Tag: healing wells

Cruckles Well, Manningham, Bradford, West Yorkshire

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Sacred Well (lost):  OS Grid Reference – SE 160 339

Archaeology & History

Which one is the Cruckleswell?
Which one is the Cruckleswell?

In an essay by great regional historian Harry Speight (1912) on the ancient tracks of Bradford and district, he mentions this “Cruckleswell” which was first described in 1602.  Mentioned again in 1612 land deeds and several times thereafter, the site has long gone (been built over), but may have been a place where local people ascribed there being water spirits, or naiads.

Although the local historian W.E. Preston (1932) described the place as being in fields between Manningham Stoop (an old boundary stone, now lost) and Hallfield Cross (perhaps an old stone cross site, also lost), a more detailed article appeared a few years later by Wilfrid Robertshaw (1935), telling of its approximate location.  He wrote:

“The interesting field-name of Cruckleswell occurs in 1664.  Cruckleswell was situated between Manningham Stoope and Hallfield Cross.  The latter name is here applied to some closes of land near the Bradford-Manningham boundary and not to a monument; but from this qualifying statement must not be inferred the opinion that a stone or wooden cross of the name never existed.  From Manningham Stoope, whose location I have not traced, a lane led to Fair Gapp, which was just within the town of Bradford; but in 1686 there was a close called the Stoope, which adjoined Manningham Lower Lane on the left-hand side from Bradford to Manningham.  The occupiers of Cruckleswells were ordered by the jurors of the Bradford Manor Court to take in the water which ran by their premises.  The occurrence of a water-course thereabouts, together with the name, Cruckleswell, suggests that here, as in the Panewell Feilde, was a holy well of a kind.  Perhaps the derivation of the name may be found in the Yorkshire dialect word ‘crukle,’ meaning to make crooked, or to bend or twist.  In a sense, therefore, Cruckleswell was another pin well, into which bent of ‘cruckled’ pins were cast.  Cruckleswells, or Crookewells, as the three closes of land were called in a deed of 1658, were then granted by Tempest Brighouse, of Bilbie in the county of Nottingham, to James Mitchell of Bradford, yeoman.  But…I have found a deed of sale by Christopher Pighells of Bradford, yeoman, to John Nicholls of Horton, clerk, of the close of land called Cruckleswell… Nicholls purchased Cruckleswell in 1612, the year before Saxton produced his plan, on which the small field is shown adjoining others belonging to Pighells.  Thus the plan fixes the location of Cruckleswell; it adjoined the east side of the highway leading from Bradford to Frizinghall and was just within the Manningham township.”

This would put it close to the Holy Well Ash well and its long-lost standing stone.  The 1852 OS-map of this area shows an unnamed well between the Holy Well Ash and the boundary line, as highlighted above; but another unnamed well is to the north of the holy well.  If we cross over the boundary line south and out of Manningham, three other wells existed less than 200 yards away.  Anyone of these may have been the Cruckleswell.

Mr Robertson’s idea on the word ‘cruckle’ is echoed in A.H. Smith’s (1961) place-name analysis of the site, where he relates how the word is “possibly connected with the obsolete crookle, ‘to crook, bed.'”  This is shown to be the case in Thomas Wright’s (1898) gigantic tome. And as “cruckling” pins was a common animistic practice in earlier centuries, this derivation of it—as being a well where offerings were given to the spirit of the waters—is not unlikely.

References:

  1. Preston, W.E., ‘Some Local Holy Wells,’ in Bradford Antiquary, June 1932.
  2. Robertshaw, Wilfrid (ed.), West Yorkshire Deeds (2 volumes), Bradford Historical & Antiquarian Society 1936.
  3. Shepherd, Val, Historic Wells of Bradford, Heart of Albion: Wymeswold 1995.
  4. Smith, A.H., The Place-Names of the West Riding of Yorkshire – volume 3, Cambridge University Press 1961.
  5. Speight, Harry, ‘Ancient Streets and Lanes of Bradford as Portrayed in the Manor Court Rolls,’ in Bradford Antiquary, New Series 3, 1912.
  6. Wright, Thomas, English Dialect Dictionary – volume 1, Henry Frowde: Oxford 1898.

© Paul Bennett, The Northern Antiquarian 


Cooper’s Well, Partick, Glasgow, Lanarkshire

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Healing Well (destroyed):  OS Grid Reference – NS 5619 6654

Archaeology & History

Along the B808, between Beith Street and Byres Road, where it meets the main Dumbarton Road, the memory of Cooper’s Well is preserved in the street-name.  It was one of more than a dozen springs in the area, but was one of the most renowned by local people.

Although not shown on the early OS-maps, thankfully the local historian and folklorist—and early environmentalist, it must be said!—James Napier (1873), gave a good account of it in his excellent work on the traditions of the area:

“Cooper’s Well was situated on the side of the road at the north-west end of Well Street, at the corner of where the Gas-work wall now is.  It was about three feet deep, and had two steps leading down to the water from the road.  Two sides and back were walled up higher than the road, and covered with a stone slab.  It was celebrated in the neighbourhood as a drinking water, being strongly chalybeate, and therefore could not be used for cooking purposes.  Although shallow, it was never frozen during winter (so that it must have come from a considerable depth), and it was cold in summer.  On a warm summer Sunday evening we have seen people, not only from all parts of the village, but from the gentle houses in the neighbourhood, carrying water from the Cooper’s Well to drink.  It is from this well the street has its name.  The Gas-work dried up the well.  There was a story current of some Glasgow people who were visiting at Mr. Sharp’s of Horslethill.  Mrs. Sharp had been baking some oatcakes with butter or dripping in them, which caused them to be very fine and short.  The Glasgow gentlemen were anxious to know how they were baked, and were told that they were baked with the Cooper’s Well water, some of which they had got a drink of.  Shortly after some of the gentlemen sent out their servants to Partick for a supply of the water, but the servants could not succeed in making the cakes so nice as those got from Mrs Sharp.  For long after this, butter-cakes were known in and around Partick as Cooper’s Well bread.”

I have to admit I’ve not visited this site, but presume that all trace of the site has disappeared.

References:

  1. Bennett, Paul, Ancient and Holy Wells of Glasgow, TNA 2017.
  2. Napier, James, Notes and Reminiscences Relating to Partick, Hugh Hopkins: Glasgow 1873.

© Paul Bennett, The Northern Antiquarian


Minister’s Well, Cambuslang, Lanarkshire

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Holy Well (destroyed):  OS Grid Reference – NS 6451 5981

Archaeology & History

Site shown on 1864 map

Illustrated on the earliest OS-map of the region, this is one of four holy and healing wells within half-a-mile of each other—including the legendary Borgie Well in the Borgie Glen.  The waters from here emerged above the rise, close to the end of Mansefield Avenue, from where you look down onto the wooded burn.  When it was visited by the Ordnance Survey chaps in the 19th century, they told simply that water here “is taken from pipes being laid from it to the Manse to supply the Minister.”

References:

  1. Bennett, Paul, The Ancient and Holy Wells of Glasgow, TNA 2017.

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. 

© Paul Bennett, The Northern Antiquarian

Sheep Well, Isle of May, Fife

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Healing Well (lost):  OS Grid Reference – NT 654 993

Archaeology & History

Wells that are dedicated to sheep are none-too-common—and this one on the remote Isle of May between Edinburgh and Fife only received its commemoration, tradition tells, not too many centuries back.  It is described singularly in John Dickson’s (1899) fine work, where he informs us that,

“The Sheep Well lies to the west of the lighthouse.  Said to have got its name from a sheep having been drowned in it.  Its water is useless for household purposes, and it occasionally becomes dry during the hot season.”

Its present condition and precise location is unknown. If an islander chances upon this site and knows its present condition, please get some photos and let us know how it’s fairing.

References:

  1. Dickson, John, Emeralds Chased in Gold; or, The Isles of the Forth, Oliphant: Edinburgh 1899.

© Paul Bennett, The Northern Antiquarian 


St. Oswald’s Well, Cathcart, Glasgow, Lanarkshire

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Holy Well:  OS Grid Reference – NS 5883 6056

Also Known as:

  1. Kirk Well

Archaeology & History

St Oswald, or the Kirk Well, on 1863 OS-map
St Oswald, or the Kirk Well, on 1863 OS-map

St. Oswald’s Well was described in Hew Scott’s (1920) magnum opus as being  beside the parish church of the same name, but other references to it are scant.  An old well-house was built besides or over the waters, which subsequently became known as the Kirk Well due to its proximity to the church, 125 yards to the northwest.  All trace of it appears to have gone.  The road to the west of the site also 125 yards away, called Kirkwell Road, seems to be the last piece of folk memory that remains.

St. Oswald himself was a British tribal leader of Northumbrian descent who, legend tells, went to Iona and became a christian.  He had to leave the island eventually and go back into Yorkshire to bring peace back into the northern counties.  Whether this Well of his was dedicated to him as a result of his journey from back south from Iona, we do not know. His saint’s day is August 5—very close indeed to that old heathen celebration time of Lughnasadh or Lammas.  Most likely this is not just a coincidence, but will have related to what local folk were doing before the christian impositions.

References:

  1. Bennett, Paul, Ancient and Holy Wells of Glasgow, TNA 2017.
  2. McNeill, F. Marian, The Silver Bough – volume 2: A Calendar of Scottish National Festivals, Candlemas to Harvest Home, William MacLellan Glasgow 1959.
  3. Scott, Hew, Fasti Ecclesiae Scoticanae – volume 3: Synod of Glasgow & Ayr, Oliver & Boyd: Edinburgh 1920.
  4. Steele, Joyce, Seeking Patterns of Lordship, Justice and Worship in the Scottish Landscape, Glasgow University 2014.

© Paul Bennett, The Northern Antiquarian 


Cockplay Well, Auchinloch, Lanarkshire

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Healing Well:  OS Grid Reference – NS 6438 6962

Archaeology & History

The name of this site alone insisted that I bring it to people’s attention!  If it was a healing well relating to its name, I wonder what it was used for!  It’s described just once in the New Statistical Account (1845) for Lanarkshire, where Pete Brown said briefly:

“On the south side of the road from Auchinloch to Glasgow, there is still the Cockplay Well, over which many proprietors and feuars have a servitude.”

Two roads came out of the village at the time of the NSA notes: one to the immediate west and the other to the south.  None of the maps cite the place-name ‘Cockplay’, but two ‘wells’ occur on the outgoing western road. One is in the village itself, behind some cottages; this is not likely to be the site in question, as the description would surely have stated that the well was in the village.  However, “on the south side of the road” one mile west of the village, roughly halfway between Wallace’s Well and Cardyke there is a ‘Well’ shown on the early OS-maps.  This has to be the most likely contender.

The etymology may revolve around variants on the word old english word cocc, which in this instance is likely to be ‘bird/s’ or a cock, as a in the male domestic fowl; effectively making it the ‘well where the birds played.’  More help and information on it would be good.

References:

  1. Bennett, Paul, Ancient and Holy Wells of Glasgow, TNA 2017.
  2. Brown, Peter, “Parish of Cadder,” in The New Statistical Account of Scotland – volume 6: Lanarkshire, William Blackwood: Edinburgh 1845.
  3. Parson, David P., The Vocabulary of English Place-Names – volume 3, EPNS: Nottingham 2004.
  4. Taylor, Simon & Markus, Gilbert, The Place-Names of Fife – volume 5: Discussion, Glossaries, Texts, Shaun Tyas: Donnington 2012.

© Paul Bennett, The Northern Antiquarian 


Marriage Well, Carmyle, Lanarkshire

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Sacred Well:  OS Grid Reference – NS 66765 62063

Getting Here

Marriage Well on 1864 map
Marriage Well on 1864 map

Get onto the A763 road several miles east of Glasgow city centre and go along Gardenside Avenue onto the Carmyle estate. A few hundred yards on, turn right down Carmyle Avenue, then left onto River Road. Follow the footpath along the edge of the River Clyde for nearly a mile—past the recently destroyed John’s Well—until you hit the remnants of Kenmuir Woods. You’ll reach some large polluted pools and when you reach the gap between the first and second pool, walk into the trees above the river and the Well is there.

Archaeology & History

The decaying remains of this old well can still be seen, incredibly, in the small copse of trees that are Kenmuir Woods, just a few yards above the River Clyde, 160 yards below the M8 and the same distance west of the Daldowie sewage treatment works, with polluted water treatment pools just yards away!  Not the sort of place you’d take a partner for any sort of marriage ceremony whatsoever nowadays!  But it wasn’t always like this of course. Only since the Industrialists stamped their mark…

When Hugh MacDonald (1860) wrote the finest narrative of this arena in the middle of the 19th century, his evocative words painted the entire landscape with a veil untouched since his days.  Indeed, it is truly like another world compared to the sacrilege of what we see today:

“It is a wild and bosky scene, covered with a picturesque profusion of timber, and is the habitat of flowers innumerable. The weaver herbalists of Camlachie and Parkhead find it a perfect storehouse of medicinal rarities; and on Sundays they may be seen in sickly groups prying into every green recess in search of plants which old Culpepper would have loved for their rare qualities, or carrying them home in odorous bundles, confident of having obtained a mastery over “all the ills that flesh is heir to.” The botanist may also occasionally be seen lurking here, vasculum in hand, or on bended knee, examining the structure of some strange flower. But even the mere general lover of flowers will here find much to reward his attention.  At present the May-flower (Caltha palustris), the wild hyacinth, the craw-flower of Tannahill, the red campion (Lychnis dioica), the odorous woodruff (Asperula oderata), the globe-flower or lucken gowan (Trollius europœus), and many others are in full bloom, and so thickly strewn that even as the poet says, “You cannot see the grass for flowers.”

“At the foot of the bank, near its upper extremity, there is a fine spring, which is known by the name of the ‘Marriage Well,’ from a couple of curiously united trees which rise at its side and fling their shadows over its breast. To this spot, in other days, came wedding parties, on the day after marriage, to drink of the crystal water, and, in a cup of the mountain-dew, to pledge long life and happiness to the loving pair whom, on the previous day, old Hymen had made one in the bands which death alone can sever.  After imbibing a draught of the sacred fluid from the cup of Diogenes, we rest a brief space on the margin of the well.”

One wonders how far back in time the attribution of ‘Marriage Well’ from the animism of the trees went; and whether marriage ceremonies were performed here, quietly, away from the prying eyes of the Church and invading english in centuries much earlier under the guidance of the Moon.  It’s probable…

Nature’s cloak was still intact here when, many years after Hugh MacDonald’s visit, the local writer Dan McAleer (1930) informed us that,

“Shy bridesmaids and their groomsmen used to visit after a wedding to drink the mystic waters of the Marriage Well.  Certain places about the woods were well adapted for picnics, etc. After tea and refreshments the lads and lassies passed hours in amusement trying to step over the well and anyone soiling the water in any way while stepping across it would not get married that year.”

Much of the beauty of the landscape and Her waters, and the rich romance that arises from Her cyclical forms are long gone from here now… Cold ‘progress’ bereft of the necessity of Nature’s sanctity is no progress at all…  Although the genius loci of the place may have long since gone, at the very least the regional council—or decent locals, if the council can’t be arsed—could erect some memorial and save the failing Marriage Well from what seems to be its close and final demise….

References:

  1. Carpenter, Edward, Civilization: Its Cause and Cure, George Allen & Unwin: New York 1914.
  2. McAleer, Dan, A Sketch of Shettleston, 1930.
  3. McDonald, Hugh, Rambles round Glasgow, John Cameron: Glasgow 1860.
  4. Michell, John, The Earth Spirit: Its Ways, Shrines and Mysteries, Thames & Hudson: London 1975.
  5. Michell, John, Simulacra, Thames & Hudson: London 1979.
  6. Morris, Ruth & Frank, Scottish Healing Wells, Alethea: Sandy 1982.

© Paul Bennett, The Northern Antiquarian 


Priest’s Well, Glasgow, Lanarkshire

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Holy Well (destroyed):  OS Grid Reference – NS 6029 6547

Also Known as:

  1. Minister’s Well

Archaeology & History

Site of the Priests Well in 1865
Site of the Priests Well in 1865

A ‘holy well’ with a bit of a difference when it was designated as such, however many centuries ago.  Found on the southern slopes below Glasgow ‘s Cathedral, just a few yards west above the Molendinar Burn (upon which Wishart Street now sits), this was deemed to be a well only to be used by the christian ministers or priests from above.  Local people were not supposed to drink here it seems!  Instead, they were supposed to either drink from the burn, or walk a short distance down to the Lady Well (now badly polluted) 175 yards to the southeast.  I don’t expect many Glasgow folk paid that much attention to such arrogant ministerial laws!

Shown on the earliest OS-map, simply as a ‘Well’, this is one of at least four water sources within a square mile of the Cathedral (including St. Mungo’s and Lady Well) that were deemed as ‘sacred’.  It truly makes you wonder what on Earth was here before the christians came along and built their huge temple on the rocks above…. What animistic heathen rites and traditions were suppressed around this natural landscape before the toxic blanket of christianity was imposed upon us?

References:

  1. Brotchie, T.C.F., “Holy Wells in and Around Glasgow,” in Old Glasgow Club Transactions, volume 4, 1920.
  2. MacGeorge, Andrew, Old Glasgow, Blackie & Son: Glasgow 1880.
  3. MacKinlay, James M., Folklore of Scottish Lochs and Springs, William Hodge: Glasgow 1893.

© Paul Bennett, The Northern Antiquarian 


Trongate Well, Glasgow, Lanarkshire

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Healing Well (destroyed):  Os Grid Reference – NS 5931 6500

Also Known as:

  1. West Port Well

Archaeology & History

Once found near the old crossroads of Trongate, Arygle Street and Stockwell Street, the Trongate Well is another of old Glasgow’s lost sites, piped-off and added to the city’s water system sometime in the 19th century.  A pity, as the fresh water from here was highly regarded (moreso than the modern stuff with its chlorine and other unnecessary additives).  The well could be found where the Highland Gaelic Society built their own public house and, as a result, was very popular with local folk.  It was,

“Opposite the old Black Bull in Trongate…afterwards covered in, which was famous in the palmy days of cold punch, and which is alluded to in Cyril Thornton as ‘the West Port Well.’” (MacGeorge 1880)

Old cattle markets were held here and MacGeorge (1880) wrote how it was a very popular and favourite place in its day, “surrounded by large numbers of the town’s people waiting a supply.”

The old Black Bull pub was much used by drovers and across from it was the old draw well, whose waters were of such renown that they were described in the verse, The Lament of Capt Paton, thus:

“Or if a bowl was mentioned,
The Captain he would ring,
And bid Nelly to the West Port,
And a stoup of water bring;
Then he would mix the genuine stuff,
As they made it long ago,
With limes that on his property
In Trinidad did grow.
O! we ne’er shall taste the like
Of Captain Pateon’s punch no mo’!”

References:

  1. Bennett, Paul, Ancient and Holy Wells of Glasgow, TNA 2017.
  2. MacGeorge, Andrew, Old Glasgow, Blackie & Son: Glasgow 1880.

© Paul Bennett, The Northern Antiquarian 


Barrasyett Well, Glasgow, Lanarkshire

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Healing Well (destroyed):  OS Grid Reference – NS 594 645

Archaeology & History

Mentioned briefly in James MacKinlay’s (1893) classic survey, this site was an ancient draw-well sunk near the old city centre but, like the ancient Moot Hill close by, has long since been destroyed.  It is described amidst Andy MacGeorge’s (1880) historical survey of the ancient wells where he wrote:

“There was another…at the Barras Yet, near the port of that name at the foot of Saltmarket.  It is mentioned in a minute of council in 1664, which ordains that ‘in respect of the heighting of the calsay at the Barrazet the well there be heightit twa stones higher round about, for preservation of childerin falling therein.’”

Although its exact whereabouts is not known, the proximity of the old fountain known as the Sir William Collins Memorial Fountain 100 yards east into the Glasgow Green Park at the bottom of the Saltmarket, might have robbed the Barrasyett Well of its water supply to gain existence.

References:

  1. Bennett, Paul, Ancient and Holy Wells of Glasgow, TNA 2017.
  2. MacGeorge, Andrew, Old Glasgow, Blackie & Son: Glasgow 1880.
  3. MacKinlay, James M., Folklore of Scottish Lochs and Springs, William Hodge: Glasgow 1893.

© Paul Bennett, The Northern Antiquarian