Tag: healing wells

Doidy Poidy Well, Gomersal, West Yorkshire

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Healing Well (lost):  OS Grid Reference – SE 209 260?

Archaeology & History

This bizarre-sounding well owed its name—if we are to accept H.A. Cadman’s (1930) version of history—to the local land-owner,

“Joseph Mortimer and it was so-called because Mortimer’s christian name was Doidy Poidy.”

But this seems unlikely.  The term ‘doidy’ is a local dialect word, seemingly found only in West Yorkshire, meaning ‘an overdressed person, especially female,’ (Haigh 1928), with doidy-poidy being rhyming slang for the same thing.  The english dialect magus, Joseph Wright (1900), proclaimed the same derivative, “a badly dressed woman, a dowdy.”  So it may have been that this title was endowed upon Mortimer’s wife.

Cadman told that the Doidy Poidy Well was one of the “chief wells” of Gomersal, implying that its waters were good and strong.  Its existence on what was known as “the old feasting grounds” may have played a part in the “public rejoicings which last for days… The feast was on the Monday on or before Lady Day.” (March 25th, around spring equinox)  However, Cadman assures us that the celebrations were started “when the Gomersal Cloth Hall was opened,” telling us that “this feast or fair is not therefore an ecclesiastical one.”

The exact whereabouts of the Doidy Poidy Well remains a mystery (the map-link, above, shows an approximation from the middle of Gomersal).

References:

  1. Cadman, H. Ashwell, Gomersal, Past and Present, Hunters Armley: Leeds 1930.
  2. Haigh, W.E., A New Glossary on the Dialect of the Huddersfield District, Oxford University Press 1928.
  3. Wright, Joseph (ed.), English Dialect Dictionary – volume 2, Henry Frowde: London 1900.

© Paul Bennett, The Northern Antiquarian


St Peter’s Well, York Minster, North Yorkshire

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Holy Well:  OS Grid Reference – SE 6038 5219

Also Known as:

  1. Holy Well, York Minster

Archaeology & History

Old photo of the well

Old photo of the well

For people who like to visit the sacred sites that determined a cross-over from Earth-based animism to one which ceased sanctifying the Earth, this ancient water source in the cellars beneath York Minster would be a good example.  Sadly, the church has closed off access to this ancient heritage and you can no longer see it.  Yet despite the fact that the modern-day christians have closed off your encounter with this important heritage site (York Minster’s website doesn’t even mention its existence!), we should not forget its mythic history…

As you walk into the building (at some great expense, it has to be said), the location of the holy well is said to be at its more western end, albeit in the crypt underground—although there does seems to be some confusion with some authors about exactly where the well is positioned.

1850 sketch of the well

1850 sketch of the well

The earliest account we hear of the place relates to when the northern tribal King Edwin, along with his sons Osfrid and Esfrid, came here to be “baptized” in the waters of this clear spring “on Easter day, April 12, 627” CE.  Immediately thereafter a small wooden chapel was constructed next to or above the well.  From then on, as the centuries passed, the renown of the well grew and eventually the magnificent ritual temple of York Minster was eventually built.  The waters eventually became dedicated to St. Peter and an annual festival occurred here soon after the Midsummer solstice on what became known as St. Peter’s Day (June 29).  After the year 1462, a secondary festival date was also given to the site by the Church and another annual celebration occurred here on October 1 too.  Its waters remained accessible to people for drinking, healing and rites throughout the centuries.  It is only now, in the 21st century, that its sacrality and spirit has been closed-off.  This is a situation that must be remedied!

In Mr Goole’s (1850) survey of York Minster, his architectural illustration of the building showed that the water from the well had been brought up onto the ground floor, on the southeast side of the inner cathedral building in the easternmost vestry, and named as St Peter’s Pump.  This is illustrated in the 1850 drawing above-left.

A whole series of early writers mention the well in earlier centuries—of whom a brief sample is given here.  When Celia Feinnes came here in the 17th century, she said that,

“In the vestry of York Minster there is a well of sweet spring water called St Peter’s Well ye saint of ye Church, so it is called St Peter’s Cathedral.”(Smith 1923)

Mr Torre (1719) gave it equal brevity, saying simply that,

“at the south-west corner thereof is a draw-well (called St. Peter’s Well) of very wholesome clear water much drunk by the common people.”

In R.C. Hope’s (1893) national survey of sacred wells, he told that

“There is a draw well with a stone cistern in the eastern part of the crypt of York Minster… The Crypt is about 40 feet by 35 feet.”

The well was even included in Murray’s Handbook to Yorkshire (1892) as being “in the southwest corner of the Minster.” William Smith (1923) included the site in his fine survey, telling his readers that,

“The water is excellent in quality, which in measure, so chemists say, is due to the lime washed into it by the rain from the walls of the Minster.  The water has for centuries been used for baptisms, and is so used today.  The well has now for some years been covered with a pump.”

Folklore

In Geoffrey of Monmouth’s famous early History, we find that King Arthur visited here. …And one final note, about which we know not for certain whether it was relevant to the holy well hiding in the crypt, but a fascinating heathen custom was enacted here in bygone days, almost above the spring.  Mistletoe, as Christina Hole (1950) told,

“was ceremonially carried to the cathedral on Christmas Eve and laid upon the high altar, after which a universal pardon and liberty for all was proclaimed at the four gates of the city for as long as the branch lay upon the altar.”

Mistletoe is one element that is known to have been sacred to the druids (not the present-day druids!) and was sacred to the ancient Scandinavians (who came here), and also possessed the powers of life and death in its prodigious folklore and phytochemistry.  Fascinating…

References:

  1. Bord, Janet, Cures and Curses: Ritual and Cult at Holy Wells, HOAP: Wymeswold 2006.
  2. Gutch, Mrs, County Folk-lore volume 2 – North Riding of Yorkshire, York and the Ainsty, David Nutt: London 1901.
  3. Hole, Christina, English Custom and Usage, Batsford: London 1950.
  4. Hole, Christina, English Shrines and Sanctuaries, Batsford: London 1954.
  5. Hope, Robert Charles, Legendary Lore of the Holy Wells of England, Elliott Stock: London 1893.
  6. Murray, John, Handbook for Travellers in Yorkshire, J.Murray: London 1874.
  7. Parkinson, Thomas, Yorkshire Legends and Traditions, Elliot Stock: London 1888.
  8. Poole, G.A., An Historical and Descriptive Guide to York Cathedral and its Antiquities, R. Sunter: York 1850.
  9. Purey-Cust, A.P., York Minster, Isbister: London 1898.
  10. Rattue, James, The Living Stream: Holy Wells in Historical Context, Boydell: Woodbridge 1995.
  11. Smith, William, Ancient Springs and Streams of the East Riding of Yorkshire, A. Brown: Hull 1923.
  12. Torre, James, The Antiquities of York, York 1719.
  13. Whelan, Edna, “Holy Wells in Yorkshire – part 1,” in Source, No.3, November 1985.
  14. Whelan, Edna, The Magic and Mystery of Holy Wells, Capall Bann: Chieveley 2001.
  15. Whelan, Edna & Taylor, Ian, Yorkshire Holy Wells and Sacred Springs, Northern Lights: Dunnington 1989.

© Paul Bennett, The Northern Antiquarian


Egg Well, Ashenhurst, Leek, Staffordshire

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Healing Well:  OS Grid Reference — SK 005 540

Getting Here

Egg Well, Ashenhurst

Just outside of Leek a right-hand lane leads to the small hamlet of Ashenhurst, turning left pass the gated road and on the right hand side at the next fork is the The egg well on the right in a small brick building.

Archaeology & History

The Egg Well is a curious site.  No evidence appears to record it as a holy well, nor a spa— but it appears to be a secular healing well.  Local tradition believes that the site was used by the Roman, but the older fabric was set in place by William Stanley, the owner of Ashenhurst Hall bewteen 1744 and 1752.  The present house was erected in the 19th century.

 

Waters of the well

The name of the well is curious; it could refer to the shape of the basin, but could also refer to sulphurous waters although I could not detect a smell.  Today, a rather ugly 19th century brick-built structure surrounds this stone lined bath-shaped structure, which was roofed at a later date.

Folklore

The site was used by the Romans, but there is no evidence.  Its properties are recorded on the basin is this monogram and an interesting Latin inscription which reads:

“Renibus, et splenui cordi, jecorique medatur, Mille maelsi prodest ista salubris aqua.”

The translation being:

“The liver, kidneys, heart’s disease these waters remedy. And by their healing powers assuage full many a malady.”

References:

  1. Parish, R.B., Holy Wells and Healing Springs of Staffordshire – in publication.

Links:

  1. Holy Wells & Healing Springs – Staffordshire

© R.B. Parish, The Northern Antiquarian


St. Mary’s Well, Wallingwells, Nottinghamshire

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Holy Well:  OS Grid Reference – SK 572 840

Archaeology & History

Old photo of St Mary's Well

Old photo of St Mary’s Well

First mentioned in Pipe Rolls and referred to by the founder of Wallingwells Benedictine Priory (founded around 1150 CE) as ‘juxta fonts et rivum fontium’, the site Wallingwell or originally Waldon-by-the-Wells, may be significant.  The name refers to ‘bubbling wells’, but whether these wells were dedicated appears to be unknown, although it does seem likely.  Indeed, an anonymous article from the Worksop Guardian dated 1929 on the Wallingwell Estate, shows the well arising under a rough stone work arch beside the site of a lake.  Close by, appears to be a grotto of a similar construction. The article states that the grotto was built 250 years (from 1929 this suggests a date of 1679 which appears a little too early for this folly, a date in the 18th century being more likely). This was done by Thomas White using stone from petrified springs in Derbyshire. No reference is made of the well, but one assumes that it was built at the same time, but whether White was constructing a folly around an existing traditional site again is unknown.

Baker (2000) refers to the castle folly but fails to reference these sites suggesting that it had vanished. However, grotto and well still exist in the overgrown and forlorn garden to the back of the house.  The grotto is well-preserved, although signs of ruination are evident and the urn within has gone.

The internal brickwork

The internal brickwork

The overgrown well

The overgrown well

St. Mary’s Well is the most ruined. The archway appears to have fallen or been knocked down but the channel or basin the spring flows into still exists. Observation underneath a flattened stone covering the channel show that the spring flows from a pipe further up and under a series of neat brick arches. It is clear that the well structure was never accessible as it abutts onto the Lake, but was designed to be seen from the other side of the Lake. This view now is difficult due to the considerable plant growth obscuring the sites. It is good to see that the well still exists and hopefully the garden could be restored.

Extracted from R. B. Parish (2009) Holy Wells and Healing Springs of Nottinghamshire

Links:

  1. Holy & Healing Wells

© R.B. Parish, The Northern Antiquarian


Hawklemass Well, Whittingham, Northumberland

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Healing Well:  OS Grid Reference – NU 0683 1228

Archaeology & History

Hawklemass Well on 1866 map

Hawklemass Well on 1866 map

References to this site seem very scarce.  A well is highlighted on the 1866 OS-map of the region close to the spot which D.D. Dixon (1895) said it was found, “near to the Howbalk Lane end, where is also the Hawklemass Stile and Hawklemass Well.”  A stone trough could once be seen here, but its presence today needs to be confirmed by local researchers.  The site is listed in Binnall & Dodds (1943) survey, but with no additional comments to those made by Mr Dixon.

Folklore

The historian D.D. Dixon (1895) told that the village of Whittingham only had one ghost, but it was known as the “Hawklemass Ghost” and was occasionally encountered at the Hawklemass Well:

“This was a place never passed after nightfall by the youth of the village without feeling an eerie, creepy sensation, and with many a furtive glance on either side.  This unearthly visitant, in its gambols and uncanny pranks, was said to rattle the chain by which it was supposed to be bound in a fearsome manner.  It was usually seen or heard by persons who, having lingered long at the village inn, could say with Tam o’ Shanter,

“While we sit bousing at the nappy,
An gettin’ fou and unco happy,
We think na on the lang Scots miles,
The mosses, waters, slaps and styles,
That lie between us and our hame.”

One Saturday night many years ago—perhaps fifty—a poor fellow on his way from Whittingham to Glanton fel into the roadside at Hawklemass, where he was found, quite dead, the next morning by some persons on their way to Glanton meeting.  This sad affair may have given rise to the tradition of the Hawklemass Ghost.”

The name of the old lane at whose junction the Hawklemass Well once flowed, ‘Howbalk Lane’, may derive from a lost tumulus, as the word how (and its variants) regularly relate to prehistoric mounds in our more northern climes.  Such an ancient tomb, close to the well, may be the origin of the ghost story.

References:

  1. Binnall, P.B.G. & Dodds, M.H., “Holy Wells in Northumberland and Durham – part 2”, in Proceedings of the Society of Antiquaries Newcastle-upon-Tyne, 10:2, 1943.
  2. Dixon, David Dippie, Whittingham Vale, Northumberland, Robert Redpath: Newcastle 1895.

Acknowledgements:  With thanks to Gill Rutherford for prompting me to finish this; and to Claire Heron for the OS-map reference.

© Paul Bennett, The Northern Antiquarian


St. Helen’s Well, Hemswell, Lincolnshire

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Holy Well:  OS Grid Reference – SK 932 911

Also Known as:

  1. Seven Springs

Getting Here

From the village lane at the east end of Brook Street, take the footpath through the first gate and then over the stile into the woods on your left (north).  Soon a clearing will appear on the left hand side as you climb the hill.  Careful as you scramble down (look for a swing set up by local children) on the left hand side will be the Devil’s Pulpit.

Archaeology & History

The village name deriving from ‘Helmes’, the genitive singjular of the Old English masculine name Helm, or from helmes, the genitive singular of OE helm ‘a helmet, the summit of a hill, a shelter’, so that the name is either ‘Helm’s spring’ or ‘spring at the summit or shelter’—which does rather neatly defines its topography.  However, other authorities suggest its gets its name from elm trees which once grew around the wells.

The site has an eerie but not unquiet atmosphere this is possibly due to the stone called the Devil’s Pulpit, a large approximately six-foot high piece of sandstone under which a small spring arises.

Folklore

This Thompson (1999) in his Lincolnshire Wells and Springs notes local opinion thought was St. Helen’s, he said it tasted sweeten than the other waters (a fact that I cannot testify as the spring has appeared to have almost dried up the year I went).  Binnall (1845) notes that the spring wells were regarded as possessing curative powers and rags were hung on the surrounding bushes.

The dedication of St Helen is an interesting one and can be seen as an outlier from those found widely distributed in Yorkshire (Whelan & Taylor, 1989), but rare in the adjoining counties of  Derbyshire and Nottinghamshire.  Harte (2008) in his English Holy Wells suggests that the name is spurious; and Rudkin’s (1936) Lincolnshire Folklore does not refer to it as such.  However, in support of the view, I had no problem locally detecting the well using this name in the village (incidentally Harte makes an error referring to the springs as Aisthorpe Springs, these are clearly another site).  There was supposed to be a chapel or church associated with the site, of which there is no trace or record.

Taken from R. B. Parish (2012) Holy Wells and healing springs of Lincolnshire

References:

  1. Cameron, Kenneth, The Place-Names of Lincolnshire – volume 6, EPNS: Nottingham 2001.
  2. Harte, Jeremy, English Holy Wells, Heart of Albion: Loughborough 2008.
  3. o’ Neill, Susanna, Folklore of Lincolnshire, History Press: Stroud 2012.
  4. Rudkin, Ethel, Lincolnshire Folklore, 1936.
  5. Thompson, Ian, Lincolnshire Springs and Wells: A Descriptive Catalogue, Bluestone: Scunthorpe 1999.
  6. Whelan, Edna & Taylor, Ian, Yorkshire Holy Wells and Sacred Springs, Northern Lights: Dunnington 1989.

Links:

  1. Holy & Healing Wells

© R.B. Parish, The Northern Antiquarian


Vauxhall Well, Lambeth, London, Surrey

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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 


St. Michael’s Well, Edinburgh, Midlothian

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Holy Well (destroyed):  OS Grid Reference – NT 2618 7353

Also Known as:

  1. Canmore ID 75958
  2. Silver Well

Archaeology & History

Reproduction 1540 sketch showing the Well

This ‘holy well of the dragon-slayer’ could once be found close to where old Cowgate meets St Mary’s Street.  Highlighted on an old map of the city around 1540, and on Mr Bryce’s sketch of the old inner city at the end of the 19th century, we do not know when the Well acquired its name, but it may have been by an early group of jews, to whom the saint was important.   Hereby in 1779 was listed a small piece of land called the ‘Silverwell Close’ which both Watson (1923) and Harris (1996) thought was a corruption of the St Michael’s Well, somehow.  Watson (1923) explained that St Michael’s

“connection with fountains, or a ‘silver well’, is probably due to the legends of the miraculous spring of Monte Galgano in Apulia and Mont-Saint-Michele in Normandy.”

In Ruth & Frank Morris’ (1981) survey of Scottish holy wells, they report how, in the 16th century, this forgotten site was “a favourite resort” of local people.  They told how,

“in 1543 an act of penance was ordered to be performed at the fountain of St. Michael.”

The greatest scattering of accounts relating to St Michael’s Well are found in the Records of the Burgh of Edinburgh, wherein we read:

29 July, 1556: “The prouest baillies and counsale foirsaid deputtis Dauid Symmer to be oursear of the well callit Sanct Michaellis well, and Johne Loch to the Mvs well, to caus tham be maid depar and preparit for watter gaddering.”

16 December, 1556: “The prouest baillies and counsale ordanis the thesaurar Alexander Park Auent the to reperell the wcllis callit Sanct Michaellis well, the Mws well, and the Stok well, and to begyn thairto at Sanct Mongois day nixt tocum, and ordanis Maister Johne Pirstoun to be oursear to Sanct Jlichaelis well, Johne Loch to the Mws well, and Alexander Barroun to the said Stok well, and quhat expens he makis thairon salbe allowit to him.”

Folklore

St Michael was a powerful mythic figure to the Muslims, Christians and Jews.  In the old calendar in Scotland his festival date was September 29th and known as ‘Michaelmas’ (although other dates have been ascribed by the varying sects in other countries).  In truth, this site should be highlighted for tourists, pilgrims, historians and religious followers alike due to the importance this mythic figure once held in the various pantheons.

References:

  1. Bennett, Paul, Ancient and Holy Wells of Edinburgh, TNA 2017.
  2. Harris, Stuart, The Place-Names of Edinburgh: Their Origins and History, Gordon Wright: Edinburgh 1996.
  3. Marwick, J.D. (ed.), Extracts from the Records of the Burgh of Edinburgh, Scottish Burgh Records Society: Edinburgh 1871.
  4. Morris, Ruth & Frank, Scottish Healing Wells, Alethea: Sandy 1982.
  5. Watson, Charles B.B., “Notes on the Names of the Closes and Wynds of Old Edinburgh,”in Book of the Old Edinburgh Club, volume 12, 1923.

© Paul Bennett, The Northern Antiquarian 


Robin Hood’s Well, Higham, Lancashire

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Sacred Well: OS Grid Reference – SD 81755 35151

Archaeology & History

Robin Hoods Well on 1848 map

On the north-side of the River Calder, a short distance above the riverbank below Pendle Hall—as shown on the earliest OS-map of the area, but without a name—the local history writer, Joe Bates (1926), told us about this “spring of icy cold water”, which, in bygone years, “used to be called Robin Hood’s Well.”  (Having moved out of the area, I’m not able to say whether this site is still visible.  Can any local folk illuminate us on the matter?)

Folklore

Like many other sacred and healing wells across Britain, Bates (1926) said that the waters from Robin Hood’s Well,

“was at one time considered a specific for certain ailments of the eyes.”

References:

  1. Bates, Joe, Rambles twixt Pendle and Holme, Nelson 1926.

© Paul Bennett, The Northern Antiquarian


Willie Bold’s Well, Galashiels, Selkirkshire

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Healing Well (destroyed): OS Grid Reference – NT 49384 35696

Archaeology & History

Probable site of the Well

An all-but-forgotten well that was said to be named after a local forester and ranger in the 18th century—called Willie Bold, obviously.  It was located a few steps away from the main hunting lodge in the village, known locally as the Hunter’s Ha’ (also long since gone), from which an ancient pathway ran up to the local Toothill.  The Well was described in Robert Hall’s (1898) definitive history of Galashiels, albeit in the past tense, even in his day:

“Willie Bold’s well was about ten yards distant from the east end of the peel, the road which led to it being about four feet wide and fenced on both sides with a high stone wall.  The well was circular and about three feet deep, but in order to reach the water, it was necessary to go down two steps. Here the village children of a past generation quenched their thirst, lifting the water with a “tinnie,” which was always returned to Willie’s house, where it remained till again required.”

In 1863, the first OS-map of the area highlights a ‘Well’ very close to the position cited by Mr Hall, which we presume must be the Well in question. .

References:

  1. Hall, Robert, The History of Galashiels, Alexander Walker: Galashiels 1898.

© Paul Bennett, The Northern Antiquarian