Survival of the Welsh Language

William Morgan's Bible. Most of the nearly one thousand copies of.the earlier book had been lost or worn out, and this revised and corrected edition is the version that countless generations of Welsh people have been thoroughly immersed ever since, it has been as much a part of their lives as the Authorized Version has been to the English-speaking peoples or

Luther's Bible to the Germans.

In 1630, the Welsh Bible, in a smaller version (Y Beibl Bach), was introduced into homes in Wales and as the only book affordable to many families, became the one book from which the majority of the people could learn to read and write. Other, poorer families, unable to afford the

Bible, were able to share its contents in meetings held at the homes of neighbors or in their churches or chapels. Later on, countless generations of children were taught its contents in Sunday School. It is in this way, therefore, that we can say the Welsh Bible "saved" the language from possible extinction.

It has been touch and go all the way since, however, with determined efforts coming from both sides of Offa's Dyke to stamp out the language for ever. Yet every time the funeral bells have tolled, the language has miraculously revived itself.

For the continued survival of the language, however, there had to be a groundwork laid in the field of general education among the masses. There were still too many people in Wales who could not read or write. As so often in Welsh history, help came from outside the country itself.

In 1674, a charitable organization, the Welsh Trust, was set up in London by Thomas Gouge to establish English schools in Wales and to publish books

"in Welsh." Over 500 books were printed in 1718 and 1721 at Trefhedyn and

Carmarthen respectively. Many of these were translations of popular English works, Protestant tracts that encouraged private worship and prayers, but along with the six major editions of the Bible that appeared during the same period, they had the unpredicted effect of ensuring the survival of the language in an age where many scholars were predicting its rapid demise. Of equal importance were the cheap catechisms and prayer books.highly prized by rural families who read them (along with the Beibl

Cymraegd) in family groups during the long, dark winter nights.So successful were educators, benefactors and itinerant teachers that perhaps as many as one third or more of the population of Wales could read their scriptures by the time of Griffith Jones' death in 1761. Jones had realized that preaching alone was insufficient to ensure his people's salvation: they needed to read the scriptures for themselves. Though not intended by such as Jones (the rector of Llanddowror and therefore not a

Nonconformist minister), his writings created a substantial Welsh reading public primed and ready to receive the appeal of the ever-growing

Methodists, whose ability in such preachers as Hywel Harris was matched by their eloquence in the pulpit, and who obviously filled a great need among the masses.

One influential convert was Thomas Charles who joined in 1784, and who set up the successful Sunday School movement in North Wales that had such a profound and lasting influence on the language and culture of that region.

Another preacher of great influence was Daniel Rowland, who had converted in 1737 after hearing a sermon by Griffith Jones. With Hywel Harris, he assumed the leadership of the Methodist Revival. Rowland's enthusiasm along with that of his colleagues, attracted thousands of converts, and though their initial intention was to work within the framework of the established church, opposition from their Bishops, all of whom had little real interest in Wales and knew nothing of its language and culture, led finally to the schism of 1811 when an independent union was founded.

This was the Calvinistic Methodist Church (today known as the Presbyterian

Church of Wales). Providing the excitement and fervor that the established church had been lacking for so long, it did much to pave the way for the rapid growth of the other non-conformist sects such as the Baptists and

Independents. The movement also was responsible for producing two names that are outstanding in the cultural history of Wales: William Williams and

Ann Griffiths (dealt with at length in my History of Wales).

Part V

The result of the coming of heavy industry to south Wales in the 19th century could not have been foreseen, especially its twofold effect on the language and social life of the area. First, with so many Welsh speakers moving into the area in search of jobs, bringing their language (and their chapels) with them, a Welsh culture survived in many fields of valley activity.