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!

Lady Well, Dundee, Angus

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Holy Well (destroyed): OS Grid Reference – NO 4026 3072

Also Known as:

Ladies Well
Our Lady’s Well

Archaeology & History

One of at least five sacred wells (see also St Francis’s Well, the Nine Wells, St Clement’s Well, St Mary’s Well and Sinavey Well) that could once be visited in Dundee: like its compatriots they have all fallen under the hammer of the Industrialists and flow no more. Our Lady’s Well could once be seen near the ancient Chapel of our Lady, “flowing from under the Chapelshade Braes,” said Maxwell (1884), its waters “bright and sparkling,” but today it has been drained and laid to rest beneath the road. Its memory however, has been preserved in the modern place-names of the Ladywell Roundabout and the nearby Ladywell Avenue.

The well was mentioned as far back as 1409 when, as Alex Lamb (1895) found, it was referred to in a contract between the Constable of Dundee and the burgesses. It flowed freely until the beginning of the 18th century when, as Maxwell told us, “the water from the Lady well was impounded and conveyed in pipes for supplying other cisterns throughout the town.” Nicoll (1923) thought there may have been a well-house built around it. Previously, the water from here was one of many springs and burns that fed the larger Castle Burn down to the sea.

The generally approved idea that Lady Wells derive from St Mary was questioned in this instance in Colville’s (1822) survey, who thought, not unreasonably, that

“As a convent stood near the same place, it is more probable that it took the name of the Ladies-well, from the fair sisterhood, who must have been the guardians of it and of all the places near them.”

He may be right. Colville also brought attention to a second water supply close by that seemed to be of equal importance in a pragmatic sense as the Lady Well herself. In danger of being destroyed, the author brought attention to it and insisted on securing its survival. He wrote:

“A little to the west, and adjoining to the Lady-well, is a large garden lying on a gentle declivity, called the Lady-well Yard,— in which there is a most abundant spring of excellent water, that was never known to fail in the driest summer, even when the Lady-well was so drained as not to afford supply to the inhabitants. Should this be employed for a steam-engine in the present prosperous state of manufactures, a pit for the water would require to be sunk, which might materially injure the Lady- well. It would certainly, therefore, be of advantage to the town, if the Magistrates could procure this property,— which would prevent the Lady- well being endangered; and the addition of this copious spring would at all seasons afford a plentiful supply of excellent water to the town.”

References:

Colville, A., Dundee Delineated, A. Colville: Dundee 1822.
Lamb, Alexander C., Dundee: Its Quaint and Historic Buildings, G. Petrie: Dundee 1895.
Maxwell, Alexander, The History of Old Dundee, David Douglas: Edinburgh 1884.
Nicoll, Alexander, The First History of Dundee, D. Winter: Dundee 1923.

St. Mary’s Well, Dundee, Angus

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Holy Well (lost): OS Grid Reference – NO 401 301 (approximation)

Archaeology & History

Cited just once in the “Register of the Great Seal” (Registrum Magni Sigilli) in the year 1512 CE, this Fontis Beate Marie, or Well of St. Mary has long since disappeared. Its exact location in the city has been forgotten, but it seems likely to have been close to St. Mary’s Church. Further research is needed.

Links:

Saints in Scottish Place-Names

St. Clement’s Well, Dundee, Angus

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Holy Well (destroyed): OS Grid Reference – NO 4035 3024

Also Known as:

Bishop’s Well
Saint’s Well

Archaeology & History

One of at least five sacred wells (see also the Lady Well, the Nine Wells, St Francis’s Well, St Mary’s Well and Sinavey Well) that formerly existed in old Dundee, this one dedicated to St. Clement was associated with the ancient church, also of his name. It could be found a short distance south of the church—itself long gone—”rising out of a knoll overhanging the river bank,” wrote Alexander Maxwell (1884) and possessing considerable renown to local people. This great Dundee historian found several early references to it in old council registers: one of which, from 1589, described a conflict regarding the building of a school on land owned by Andro Renkyne. And it was on this piece of land where St. Clement’s Well emerged. The school was built and then Rankyne built a gable up to the edge of the school but, in doing so, cut off his own access to the holy well. This somewhat short-sighted action of Renkyne’s was subsequently remedied in 1607 by Dundee Council. Maxwell told us:

“The Council “grantit him licence to strike furth ane windok in the north side wall of his tenement in St. Clement’s kirkyard, near to the well in the schoolhouse closs, or within the bounds of the said well, to the effect he may draw water furth of the well to his awn service, with this provision that he hald the windok continually close, except at sic time as the water is drawn thereat, and that he close up the windok with stane wark quhenever he beis requirit.”

The waters—”reputed to have sovereign virtues”— were protected and covered by an old well-house. When Alex Lamb (1895) came to write about it he told that it was of a circular form with “unmistakable traces of splendid workmanship.” On its stone roof was what seemed to be a somewhat crude carving of a bishop and because of this it acquired the name “Bishop’s Well.” Another title given it by some locals was the Saint’s Well.

In the middle of the 19th century the remains of the well-house could still be seen, albeit in a state of neglect between the school building and Renkeyne’s house. But their end was nigh. Maxwell continued:

“When the buildings were demolished a few years ago, the saint’s old well — its water yet pelucid and fresh — was discovered at the angle where the school joined to Andro’s house. Above it was the window which he struck furth for drawing water; but it had long before been built up and the purpose of it forgotten, and its curiously recessed position and uncouth masonry only served as a puzzle for ingenious antiquaries.”

Subsequently he lamented the demise of the well telling how it had “been covered over by the extension of the Townhouse.”

Folklore

Alexander Maxwell (1891) told how the church was used as a shrine by local people and fishermen, as St. Clement of Rome had been cast into the sea chained to an anchor and so became the patron saint of sailors. He thought such properties, “would, no doubt, be in request for the supply of ships.”

St. Clement himself was a very early, first century saint, said to have died in 99 CE. His festival date is 23 November.

References:

Lamb, Alexander C., Dundee: Its Quaint and Historic Buildings, G. Petrie: Dundee 1895.
Maxwell, Alexander, The History of Old Dundee, David Douglas: Edinburgh 1884.
Maxwell, Alexander, Old Dundee, David Douglas: Edinburgh 1891.

Links:

Canmore notes on St Clement’s Well

St Faith’s Well, Hexton, Hertfordshire

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Holy Well (destroyed): OS Grid Reference – TL 10302 30328

Also Known as:

Hertfordshire Historic Environment Record No. 1926

Archaeology & History

The site of the well is now in the garden of a house on the south side of the B655 Barton Road in Hexton, south west of St Faith’s church. Prior to the Reformation, there was a small chapel of St Faith adjacent to the well containing a shrine to the saint, which was, with the well a place of pilgrimage.

N. Salmon, writing in 1728, told us:

St Faiths Well on 1882 map

“At Ravensborough, within a Quarter of a Mile, is a fine Spring, which runs down to Hexton, and meets there another Stream rising at the Berystede near the church, which is indeed a very remarkable one. It comes pouring out of the Earth in such plenty, that it would turn a Mill in a very little Way; and hath been since the Roman Times thought worthy of a Saint’s Name. It was called St Faith’s Well, to which the church also is dedicated, and the Image of St Faith was placed over it.”

The well is just to the north of the iron age hill fort of Ravensburgh and near the ancient prehistoric roadway of Icknield Way, so would certainly have been a welcome stopping point for prehistoric travellers in these chalk uplands. In line with Salmon’s contention of its having been known since Roman times, Francis Taverner, the 17th century Lord of the Manor of Hexton wrote of the well having been used for oracular purposes by people who would throw an object onto the surface of the water:

“which if swamme above they were accepted and there petition granted, but if it sinke, then rejected which the experienced Prieste had arts enove to cause to swymme or sinke according as himselfe was pleased with the partye, or rather with the offering made by the partye.”

St Faith who was a third century martyr who was beheaded at Agen in Gaul. Her saint’s day is 6th October, and her patronage was invoked inter alia by pilgrims, so the dedication of the well and nearby church may have been to ‘christianise’ a pre-existing oracular place resorted to by travellers on the Icknield Way.

Taverner again:

“There is a small parcel of ground adjoining the churchyard called “St. Ffaith’s Wick Court,” about a pole in measurement, anciently divided from Malewick by a ditch in the same place where now a large moat is made. The greatest parte of this Wick lying upon a bedde of springs, and undrained, was very boggye towards the churchyard; but the west side being higher, the ground was well planted with oaks, willows, and bushes, near adjoyning unto which, the craftye Priests had made a well about a yard deepe, and very cleere in the bottome, and curbed about, which they called St. Faith’s Well.

“Now over this well they built an howse, and in the howse they placed the image or statue of St. Faith, and a cawsey they had mad (which I found when I digged and levelled the ground) for the people to passe who resorted thither from farr and neere to visitt our Lady, and to performe their devotions reverently, kissing a fine-colloured stone placed in her toe. This Lady was trimly apparelled, and I find in an old book of churchwarden’s accounts, in the reign of Henry VIII, that they had delivered unto the St. Ffaith a cote and a velvet tippet. The Lady had no land to maintain her, that I know of, more than i acre lying in Mill Field, called at this day St. Ffaith’s acre, which, as being given to superstitious uses, came to the King’s hands at the dissolution, and is now parcel of the demesnes. The house being pulled down, and the idol cast away, the well was filled up, yet an apparent mention of the place remained till my time, and St. Ffaith’s Well continued as a waste and unprofitable and neglected piece of land till such time as the footpath was turned through the midst of it to the outside on the south by the highway, and their clearing and levelling the ground, having been drained, and sunk the spring, I converted the same, in the year of our Lord 1624, into a little orchard. The Lady Ffaith was a Virgin and Martyr of Agenne, in France, a.d. 1290.”

The well may have had healing properties too. Herbert Tompkins (1902) informed us how,

“…to folk who have never stepped out of Hertfordshire (I have known several such) the well of St. Faith is indeed the “Well at the World’s End.” The waters of that well were of miraculous efficacy, and an image of its saint was long preserved in the chapel of St. Faith Virgin, of which no stone remains.”

The parish church of Hexton remains dedicated to St Faith , as does the parish church of nearby Kelshall. There was another St Faith’s Well at Leven in East Yorkshire.

References:

Clutterbuck, Robert, History & Antiquities of the County of Hertford – volume 3, Nichols Son & Bentley: London 1827.
Farmer, David Hugh, Oxford Dictionary of Saints, Oxford University Press 1987.
Hippisley-cox, R., The Green Roads of England, 6th Edition, Methuen: London 1948.
Hope, Robert c., Legendary Lore of the Holy Wells of England, Elliot Stock: London 1893.
Johnson, Walter, Folk Memory or the Continuity of British Archaeology, Clarendon Press: Oxford 1908.
Jones-Baker, Doris, Old Hertfordshire Calendar, Phillimore: Chichester 1974.
Salmon, N., History of Hertfordshire, London, 1728.
Tompkins, Herbert W., Highways & Byways of Hertfordshire, Macmillan: London 1902.

St Faith’s Well, Leven, East Yorkshire

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Holy Well (destroyed): OS Grid Reference – TA 09126 45628

Also Known as:

Humber Historic Environment Record HER 3714

Archaeology & History

The site of the well is on the Carrs to the west of Leven village, immediately north of the old cemetery adjoining Hall Garth house. Reverend William Smith, writing in 1923, told us:

St Faiths Well on 1855 map

“St Faith’s Well lay on the left of the road known as St Faith’s Lane, which leads to the old churchyard to which the spring was near. St Faith belonged to France, and when quite a young maiden, was martyred because of her christianity. She lived and died in the third century….

“St Faith’s Well was filled in about a hundred years ago and the site lost. This, however, has lately been approximately fixed by the aid of water divining. A Leven man, who can wield the hazel wand, went over the ground near to which the well was thought to have been, and the wand indicated a spot under which, on digging to the depth of about three feet, “the water fairly bubbled up”, and it was judged this was the place where the well lay. St Faith’s Well is said to have given water both pure and abundant, and to have been in the old days the only supply of drinking water to the people of the Carrs.”

St Faith’s Saint’s day is the 6th October and she was a saint whose patronage was invoked by pilgrims, prisoners and soldiers. From this, is it perhaps reasonable to infer that St Faith’s Well may have been a station for pilgrims to the local shrines of St John of Beverley and St Philip Ingleberd at Keyingham? Also a stopping point for fugitives seeking sanctuary at Beverley?

There was another holy well dedicated to St Faith at Hexton in north Hertfordshire.

References:

Cox, J.Charles, The Sanctuaries & Sanctuary Seekers of Mediæval England, George Allen: London 1911.
Farmer, David H., Oxford Dictionary of Saints, Oxford University Press: Oxford 1987.
Smith, Rev. William, Ancient Springs & Streams of the East Riding of Yorkshire, A. Brown: Hull 1923.

Bride’s Well, Ballintemple, Wicklow

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Holy Well: OS Grid Reference – T 17340 77380

Archaeology & History

The earliest OS-map of this area shows this well a hundred yards or so northwest of an old church and just a few yards east of the stream that is now in woodland; but unlike today, when the early survey was done there were no trees, enabling a clear view of the waters. When Myles Ronan (1927) wrote of the place, he told that it was still visible. The site was added to the Grogan & Kilfeather (1997) county inventory where they suggested it’s probable relationship with the legendary St Brigid. This seems highly probable. Does anyone know if the Well is still there?

References:

Grogan, Eion & Kilfeather, Annaba, Archaeological Inventory of County Wicklow, Stationery Office: Dublin 1997.
Ronan, Myles V., “The Ancient Churches of the Deanery of Arklow”, in Journal Royal Society Antiquaries, Ireland, December 1927.

St. Philip’s Well, Keyingham, East Yorkshire

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Holy Well (destroyed): OS Grid Reference – TA 23584 25549

Archaeology & History

This holy well was formerly on the northern boundary of a field adjoining the north side of the A1033 west of Keyingham.

In view of the surviving folklore relating to the well it seems that its dedication to St. Philip may have been an effort by the Church to ‘Christianise’ it; and the St Philip here is not the Biblical Apostle, but a local saint – Philip Ingleberd (died c.1325 and also known as Philip Inglebred), whose memory was celebrated by a nearby Cross and a shrine at St Nicholas Church in the village. The well and the cross may have been dedicated some time after 1392 following a ‘miracle’ relating to Philip’s tomb. These were destroyed by the mob in the Reformation, although the cross-base survives. It seems the well may have been restored in the late seventeenth century. By the early twentieth century the well was described as laying on the Common to the west of the village, by then filled in, only showing signs it ever existed by making the ground near its site wet and boggy in a rainy season.

Folklore

George Poulson writing in 1841 told that,

“…a few fields more to the west is a well, called St. Philip’s Well; on a small stone are inscribed W. H. W. D. IG67. W. K. It is called the wishing well; and the country lasses were in the habit of dropping pins, or even a sixpence into it, for the purpose of ensuring to themselves either particular or general good luck.”

William Smith (1923) described the well as one of six wishing wells or pin wells in Yorkshire and, moreover, the only ‘Cross Well’ in the East Riding. At none of these wells was evil allowed to be foreshadowed, and the wells were only to show to a girl the portrait of her future husband. He told us that,

“In every case the wish had to be with truthful devotion, and not divulged to any living person, or the desired consummation would not be gained…. Tradition adds that the well was much visited by maidens, who, on dropping their pins or coins, expressed the wish to see their lovers mirrored on its waters. Thus they kept a custom, dating to the time when the well was counted to be under the control of the fairies.”

And as Keyingham Common was once the abode of the fairies, it is worth noting that some 700 yards west of the site of the well a ‘Pans Hill’ is shown on the old maps, although whether this rural spirit of classical myth ever made it up to the East Riding is altogether another matter….

References:

Arrowsmith, Nancy & Moorse, George, A Field Guide to the Little People, Macmillan: London 1977.
Hope, Robert, Legendary Lore of the Holy Wells of England, Elliot Stock: London 1893.
Poulson, George, History and Antiquities of the Seigniory of Holderness, Thomas Topping: Hull 1841.
Smith, Rev. William, Ancient Springs & Streams of the East Riding of Yorkshire, A.Brown: Hull 1923.

St. Hilda’s Well, Whitby, North Yorkshire

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Holy Well (destroyed): OS Grid Reference – NZ 9006 1102

Archaeology & History

This is one of at least five wells dedicated to St. Hilda in North Yorkshire that my old colleague Graeme Chappell has uncovered over his many years of research. It’s sadly been destroyed, and accounts of it seem to be few and far between; but from the short description of it by Mr J.C. Atkinson (1894)—and helped out by its later title—we at least know where it once was.

In his account of the old roads in the village, Grape Lane was mentioned as far back as 1396, and close by, he wrote,

“is a spring called Seynt-Hild-keld, possibly where the so-called “Virgin pump” stands, or stood, not so very long since.”

This ‘ere “virgin pump” is shown in an old photo taken about 1890, just round the corner from Grape Lane where, today, is the car park on Church Street, opposite The Endeavour.

Folklore

St Hilda was a 7th century saint who was reputed to have founded Whitby Abbey. Her festival date was November 17.

References:

Atkinson, J.C., Memorials of Old Whitby, MacMillan: London 1894.

St. Leonard’s Well, Dunfermline, Fife

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Holy Well (destroyed): OS Grid Reference – NT 0976 8666

Archaeology & History

There seems to be very little information available about this holy well, lost long ago and now hidden beneath the foundations of a food superstore! It was found in close association with both a chapel and a hospital in St. Leonard’s name—both of which have also been destroyed. The water from here may have been used by the monks for patients in the hospital, but that’s purely speculative. St. Leonard was known to be connected with lepers, which may be something that the waters here were used to treat. But again, I’m speculating…

When the Ordnance Survey lads came here in 1853, the waters were still running and they subsequently added it to their map a few years later. The site was still visible when Erskine Beveridge (1917) came here, telling us briefly that,

“St. Leonard’s Well still remains a little to the south-east, and, though now built up, is recognisable.”

But a few years later it had been destroyed and its position was shown on the updated OS-map of 1926 as “Site of.” The old well had gone…

References:

Beveridge, Erskine, The Burgh Records of Dunfermline, William Brown: Edinburgh 1917.
Simpkins, John Ewart, Examples of Printed Folk-lore Concerning Fife, with some Notes on Clackmannan and Kinross-shires, Sidgwick & Jackson: London 1914.
Walker, J. Russel, “‘Holy Wells’ in Scotland,” in Proceedings of the Society of Antiquaries of Scotland, vol.17 (New Series, volume 5), 1883.

Acknowledgements: Big thanks for use of the 1st edition OS-map in this site profile, Reproduced with the kind permission of the National Library of Scotland.

St. Brendan’s Well, Abernethy, Perthshire

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Holy Well (lost): OS Grid Reference – NO 191 161

Also Known as:

Brendan’s Well
Brendi’s Well

Archaeology & History

In 1897, when Butler wrote his history of the village, he told that a certain well, “adjacent to the Gattaway stream” (thought to be the Nethy Burn which passes Gattaway farm) was known to old locals as Brendan’s Well, with the name still surviving as ‘Bredni Well’. There were a number of large boulders around it that had been scattered by blasting, but which Butler thought were, “in all probability placed originally near the wall as a guide for pilgrims.”

The site was included in Ruth & Frank Morris’ (1982) survey, adding simply that the site was named “after the saint who lived here in the seventh century.” In the christian calendar, St. Brendan’s day was May 16.

When the local antiquarian Paul Hornby looked for the well, a local lady told him that she thought an occasional but regular boggy patch that appeared in her garden was due to the underground waters from St Brendan’s Well.

References:

Butler, D., The Ancient Church and Parish of Abernethy, Edinburgh 1897. Page(s): 102
Morris, Ruth & Frank, Scottish Healing Wells, Alethea: Sandy 1982.