Category Archives: Cheshire
In this second and final part I shall examine the other noted springs on the edge. Mention Alderley Edge to anyone interested in folklore and if they are worth their salt they will recall the legend of the sleeping knights. This legend involves a wizard and it first appeared in print in the Manchester Mail in 1805 the source being a servant of the Stanleys, Thomas Broadhurst who was also known as ‘Old Daddy’:
“According to this veteran the tradition says that once upon a time a farmer from Mobberley, mounted on a milk-white horse, was crossing the Edge on his way to Macclesfield to sell the animal. He had reached a spot known as the Thieves’ Hole, and, as he slowly rode along thinking of the profitable bargain which he hoped to make, was startled by the sudden appearance of an old man, tall and strangely clad in a deep flowing garment. The old man ordered him to stop, told him that he knew the errand upon which the rider was bent, and offered a sum of money for the horse. The farmer, however, refused the offer, not thinking it sufficient. ‘Go, then, to Macclesfield,’ said the old man, ‘but mark my words, you will not sell the horse. Should you find my words come true, meet me this evening, and I will buy your horse.’ The farmer laughed at such a prophecy, and went on his way. To his great surprise, and greater disappointment, nobody would buy, though all admired his beautiful horse. He was, therefore, compelled to return. On approaching the Edge he saw the old man again. Checking his horse’s pace, he began to consider how far it might be prudent to deal with a perfect stranger in so lonely a place. However, while he was considering what to do, the old man commanded him, “Follow me!” Silently the old man led him by the Seven Firs, the Golden Stone, by Stormy Point, and Saddle Bole. Just as the farmer was beginning to think he bad gone far enough he fancied that he heard a horse neighing underground. Again he heard it. Stretching forth his arm the old man touched a rock with a wand, and immediately the farmer saw a ponderous pair of iron gates, which, with a sound like thunder, flew open. The horse reared bolt upright, and the terrified farmer fell on his knees praying that his life might be spared. “Fear nothing,” spoke the Wizard, “and behold a sight which no mortal eye has ever looked upon.” They went into the cave. In a long succession of caverns the farmer saw a countless number of men and horses, the latter milk-white, and all fast asleep. In the innermost cavern heaps of treasure were piled up on the ground. From these glittering heaps the old man bade the farmer take the price he desired for his horse, and thus addressed him: “You see these men and horses; the number was not complete. Your horse was wanted to make it complete. Remember my words, there will come a day when these men and these horses, awakening from their enchanted slumber, will descend into the plain, decide the fate of a great battle, and save their country. This shall be when George the son of George shall reign. Go home in safety. Leave your horse with me. No harm will befall you; but henceforward no mortal eye will ever look upon the iron gates. Begone!” The farmer lost no time in obeying. He heard the iron gates close with the same fearful sounds with which they were opened, and made the best of his way to Mobberley.”
Alderley Edge is littered with old mine openings and anyone retelling this story would have a number of such caves to refer to. But what does this have to do with wells or springs you may ask. Well the location of these iron gates was said to be somewhere between Stormy Point and the Holy Well, which I discussed in the previous post. However, also on the edge is an evocative spring called the Wizard’s Well. Indeed, when I first visited the landscape I was unaware of the other springs, this being the principle one. The Wizard’s Well has upon it a carved face and a legend which reads:
“Drink of this and take thy fill for the water falls by the Wizhard’s will”
The Wizard’s face is aid to be the work of a local stone mason, Robert Garner, the great-great grandfather of local renowned author Alan Garner who utilised the legends of Alderley Edge for his The Weirdstone of Brisingamen, it is said he also collected his pocket money from the coins left at the well. Interestingly there is another caved face on the track towards Caste rock. When exactly the Wizard’s face was carved is unknown but it was mentioned in an 1843 guide book. The inscription was believed to have been added by a Mr Simeon Slater of Leigh Lancashire. The Wizard’s Well flow is very slight but beneath the face is a stone trough which is nearly always full.
Despite the relatively modern landscape improvement feel of the Wizard’s well, carved at the same time as the Stone circle on the edge, there is something otherworldly of it.
The final site is the Wishing well of which, despite getting confused with the Holy well and Wizard’s well, has title tradition associated with it. An account on Alderley Edge.org notes:
“I have it on the authority of a local guide that the Wishing Well is indeed the circular well a few yards below the Holy Well but the two often get mixed up. He likes to believe that passers-by will get 7 years bad luck unless they place a rhododendron leaf in the fissure. The Wishing Well is likely to have pagan links but does not relate to the hollow which predates it. Miners probably created the hollow as a trial working when searching for ore minerals such as copper.”
The well is also called de Trafford Well indicating the author of its creation Alan Garner has linked the cave to the landscape improvements in the eighteenth century as the cave was cut to resemble a hermit’s cave.
There is certainly an otherworldly feel to the woods of Alderley Edge. Unsurprisingly, it is a landscape which boasts three mysterious springs: the Holy Well, Wizard’s Well and the Wishing Well.Roeder and F. S. Graves in 1905s Recent archaeological discoveries at Alderley Edge by C Roeder and F S Graves, in the Transactions of the Lancashire and Cheshire Antiquarian Society states:
“Well and the Holy Well. These, and especially the latter, were in ancient times connected with well-worship, and propitiatory offerings were made by people to the presiding deities, and also were frequently resorted to in Christian times, but doubtless the cult was observed here in much earlier days.”
They detail the cures and nature of the votive offers:
“Their healing powers were considered to be unfailing; the barren, the blind, the lame, and bodily-afflicted constantly made their way thither; maidens whispered their vows and prayers over them, their lovers and their future lives being their theme. Crooked silver coins were dropped into the well, but these have been cleared out long ago. At the present time the devotees are satisfied, in their economical habit, to offer mere pins and hairpins; the custom is not dead yet, for some of the immersed pins are still quite uncorroded and bright. Some of the sex deposit the pins in their straight and original form, others bend them only at right angle, and as many again seem to consider the charm alone to act effectively when carefully and conscientiously doubled up. Maidens of a more superficial cast just give the slightest twist to the object. To judge from the state of corrosion, and the old-fashioned thick, globular heads, some of these pins must have been in the well for at least sixty years. We have brought three cases to show the various forms into which the visitors have tortured the pins, and classified them into groups. There are occasionally to be seen also a few white pebbles in the two wells.”
The Holy Well
The Holy Well is first mentioned in an 1763 Court Rolls of Bollin Fee in a perambulation however its first written account is in Memoires of the Family of Finney, of Fulshaw, (near Wilmslow) Cheshire, by Samuel Finney of Fulshaw, Esquire’, in 1787. Which noted:
“Lower down the Hill, just below the Beacon, is a Spring of very clear Sweet Water, that issues pretty plentifully out of the Rock, called the Holy Well, which, no doubt, in times of Superstition, had its Virtues, which are now unknown, though many young people, in the Summer time, resort to it in parties, and regale themselves with this water, which is still supposed to have a prolific quality in it.”
Robert Bakewell’s 1843 Alderley Edge and Its Neighbourhood, who states:
“this well trickles in a constant stream from a cleft in a large rock about 60 yards below the Beacon… the waters of this well are said to be a cure for barrenness.”
Mystical author Alan Garner in his 1998 The Voice That Thunders: Essays and Lectures work tells us much of the site:
“Our water supply derived from the Holy Well, which granted wishes to tourists at weekends, and an income for the child of our family who, on a Monday morning, cleaned out the small change. Yet for no money would that child have climbed the yew that stood beside the well. “If I ever so much as see you touch that”, my grandfather had said, “I’ll have the hide off you”. And there was a memory that could hardly be restored to words: of how the well was not for wishing, but for the curing of barren women; and the offerings were of bent pins, not of pence.”
Interesting Garner notes:
“And Grandad spoke of rags tied to trees there. That had been a long time ago, he said.”
As such it is the only such recorded rag well in Cheshire/Staffordshire/Derbyshire area and perhaps was imported from Wales however the nearest traditional site would be over 100 miles away and as such it is an odd anomaly or evidence of a wider lost practice!
The Holy Well today
The Holy well is situated beneath a piece of rock filling an old stone trough set into the ground with a break at one end allowing its waters to flow out.
In the next post we shall explore the legend of the Wizard’s Well and the mysterious Wishing well.
Lying in a public park in a small town in Cheshire is a curiously named holy well. My first attempt to find the site in the 1990s was unsuccessful but it is reassuring that a return in 2014 not only found the park it lies in being much improved but now there were signposts to the well.
The Synagogue Well is perhaps uniquely named in the country a point I shall refer to later. Charles Hope in his 1893 “notes:
“The Synagogue Well, evidently one of great antiquity, and, before an attempt was made to improve it, of most picturesque appearance, is in the grounds of Park Place, Frodsham, late belonging to Joseph Stubs, Esq.”
Hope’s claim that it was of great antiquity however does not appear to easy to substantiate. However it certainly attracted antiquarian interest, William Beaumont in his 1888 An Account of the Ancient Town of Frodsham in Cheshire records in comparison to a similar site in the county:
“Such a fount there is at Frodsham, called ‘The Synagogue Well,’ which sends forth waters as copious and as limpid as that once frequented by Numa. It seems as if such a fount was necessary near an ancient castle; for as this fount rises close to the site of Frodsham Castle, so at the foot of Beeston Castle there is a similar spring. They both spring from the living rock, and both have a large square stone basin to receive the surplus water as it flows away.”
A poet’s romantic origin
In an unusual feature for a holy well, the site was immortalized in a poem which records:
“THE SYNAGOGUE WELL
The Roman, in his toilsome march, Disdainful viewed this humble spot, And thought not of Egeria’s fount And Numa’s grot.
No altar crowned the margin green, No dedication marked the stone; The warrior quaffed the living stream And hasten’d on.
Then was upreared the Norman keep, Where from the vale the uplands swell But, unobserved, in crystal jets The waters fell.
In conquering Edward’s reign of pride, Gay streamed his flag from Frodsham’s tower, But saw no step approach the wild And sylvan bower ;
Till once, when Mersey’s silvery tides Were reddening with the beams of morn, There stood beside the fountain clear A man forlorn;
And, as his weary limbs he lav’d In its cool waters, you might trace That he was of the wand’ring tribe Of Israel’s race.
With pious care, to guard the spring, A masonry compact he made, And all around its glistening verge Fresh flowers he laid.
“God of my fathers!” he exclaimed, Beheld of old in Horeb’s mount, Who gav’st my sires Bethesda’s pool And Siloa’s fount,
Whose welcome streams, as erst of yore, To Judah’s pilgrims never fail, Tho’ exil’d far from Jordan’s banks And Kedron’s Vale
Grant that when yonder frowning walls, With tower and keep are crush’d and gone; The stones the Hebrew raised may last, And from his Well the strengthening spring May still flow on! “
A Jewish Mikveh, consonantal drift or folly bath?
Despite the poet’s assertion that “he was of the wand’ring tribe, Of Israel’s race.” and that: “The stones the Hebrew raised may last” relics of Britain’s Jewish heritage are scant and any site associated with them historically is of course of great interest and importance. But is Frodsham Castle’s an example? Such baths have been uncovered which were originally ritual baths called Mikveh or Mikvah was this site one? It might be convenient to associate the site with a Jewish community attached to Frodsham Castle. However, there no evidence of a community ever being located there or in the more likely medieval Chester.
So where does the name come from? Beaumont (1888) records that:
“Some have suggested that Saint Agnes was its’ patron, and that thence it won its name.”
This belief is recorded on the current sign beside the well but the name itself is problematic. The majority of St. Agnes dedications appear to associated with late or spurious holy wells such as St. Agnes at Cothelstone where legends of love-lorn visits are linked – all Victorian romantic stuff. The clue to the origin of the well is again recorded by Beumont who states:
“The basin of that at Horsley is called a bath, and, as might be expected, the Synagogue well was also called, for once there was a curate at Frodsham who was an inveterate bather, and he resorted thither every morning and bathed in the well even when it was frozen over, and he had to break the ice before he could have his invigorating bath. But he was of a swimming family, and his father, Sir Lancelot Shadwell, Master of the Rolls, might often be seen leading his seven sons in a swim down the Thames.”
This suggests that the site was probably a plunge pool or cold bath folly. Indeed the steps down in one corner suggest this and the sandstone fabric does not look old enough to be anything of antiquity. Perhaps one of the bathers was Jewish at some point and a local joke developed? Unlikely.
Another option may be that the chamber was the water supply for the castle or great houses. Similar basins exist associated with castles such as Wollaton Hall’s, coincidentally called the Admiral’s Bath due a local resident bathing in it, despite it being a water supply at the time!
Perhaps now the site is no longer being used a receptacle for garden waste, more research may be done to reveal the details.
Many take in the pleasant vista of Chester’s fine Victorian’s park its flower beds and play areas, but few are probably aware of two noted ancient springs found within. The most famed is found just on the edge of the park, indeed it is located just outside the park. This is Billy Hobby’s Well, a local wishing well. A local anonymous rhyme records:
“I lov’d the tales that idle maids do tell,
Of wonders wrought at Billy Hobby’s Well,
Where love-sick girls with leg immured would stand,
The right leg ’twas – the other on dry land,
With face so simple -stocking in the hand-Wishing for husbands half a winter’s day.
With ninety times the zeal they used to pray”
This old rhyme despite some pedigree suggested I have been able to date only to 1823. It appears to record a ritual undertaken at the well, a similar ‘one part of the body in, one out’ was done at Walsingham by lovelorn maidens, but it does look to be Victorian in origin there (or at least post Reformation). The only problem with the practice being undertaken then is that the present structure dates from that period.
However the name is much older. A Billy Obbies Field is marked in 1745, with a spring marked at 1791. This would appear to suggest that the spring gained its name from the field and not vice versa, possibly a local personage. Yet, the name is significant and it may hide a much earlier origin. The name Hobby derives from Hobb a name for a devil or demon and where the name Hobglobin derives from. It may be possible that the area was a marshy waste and to warn people away a legend of a demon was introduced. More interesting is the idea that as the name Hobb is synonymous with Puck, and Puck possibly having a Roman origin, that the site could be a much earlier Pagan site. This might explain the fertility ritual if it has a greater age. It may be significant that when the park was developed, a long line of Roman earthenware water pipes were found, did they draw water from the spring?
Whatever the origin, when the garden was developed in the 1860s by the 2nd Earl of Westminster, Richard Grosvenor, a rather grand and impressive red and buff sandstone ashlar well house was erected. This was designed by John Douglas a local Chester architect, who was not forthcoming in making this well grand with canted corners, pointed arches flanked by agranite columns with wrought iron bars. At each corner is a small carved circle containing carved sheafs and portcullises and the voussoirs contain carved roses. A tiled spired roof sits upon the structure with an apex surmounted by a copper fish weathervane. All in all rather ostentatious for a well, especially as access to the well chamber has not been made very easy by the enclosure perhaps. Whether the improvements were done to develop some sort of spa well is unclear, but it is known that the when Canniff Haight (1904) visited for his United empire loyalist in Great Britain the spring was still flowing and noted, for he records:
“Billy Hobby’s Well,” a spring of excellent water, where we have a drink.”
If Billy Hobby’s Well is relatively easy to explain away, the Park’s other well is less so. This is Jacob’s Well, now dry and of dubious origin this is associated with the ruins of a priory, which I feel are also rather suspicious. The well is a fountain for people and a bowl for dogs I assume, over which the inscription reads:
“Whosoever drinketh of this water shall never thirst again John IV 13.”
The well is a little stone arch close by St Mary’s Priory ruins, both features make for a picturesque feature and despite the association with a religious edifice; there appear to be no old origins. No water is present in the well either not does there appear likely to have been a very active spring looking at the geology. It is mentioned by Hole (1937) in her book on Traditions and customs of Cheshire but beyond that I can find no further details.
Not sure it is wise describing the remains of people as objects…although some would argue many museums do…indeed, the display of such objects has caused some controversy and that one of these bog relics has understandably now been removed from exhibit.
A mistaken murder
On the 13th May 1983, commercial peat cutters on Lindow Moss near Wilmslow, Cheshire made a grim discovery, parts of a human skull with hair! Bizarrely, overhearing this discovery was Peter Reyn-Barn, who had long be suspected of murdering his wife in the 1950s but no evidence was ever found. He thought that the ‘jig was up’ and confessed, stating that he had buried her in his back garden which backed onto the bog! The remains were later to be dated to 250AD. He was charged even though this evidence was revealed before the trial, he had confessed after all. Significant perhaps over a year later 1st August 1984, these peat cutters found an even grimmer discovery: the remains of another body, strangled, throat cut and head beaten in. Again not Beyn-Fern wife, her body was never found, but a man of his mid 20s, the most complete bog person found in the UK. The evidence of two bodies in this area of peat bog was strong evidence of a ritual significance to the peoples in the area over 2000 years ago.
Why peat bogs?
Compared to springs, peat bogs and marshes provide an interesting contrast. They provide water but it would have been generally inaccessible to prehistoric peoples as a source of drinking water, yet they emphasized the very mystery of watery areas; the giving of water by the mother earth. Thus it is perhaps understandable that ritual activities would focus here where the water was less utile but still as unwordly.
Why was he sacrificed?
Sadly although the majority of authorities agree these are the remains of sacrifices, little supporting evidence survives beyond them. Was he a significant member of the group This is more due to the fragmentary nature of such cultural survivals. One view is that it may be linked to the Celtic head cult, a cult I shall return to again in this blog. Date wise this would be concurrent with the Celtic period when this was undertaken. Who they were sacrificed to is unclear. Anne Ross quoted in Joy’s 2009 book on Lindow Man suggests that the three forms of execution, may suggest different offerings to different gods. Glob (1969) in The Bog People notes:
“the rope nooses which several of the bog people carry round their necks, and which caused their deaths, are a further sign of sacrifice to the goddess Nerthus. They are perhaps replicas of the twisted neck-rings which are the mark of honour of the goddess, and a sign of consecration to her. The neck-ring is expressly the sign of the fertility goddesses of the period.”
It was Roman Tacitus who recorded that she was celebrated by remote Suebi tribes in Germania. Nerthus was an Anglo-Norse Goddess of fertility which it would be likely transferred to England in the early pagan period of the colonisation, but evidence is scant I believe. Some have suggested it was an opportunist murder. But of course we really may never know. Joy notes:
“The jury really is still out on these bodies, whether they were aristocrats, priests, criminals, outsiders, whether they went willingly to their deaths or whether they were executed – but Lindow was a very remote place in those days, an unlikely place for an ambush or a murder.”
However, again as Glob (1969) notes murder and ritual sacrifice are not so far apart: often murderers would be sacrificed to atone for their guilt and again Tacitus notes:
“cowards, poor fighters and notorious evillivers are plunged in the mud of marshes with a hurdle on their heads.”
Dieck (1963) in The Problem with Bog People has recorded 690 bog bodies, the majority in North-western Europe, the stronghold of the Celts. Glob (1969) in The Bog People records 41 bodies recovered across England and Wales. 15 Scotland, as well as 19 Ireland in bogs, although few are as well preserved as Lindow Man found after his work of course. Less well known is the fact that over 20 years early in August 1958, a severed head was found. This again was thought be a recent murder but primitive chemical tests and X rays suggested at least 100 years. Post Lindow analysis showed him too to show evidence of a ritual killing with remains of a garrotte, although some believed it to be a necklace, from the late Iron Age-Romano British period and was again around 20-30 years old. The English remains which exist from a window of 1st to 4th centuries is interesting. Indeed The 150 years between the death of Lindow and Worsley man, is a period spanning the late Iron-Age to Roman occupation. What is interesting is that pre-Roman rituals were still clearly being undertaken in a period of occupation, after of course the Romans had outlawed it. It gives support to the survival of any pre-Christian ritual into Christianized times perhaps. What is fascinating about the Lindow Man and his other ‘bog people’ is that they provide a real tangible link to ancient water worship even if we never find out the true reasons for his murder.
Nestling in a quiet valley beneath the suburban overspill of Stockport is Chadkirk chapel and its well, protected in this cocoon in a country park.
A picturesque chapel
The first record of the Chapel is around 1306, but by the early 16th century it was referred to as a Chantry Chapel with a Chaplain, Ralph Green, in Valor Ecclesiasticus of 1535. This suggests a pre-Reformation chapel on the site perhaps nearer the well. However by 1621 when William Webb wrote about the Macclesfield Hundred he noted:
“At the foot of Werneth Low, towards the merzey, lies an old dearn and deavly chappell, so people call desert places out of company and resort: called Chad Chappell where seems to have been a monkish cell.”
An archaeological survey undertaken in 1994 showed that there was a previous chapel on the site which was the same size. The present chapel is aligned east west and is a simple two cell building much in keeping with an Anglo-Saxon style. The oldest part was revealed to be the north and east walls of the chancel. Upon these stone walls is a wooden frame in traditional Cheshire black and white style.
Is it an ancient well?
“A picturesque well near the chapel – its walls built of rubble stone, covered with moss and ferns – bears the name of St Chad’s Well, or the Holy Well, and is traditionally said to have been the scene of miraculous cures.”
Despite this it is a problematic well, as it is first named in 1872 on the first Ordnance Survey. A stone found in a garden nearby at Romiley is mentioned on the information display board at the well is linked to the ancient British head cult, it shows three heads and its tentatively linked to the well…very I would say.
“The well was probably here before that time but these small details were sometimes missed off the maps.”
The well house was probably built around 18th -19th century and is built of sandstone blocks having a doorway with a flat lintel where there is evidence of both inner and outer door. It was probably roofed protecting it. Three steps step down into a rectangular well chamber, with a chamber measuring 1.8m x 1.6m. The wells seem to have been repaired or renovated several times in the past.
Every year since 1998 at the end of July a well dressing of the Derbyshire style has been produced and it is opened by the Mayor and is associated with the very popular festival.
What about St. Chad?
The earliest reference to the saint is possibly in the Domesday Book of 1086 as ‘Cedde’ although some believe that this refers to Cheadle. There is a tradition that the saint visited the area, but there is no direct evidence. Sadly, this is a trend quite common in wells associated with this saint.