From the Merthyr Express 100 years ago today…..
Road Accident in Dowlais
Tag: Cefn-Coed Cemetery
Thomas Stephens – part 2
by Dr Marion Löffler
During the 1850s Stephens became one of the two main instigators of a Welsh orthography reform, a subject debated since the misguided efforts of William Owen Pughe. Following a meeting at the 1858 Llangollen Eisteddfod Stephens and Robert John Pryse (Gweirydd ap Rhys) circulated questionnaires that led to the publication of Orgraph yr Iaith Gymraeg in 1859, a valuable forerunner of articles on the same subject published by Sir John Morris-Jones in Y Geninen in the 1890s. These efforts ultimately led to the standard work on Welsh orthographic principles published in 1929.
Competing at eisteddfodau was a major incentive and stage for the learning and creativity of many amateur scholars in Victorian Wales and Stephens was no exception. At most eisteddfodau in which he competed between 1840 and 1858 he won, sometimes up to three prizes. His first success was in the Liverpool Eisteddfod of 1840, where he won a prize for his essay on the ‘History of the life and times of Iestyn ab Gwrgant, the last native lord of Glamorgan’. He made his name with a winning essay on ‘The Literature of Wales during the twelfth and succeeding centuries’ at the Abergavenny Cymreigyddion Society Eisteddfod of 1848, which appeared a year later as The Literature of the Kymry. This first study of medieval Welsh literature conducted on the basis of modern scholarly principles was extremely well-received by international scholars, such as Matthew Arnold, Theodore Hersart de La Villemarqué, Henri Martin, Max Müller and Albert Schulz, and an acclaimed German translation appeared in 1864.
Nevertheless, and although he continued to produce scholarly essays for eisteddfodau, The Literature of the Kymry remained the only book-length study of his to be published during his life time. His five-hundred page essay on a ‘Summary of the History of Wales from the earliest period to the present time’ gained first prize at the Rhuddlan Eisteddfod, but remained unpublished due to a lack of patronage. His winning essay at the last Cymreigyddion y Fenni eisteddfod of 1853, on the ‘Remains of the Welsh Poets from the sixth century to the twelfth’, which was to be part one of ‘a complete history of Welsh literature’, remained unpublished for the same reason.
His ‘English prose translation of the “Gododdin” with explanatory notes’, also submitted in 1853, was published in 1888 as The Gododdin of Aneurin Gwawdrydd: An English Translation with Copious Explanatory Notes; A Life of Aneurin; and Several Lengthy Dissertations Illustrative of the ‘Gododdin’, and the Battle of Cattraeth, edited by Thomas Powel (1845-1922). Stephens’s last major work, ‘Madoc: an essay on the discovery of America by Madoc ap Owen Gwynedd in the twelfth century’, failed to win the competition at the 1858 Grand Eisteddfod of Llangollen, because it disproved the tale that Madoc and his followers had discovered America. The result made Stephens a martyr to truth, and the main judge and druid John Williams (ab Ithel) even more notorious than he had been. This essay was published in 1893, edited by Stephens’s neighbour and pupil Llywarch Reynolds.
Stephens turned to the periodical press as a medium of critically reviewing Welsh history in order to replace Welsh romanticism with a more scientific approach. Among his major series of critical essays are those on the romantic forger Edward Williams (Iolo Morganwg) in Yr Ymofynnydd (1852-1853), on the fictional ‘Dyfnwal Moelmud’ and early Welsh law in the Cambrian Journal and Archaeologia Cambrensis (from 1854), on ‘The Book of Aberpergwm’ in Archaeologia Cambrensis (1858), and on ‘The Bardic Alphabet called “Coelbren y Beirdd”’ in Archaeologia Cambrensis (1872). Numerous shorter contributions by him appeared in newspapers like The Cambrian , The Merthyr Guardian, The Monmouthshire Merlin , The Silurian and in periodicals, such as Seren Gomer , Yr Ymofynnydd , Y Traethodydd and Y Beirniad .
Weakened by a succession of strokes, Thomas Stephens died on 4 January 1875 and was buried in the Nonconformist part of Cefn-coed-y-cymer cemetery. The funeral sermon held in his honour at Twynyrodyn Unitarian Chapel, Merthyr Tydfil, was published by request of the members, along with a list of the over 180 books in a number of languages he had bequeathed to Merthyr Tydfil Library.
His archive was donated to the National Library of Wales by his widow’s family in 1916 and is to be found at NLW MSS 904-66 .
Transcripts of the main collection of his letters were made available to the public in 2017 and may be viewed at: https://archives.library.wales/index.php/letters-534 and https://archives.library.wales/index.php/letters-889 .
To view the original article, please follow:
https://biography.wales/article/s11-STEP-THO-1821
Cefn Cemetery
by Carolyn Jacob
Cefn-Ffrwd is the largest Cemetery in the Borough covering approximately 40 acres.
In the nineteenth century burial was a huge problem here. In a hundred years Merthyr Tydfil grew from a Parish of just over 500 persons to the only large town in Wales with a population of over 50,000 in 1850. During the 1849 cholera outbreak there were over 1,000 deaths in one month alone. Infant mortality was high and other diseases such as smallpox and TB were rife. Not all the chapels and churches had their own burial ground and the responsibility for burial lay with the Parish Authorities.
In 1850 there were three Merthyr Tydfil Parish Burial Grounds, the Graveyard around St. Tydfil’s Church, the Cemetery in Twynyrodyn and the new so called ‘cholera’ Cemetery in Thomastown. Dowlais had two Parish cemeteries, St John’s Church and a small cholera cemetery near the Works. This was a time when cremation was unheard of, and these soon became inadequate.
The Board of Health, founded in 1850, took advantage of a new Act of 1852, which empowered them to set up Cemeteries and leased land in Breconshire to set up a new Cemetery. The Cemetery was managed by the Burial Board. The first burial took place on 16 April 1859. The Ffrwd portion of the Cemetery was added in 1905, the first burial being on 20 November 1905.
Average burials in the nineteenth century were around 400 annually. In 1878 the son of one of the gravediggers set fire to the ‘dead-house’ of the Cefn Cemetery and a report of 21 of December 1878 described the ‘unseemly behaviour’ of children frequently climbing about the monuments of the Cemetery. In 1902 when the road to Cardiff was widened a large section of the St Tydfil Graveyard was removed and the ‘remains’ were moved to Cefn Coed Cemetery. Those reburied included Charles Wood, who erected the first furnaces at Cyfarthfa.
Easter was a traditional time for ‘flowering the graves’ and a report in the Merthyr Express of 26 March 1916 records that:- ‘at Cefn Cemetery on Friday and Saturday, relatives of the dead attended from long distances to clean stones and plant flowers’.
Cefn Coed became a Municipal Cemetery for Merthyr Tydfil in 1905. Welsh Baptists were buried in unconsecrated ground and Roman Catholics in consecrated ground. There is a separate large Jewish Cemetery at Cefn Coed and there is an index to all the Jewish burials in Merthyr Tydfil Library.
There are many famous people buried in Cefn Coed Cemetery including:-
- Enoch Morrell, first Mayor of Merthyr Tydfil and the Welsh Miners Leader who had to negotiate the return to work after the General Strike.
- Redmond Coleman, the boxing champion of Wales at the beginning of the twentieth century.
- Adrian Stephens, inventor of the steam whistle.
Rosser Beynon
Here is an article about a very important, but largely forgotten man in Merthyr’s musical history – Rosser Beynon.
Rosser Beynon was born in Glyn Neath in 1811, the oldest child of John and Elizabeth Beynon. In 1815 the Beynon family moved to Merthyr Tydfil where John Beynon secured a job at the Cyfarthfa Ironworks. Upon moving to Merthyr the family became members of Zoar Chapel.
Rosser Beynon began working at the Ironworks at the age of eight, but he also began attending a school conducted by a Mr MacFarlane. As well as this he also began teaching himself music and it was in this field he immersed himself and it is said that he would lose many hours of sleep trying to master some musical problem.
At the age of 18, Beynon was given the responsibility of training the choir at Zoar Chapel, and he remained in this position until he was given sole responsibility for conducting the choir in 1835. In about 1840, he began giving music lessons in his house in Bethesda Street, and his reputation was such that he was asked to travel all over South Wales to give lessons. In addition, he was invited all over Wales to adjudicate competitions for compositions of hymns and anthems, and became the musical editor of ‘Y Diwygiwr’, the monthly periodical produced by the Independent Union of South Wales. Between 1845 and 1848 he published ‘Telyn Seion’ a collection of hymns and anthems by many prominent composers.
In 1850, Rosser Beynon was among the 58 people who left Zoar to move to Ynysgau Chapel to bolster the congregation at the latter chapel following the crisis associated with the decline of Rev T B Evans. Upon arrival at Ynysgau, he immediately took over the leadership of the choir and remained in charge of the choir until 1872.
Throughout his adult life, Rosser Beynon continued to work as a miner in the Dowlais Pits and In December 1875, while supervising repairs in the mine, he contracted a cold which subsequently developed into bronchitis and pleurisy. Rosser Beynon died on 3 January 1876 at the age of 65. He was buried in Cefn Coed Cemetery and the inscription on his tomb reads:
Er Coffadwriaeth am
Rosser Beynon (Asaph Glan Taf), Merthyr Tydfil
A fu farw Ionawr 3ydd, 1876,
Yn 65 mlwydd oed.
Yma yn isel mae un o weision
Miswig a’i mawredd y’mysg y meirwon;
Canad dirwest, ac athraw cantorion;
Hunodd un Ngwalia dan nawdd angelion,
Ac yn Iesu cysga’i noson – a’i ffydd
Roes aur-obenydd i Rosser Beynon
A New Cemetery
The article transcribed below appeared in the Cardiff and Merthyr Guardian 160 years ago today (7 May 1859).
Our new necropolis has this week been formally opened for the burial af the dead. It consists of about 21 acres of ground, and is situated about, two miles from Merthyr, beyond Cefn Coed y Cymmer and between the Brecon road and the River Taff. It was purchased at a cost of about £2000; and from £2000 to £3000 more have been laid out in walling it in, in the erection of chapels for the use of Churchmen and Dissenters, and in laying out the ground and making roads, walks, lodges, gateways etc.
The ground has been divided into three portions – one for the use of the Established Church, one for Dissenters, and one for Roman Catholics; and these several portions have now been formally dedicated to their respective uses. It was expected that the Church portion would have been consecrated on the 29th instant; but this was postponed to Tuesday last. In the meantime the Roman Catholics had taken possession of their ground, and had opened it for burial according to the uses of their church.
Much discussion has been for some time going on among the dissenting part of the population as to the mode of dealing with theirs. Having been violently opposed to the ceremonial of consecration practised by Churchmen, and having habitually denounced all consecrations of burial grounds as useless forms, if not something worse, they were placed in an awkward dilemma. If they abstained from any formal proceedings they would give the Established Church an opportunity to outshine them in the public eye; and if they had a formal service they turned their backs on their own professions, nullified all their own arguments, and would after all give a deliberate and imposing sanction to that consecrational usage which they had so often denounced. These various arguments were used over and over again in most of the dissenting chapels and Sunday schools. Where the spirit of nonconformity prevailed it was resolved to abstain from any demonstration, and to adhere to the fixed principles of their forefathers; but in the meantime a new spirit has found its way into dissenting chapels, and they incline to follow the example of the Established Church, while violently and even bitterly denouncing their example.
The object of the latter class was to produce a demonstration of the numerical superiority of the nonconformist part of the population; but in this respect it was a comparative failure; for several congregations discountenanced the movement, and others only half approved of it, so that they only put forth half their strength. The first intention was that all the children of the dissenting Sunday schools should take part in the demonstration but, owing to a prevalent disapprobation of the object thereof, and to a feeling that the motives in which it originated were uncharitable and unchristian, only a few schools turned out on the occasion, and of those some were divided and only displayed half their real numbers. Among those which joined in the demonstration were the Sunday schools in connection with Zoar Chapel, High Street Chapel, Adulam Chapel, a part of the Welsh Wesleyan School, and that of the Wesleyan Reformers.
Viewed in itself, and apart from the spirit which dictated it, the demonstration had several points of interest. The day was fine; the children, led by their ministers walked in procession, and, as they wended their way towards Cefn, they sang hymns appropriate to the occasion, making the streets vocal with their silvery tones, and populous with pleased hearers and spectators. Having arrived on the ground, religious services were celebrated in the chapel dedicated to the use of Dissenters; and addresses were delivered by several ministers and laymen. One of the speakers even went the length of asserting the propriety of consecration, and the superiority of the Nonconformist form of it. “Today,” said he, “we consecrate this ground with prayer; tomorrow it will be consecrated by ceremonies.” As if Churchmen could not pray as well as Dissenters.
Passing by this exhibition of bigotry, which we are happy to find met with the disapprobation of many Dissenters, we pursue our narrative. On the following day, the ground set apart for the use of Churchmen was consecrated by the Right Rev. the Bishop of Llandaff, in accordance with the rites of the Established Church. The Burial Board paid his Lordship the compliment of attending in their corporate capacity; and a considerable number of ladies and gentlemen – Churchmen and Dissenters – attended on the occasion.
The new burial ground having been formally opened on these several occasion, and in its several parts, will now speedily become the last resting-place of many of the inhabitants of this locality.
Merthyr’s Chapels: Ynysgau Chapel
Following on from the previous article, the next chapel we are going to look at is Ynysgau Chapel – the oldest and arguably most important chapel in the town.
As has mentioned in an earlier entry (http://www.merthyr-history.com/?p=301), the early Non-Conformist worshippers had been meeting in a small chapel in Cwm-y-Glo. In 1749 the lease at Cwm-y-Glo expired, and due to the ever-growing congregation, it was decided to build a new chapel in the centre of Merthyr Tydfil.
It is said that the land which lies between the site of the Old Iron Bridge down to Swan Street was offered to the Non-Conformists at that time for the sum of £5 per annum “as long as a stone remains in the Taff river bed”. However, the members lacked enterprise and instead, bought the land on which the chapel stood in February 1749, and the first Ynysgau chapel was built with Samuel Davies being ordained as the first minister.
In 1785, Daniel Davies, a student from Carmarthen Presbyterian College was ordained as minister of the chapel. Although remaining for over twenty-five years, Davies’ ministry was not a successful one. The congregation at this time was still a mixture of various groups, and due to dissatisfaction with Davies’ style of preaching, the various groups began to split apart. One group left in 1788 to start a Baptist cause which would eventually lead to the formation of Zion Chapel in Twynyrodyn, and in 1794 the Calvinists left to start their own cause which led to the formation of Pennsylvania (later Pontmorlais) Chapel. The remaining worshippers became an Independent church, but even so, a number of the congregation thought that Daniel Davies’ ministry wasn’t rousing or evangelical enough for their tastes and split away from Ynysgau to hold their own meetings at the Crown Inn. This was the nucleus for Zoar Chapel.
In 1811, during the ordination of a subsequent minister, Rev Thomas Benjamin Evans, the gallery of the chapel collapsed due to overcrowding. Luckily everyone escaped from the accident. The ministry of Rev T B Evans wasn’t an entirely successful one. Following a promising early part of his ministry, Thomas Evans soon lost the confidence of his congregation due to his fondness for alcohol, and the congregation dwindled to almost nothing.
In an attempt to save the cause, 60 members of Zoar Chapel came to Ynysgau to boost the membership. Following Rev Evans death in 1851, Rev James Morris was inducted as the minister. The chapel flourished, and in 1853 it was decided to build a larger chapel.
The new chapel was officially opened in Easter Week 1854, and remained a successful cause well into the latter half of the 20th Century.
The chapel was forced to close and was demolished in 1967 as part of the redevelopment of the town centre, and it has often been said it was a sad decision to demolish such an important part of Merthyr’s history, especially as nothing stands on the site of the chapel.
There was a graveyard, inaugurated in 1750 attached to Ynysgau. The graveyard was one of the oldest in Merthyr with some tombstones dating back to 1773 and 1776; when the Chapel was demolished the remains of those buried at Ynysgau Chapel were exhumed between 10 – 27 October 1969, and re-interred at the Ffrwd section of the Cefn Cemetery. Further unidentified human remains were found at the site during excavation for a new road and were re-interred at Cefn Cemetery on 6 March 1998.
If you would like to learn more about Ynysgau Chapel, there is a fully-illustrated booklet available detailing the history of the chapel.
It costs £5 including postage and packing. All proceeds go towards the running of this blog.
If you would like to purchase a copy of the booklet, please contact me at: merthyr.history@gmail.com.
Merthyr’s Lost Landmarks: The ‘Throttle Valve’
by Carolyn Jacob
Merthyr Tydfil had a long struggle to achieve a Charter of Incorporation.
As early as 1837 this was considered to be worth applying for, but there was opposition from the Ironmasters. During the failed Incorporation Inquiry of 1897, the Carmarthen Arms and the Bluebell Inn were satirically referred to as being a ‘Throttle Valve’, blocking the important flow of traffic to and from Cardiff into the centre of the town.
Before Merthyr Tydfil again applied for the Royal Charter it was felt that a number of crucial public improvements had to be made and that the ‘Throttle Valve’, was an obstruction which must be removed to improve traffic access to the town.
In 1903 the Merthyr Tydfil General Purposes Committee began negotiations with Mr Gomer Thomas for the proposed acquisition of the two large public houses at the lower part of the High Street. This block of buildings, known as the ‘Throttle Valve’ was acquired by the Urban District Council from Messrs. Thomas Brothers, for the purpose of widening the roadway at that spot.
The photograph below shows Carmarthen Arms and the Bluebell Inn actually in the process of being pulled down. There are so many people in the photograph because on the morning of the 21 May 1904, prior to the final stage in the demolition, a large number of townspeople assembled in the neighbourhood of the doomed pile to have their picture taken next to this local landmark.
The graveyard of the Old Parish Church of St Tydfil was also reduced in size to widen the road and many graves were disturbed for reburial in Cefn Coed Cemetery. These measures proved to be highly successful in the long term; after several abortive attempts, in 1905 the Town was at last successful in obtaining the important Royal Charter.
In 1906, the ‘Fountain’ (see http://www.merthyr-history.com/?p=720) was erected on the site of the ‘Throttle Valve’, and in 1908 Merthyr Tydfil was granted County Borough Status.
Below is a newspaper cutting about the demolition of the ‘Throttle Valve’.
Influenza in Merthyr
Just as the First World War was coming to an end, Britain was gripped by a devastating worldwide ‘flu epidemic. Below is a transcription of a report about the ‘flu reaching Merthyr.
INFLUENZA – FATALITIES IN MERTHYR BOROUGH AND CEFN
Many people have been suffering from influenza in various parts of the Borough of Merthyr Tydfil, which, up to about a fortnight ago, had been immune from fatal cases. During the intervening period influenza and pneumonia have produced baleful effects in a series of homes at Dowlais, Troedyrhiw, Treharris, and the outside village of Cefn Coed.
A stalwart Troedyrhiw miner, W. Evans, was seized with the malady only a day after his second marriage, and in a few days the bridge was left a widow. Soon afterwards his daughter was brought home ill from Cardiff. In one house at Treharris two children died, and a third was removed to a Merthyr hospital. At Cefn the death has occurred of Mr. Morris, a clerk at the Cyfarthfa offices, and at another house in that locality, Miss Morris, his niece, died subsequently. Her funeral took place on Tuesday. Mr. J. Hughes, who had been a well-known Merthyr bookmaker, member of the V.T.C., died from pneumonia last week and was interred at Cefn Cemetery on Monday, with military honours.
On account of the epidemic, Cefn Schools were again closed this week to 1,200 scholars. The Rev. Dyfuallt Owen, Congregational Minister, of Carmarthen, has been laid up at Merthyr. He was on Sunday week visiting preacher at Ebenezer, and was prevented by an attack of influenza from lecturing here on the following day. He was put to bed at the house of some of his friends, and was obliged to re- main there until the early days of this week.
(The Pioneer – 9 November 1918)
By the time the epidemic had run its course in 1919, a quarter of the population of Britain had been affected, and over 228,000 people died. This, however, is a drop in the ocean compared to the death-toll worldwide. Exact numbers of the dead are not known, but the total is reckoned to be in excess of 50 million.
Mount Pleasant Spitfire Crash
On 7 July 1941, five people were killed in Mount Pleasant in Merthyr Vale as a result of a terrible accident involving two Spitfire fighters.
At about 6.30pm on Monday 7 July 1941, two planes were seen flying over the hills behind Aberfan at an altitude of approximately 600 feet. The planes were Spitfires of the Royal Canadian Air Force on a training exercise from No 53 Operational Training Unit, based at RAF Heston. The planes were piloted by Sergeant Gerald Fenwick Manuel (R/69888) aged 25, from Halifax, Nova Scotia and Sergeant Lois “Curly” Goldberg (R/56185), aged 27, from Montreal.
From eye-witness accounts, the one plane overshot the other and their wing-tips touched, resulting in both pilots losing control of their aircraft. Sergeant Goldberg’s plane crashed into a field, killing him instantly, but the plane piloted by Sergeant Manuel crashed into a house at the end of South View in Mount Pleasant.
The house was the home of the Cox Family: James Cox, a shift worker at a munitions factory; his wife Alice aged 33, and their five children. At the time of the crash, James Cox was in bed, having just come home from a shift at the factory; his three sons Donald, Thomas and Len were out playing; and Alice and the two daughters, Phyllis aged 14 and three-year-old Doreen, had just returned from a shopping trip. Alice and the two girls were killed instantly, as was Sergeant Manuel, but James Cox had a remarkable escape as the impact of the plane threw him out of the rear window of the house, and he escaped with minor injuries.
William Brown who lived next door to the Cox family, and who’s house was also damaged, spoke of his own lucky escape: “I was coming out of my house with a bucket of water to go to my allotment when I saw the plane coming towards my house. Some instinct made me go back in, and when I was going along the passage something gave me a smack on the head. I managed to get into a room in the back and I saw the Cox’s house in flames……..There are usually ten to twelve children playing by the lamp-post directly outside the house, but today they were playing in the fields down by the river. My wife and grandchildren were in the back of the house, and they too were uninjured”.
Neighbours and local residents tried in vain to rescue Alice and the children, but the house had burst into flames immediately following the crash, and the heat was too great for attempts to rescue the family. The local police inspector paid tribute to the people, especially the women, saying: “The people of the district were marvellous. They all worked and spoilt their clothing, and never seemed to tire. The women-folk worked unceasingly, carrying water and sand while the men worked the stirrup pumps. They were magnificent and worked like Trojans”.
The bodies of Sgt Manuel and the deceased family members were buried two days later in the Ffrwd Cemetery, Cefn-Coed, while the body of Sgt Goldberg was interned in the Jewish cemetery at Cefn-Coed.
In 2007 a mural painted by local school children was unveiled in memory of the victims of the crash.
Joseph Edwards – Merthyr’s Great Sculptor
Joseph Edwards was born on 5 March 1814 at Ynysgau, Merthyr Tydfil. His father, John was a stonecutter, and Joseph grew up helping his father, showing exceptional ability from an early age. He had a limited education at local charity schools, but at the age of seventeen, Joseph sought to widen his horizons by walking through South and West Wales, spending nearly two years in Swansea where he was employed as a mason.
In 1835, he went to London carrying an introduction to the sculptor William Behnes who, after some hesitation, employed him. He stayed with Behnes until 1838, during which time he attended the Royal Academy Schools, winning the silver medal for best model from the antique, and exhibiting for the first time. He entered the studio of Patrick MacDowell while continuing his studies at the Royal Academy, where he won a second silver medal in 1839. By this time he was gaining commissions for portrait busts and memorials in his own right, especially from patrons connected with South Wales. He carved the monument to Henry Charles Somerset, Sixth Duke of Beaufort, and in 1840 he made a bust of Ivor Bertie Guest, the first of several commissions from Merthyr industrialists.
In 1843 Edwards carved The Last Dream at North Otterington Church in Yorkshire, now regarded as his early masterpiece. Welsh intellectuals became increasingly aware of his career, and Edwards was perceived to demonstrate the potential for national progress in Wales, having risen by his own efforts from humble origins to find a place in the English art world. Like Gibson, he was frequently cited in the mid-nineteenth century as an example for the young to follow. In 1855, at the Royal London Eisteddfod, he became the first Welsh artist to have a solo exhibition of his works.
Edwards was patronized by notable establishment figures. His marble relief Religion Consoling Justice (1853; Dingestow, Monmouthshire) formed part of the memorial to Justice Sir John Bernard Bosanquet, and in 1854 and 1856 he was again commissioned by the Beaufort family. In 1859 he met George Virtue, whose magazine, the Art Journal, promoted his work, publishing engravings on several occasions. Virtue also made use of a work by Edwards for the headpiece of his Girls Own Paper. In 1870 the sculptor was commissioned to execute the memorial to the publisher at Walton-on-Thames cemetery.
His sculpture ‘Religion’, exhibited as a plaster at the International Exhibition of 1862, became his only large-scale public sculpture in his native country, erected in marble at Cefn Cemetery ten years later (a second version is at Highgate Cemetery, London).
His seriousness and dedication to his art came at the expense of business considerations, and he was frequently financially embarrassed. Probably for this reason, in 1846 Edwards began to work for Matthew Noble in a role which, it is clear, far exceeded that of the normal assistant. Among Edwards’s papers is a list of some forty major pieces attributed to the English sculptor, on which Edwards worked at every stage from conception to completion, including the famous Wellington memorial of 1856 in Manchester. He became known in the art world as Noble’s ‘ghost’, entering his studio at the end of the day to work overnight, and on Sundays. On Noble’s death in 1876, Edwards completed his outstanding works, for which he received minimal recompense. In 1881 Thomas Woolner, who took a dim view of Noble’s practice, made application on Edwards’s behalf for a Turner bequest. The Welsh sculptor was able to benefit from only one payment, since he died on 9 January 1882 at his home in London. He is buried in Highgate Cemetery.
Photos courtesy of www.victorianweb.org.
To read more about Joseph Edwards take a look at the link below:
http://www.victorianweb.org/sculpture/edwards/index.html