Tag: St. Helen

St. Helen’s Well, Eshton, North Yorkshire

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Holy Well:  OS Grid Reference – SD 93096 56992

Also Known as:

  1. Helen’s Well

Getting Here

St. Helen’s Pool, Eshton

On the A65 road from Skipton to Gargrave, just at the eastern end of Gargrave, take the small Eshton Road running north over the canal. Go through Eshton itself, making sure you bear right at the small road a few hundred yards past the old village.  Keep your eyes peeled a few hundred yards down as you hit the river bridge and stop here.  Just 50 yards before this is a parking spot where some Water Board building stands.  Walk back up the road barely 20 yards and you’ll see, right by the roadside, a small clear pool on your left, encircled by trees.  Go through the little stile here and you’re right by the water’s side!

Archaeology & History

This is actually a listed monument (unusual for wells up North!), just off the roadside between Nappa Bridge and Eshton Hall. Two or three old stone heads (deemed to be ‘Celtic’ in age and origin, though I had my doubts) have recently been stolen from this holy pool close to where the water emerges from the ground, just beneath the surface. You can see where the water bubbles up strongly from the Earth when you visit here, forming the small pool in front of it, around which at certain times of year people still attach ‘memaws’ (an old word for ritual ‘offerings’) on the small shrubs.  If you drink from here, just where the water bubbles up (careful not to fall in!), it’s freezing — but tastes absolutely gorgeous!  And better than any tap-water you’ll ever drink!

Mentioned briefly in Mr Hope’s (1893) fine early survey; the earliest description of this site in relation to the mythic ‘Helen’ dates from 1429, where T.D. Whitaker (1878) described the dedication to an adjacent chapel, long gone.  Whitaker’s wrote:

“…One of the most copious springs in the kingdom, St. Helen’s Well fills at its source a circular basin twenty feet in circumference, from the whole bottom of which it boils up without any visible augmentation in the wettest seasons, or diminution in the driest.  In hot weather the exhalations from its surface are very conspicuous.  But the most remarkable circumstance about this spring is that, with no petrifying quality in its own basin, after a course of about two hundred yards over a common pebbly channel, during which it receives no visible accession from any other source, it petrifies strongly where it is precipitated down a steep descent into the brook.  To this well anciently belonged a chapel, with the same dedication; for in the year 1429, a commission relating to the manor of Flasby sat “in capella beate Elene de Essheton; and on the opposite side of the road to the spring is a close called the Chapel Field.  This was probably not unendowed, for I met with certain lands in Areton, anciently called Seynt Helen Lands.”

When the old countryman Halliwell Sutcliffe (1939) talked of this healing spring, his tone was more in keeping with the ways of local folk.  Sutcliffe loved the hills and dales and old places to such an extent that they were a part of his very bones.  And this comes through when he mentions this site. Telling where to find the waters, he continued:

“Its sanctuary is guarded by a  low mossy wall.  Neglected for years out of mind, it retains still clear traces of what it was in older times.  An unfailing spring comes softly up among stones carved with heart-whole joy in chiselling.  Scattered now, these stones were once in orderly array about what is not a well, in the usual sense, but rather a wide rock-pool, deep here and shallow there, with little trees that murmur in the breeze above.  Give yourself to this place, frankly and with the simplicity is asks.  It does not preach or scold, or rustle with the threat of unguessed ambushes among the grassy margin.  Out of its inmost heart it gives you all it knows of life.”

Old well in the field

In the field across the road where the chapel was said to have been, we find another stone-lined fresh-water well bubbling from the ground into a stone trough (at grid-ref SD 93118 56958).  The waters here are also good and refreshing.  But whether this fine water source had any tales told of it, or curative properties (it will have done), history has sadly betrayed its voice.

Folklore

The waters here have long been reputed as medicinal.  R.C. Hope (1893) said “this well was a certain cure for sore and weak eyes.”  Whitaker and others told there to be hangings of rags and other offerings (known in Yorkshire as ‘memaws’).  Sutcliffe described,

“The pilgrims coming with their sores, of body and soul… The Well heard tales that were foul with infamies of the world beyond its sanctuary.  Men came with blood-guilt on their hands, and in their souls a blackness and a terror.  Women knelt here in bleak extremity of shame.  The Well heard all, and from its own unsullied depths sent up the waters of great healing.  And the little chant of victory began to stir about the pilgrims’ hearts…and afterwards the chant gained in volume.  It seemed to them that they were marching side by side with countless, lusty warriors who aforetime had battled for the foothold up the hills.  And, after that, a peace unbelievable, and the quiet music of Helen’s Well, as her waters ran to bless the farmward lands below.  All this is there for you to understand today, if you will let the Well explain the richness of her heritage, the abiding mystery of her power to solace and to heal.”

And so it is with many old springs… The rite of memaws enacted at St. Helen’s Well is a truly archaic one: whereby a person bringing a cloth or stone or coin — using basic principles of sympathetic magick — asks the spirit of the waters to cleanse them of their illness and pass it to the rags that are tied to the adjacent tree; or perhaps some wish, or desire, or fortune, be given in exchange for a coin or something if personal value.  The waters must then be drunk, or immerse yourself into the freezing pool; and if the person leaving such offerings is truly sincere in their requests, the spirit of the water may indeed act for the benefit of those concerned.

Such memaws at St. Helen’s Well are still left by local people and, unfortunately, some of those idiotic plastic pagans, who actually visit here and tie pieces of artificial material to the hawthorn and other trees, which actually pollutes the Earth and kills the spirit  here.  Whilst the intent may be good, please, if you’re gonna leave offerings here, make sure that the rags you leave are totally biodegradable.  The magical effectiveness of your intent is almost worthless if the material left is toxic to the environment and will certainly have a wholly negative effect on the spirit of the place here.  Please consider this to ensure the sacred nature of this site.

…to be continued…

References:

  1. Hope, Robert Charles, Legendary Lore of the Holy Wells of England, Elliott Stock: London 1893.
  2. Smith, A.H., The Place-Names of the West Riding of Yorkshire – volume 6, Cambridge University Press 1961.
  3. Sutcliffe, Halliwell, The Striding Dales, Frederick Warne: London 1939.
  4. Whelan, Edna, The Magic and Mystery of Holy Wells, Capall Bann: Chieveley 2001.
  5. Whelan, Edna & Taylor, Ian, Yorkshire Holy Wells and Sacred Springs, Northern Lights: Dunnington 1989.
  6. Whitaker, T.D., The History and Antiquities of the Deanery of Craven, Joseph Dodgson: Leeds 1878.

© Paul Bennett, The Northern Antiquarian


St. Helen’s Well, Thorp Arch, West Yorkshire

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Holy Well:  OS Grid Reference – SE 45166 45800

Well on the 1849 OS-map

Getting Here

The well is all dried up today, but its remains are about 200 yards north of the river Wharfe. Sam Brewster (1980) told the easiest way to find it: “To get there from Thorp Arch you take the trackway that goes to the south of the church and follow this until you are walking alongside the river; eventually you will come to a barrier of barbed wire near some old disused water-works; get under or over this barrier and turn 90 degrees to your left, following the barbed wire until you come to a wood, the other side of the barbed wire; go into the wood and turn right; keep exploring near the edge of the wood until you find a tree under which is a hollow which used to be St. Helen’s Well.”  Once here you can see where the water used to flow down a narrow channel and under a little bridge.

Archaeology & History

Carved cross remains found near St Helen’s Well

This ancient and well-known healing spring is shown on early OS-maps emerging a short distance north of the River Wharfe besides St. Helen’s Beck in Chapel Wood, adjacent to the Kirkstall Ing or field.  In the western fields close by was once an ancient chapel and, closer to the holy well, once “stood St. Helen’s (or St. Helena’s) Cross, which is somewhat crudely represented in Dr. Whitaker’s History of Craven“, (Speight 1902), illustrated here.

This well possesses a prodigious occult history yet is curiously absent from most studies on the subject.  The place is said to have been a respected holy site that was venerated long before the Romans arrived here. Found at a place called the Rudgate — but known locally as St. Helen’s Ford — it is also said to be haunted.  Angela Smith (n.d.) considers the traditions surrounding the well to be pre-Roman, and the curative waters would certainly have been known of at the time of their occupation here,

“because it lies at the side of Roman road No.280, just north of where it crosses the River Wharfe at St. Helen’s Ford, leading to the Roman fort at Newton Kyme.”

St Helens Well in 1900

Several species of psychoactive plants grow adjacent to the well, which are thought by Phillips, (1976) Devereux (1992) and I as serving ritual shamanic purposes. The likelihood is more so than not.  The oracular nature of the site which R.C. Hope (1893) and others have described here is particularly interesting: in traditions the world over, oracles were often consulted after the ingestion or use of sacred plants, such as are found here.

Due to the sacred nature of this spring and its importance in local folklore and history, it should be recovered from its present state.  The fact that this place was highly important as a ritual and sacred site to christians, pagans, Romans and peasants alike, and now hides all-but-lost and forgotten is a disgrace.

Folklore

A fascinating tale hangs over this still-revered holy well which legend tells had a chapel standing adjacent, dedicated to Helen in the 7th century – although no trace of it is visible today. Local historian Edmund Bogg (1904) recounted how a local sexton told of “padfoots and barguests and ‘that grim foul beast with clanking chain’ which on dark nights kept its vigil” near St.Helen’s Well. Padfoots and barguests are Yorkshire names for spectral black dogs, said to be bringers of death and misfortune (they are one of several remaining folk-ingredients from the Underworld myths in British shamanism).

St Helen’s Well, c.1935
St Helens Well in 1934

Folklorist Guy Ragland Phillips (1976), referring to an article in The Dalesman in 1971, told how a Mrs Dorothy Tate as a young girl used to visit the site and would tie pieces of rag on the bushes aside the place as grateful offerings to the spirit of the well. She said however, that she had gone about doing this in the wrong way, as according to tradition such offerings are to be done secretly. The article showed a photograph of Mrs Tate (from 1908) tying one of the memaws to the wych-elm tree overhanging the old spring.

People visited the well – probably on August 18 – to divine the future with the oracle which Hope (1893) described as being here, always in the dead of night without being seen, leaving before sunrise. It has been visited by thousands of people over the centuries, with gifts of rag-hangings, pins and other memaws. Such offerings continue even to this day. When Harry Speight (1902) visited St. Helen’s Well at the turn of the century, he related how as many as forty or fifty hangings would be left at any one time on the branches of the trees.  He wrote:

“The water is beautifully soft and clear, and in former times was much resorted to as a specific for sore or weak eyes. There are two other springs close by, which were also held to be sacred, but they do not bear any particular dedications. An old plantation a little north of the well is known as Chapel Wood, which commemorates St. Helen’s chapel and the ancient church at Bilton, three miles further north, and about a mile to the east of the Roman Rudgate, is also dedicated to St. Helen.”

A few years before Speight’s visit here, Dr Fred Lees and the botanist, Robert Baines, visited St. Helen’s Well, and wrote similarly of the lore and memaws they found there:

“There are veritably hundreds of these bedizenings affixed and removed surreptitiously (probably before sunrise), according to an unwritten law, for none are ever caught in the act. And yet during the summer months a careful observer may detect almost weekly evidence of a shy communicant with the ghostly genius of someone¾country maid or her dumb shy swain. What murmured litany (if any) had to be said is lost; most likely nothing more was necessary than the unspoken wish…Pieced together and codified, fact and heresay testify as follows: ‘The visitor to the grove, before rise of sun, has to face the tree [a wych-elm overhanging the well] to detach from his or her own person some garment, to dip it in the well, and having knotted or whilst hanging the fragment to any convenient twig…is to breathe a ‘wish’ telling no-one what that wish may be; these conditions strictly observed, what is desired shall come to pass.'” (in Phillips, 1976)

When the archaeologist C.N. Bromehead (1935) and geologist J.V. Stephens came to the site in the 1930s, despite the fall of the well, he was surprised to find local peasants still respecting the spirits of the site, reporting:

“There is now no well or visible spring, but from the position at the lower margin of a gravel terrace it is obvious that water would be obtained by digging a few feet; a small stream flows just east of the site… It is curious that the hanging of rags should survive when the actual well has vanished, but the writer has visited the spot many times in the last seven years and there are always plenty of obviously recent additions.  The custom is to stand facing the well (i.e., due west), preferably after sunset, wish, and then attach something torn from one’s clothing either to the big tree — wych elm — or to any of the bushes.  Probably the custom is largely maintained by vagrants who frequently camp in the wood, but it also has its attraction for courting couples from the neighbouring villages!”

Such offerings at the site of St. Helen’s Well are still left by locals and some of the plastic pagans, who tie pieces of artificial material to the remnants of the wych-elm and other trees, which actually pollutes the Earth and kills the spirit  here.  Whilst the intent may be good, please, if you’re gonna leave offerings here, make sure that the rags you leave are totally biodegradable.  The magical effectiveness of your intent is almost worthless if the material left is toxic to the environment and will certainly have a wholly negative effect on the spirit of the place here.  Please consider this to ensure the sacred nature of the site.

…to be continued…

References:

  1. Bogg, Edmund, Lower Wharfeland, the Old City of York and the Ainsty, James Miles: Leeds 1904.
  2. Brewster, Sam, ‘St. Helen’s Well,’ in Wind & Water 1:4, 1980.
  3. Bromehead, C.N., ‘Rag Wells,’ in Antiquity IX, March 1935.
  4. Devereux, Paul, Symbolic Landscapes, Gothic Image: Glastonbury 1992.
  5. Hope, R.C., Legendary Lore of the Holy Wells of England, London 1893.
  6. Ni’Bride, Feorag, The Wells and Springs of Leeds, PPP: Preston 1984.
  7. Phillips, Guy Ragland, Brigantia, RKP: London 1976.
  8. Smith, Andrea, ‘Holy Wells Around Leeds, Bradford & Pontefract,’ in WakefieldHistorical Journal 9, 1982.
  9. Speight, Harry, Lower Wharfedale, Elliott Stock: London 1902.
  10. Whelan, Edna, The Magic and Mystery of Holy Wells, Capall Bann 2001.
  11. Whelan, Edna & Taylor, Ian, Yorkshire’s Holy Wells & Sacred Springs, Northern Lights: York 1989.

© Paul Bennett, The Northern Antiquarian


St. Helen’s Well, Sefton, Lancashire

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Holy Well:  OS Grid Reference — SD 3544 0128

Getting Here

It is best to start at the Punch Bowl Inn car park, Sefton, then travel a short distance along Lunt Road by St Helen’s church. A footpath/lane is reached where a barrier stands and about 10 metres opposite the main road beneath the undergrowth is St. Helen’s holy well, or what remains of it.

Archaeology & History

St Helens Well, Sefton 1850
St Helen’s Well on 1850 map

The well is now, sadly, capped off with an inscribed stone that recalls ST HELEN’S WELL.  The well originally stood inside a rather nice little wellhouse with a pyramid-shaped, overlapping roof, with railings running around it.  It was renowned for its icy waters which were especially good for people suffering from rheumatism, sprains, bruising and, also nervous problems.  It had a hand pump at the side of the well-house to enable people to drink the water. But all this has now gone, though the church congregation still visit the site on the saint’s feast day and are still hoping that some day the well will be restored again.

It was probably a pre-Christian spring that in the Middle Ages turned into a pilgrimage site, especially so in the 14th century when the church was built close by.

Folklore

In pre-Reformation times it was much in use, but later on and in more recent times it had become a wishing well; pins were thrown into the well by young folk. Apparently, if the pin could be seen at the bottom of the well a favourable outcome was likely with regard to good luck in a forthcoming marriage by a couple much in love.

Addenda:

To complement Ray’s entry, here are Mr Taylor’s notes from his Ancient Crosses and Holy Wells (1906), in which he wrote the following:

“This celebrated spring rises at a distance of three hundred yards in a westerly direction from Sefton Church.  In the year 1891 the well was walled round, and a handsome canopy placed over it, from the designs of Mr John Douglas, at the cost of William Philip, fourth earl of Sefton.  The traditions connected with this holy well are thus graphically summed up in the History of Sefton:-

“”We must not omit to mention St Helen’s Well, which springs near the first cottage in the Thornton Road, beyond the inn.  Formerly a ‘pad-road’ only led from the well to the church, the Thornton Road passing through the Rectory grounds.  In the Churchwarden’s accounts we find several items of expenditure incurred for the keeping in order of St Helen’s Well.  Thus we read in 1758: ‘For a new Dish and Chain for S. Ellen’s Well, 2/-.’  Ashcroft  [writing about the year 1819] tells us ‘that this well was once in great repute for curing rheumatism, strains, bruises and weaknesses of the nerves.  It has no mineral quality, however, and he remarks that its principal virtue seems to have been its coldness.’  In different times great respect was paid to wells ’eminent for curing distempers upon the Saint’s Day whose name the well bore,’ and it was once the custom to decorate the wells of Holy Thursday with boughs of trees, garlands of flowers, etc, places in various devices, and after service in the church the parson and singers repaired to the well, where they sang psalms and prayed.  The bottom of the well, which is of no great depth and very clear, may generally be strewn with pins which are dropped in by superstitious young country folks to denote to them the probability of their marriage, which is said to be near if the pin falls pointing towards the church.  Pins and pebbles were often dropped into wells, and the circles formed thereby on the surface of the water (or the question whether the water was troubled at all) were used as omens by which the observers drew inferences of future events.  Mr Hampson, in his Medii Ævi Kalendarium, says: ‘I have frequently seen the bottom of S. Helen’s Well, near Sefton, Lancashire, almost covered with pins, which I suppose must have been thrown in for like purposes.'”

“…Mr Gregson wrote: ‘With regard to the curious frequency of well dedication to S. Helen, I formed a theory many years ago that the S. Helen of the county of Lancaster is not unconnected with the Celtic S. Elian, who is a frequent patron saint of wells in North Wales.  Do they not both draw a common ancestry from Ella, the water sprite?'”

References:

  1. Caroe, W.D. & Gordon, E.J.A., Sefton: A Descriptive and Historical Account, Longmans Green: London 1893.
  2. Taylor, Henry, The Ancient Crosses and Holy Wells of Lancashire, Sherratt & Hughes: Manchester 1906.

© Ray Spencer, 2011


St. Helen’s Well, Holbeck, Leeds, West Yorkshire

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Holy Well (destroyed):  OS Grid Reference – SE 295 329

Archaeology & History

In the Holbeck area of Leeds, one of the three spa wells was previously patronised to this mythical saint, whose wells profuse in this part of the world.  St. Helen’s Well (later becoming the Holbeck Spa Well) was found at the appropriately named St. Helens Bridge.  Ralph Thoresby (1715) wrote of the place: a supposed medicinal holy well, it previously had a chapel by it, of which no trace is seen today. John Mayhall (1860) also mentioned this “medicinal well,” but told little more. It was Andrea Smith (1982), more than a century later, who wrote the most about the place:

“In connection with the well by St.Helen’s Bridge, Holbeck, (Thoresby) refers to “another ancient fabrik called St. Helen’s,” but there is a difficulty in deciding exactly what he means by ancient; it is taken here as meaning more than two hundred years old. This suggests, then, that by St. Helen’s Bridge there was once a well and chapel which gave rise to the dedication and which was probably a Medieval foundation, considering the popularity of St. Helen at that time.”

Both of these sites have long since disappeared. The well eventually became known as a local Spa Well, and was found to possess a high sulphur content.

References:

  1. Mayhall, John, The Annals of Yorkshire, Joseph Johnson: Leeds 1860.
  2. Smith, Andrea, ‘Holy Wells Around Leeds, Bradford & Pontefract,’ in Wakefield Historical Journal 9, 1982.
  3. Thoresby, Ralph, Ducatus Leodiensis: or the Topography of the Ancient and Populous Town and Parish of Leedes, Robinson & Holdsworth: Leeds 1816.

© Paul Bennett, The Northern Antiquarian


St. Helen’s Well, Colne, Lancashire

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Holy Well:  OS Grid Reference – SD 890 397

Getting Here

This site can be reached with relative ease from Colne’s train station by crossing the road and going up Bridge Street, turning immediately left along Shaw Street for several hundred yards until you reach Waterside Road on your left-hand side.  From here, as Mr Tom Sharples told, “St. Helen’s Well is presently within the area of overgrown and unmanaged scrub woodland adjacent to Waterside Road.”  Look around!

Archaeology & History

First described on the Megalithic Portal by the pseudonymous Brionnfhionn, this recently rediscovered holy well can be found on the southern side of Colne, at Waterside.  A few months after the MegPortal announcement, a more detailed overview of the site was published on GoogleDocs, from where Mr Tom Sharples has kindly allowed us to repeat the information that both he and Susan Bryant-Lauder compiled there.

The site was relocated after reference had been found in Geoff Crambie’s (1978) A Colne Festival, where he wrote:

“1935 saw the end of St. Helen’s Mill in Waterside.  Built by Nicholas England in 1835, it was named after the St. Helen’s Well nearby, which was reputed to have been named by the Romans.”

The local writer Dorothy Harrison (1988) also mentioned the site, though only in passing, when she told,

“Along with St. Helen’s Well, Buck Spout provided the main source of drinking water in Waterside.”

There has to be some more information about this little-known site hidden in some old Lancastrian history or folklore work, somewhere – surely!?

References:

  1. Crambie, Geoff, A Colne Festival, Turner & Earnshaw: 1978.
  2. Harrison, Dorothy (ed.), The History of Colne, Pendle Heritage Centre 1988.

© Paul Bennett, The Northern Antiquarian


St. Helen’s Wells, Whittle-le-Woods, Lancashire

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Holy Wells:  OS Grid Reference – SD 5856 2242

Getting Here

St Helen's Well on 1848 map
St Helen’s Well on 1848 map

Destroyed when the M6 motorway was built – but if you’re a really fanatic and wanna see the setting, simply get to the bridge that crosses the M61 north of the town, leading to Birchin Lane and Denham Lane. (To be honest though, if I lived nearby, I’d have to make 100% certain, and have a look in the trees between the west-side of the M6 and the trees at the end of the Wells Close Fold cul-de-sac, just in case its waters are there. If you find anything, let us know!)

Archaeology & History

St. Helen's Well (after Taylor 1906)
St Helen’s Well (Taylor 1906)

Highlighted on the very first OS-map of the region in 1848, this was one of many examples of a site dedicated to an important pre-christian deity which was eventually morphed into the character of Saint Helen.   Several sites nearby were all named after the saint, including the quarries, a cottage, house and the wells themselves.

When Henry Taylor (1906) came here, he wrote the following about this once important site:

“This celebrated well is situated in a wild, rugged and hilly part of the hundred, in the south of the parish of Brindle… The water, brilliantly clear and sparkling, bubbles up through white sand at the bottom of a stone-lined pit, about seven feet square and four feet deep.  On the southerly side of this pit, a few feet from it, is another similar stone-lined pit of about the same size.  An old inhabitant tells me that formerly both pits — now nearly empty — were filled to the brim; and this was clearly the case, as an open stone channel is in situ, provided to carry the overflow water from the southernmost pit, the water dropping from it down into the valley.  These structures are clearly of considerable antiquity, but the stones are somewhat displaced through neglect.  The water now comes underground, through a pipe, into a farmyard about one hundred yards south of the well in a splendid crystal stream.  Drinking water appears to be scarce in this district, for we met carts full of barrels which were apparently being taken to the neighbouring villages for sale from this spring.”

Folklore

Local folk visited here and dropped crooked pins into the well in the hope of wishes and future blessings — one report saying such practices were done by local catholics!

References:

  1. Taylor, Henry, The Ancient Crosses and Holy Wells of Lancashire, Sherratt & Hughes: Manchester 1906.

© Paul Bennett, The Northern Antiquarian