsh of recent times. William Owen Roberts (born 1960), who had come to prominence in the 1980s for his post-modern historical novel Y Pla (see above) but had been silent in the 1990s began writing again in the new century, producing three ambitious historical novels in the form of Paradwys ('Paradise', 2001), depicting the colonial Caribbean, followed by Petrograd (2008) and its sequel Paris (2013) depicting a family fleeing the Russian Revolution. Roberts's work is notable for its strong political angle, with his most recent novel, Cymru Fydd (2022), being a semi-dystopian account of an independent Wales. Also of note is that Petrograd and Paris explore historical contexts with no direct connection to Wales itself; a fact also true of Awst in Anogia ('August in Anogeia', 2015) by Gareth F. Williams (1955–2016) which has been described as "a contender for Welsh book of the decade". (born 1965), author of notable historical novels in Welsh. Another author of ambitious historical novels in Welsh is Jerry Hunter (born 1965). Originally from Cincinnati, Ohio, Hunter has lived in Wales since the early 1990s and in his capacity as an academic has made important contributions in the understanding of the history and writing of the Welsh in America. As a novelist, much of his work engages in different ways with Welsh history and the Welsh literary tradition: he first came to prominence with Gwenddydd (2010), winner of the Prose Medal, ostensibly a novel about a brother and sister during the Second World War but in fact a retelling of the 13th century poem "Cyfoesi Myrddin a Gwenddydd ei Chwaer". This was followed by the progressively more ambitious Gwreiddyn Chwerw ('Bitter Root', 2012) and Y Fro Dywyll ('Dark Territory', 2014), set in the 19th and 16th centuries respectively, and culminating the sequence the epic-length Ynys Fadog (2018) about the Welsh in America which has been described as the "Welsh War and Peace" and alleged to be the longest Welsh novel ever written. Alongside these historical novels he has also explored post-apocalyptic fiction with Ebargofiant ('Oblivion', 2014), written in an original orthography reflecting hypothetical language shift after an environmental apocalypse, and alternate history with Safana (2021). Hunter has been described as a "boundary tester par excellence" and "a master at work", and his novels are regularly featured on lists of the greatest Welsh novels of the 21st century. Poetry ==See also==
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