Category: Holy Wells

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!

Silver Well, Ilkley Moor, West Yorkshire

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Sacred Well (covered): OS Grid Reference – SE 10425 46701

Archaeology & History

Highlighted on the earliest of the Ordnance Survey maps, this spring of water supplied the old cottage here for many a year. Nowadays it has been covered—and has been like that for upwards of fifty years—although it was said to be in constant flow by those who lived here in earlier times. When the Yorkshire holy wells writer Edna Whelan (1989) came here in the 1980s, the running water could still be heard beneath a pile of large stones that covered its source. Today, stone slabs cover it over—but the water is still running below. It had a reputation of never running dry, even in droughts. I spoke with a local doctor in the late-1980s who told us that he was confident the Silver Well would always keep running and its water were fine to drink. It’s a pity the source of the spring is covered over and, surely, is a case for being exposed and open for folk to use once again…

In Collyer & Turner’s (1885) magnum opus on Ilkley, they thought the Silver Well “was probably a holy well” —and it probably was something along those lines, depending on how precisely we define the word ‘holy’. The notion that it may have been a place where, in earlier times, silver coins and other offerings were given to the spirit of the well in exhange for good health and fortune (as is found at springs and wells all over the world) was given a boost when, in the 1960s, a short distance east of Silver Well, was found a clutter of very old silver coins dating from the periods of Kings Edward I and II (13th and 14th Century). The coins were donated to the British Museum where, I presume, they still live. But they may have either come from this well, or were being deposited here. We’ll probably never know for sure. A number of other Silver Wells in Britain possess so-called holy associations.

References:

Collyer, Robert & Turner, J.H., Ilkley: Ancient and Modern, William Walker: Otley 1885.
Whelan, Edna & Taylor, Ian, Yorkshire Holy Wells and Sacred Springs, Northern Lights: Dunnington 1989.

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.

St. Nicholas’ Well, Carlisle, Cumbria

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Holy Well (destroyed): OS Grid Reference – NY 405 551

Archaeology & History

On the far south-side of Botchergate running out of central Carlisle, could once be seen the Hospital of St. Nicholas that was mainly used for the treatment of lepers, and in a field very close by could once be found a healing well apparently dedicated to the saint, but which was destroyed following the construction of the railway through the town. It was described by a Mrs Cartmell to the historian Henry Barnes (1906) who told him that it “had a great reputation, its water being considered a valuable remedy for sore legs, or sores on any part of the body”—hence being of value in the treatment of leprosy.

The site was described briefly in McIntire’s (1944) holy wells survey, where he added that in the 19th Century, “it was still visited in May by people who filled their ‘shaking bottles’ with the water.” Beltane rites are common at holy wells. The feast day of St. Nicholas is December 6.

References:

Armstrong, A.M., Mawer, A., Stenton, F.M. & Dickins, B., The Place-Names of Cumberland – volume 1, Cambridge Univerity Press 1950.
Barnes, Henry, “On a Stone Coffin and Chalice found at St. Nicholas’, Carlisle,” in Transactions Cumberland & Westmorland Antiquarian & Archaeological Society, volume 6 (Series 2), 1906.
McIntire, Walter T., “The Holy Wells of Cumberland,” in Transactions Cumberland & Westmorland Antiquarian & Archaeological Society, volume 44 (New Series), 1944.

St. Helen’s Well, Botcherby, Carlisle, Cumbria

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Holy Well (lost): OS Grid Reference – NY 42 55

Also Known as:

St. Elena’s Well

Archaeology & History

There’s a possibility that some trace of this seemingly lost sacred well might still be found. It was first described in 1233 CE as the fountain of St. Ellen and the land hereby was given to monks who lived here. The stream which emerged from St. Helen’s fountain (fontis Sanctæ Elenæ), or well, was known as “the stream of the Holy Fountain of St. Elena”, and this was also mentioned in the same 13th Century charters, but sadly no traditions regarding the site were mentioned. The waters however, were likely venerated around St. Helen’s feast day, of August 18.

The Well was found to the east-side of old Botcherby village (now swallowed into the expanding Carlisle suburbia), heading towards Scotby, with the description in the Charter indicating its source was much closer to Botcherby, perhaps just over the old township boundary.

When Walt McIntire (1944) did his survey of the region’s holy wells, he was as unsure about its location as I am, merely telling:

“”St. Helena’s Spring,” mentioned in a charter of Walter of Botcherby to the monks of Wetheral c. 1235 as situate between Botcherby and Scotby.”

So where was it? —or is it? Are there any Carlisle historians out there who’ve found its hallowed spot…? (Note: the grid-ref I’ve given to this site is obviously an approximation)

References:

Armstrong, A.M., Mawer, A., Stenton, F.M. & Dickins, B., The Place-Names of Cumberland – volume 1, Cambridge Univerity Press 1950.
McIntire, Walter T., “The Holy Wells of Cumberland,” in Transactions Cumberland & Westmorland Antiquarian & Archaeological Society, volume 44 (New Series), 1944.
Prescott, J.E. (ed.), Registry of the Priory of Wetherhal, Elliot Stock: London 1897.

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.

St. Cuthbert’s Well, Carlisle, Cumbria

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Holy Well (destroyed): OS Grid Reference – NY 400 559

Archaeology & History

In Walt McIntire’s (1944) survey of Cumbrian holy wells, he mentioned this one, long since covered over, near the middle of the old city, saying:

“‘St. Cuthbert’s Well,’” recorded by Bede in his account of St. Cuthbert’s visit to Carlisle in 685. The site of this well is supposed to have been in the market-place, near the premises now occupied by Messrs. Thurnam & Son. It was formerly protected by a curious erection known as Carnaby’s folly, which subsequently was used as a fish market, until it was removed by the Corporation.”

The old well was mentioned in Jefferson’s (1838) early survey of the city, although he didn’t associate St. Cuthbert with the waters, merely telling,

“At the north end of the shambles was a draw-well, over which was a building supported by pillars, called Carnaby’s Folly. Adjoining to this, was the fish market. The shambles and the Folly were taken down in the latter end of the last century the latter having been purchased, at a great price, by the corporation.”

There is however, the St. Cuthbert’s Lane leading to the church dedicated to the same chap, previously known as St. Cuthbert’s Vennel and so-named as far back as 1378 CE. The proximity of the old Market Cross to St. Cuthbert’s Lane suggests the usual association between sacred wells, old stone crosses and the gathering of traders and village folk alike.

Folklore

St Cuthbert’s feast was March 20 – a festival tacked on to the Spring Equinox. He was a hermit and a saint of the early Northumbrian church in the Celtic tradition.

References:

Armstrong, A.M., Mawer, A., Stenton, F.M. & Dickins, B., The Place-Names of Cumberland – volume 1, Cambridge Univerity Press 1950.
Jefferson, Samuel, The History and Antiquities of Carlisle, S. Jefferson: Carlisle 1838.
McIntire, Walter T., “The Holy Wells of Cumberland,” in Transactions Cumberland & Westmorland Antiquarian & Archaeological Society, volume 44 (New Series), 1944.

St. George’s Well, Taunton, Somerset

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Holy Well (lost): OS Grid Reference – ST 231 243

Also Known as:

Fons George

Archaeology & History

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.

Petrifying Well, Lymm, Cheshire

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Sacred Well (lost): OS Grid Reference – SJ 68 87?

Archaeology & History

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.”

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.

St. Chad’s Well, Logierait, Perthshire

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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.
Morris, Ruth & Frank, Scottish Healing Wells, Alethea: Sandy 1982.
Stewart, Charles, The Gaelic Kingdom in Scotland, Maclachlan & Stewart: Edinburgh 1880.

St. John’s Well, Winkburn, Nottinghamshire

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Holy Well: OS Grid Reference – SK 70051 59725

Also Known as:

Holy Well

Archaeology & History

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.

Holy Well, Tuxford, Nottinghamshire

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Holy Well: OS Grid Reference – SK 7429 7149

Archaeology & History

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.

St. Helen’s Well, Cossall, Nottinghamshire

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Holy Well (lost): OS Grid Reference – SK 48 42

Also Known as:

St Elena’s Well

Archaeology & History

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.