When water first emerges from the Earth they’re known as ’springs’ of water; those with stone troughs or basins into which the water falls are ‘wells.’ I don’t see much difference misself! And if water was of any importance to our ancestors (anyone who thinks it wasn’t is probably a bit slow…), such a clinical definition is of little importance. Many water-sites possessed great healing or therapeutic properties, as evidenced by chemical analyses (mainly in Victorian times, when a bittova craze on these wells was in vogue), aswell as folk-tradition, plus vast numbers of subjective encounters. To ancient societies – indeed, to myself – water is our blood, or the blood of the Earth. Treating this liquid as little more than a ‘commodity’, aswell as polluting it, should be a criminal offence – simple as!
This once important holy well seems to have been lost or covered over. It was mentioned several times in Edward Jeboult’s (1873) huge survey of the county and he located it “to the south of the church” of St. George in Wilton where, in his day, a spring of water could be seen. He told that, in the parish of Taunton,
“was formerly a noted spring called Fons George, or St. George’s Well, to which the afflicted were accustomed to resort, and which tradition reports to have worked many marvellous cures. The site of this well seems now uncertain.”
In Ethelbert Horne’s (1923) survey, it seems he couldn’t locate the site as he gave no description of the well, but merely echoed the account given by Mr Jeboult. Does anyone know what happened to it?
References:
Horne, Ethelbert, Somerset Holy Wells and other Named Wells, Somerset Folk Series: London 1923.
Jeboult, Edward, A General Account of West Somerset, Somerset & Bristol Steam Press: Taunton 1873.
We are unsure of the precise location of this site, described in some detail by the early Victorian naturalist Leo Grindon (1882) during one his many botanical rambles in and around Manchester nearly 150 years ago. He described it to be along a little valley known as Ridding’s Brook, located near “the water at Lymm” which he described as,
“a vast reservoir, brought into existence by the construction of the viaduct at the foot. The site now occupied by the water was originally a little vale, down which flowed a streamlet called the Dane. Becoming very narrow where the roadway now is, to throw a barricade across was easy. The construction of this gave distinctiveness also to the “dell,” the pretty hollow, full of trees, into which, when the water is high, the overplus, creeping under the road by a concealed channel, springs so cheerily.”
This is undoubtedly the Lymm Dam as it’s known today. From here, he told, “visitors should continue along the hillside, opposite the church, and as far as the grove of trees” and then “cross by the rustic bridge, and, turning to the left, ascend the little valley called Ridding’s Brook.” It is here where a magickal well whose waters turned plants into stone could be found. Grindon said of it:
“The special interest of the valley lies, after all, in its curious dropping and petrifying spring. At the further extremity, upon the right, the steep clay bank, instead of receding, is hollowed underneath for the length of a hundred yards or so, the upper edge projecting to a considerable distance beyond the base, so as to overhang the stream, and form a sloping roof to it. The surface is completely covered with luxuriant moss, and from the land overhead comes an incessant filter of water, which at once nourishing the moss and entangled in it, causes it to hang down in long vegetable ringlets. At a distance they seem soft, but examination shows that every drop has brought along with it a particle of earth, which being deposited in the very substance of the moss, is gradually converting it into stone. Every cluster, externally so green and living, is in its heart a petrifaction.”
“Rock Well” on 1882 map
Waters that turn objects into stone were obviously seen as possessing a somewhat supernatural propensity in many cultures—and although I can find nothing in the local records of the myths or medicinal properties of this site (early animistic folklore records were sadly neglected by the many Industrial historians in Lancashire, meaning we lost masses of valuable village traditions), there’s little doubt it would have possessed a mythic history of its own in the local area.
It’s possible that a Well shown on the 19th century Ordnance Survey maps as a ‘Rock Well’ could be the petrifying waters in question, but until site gains the attention of a diligent local student of occult history, we’ll not know for sure… Does anyone know if it still exists…?
References:
Grindon, L.H., Country Rambles and Manchester Walks and Wild Flowers, Palmer & Howe: Manchester 1882.
Acknowledgements: Huge thanks for use of the Ordnance Survey map in this site profile, reproduced with the kind permission of the National Library of Scotland.
Holy Well (destroyed): OS Grid Reference – NN 9677 5199
Also Known as:
Fuaran Chad
St. Cedd’s Well
Archaeology & History
All trace of this once renowned holy well seems to have gone. It was located, according to the local historian James Kennedy (1927) “on the terrace behind the Church”; although Charles Stewart (1880) earlier told that it was found on the hillside above the church. On our recent visit here, the level piece of land just above the River Tay, “on the terrace behind the Church” as Kennedy told, had no notable spring of water upon it—but we didn’t check the slope above the road to see if there was anything there. By all accounts it’s long since gone.
There’s also slight confusion regarding the dedication of this well. Kennedy, once more, ascribed it to have been St Cedd’s Well, the brother of St Chad, and not Chad himself who was venerated here. But this wasn’t the view of MacKinlay (1893) or Knight (1933) in their major studies. But let’s leave that element to the hagiologists for the time being!
Tradition told that the spirit of the waters was deeply offended when the annual market in Logierait—dedicated to St Chad/Ched on his saint’s day of August 22—was stopped. As a result the waters removed themselves and fell back to Earth. This curious motif is found at a number of wells in other parts of the country.
References:
Kennedy, James, Folklore and Reminiscences of Strathtay and Grandtully, Munro Press: Perth 1927.
Knight, G.A.F., Archaeological Light on the Early Christianizing of Scotland – volume 2, James Clarke: London 1933.
MacKinlay, James M., Folklore of Scottish Lochs and Springs, William Hodge: Glasgow 1893.
MacKinlay, James M., Influence of the Pre-Reformation Church on Scottish Place-Names, William Blackwood: Edinburgh 1904.
Mitchell, Hugh, Pitlochry District: Its Topography, Archaeology and History, L. Mackay: Pitlochry 1923.
Found on the south-side of the stream a few hundred yards northeast of the aptly-named ‘Holywell Farm’ and highlighted on the early Ordnance Survey maps of the region, this once important sacred site is today, according to local folk, little more than an overgrown muddy patch, visited by very few and hard to see underfoot. It was described, albeit briefly in Leonard Jacks’ (1882) beautiful work, where he told that, “About a mile from the house is to be seen a holy well, a place of interest, which is undoubtedly connected with the past history of the place.”
In medieval times, the manor of Winkburn was the seat of the religious Order of the Knights Hospitallers, otherwise known as the Knights of St John of Jerusalem, to whom Bob Morrell (1988) professed this well to have been dedicated. He described there being a small structure around the water source, wondering whether it may have been a bath of sorts to convey water to the nearby house, but remains of this can no longer be seen. It would seem that a good ground survey of the site is required, at the end of Winter when all the vegetation has fallen back, to see if the waters can be recovered and the Holy Well brought back to life for local people. Fingers crossed! 🙂
Folklore
The water from St. John’s Well was said to be good for sore eyes. The religious celebration day of St. John is traditionally around June 24, usually overlaying earlier summer solstice celebrations.
References:
Jacks, Leonard, The Great Houses of Nottinghamshire and the County Families, W. & A.S. Bradshaw: Nottingham 1882.
Gover, J.E.B., Mawer, Allen & Stenton, F.M., The Place-Names of Nottinghamshire, Cambridge University Press 1940.
Morrell, Robert, Nottinghamshire Holy Wells and Springs, Nottingham 1988.
Acknowledgements:Huge thanks for use of the Ordnance Survey map in this site profile, reproduced with the kind permission of the National Library of Scotland.
Highlighted on the early Ordnance Survey map of the region by the appropriately named ‘Holywell Farm’, this once important sacred water source would seem to be little more than a muddy patch nowadays. Not good. Its cold waters were reputedly good for curing skin diseases such as scurvy, along with aiding in the affliction of rheumatism.
Local folklore attributed the site to have once fed some Roman baths, but this idea seems to have been a diluted version of it once, historically, supplying some baths a few hundred yards east, albeit in the 19th century and not way way back in Caesar’s days! Of course, the waters of the well would have been used in ancient times, but we have no archaeology or unbroken traditions telling us such things. It was last known to be used as a local water supply in the 1920s. The fact that the spot where it used to run free is still sometimes boggy means that it could be re-animated with a bit of effort from local people.
References:
Morrell, Robert, Nottinghamshire Holy Wells and Springs, Nottingham 1988.
Acknowledgements:Huge thanks for use of the Ordnance Survey map in this site profile, reproduced with the kind permission of the National Library of Scotland.
Hiding away in the Title Deeds of the Willoughby Family of Wollaton, written around 1280 CE, a somewhat lengthy entry on land ownership around the parish of Cossal, showed there once existed a little-known St. Helen’s Well: long since lost it would seem. The account, known as the “Quitclaim (of) William son of Adam le Gaoler,” cited the following information:
“Release by William, son of Adam le Gaoler of Nottingham, and Beatrice (his wife) and Agnes (heirs once of Adam de Cossale in Nottingham) to William de Barre and his wife Dionise [Denyse] of all claims to toft and croft with all its appurtenances, with 10 seliones of arable land with appurtenances in various parcels and sites in town and territory of Cossall; the toft and croft lie between land of Dionise on each side; 3 seliones lie together on Brochisale, 2 lie on Elrinstubbe between land of Robert de Marisco and William Baret, 2 lie on Smalethornchis between land of Henry and Robert son of Adam, 2 lie a square furlong ‘quarentelam’of the spring of St. Elena between land of Stacy le Greyne and Nicholas de Marisco and 1 selione lies on le Westfeld between 2 boundaries.”
A few years later in an early 14th Century Feet of Fines there is another mention of the well, which gave a slightly better description of its whereabouts. It mentions items known as ‘sellions’, which are strips of arable land. The account told of,
“two selions lying together at St Helen’s Well between the land of the church of St Katherine of Cossale on one side, and the land of the said Eustace on the other side, abutting at one end on the croft that Walter Talpe holds, and at the other end upon the north conduit…”
This indicates that the well was close to the village—perhaps even within the village itself. On the early Ordnance Survey maps of Cossall, several wells are shown, and any one of them could be the St. Helen’s Well in question. Does anyone know which one is the forgotten holy well of the village…?
Folklore
St Helen’s feast day is August 18.
References:
Gover, J.E.B., Mawer, Allen & Stenton, F.M., The Place-Names of Nottinghamshire, Cambridge University Press 1940.
Morrell, Robert, Nottinghamshire Holy Wells and Springs, Nottingham 1988.
Acknowledgements:Huge thanks for use of the Ordnance Survey map in this site profile, reproduced with the kind permission of the National Library of Scotland.
The precise whereabouts of this holy well—in the aptly-named Holywell Wood—is hard to pin down. It was first recorded in the Dukery Records of 1232 as Holywell Dale and the woodland that owes its name to the site was recorded on the 19th Century Ordnance Survey maps (right). Bob Morrell (1988) added the site to his survey of Nottinghamshire holy wells, but he was unable to locate it and its position remains elusive. One account suggested that it marked the line of an ancient boundary—which would place it on the western side of the present woodland. It’s alternative name, the Allenwell, may suggest a dedication to St. Helen. I add the site here in the hope that a local antiquarian might be able to locate it. Please let us know if you re-discover it!
References:
Gover, J.E.B., Mawer, Allen & Stenton, F.M., The Place-Names of Nottinghamshire, Cambridge University Press 1940.
Harte, Jeremy, English Holy Wells – 3 volumes, Heart of Albion press: Wymeswold 2008
Morrell, Robert, Nottinghamshire Holy Wells and Springs, Nottingham 1988.
Acknowledgements:Huge thanks for use of the Ordnance Survey map in this site profile, reproduced with the kind permission of the National Library of Scotland.
Somewhere close to the aptly-named Ladywell House (now a beauty salon) on the south-side of High Ackworth (just as you’re going into the village on your left) there was once a holy well, seemingly no longer with us. It was described in Saywell’s (1894) history of the town as one of the “antiquities” in the area. He told that,
Spring Well – Lady Well?
“This very ancient well is one of the several public wells, which has in recent years somehow become enclosed. From what it derived its name is not known, but from the fact of its being the oldest, it is not unlikely that it was originally set apart by some religious service, and dedicated to ‘Our Lady’ for the use of the inhabitants of the village. In pre-reformation times this custom was common, some wells having miraculous powers ascribed to their waters by the superstitious, like the well of St. Keyne, and in modern times, the ‘Holy Wells’ in Ireland; but nothing of the sort attaches to the well of ‘Our Lady’ at Ackworth.”
To the rear of the old cottages was once a ‘Spring Well’, as shown on the 1852 Ordnance Survey map. It’s possible that this was our Lady Well, dedicated in ancient times to St. Mary. Does anyone know? And is it still there?
References:
Saywell, Joseph L., The Parochial History of Ackworth, James Atkinson: Pontefract 1894.
Acknowledgements:Huge thanks for use of the Ordnance Survey map in this site profile, reproduced with the kind permission of the National Library of Scotland.
Holy Well (destroyed): OS Grid Reference – NN 9397 5770
Archaeology & History
It was more than a hundred years ago that the waters of this sacred well fell back to Earth. They emerged above the eastern side of the River Tummel, close to the bridge where previous there had been a local ferry at the site known as Port-na-Craig. The mythic history of the ferry and the holy well went hand-in-hand, according to local tradition. Its lore was was spelled out by the local author and historian Hugh Mitchell in a speech he gave when a new bridge was opened here in 1913. He said:
The Well was on the far side of the bridge
“The ferry at Port-na-Craig, though not as old as many ferries in Scotland, bears the respectable antiquity of something like eight hundred years. It was established by the monks of Coupar Angus when they got a gift of the lands of Fonab, and as Coupar Angus lay on the north side of the river Tummel, they established the ferry in order to have communication. In those days the ferry boat was made of skins stretched on branches or twigs, so it was somewhat dangerous to cross in, and the monks thought that they would improve the occasion by dedicating the well near the old ferry to St. Bride, so that people, when they ventured across the ferry, might propitiate the saint. It was customary for people to drop either a small coin or a brass pin into the well. He was afraid that brass pins rather prevailed, and no doubt, St. Bride, being a lady, would find them more useful. The well remained until recent times, when it had, unfortunately, to be filled up, on account of being contaminated by neighbouring fields.”
For “fields”, read sewage—for that was the actual reason it was closed. Mr Mitchell (1923) told as much in his subsequent history of Pitlochry, saying that “sewage was percolating into it.” John Dixon (1925) echoed the same thing a few years later.
The curative and magickal properties of St Bride’s Well had considerable renown for local people. Mitchell told that:
“It had a great reputation at one time for cases of lung disease… Pins and coins were dropped into the well as votive offerings, and the bushes above it were hung with rags to call the attention of the saint to the sufferer.”
A few miles north from here, at the back of Blair Castle, an old church is dedicated to St. Bride, whose celebration date is February 1. “The day was known as Candlemas in the Highlands,” wrote Mrs Banks, saying, in commemoration of the Celtic Brigit, “Feill Bride, the festival of Bride, displaced the festival of Mary.”
References:
Dixon, John H., Pitlochry, Past and Present, L. Mackay: Pitlochry 1925.
MacKay, L., Atholl Illustrated, L. MacKay: Pitlochry 1912.
Mitchell, Hugh, Pitlochry District: Its Topography, Archaeology and History, L. Mackay: Pitlochry 1923.
The location of this site has proved troublesome. Even when Rob Wilson (1991) did his local survey of holy wells he was unable to locate it—but it looks as if it shouldn’t be too troublesome to find, as the area in which it flowed is still very much a mix of open countryside and maintained landscapes. Described briefly as the “Wishing Well near Whiteley Wood” in Sidney Addy’s (1893) fine work, he makes a rather hopeful attempt to derive the word ‘wishing’ from German mythology, where “one of the names of the god Wuotan or Odin was Wunsch or Wish.” But – well – you just never know…..
In the landscape at Whiteley Wood there is a Priest’s Hill, so if this Well was found there, it may indeed have had an authentic ‘holy’ designation. But there were a couple of ponds in the area too, which may be fed by this spring. So, first, we need to find the well!
References:
Addy, Sidney Oldall, The Hall of Waltheof, William Townsend: Sheffield 1893.
Wilson, Rob, Holy Wells and Spas of South Yorkshire, Northern Arts: Sheffield 1991.
