Tag: healing springs

Vauxhall Well, Lambeth, London, Surrey

megalithix

Healing Well (destroyed):  OS Grid Reference — TQ 3006 7734

Archaeology & History

Site on 1824 map

In Thomas Allen’s (1827) huge survey of Lambeth parish, he told that there was little of any interest along Wandsworth Road, apart from a good orchard, “and a fine spring called Vauxhall Well.”  According to Daniel Lysons (1792), it was located “not far from the turnpike”; and according to Mr Sunderland’s (1915), was to be found “on the right-hand side of the Wandsworth Road” as you walked down it to the south.  Thankfully its position was highlighted on the 1824 map of the parish (right) that accompanied Mr Allen’s work.

It appears to have been built over in the latter-half of the 19th century, soon after William Thornbury (1878) wrote that he thought the well was still visible, but vanished soon after.

The waters were universally ascribed by all historians, from Mr Allen onwards, as being,

“esteemed highly serviceable in many disorders of the eyes, and in the hardest winter it is never known to freeze.”

The name ‘Vauxhall’ derives from that brilliantly famous family name of ‘Fawkes’ (as in Guy Fawkes), being the ‘hall of Fawkes’.  The name was first recorded here as early as 1241. (Gover et al, 1934)

References:

  1. Allen, Thomas, The History and Antiquities of the Parish of Lambeth, J. Allen: London 1827.
  2. Foord, Alfred Stanley, Springs, Streams and Spas of London: History and Association, T. Fisher Unwin: London 1910.
  3. Gover, J.E.B., Mawer, A. & Stenton, F.M., The Place-Names of Surrey, Cambridge University Press 1934.
  4. Lysons, Daniel, The Environs of London – volume 1,  T. Cadell & W. Davies: London 1792.
  5. Sunderland, Septimus, Old London Spas, Baths and Wells, John Bale: London 1915.
  6. Thornbury, William, History of Old and New London – volume 6, Cassell, Petter & Galpin: London 1878.

© Paul Bennett, The Northern Antiquarian 


Holy Well, Didsbury, Manchester, Lancashire

megalithix

Holy Well (destroyed?):  OS Grid Reference — SJ 8464 9036

Archaeology & History

In Henry Taylor’s gigantic survey on the Ancient Crosses and Holy Wells of Lancashire (1906), he told that “records of the existence of holy wells in this (district) are scanty in the extreme.”  Indeed.  He certainly missed this one which, it seems (if modern lore is correct), has sadly fallen prey to that sickness which those ghastly people call ‘progress’.  Cited to have been in or near the old graveyard of St. James church in the old village, this once ever-flowing spring of water was of great repute in earlier centuries, not only for general health, magick and traditions, but also supposedly in prolonging life itself!

One of the standard historians of Didsbury, Mr Fletcher Moss (1898), was of the view that this Well may have been the “origin of Didsbury, the place the Saxon settlers would choose first for their church and community.”  He may be right.  He told that,

“It was said ‘to be holy in papist times.’  Only last summer I several times saw three young ladies who came every morning to bathe their eyes and faces in it, saying, “It was good for sore eyes.”  I could not see anything the matter with their eyes, but that may have been my ignorance, or that they were already getting better. In the spring time or early in May the well has often been nearly choked with wild flowers, and pins have been put in for luck.  If rags or crutches were ever left there, it was when the water bubbled up in the roadway on the hillside.  The flow of it is lessened by drains or sewers, and now it is taken down in pipes.  The lane is enclosed with brick walls, and all the romance is gone; but in the longest drought or severest frost the water from the holy well has never failed, and though it may come from the churchyard, we and many others drink no other.”

In an earlier passage (Moss 1891), he talked about the longevity and good health of the local people and who credited the good water here:

“Like most of the old Didsbury folk who never bothered with doctors or change of air, Sam Gaskill, the last clerk, lived to be long past the fourscore years, for I remember him and others much older than he was, regularly going to the Holy Well for the water for their households.  As in patriarchal and primitive times the villagers went to the well or spring at eventide and tarried and talked while the water flowed.  It mattered nought to them that the water flowed from the churchyard, from the burial-place of their forefathers; they had always been healthy as their forefathers had been healthy, and they wanted no other water and would have no other; that always bubbled up fresh and sparkling in summer or winter, in drought or frost, and never failed.”

Nearby to the east, spirits of the dead were said to come from the old trees of Parrs Wood, long since destroyed by those self-righteous Industrialists…

References:

  1. Million, Ivor R., A History of Didsbury, E. J. Morten 1969
  2. Moss, Fletcher, Didisburye in the ’45, Cornish: Manchester 1891.
  3. Moss, Fletcher, Folklore, Old Customs and Tales of My Neighbours, privately printed: Manchester 1898.

Acknowledgements:  With big thanks to Bret Gaunt, Paul Hornby and Geraldine Dowsing for their input.

© Paul Bennett, The Northern Antiquarian 


Ancient & Holy Wells of Edinburgh

megalithix

Ancient & Holy Wells of Edinburgh

by

Paul Bennett

Northern Antiquarian: Alva 2017.  Kindle edition – 123 pages. 

Price – £4.99

This is the first detailed guide ever written on the holy wells and healing springs in and around the ancient city of Edinburgh, Scotland. Written in a simple A-Z gazetteer style, nearly 70 individual sites are described, each with their grid-reference location, history, folklore and medicinal properties where known. Although a number them have long since fallen prey to the expanse of Industrialism, many sites can still be visited by the modern historian, pilgrim, christian, pagan or tourist.

The book opens with two introductory chapters: the first explores the origin and nature of holy wells and what they meant to local people in earlier centuries; and the next is a comparative overview of water cults worldwide. It is an invaluable guide for any student or tourist who wants to look beneath the modern history of the city and get a taste of the more archaic customs that once belonged here…

Holy Well, Cambusbarron, Stirlingshire

megalithix

Holy Well (destroyed?): OS Grid Reference – NS 7787 9252?

Archaeology & History

A small but ancient chapel once existed in Cambusbarron, long ago, located about one hundred yards east of the Chapel or Christ’s Well.  William Drysdale (1904) told that, apart from the Chapel Well and nearby St. Thomas’ Well, “several other wells in the locality were believed to possess healing virtues.”  It was J.S. Fleming (1898) who said that, “attached to Cambusbarron Chapel two other holy but nameless wells are stated to have been in existence in 1866, on the brink of Glenmoray Burn, near the chapel itself.”

A writer for the Stirling Observer in 1871 told that one of these holy wells was in fact to “be seen near the brink of a little burn which trickles from the miniature glen of Glenmoray, visible on the hillside, just below the lowest reservoir” above Touch, more than a mile away (heading up towards St Corbet’s Well).  The other was said to be near Johnnie’s Burn, a mile to the west.  In Fleming’s (1898) opinion however, neither of these sites were feasible, as he walked all along the course of both burns and could find no other wells.  Does anyone know any different?

References:

  1. Drysdale, William, Auld Biggins of Stirling, Eneas Mackay: Stirling 1904.
  2. Fleming, J.S., Old Nooks of Stirling, Delineated and Described, Munro & Jamieson: Stirling 1898.

© Paul Bennett, The Northern Antiquarian


Mineral Well, Portobello, Edinburgh, Midlothian

megalithix

Healing Well (destroyed):  OS Grid Reference – NT 314 735

Archaeology & History

This was one of two medicinal springs that could once be found in old Portobello village. Like its companion Chalybeate Well nearly a mile northwest, in the early 19th century those entrepreneurial types tried fashioning these waters into being a Spa Well.  It didn’t really work and the fad passed after just a couple of decades—and soon after the local people had completely lost their water supply here.  The best historical account of it is in William Baird’s (1898) magnum opus on Portobello.  He told how the well,

“was, at the beginning of the century, situated in a garden near to the main road, where there was a well with drinking cups for the accommodation of visitors, a small sum being charged from those using it.  The supply here having in some way become interrupted the spring was neglected for a time. It found vent, however, lower down and nearer to the Promenade at the foot of Joppa Lane. About fifty years ago there was a pretty large open basin, in the centre of which the water bubbled up about half a foot. It was of a red brick colour. Unfortunately on the starting of a pump on the Niddrie Bum to drain the water from the Niddrie coal pits, the supply of water was again interrupted, and this excellent mineral spring, which was strongly impregnated with oxide of iron and sulphate of lime and magnesia, ceased to flow with its former fulness.”

In 1869, the Industrialists dug into the Earth to construct their promenade and, after countless centuries, the waters of this old medicinal well finally died and fell back into the deep Earth…

References:

  1. Baird, William, Annals of Duddingston and Portobello, Andrew Elliot: Edinburgh 1898.
  2. Bennett, Paul, Ancient and Holy Wells of Edinburgh, TNA: Alva 2017.

© Paul Bennett, The Northern Antiquarian


Vennel Well, Glasgow, Lanarkshire

megalithix

Healing Well:  OS Grid Reference – NS 598 649

Site of Well, along Old Vennal
Site of Well, along Old Vennal

Archaeology & History

One of the many public wells in Glasgow, all trace of this site disappeared long ago.  Found at the ancient heart of the city, the name ‘Vennel’ comes from the old dialect meaning, “a narrow alley or lane between houses,” which is where it was once found, along the Old Vennel.  An early account of it was outlined in MacGeorge’s (1880) classic text, where it was described as,

“a draw well, as there is a minute of council in 1656 arranging with John Scott, mill-wright, to ‘rewle and governe’ this well and ‘the new well in Trongait’, he undertaking to uphold them ‘in cogis and rungis, the toun vphalding all ganging greth quhan athir it weirs or breckis.’”

A few years after this in 1663, it seems the Vennel Well had been closed due to it becoming regularly polluted and further council minutes told:

“Recommendis to the deane of gild to caus open again the wall at the Stincking Vennell, and to remove the old wark therof, and caus mak it lyk the wall in Trongait for service of the inhabitantis.”

Around this time a door and lock was put around the well to prevent people dumping and polluting the waters.  Further council minutes from April 1663 inform us that,

“The keyes of the well at the Vennell is delyvered to Robert Bell, tailyeour, and he is to have twa dollouris yeirlie for his attending thereupon.”

All healing virtues, folklore and traditions of this site have long since been forgotten.

References:

  1. Bennett, Paul, Ancient and Holy Wells of Glasgow, TNA 2017.
  2. Brotchie, T.C.F., “Holy Wells in and Around Glasgow,” in Old Glasgow Club Transactions, volume 4, 1920.
  3. Grant, William (ed.), The Scottish National Dictionary – volume 9, part 4, SNDA: Edinburgh 1974.
  4. MacGeorge, Andrew, Old Glasgow, Blackie & Son: Glasgow 1880.
  5. Marwick, J.D. (ed.), Extracts from the Records of the Burgh of Glasgow, AD 1663-1690, SBRS: Glasgow 1905.

© Paul Bennett, The Northern Antiquarian 


Lighthouse Well, Dunnet Head, Caithness

megalithix

Healing Well:  OS Grid Reference – ND 20422 75807

Getting Here

Lighthouse Well, Dunnet Head
Lighthouse Well, Dunnet

Take the B855 road northwards out of Dunnet village, through Brough and, nearly four miles on, you’ll see the waters of the Long Loch right by the roadside.  Roughly 300 yards along the side of the loch, keep your eyes peeled to left-hand side of the road, where you’ll see a white stone surround just below the roadside just a couple of yards away.  Right by its its side is a small stone with a plaque highlighting its position.  You can’t really miss it.

Archaeology & History

Stone & plaque by its side
Stone & plaque by its side

Marked on the earliest OS-map of the region in 1875 (simply as “Well”), this is the most northerly example of a healing well in mainland Scotland, being a good mile further north than John o’ Groats!  Consisting of a standard stone surround, the well has two stone troughs: one inside the surround, and another outside, where the water runs, before being directed back to Earth.

Secondary stone trough
Second stone trough

Although the waters here have long since quenched the thirst of crazy travellers, the well was the main water supply for the men who lived and manned the famous Dunnet Head lighthouse in earlier years, who would carry the water from here more than half-a-mile up to their remote abode, overlooking the great cliffs and out towards megalithic Orkney.  Its healing properties have, sadly, long since been forgotten.  When we visited the site, the waters did not look to be in a healthy state to drink.

© Paul Bennett, The Northern Antiquarian


Silver Well, Shouldham, Norfolk

megalithix

Holy Well (destroyed?):  OS Grid Reference – TF 6753 0817

Archaeology & History

Once found in the small woodland known as the High Plantation, this holy well has, seemingly, long since fallen back to Earth.  Mary Manning (1994) included it in her survey where she told that in earlier days it could be seen

“in a field which has drainage ditches and cultivation. Here was formerly marshy land draining to the Nar and lying on the south slope of the Nar valley.”

She thought that the title ‘Silver Well’ meant it was a holy site, but others told that it was due to a silver scum that formed on the surface of the waters—and it was a chalybeate (or iron-bearing spring) this is possible.

It was described in Francis White’s (1854) Directory of Norfolk for Shouldham:

“On Mr. Cotton’s estate is a fine chalybeate spring, called Silver Well, which gives rise to a small rivulet which passes through the village.  Near this a new spring was discovered about 20 years ago, and both of them possess similar properties to those of Tunbridge Wells.”

This secondary “spring” was another chalybeate well, above which a stone obelisk was erected in 1839.

Folklore

In relation to the object found in the well, Manning (1994) thinks “the objects found could have been pagan votive offerings in a venerated well.”  She also told that:

“The well is the subject of a local legend, which takes two forms.  One version is that at the Dissolution, treasure from one of the abbeys was hidden in the well.  The second says that workmen repairing the well brought up a container/box of silver ware, which was inadvertently dropped back and never recovered.  Both tales attribute the silver colour of the well water to the effect of passing over silver treasure.”

A variation on this was noted by folklorist W.B. Gerish (1892) who told that the silver which the workmen dropped back into the well, did so as a result of the devil fighting them over it, and they fled!

References:

  1. Anonymous, Kelly’s Directory of the Counties of Cambridgeshire, Norfolk and Suffolk, Kelly’s Directories Ltd 1925.
  2. Gerish, W.B., Norfolk Folklore Notes, 1892.
  3. Hope, Robert Charles, Legendary Lore of the Holy Wells of England, Elliott Stock: London 1893.
  4. Manning, M., Taking the Waters in Norfolk, NIAS: Norfolk 1994.
  5. White, Francis, Gazetteer and Directory of Norfolk, 1854.

© Paul Bennett, The Northern Antiquarian 


Bogle’s Well, Glasgow, Lanarkshire

megalithix

Sacred Well:  OS Grid Reference – NS 597 650

Archaeology & History

Of all the ancient wells in the city of Glasgow, this has to be one of the most intriguing! Descriptions of it are few and far between, but it is the name of the site which is of interest, to folklorists and occult historians alike.  For the word ‘Bogle’ is another term for a ‘boggart’ or goblin of some sort!  The well is mentioned in Andy MacGeorge’s (1880) excellent study in his description of ancient wells in the city. Citing notes from the 17th century, amidst many sites,

“Another was Bogle’s Well, in regard to which there is a minute of the town council “that Bogillis Well should be assayed for bringing and convoying the water of the same to the Hie street according to the right the town hes thereof,” and the magistrates are recommended to arrange for having this done “by conduits of led.””

…Obviously in the days when they were clueless about lead-poisoning!  The word ‘bogillis’ is the early plural form of the bogle, or bogill (Grant 1941:201).  But where exactly was this old well?  Are there any other records hiding away to help us locate its original position?  It seems to have been one in a cluster of legendary and holy wells in a very small area scattered between Glasgow’s cathedral, down the High Street and to the northern banks of the River Clyde… (the grid-reference given for this site is an approximation)  In a less esoteric fashion, the occult historian Jan Silver suggested that the name of the Well may relate to the family name, ‘Bogle’.

Folklore

Traditionally ascribed in the lower counties of England to be an evil malicious sprite, in more northern counties and in Scotland the creature was said by Katherine Briggs (1979) to be a more “virtuous creature”, akin to the helpful brownies or urisks of country lore.  This was said to be the case in William Henderson’s (1868) Folklore of the Northern Counties. Whether this well was haunted or the home of a bogle, we do not know as the folklore of this site appears to be lost; so I appeal to any students who might be able to enlighten us further on the place.  The Forteans amongst you might have a cluster of ‘hauntings’ hereby, perhaps….

References:

  1. Bennett, Paul, Ancient and Holy Wells of Glasgow, TNA 2017.
  2. Briggs, Katharine, A Dictionary of Fairies, Penguin: Harmondsworth 1979.
  3. Grant, William (ed.), The Scottish National Dictionary – volume 2, SNDA: Edinburgh 1941.
  4. Henderson, William, Notes on the Folklore of the Northern Counties of England and the Borders, W. Satchell: London 1879.
  5. MacGeorge, Andrew, Old Glasgow, Blackie & Son: Glasgow 1880.
  6. MacKinlay, James M., Folklore of Scottish Lochs and Springs, William Hodge: Glasgow 1893.
  7. Steele, Joyce, Seeking Patterns of Lordship, Justice and Worship in the Scottish Landscape, Glasgow University 2014.

© Paul Bennett, The Northern Antiquarian


Trinity Well, Trinity Gask, Perthshire

noynafox

Healing Spring:  OS Grid Reference — NN 9631 1812

Also Known as:

  1. Canmore 25993

Getting Here

The spring is by the trees. The roof of the church is visible past the tree
The spring is in the trees. The roof of the church is visible past the tree

Take the B8062 North from Auchterarder, and turn right immediately after crossing Kinkell Bridge. Continue through the hamlet of Trinity Gask, and take the next turn left. The Well is situated in the wooded area of land to your left, before you reach the church on the right. I tried visiting in summer but was beaten back by the boscage of man high nettles, goose grass and brambles. An autumn visit was made, and access was readily available to the wooded area over a barbed wire fence from the field behind the wood.

Archeology & History

The Canmore description quotes from an August 1967 report by an Ordnance Survey inspector:

“Trinity Well is now dry, and all that remains is an overgrown hollow. A manhole cover nearby suggests the spring is now piped.”

On the day of my 2014 visit, the water was flowing from an issue on the field side of the woodland. There was some low walling on the field side of the enclosure, otherwise no masonry or paving was visible. Any there may have been is now either buried or robbed for building material.

The waters still flow despite a 1967 report to the contrary
The waters still flow despite a 1967 report to the contrary

The 1796 Statistical Account has this to say: ‘ The most noted well in the parish is at Trinity Gask. It is remarkable for the purity and lightness of its water; the spring is copious and perennial. Superstition, aided by the interested artifices of popish priests, raised, in times of ignorance and bigotry, this well to no small degree of celebrity. It was affirmed, that every person who was baptised with the water of this well, would never be seized with the plague….. But the extraordinary virtue of Trinity Gask well has perished with the downfall of superstition, and the introduction of a free and rational enquiry into nature and religion.’

Walling is visible behind the spring issue
Walling is visible behind the spring issue

The 1837 New Statistical Account goes on to say: ‘….the Trinity Well, a little to the South of the manse, of great renown in Popish days for the performing of miraculous cures, fortifying against plague, witchcraft and such other evils. The right of bleaching at this well is one of the privileges of the minister’.

The Rev. John Wilson writes, in The Gazetteer of Scotland: ‘…a noticeable object is a well famous in Roman times for alleged thaumaturgic properties…’.

Processions to the Well were made on Trinity Sunday and the first Sunday in June

References:

  1. The (First) Statistical Account of Scotland, 1796, Volume 18, page 487
  2. The New (Second) Statistical Account of Scotland, 1837, Volume 10, page 335
  3. Morris, Ruth & Frank, Scottish Healing Wells, Alethea: Sandy 1981.
  4. Wilson, John, The Gazetteer of Scotland, W.A. & K. Johnston: Edinburgh 1882

© Paul Hornby, The Northern Antiquarian