Monthly Archives: November 2021
Professor Charles Thomas Holy Wells of Cambourne extracted from Christian antiquities of Cambourne H.E Warne Ltd 1967 pp120-6 by kind permission of the author Originally published in Source – The Holy wells journal New Series No 2 Winter 1994 Part Two
In my aim to restore the lost articles from the Source archive this is the second part of the Holy Wells of Cambourne article
8 Maudlin Well
Just north of Roseworthy is the tenement of Cornhill, and in the valley bottom, on the Camborne side of the Connor street where a large field meets the uncultivated moor by the river, there is a spring now enclosed in a modern concrete housing. On the 1840 Tithe Map, this appears as ‘Maudlin Well’(field no. 435) miscopied as ‘Moudlin Well’ on one version. Henderson noted a version Medlenswell; but does not state where he found this. It is hard to think of any Cornish word which could have given rise to this way by corruption, and looks like as if this well was formerly ascribed to Mary Magdalene, sister of Lazarus and Martha.
9 Sandcot Well
In the extreme north-west corner of the Parish, there is a small steam flowing on the southside f the B3301 road, opposite the small one-storey cottage called Sandcot (below Pencobben) down the Red River bridge, or Gwithian Bridge, which divides Camborne from Gwithian. The stream comes out from under a rock in an overgrown quarry, and issues with some force,
The writer is indebted to Mr W. J. Furze of Beach House, Gwithian, for the information that this was at one time thought to be a holy well. The physical situation is certainly not against this theory, and it is interesting to note that there is no holy well otherwise known to be connected with the nearby chapel of St. Gothian, patron of Gwithian. This may be St Gothian’s Holy well.
The history and development of this site was fully discussed in Chapter V. It is worth stressing again that this may have been a medicinal well. Edward Lhuyd merely comments that ‘the well was call’d FentonIa in the psh of Cambron’ but fifty years later, Dr Borlase described it as a ‘well notated for Physical virtue’ and again as ‘…a rude well noted for its physical virtues.’ It is pity that we are not told what these virtues specifically were.
11 Fenton- Veryasek
The evidence for the existence of St. Meriasek’s holy well in Camborne, a shrine of some renown, rests not only in passages in Beunans Meriasek (a late mediaeval miracle play in Cornish detailing the life of St Meriasek/Meriagog -ed) but a wide range of independent accounts. The earliest is provaky that of Nicholas Risarrck writing in circa 1600 who says ‘there is a well wch also bereth that name and it is called St Marazaak’s Well’ Lloyd does not appear to have regarded the well as worth noting, but it appears in his notes as his chapel no 4 (at Rhoszwerb ie Rosewarne) and that some kind of structure was still visible about 1700 is confirmed by Tonkin
Thomas Tonkin of St Agnes in his unpublished Parochial History of Cornwall wrote between 1702 and 1730, the following passage concerning Camborne:
“I am inform;’d that there is a walled Consecrated well in the Parish called Mearhagos…and yearly the young People of the Parish frequent thai well, drink the water, and perhaps Cast some kind of offering in it, besprinkle themselves and then for the future are reckied true Parishioners and called Meerhagicks.”
Tonkin clearly shared an informant with William Hals who in the published portion of his county history, stated this
“CAMBURNE a Rectory, Is situate in the Hundred of Penwith etc. For its modern name Camburbe, which was not extant at the the of the Norman conquest, it signifies crooked or arched burne or well pit of water, so named from the famous consecrated spring of water and wall’d well in this parish call’d Cam-burne Well; to which Place Young People, and some of the Elder Sort,, make frequent Visits, in order to wash and besprinkle themselves with the Waters thereof…viz such as have been much sprinkled with Sprigs, Shrubs or Branches, viz, the shrubs, or Branches of Rosemary or Hyssop with which they are besprinkled. These are again by others also nick-name Mearagacks alias Meraragiks, that is to say Persons erring, straying, doing amiss, rash, fond, perverse, wilful, obstinate.”
This strange and much embroidered passage contains a good deal of hidden information. Tonkins Meerhagicks,, Hals Mearagacks and Lhuyd’s spelling of the Saint’s name as ‘Meradzock’ all confirm that by the 18th century, the last stage of Spoken Cornish, in intervocalic -s-in Meriasek’s name has become an English -J- sound, As Nance commented the colloquial pronunciation would now be ‘Mer -aj -ek’(probably with a strong penultimate stress). Hals gives at least two false etymologies ; that of the name Cambourne taking burne as a well or well-pit (OE burne stream, brook, fountain, well), an idea which was also expressed by Borlase; and an indigeneous attempt to translate Mer-rasick as a compound word instead of a proper name. As he appears to think it means ‘much sprinkled’ presumably be seen as VC mur, meor ‘great’ or meor ‘many much’ and an invented adjective ‘rasick’ possibly intended as a united form of crasyk (?crysek) from ModC crys, ‘a shaking, a shir’? Cf W crony vb to shiver and in Middle Ir creasach ‘ shivering. ‘Mearagacks alias Merargiks, on the other hand, he translates by a string of not wholly related adjectives, and it is hard to see what Cornish words, real or imagined, he had in mind here.
The special virtue of this well, as we know from Beunans Meriasek lay in the power of its water to cure insanity (lines 005-8 ‘likewise the water from my well/I pray that it may be a cure/For a man gone out of his mind/to bring him back to his wits again.). This reflects an original facet of Meriasek cult. At Stivalin Brittany an early mediaeval bell attributed to the saint is used to cure headaches and deafness, and at St Jean – du -Doigt, a mediaeval reliquary in the form of a bust of the saint contains what is alleged to be a piece of his skull. This head motif is thus central to some lost tradition it seems, in this respect to have been commissioned to both Cornwall and Britany. In Camborne, by a simple transference of ideas, those frequently Fenton-Veryasek would be jocularly regarded as in need of this specific cure, and the name ‘merajick’ must by Hals and Tonkin’s time have bee a local synonym for a hot-head or giddy fellow of any kind.
It is also seems clear from what Tonkin says that this well was in some way central to the life of Camborne; one suspects that the young people who frequented it ‘yearly’ did so in particular in early June, on the occasion of Meriasek’s feast-day.
Neither the well nor chapel are mentioned at all by Borlase, and all subsequent accounts derive either from Hall’s florid passage quoted above, or (more recently) from a minor elaboration of Hal’s remarks by Robert Hunt in his folk-lore collection. The chapel may have been in ruins as early as the 16th century, even if some kind of structure – as Thomas Tonkin suggests – even remained around the well itself until after 1700. In some form or other, the actual well was both known and identifiable until the last century, and gave its name to a house (St Maradox Villa) at the bottom of Tehidy road, Camborne.
The well was not, as tradition sometimes asserts, inside the present wall around the grounds of Rosewarne House. It stood on the opposite (west) side of what is now Tehidy Road, probably within the front garden or gardens of the late 19th century dwellings there. There is made clear from an interesting and unpublished paper by the late Tomas Fiddick, JP of Cambourne, a precis of which is fortunately preserved in Canon Carahs notes. The paper read to the Camborne Old Cornwall Society on 15th June 1925 states:
“St Meriadoc’s Well, which until existed until about 70 years ago was then a wishing well and children dropped pins into it, and expressed some wish, hoping to have their desires fulfilled, This well was inside a wall on the left of what is now Tehidy Road, going from the town, and just opposite St Meradix Villa. It appears to have been drained dry by mine adits and pumping operations at Gustavus mine. The water of the well was thought to have miraculous powers and especially for the insane.”
An interesting account of 1872 comes from the Rev John Bannister (vicar of St Day and author of A glossary of Cornish Names,18721) Reviewing Stokes edition of Beunans Meriasek, he wrote
“At the foot of Fore street also, east of the parish church, is a well still vulgarly called St. Merijicks, and the first Friday in June (some say July) is Teeming-day in Camborne, Some fifty years ago, I was told by an old habitant (who when a youth learnt orally from his uncle, the Cornish numerals up to 20, which he can now, though upwards of 80 years, repeat fluently from memory), no one could pass up the street on this day without having a pitcher of water thrown at him. Something o the kind though not quite so bad is still kept up; and old Hals yells us that persons washing in Camborne well, for the relief of some maladies were called Mereasicks or Mearagasks, though ignorant of St Meriasek, he gives his usual, some strange derivation for it, making it means something like sprinkled with rosemary.”
Bannister must be regarded as a reliable informant and this takes the life of the well a decade later than Thomas Fiddick states ‘Teeming day’ means ‘Pouring day’ from the obsolete dialect word ‘’teem’ pour (out) water preserved only in the English phrase ‘ teeming with rain’.
The famous well is now recalled only by a bronze plaque into the wall of the farmer Rosewarne park, a short distance away on the opposite side of the street. Erected by the late ,Mr James Holman who bought Rosewarne in 1911, it commemorates the starting point of Richard Trevithick’s first run in his road locomotive in 1801 – the birthplace of the modern railway system- and is dated ‘Peace day July 19th 1919’ it concludes ‘Also near this spot was the once famous Well of St. Meriadoc supposed to possess healing qualities of great virtue.
12 Bodryan Well
Henderson recorded a ‘Bodryan Well’ for both 1608 and 1650 as being in Camborne parish. Despite the most intensive search, the writer has been unable to find any other occurrence of this place name, either with reference to a tenement or to a field. It may represent ‘bos plus dreyn ‘ thorns’ or ‘house by the thorns’ but this scarcely helps in locating it.
A note on the locations of the wells listed
The following is based on the new (1963) Ordnance Survey 6 in. revised edition; N.M indicated not marked.
|1||Vincent’s Well||SW 67683776||N.M|
|2||Newton Moor Well||SW 6713873||W|
|3||Peter James’ Well||SW 65633728||W|
|4||The Reens Well||SW 65203834||N.M|
|5||Treslothan Well||SW 65143784||N.M|
|6||Silver Well||SW 65253744||N.M|
|7||Pendarves Well||SW 64703812?||N.M|
|8||Maudlin Well||SW 61413986||Spring|
|9||Sandcot Well||SW 59304230||N.M|
|11||Fenton -Veryasek||SW 64604052?||N.M|
A lost Sussex chalybeate spring of Shoreham’s Magic Cave, Swiss Garden
Opened in 1838 the Swiss gardens was a popular location for those visiting the seaside town. Like other seaside locations it would appear that as well as bathing in sea water a chalybeate spring was available for visitors. However finding more details regarding it has been challenging.
The gardens like many earlier Georgian ‘spring gardens’ in London the proprietors established Assembly rooms, boating lakes, lawn games, fishing, shooting, aviary, mazes, bowling and other activities.
Arthur Freeling in his 1839 Picturesque Excursions; containing upwards of Four Hundred Views at and near Places of Popular Resort, with Descriptions of each Locality gives the first account of the site:
“SWISS GARDENS The lake covered with pleasure boats of which is a miniature steamer is the first object which the eye on entering the gardens by the principal gate boats are for public accommodation and are perfectly Upon our way to the Cottage which from hence our view we shall pass the Aviary by passing the gate to our right and keeping the lake side the adjoining it contains rooms for the games of Chinese and bagatelle a reading room in which may be seen a of papers and a variety of other apartments We now the Directors Office and the Kitchen the next object demanding attention being the GROTTO which is covered with moss suckles and other odoriferous shrubs its interior boasts Chalybeate Spring the virtues of which are of course indescribable.”
Roy Sharp in their 1992 account of ‘The Swiss Gardens, Shoreham by Sea, Sussex Industrial History paints a colourful account:
“A Grotto containing a Chalybeate Spring surrounded by fragrant roses and overflowing with sweet smelling Honeysuckle and other odouriferous plants and shrubs lay in a secluded part of the garden, the entrance to the grotto being guarded by large stone effigies of those legendary British giants, Gog and Magog; cleverly apt perhaps, as these huge guardians of the overgrown entrance of this ‘magic cave’ were supposed to be the wicked draughters of the Emperor Diocletian, who were captured and kept hidden and chained by Brute.”
The account records:
“However, if the visitor baulked at the thought of entering the grotto it could at least be externally viewed to some extent from the safe distance of the picturesque ‘Bridge of Steps’ spanning the stream. Close by, those who wished could pass through a low door covered with more mystical characters, to consult with the discreet and esoteric ‘Lady of the Temple of the Oracle’ – but only between 11.00 a.m. and 1.00 p.m. and 2.00 p.m. and 6.00 p.m.”
Sadly by the early 1900s the gardens had gained a poor reputation and numbers fell. By 1905 they were closed and the area developed in part resulting in the loss of the grotto and the chalybeate spring.
One lake survives behind the Swiss Gardens pub but everything else has been swept away by development.
The rise and fall of St Ruffin’s Well, Tamworth
Tamworth is noted for its splendid castle which dominates the public park, but once in the park was another notable antiquity St. Ruffiany’s Fountain or Ruffin’s Well (SK 207 039) The earliest reference for the site is in a 1276 Court Roll:
“Will’s Chelle obstruxit viam q’ ducit ad fontem S’ci Ruffiany.”
“William Chelle has blocked the way which leads to St Ruffianus’ Well”.
The site is supposedly connected with a King Wulfhere may have had the site as a Mercian royal residence and so may have dedicated the well as a holy well in penitence for the murder of his sons.
Who was St Ruffin?
St Ruffin was said to be a Saxon convert who was converted along with his brother, St Wulfhad in 670 being baptised by St Chad the Bishop of Lichfield. Both were said to have been killed whilst at their prayers. However there is some question mark over whether the saints really existed and were invented as a metaphor for martyrdom.
Destroyed, restored, destroyed.
Robert Hope in his 1893 Legendary Lore of Holy wells notes it was destroyed by fire on June 15 1559 and its restoration took 40 years, but soon fell into disuse.
Lindsall Richardson (1928) Water supply of Warwickshire states that the site is a pool enclosed with brick walls, about 15 ft by 12 ft. It was thought to be covered by a high- pitched roof over it. This may explain the account that on the 15th June 1559 it burnt down. A flight of six steps descends to the pool from a doorway in an adjacent building. He continues to note that the pool is filled by a spring which overflows into River Anker.
The well lay on what was the eastern side of the castle’s lower lawns, beneath the Ankerside shopping centre. The surroundings of the well were improved in 1960 to commemorate the 1200th anniversary, three years previously, of the accession of Offa to the Mercian throne. The structure is modern and does not look much like a well, rather a raised plant bed being now situated on the south-west exterior of the Ankerside shopping centre.
A commemorative plaque reads:
“St. Ruffin’s Well. According to tradition this well was dedicated to St. Ruffin. The Martyred son of Wulfhere who was King of Mercia in the seventh century. The restoration work was carried out to commemorate the 1200th anniversary of the accession to the Mercian throne in 757 a,d of King Offa whose Royal palace stood in the northern part of these grounds when Ramworth was the capital of that Kingdom.”
However a recent visit has found that this has been removed and all sign of the well has vanished.
To be restored again?
Then in 2012 a Facebook group was formed with its aim to restore the well. However, the following post suggested the issues about restoring
“Well, well, well (excuse the pun) – here is a long overdue update for you folks who are in support of the campaign to re-instate St Ruffins well. The campaign is still alive and kicking – the situation at the moment is:
1. Tamworth Borough Council are not opposed to the idea!!!
2. They want empirical proof that the spring is still there before we can do anything
3. Having spent the best part of a year talking to University archaeology depts, county archaeologists, English Heritage, private companies etc etc, we are in a catch 22 position –
There is no test or survey that will show whether the spring is still there, at best all that would show up is whatever they capped it with (probably a lump of concrete) – the best way to find this is to dig a hole – SO – we need to dig a hole to find the empirical proof for the council that will lead to them giving us permission to …. dig a hole – you see the problem.”
However despite a positive campaign as noted from below
- “The Tamworth Herald say they have had lots of emails in -supporting the campaign to ‘Free St Ruffins Well’ and are publishing an update of the situation in tomorrows Herald, so will purchase a paper tomorrow with baited breathe.”
And indeed we have because St Ruffin’s Well remains unrestored and the campaign to revive similarly appears to have hit a hiatus! It is a shame because as the photos show a restored St Ruffin’s well could become a real feature in the castle grounds.