Category Archives: Cornwall
“There is not a wife in the west country but has heard of the Well of St. Keyne” St. Keyne’s Well, St Keyne’s Cornwall.
A Well there is in the west country, And a clearer one never was seen; There is not a wife in the west country But has heard of the Well of St. Keyne. An oak and an elm-tree stand beside, And behind doth an ash-tree grow, And a willow from the bank above Droops to the water below. A traveller came to the Well of St. Keyne; Joyfully he drew nigh, For from the cock-crow he had been travelling, And there was not a cloud in the sky. He drank of the water so cool and clear, For thirsty and hot was he, And he sat down upon the bank Under the willow-tree. There came a man from the house hard by At the Well to fill his pail; On the Well-side he rested it, And he bade the Stranger hail. “Now art thou a bachelor, Stranger?” quoth he, “For an if thou hast a wife, The happiest draught thou hast drank this day That ever thou didst in thy life. “Or has thy good woman, if one thou hast, Ever here in Cornwall been? For an if she have, I’ll venture my life She has drank of the Well of St. Keyne.” “I have left a good woman who never was here.” The Stranger he made reply, “But that my draught should be the better for that, I pray you answer me why?” “St. Keyne,” quoth the Cornish-man, “many a time Drank of this crystal Well, And before the Angel summon’d her, She laid on the water a spell. “If the Husband of this gifted Well Shall drink before his Wife, A happy man thenceforth is he, For he shall be Master for life. “But if the Wife should drink of it first,– God help the Husband then!” The Stranger stoopt to the Well of St. Keyne, And drank of the water again. “You drank of the Well I warrant betimes?” He to the Cornish-man said: But the Cornish-man smiled as the Stranger spake, And sheepishly shook his head. “I hasten’d as soon as the wedding was done, And left my Wife in the porch; But i’ faith she had been wiser than me, For she took a bottle to Church.”
This picturesque holy well is perhaps the most unusually associated with the properties that Southery alludes to above. Richard Carew in his 1602 Survey of Cornwall is the first to note the well and its trees:
“I will relate you another of the Cornish natural wonders, viz., St. Kayne’s Well ; but lest you make a wonder first at the saint, before you take notice of the well, you must understand that this was not Keyne, the man queller, but one of a gentler spirit, and milder sex— to wit, a woman. He who caused the spring to be pictured added this rhyme for an exposition : —
‘The name to lot of Kayne befell, No over holy saint, The shape four trees of divers kind, Withy, oak, elm, and ash, Make with their roots an arched roof . Whose floor this spring doth wash. The quality, that man or wife, Whose chance, or choice, attains, First of the sacred stream to drink, Thereby the mastery gains.’”
Charles Hope (1893) in his Legendary Lore of Holy Wells records:
“It is a spring of rare virtues in the belief of the country people. It is covered in by masonry, upon the top of which formerly grew five large trees–a Cornish elm, an oak, and three antique ash-trees–on so narrow a space that it is difficult to imagine how the roots could have been accommodated. There now remain only two of these trees–the elm, which is large and fine, and one of the ash-trees.”
The Quiller-Couches (1894) consider in their Holy Wells of Cornwall relates to these trees:
“The trees are not as they were in the time of Carew and Norden. The oak, elm, and withy were blown down in a very fierce storm which occurred in the November of 1703. Some years afterwards, Mr. Rashleigh of Menabilly planted the present trees in their place, five in number, — two oak, two ash, and an elm ; and it is a double wonder, firstly, where in such a scant place they get nourishment ; secondly, why by their roots they do not disrupt the masonry, and ruin the well. When standing on the top of the well, all the trunks could be reached by the extended arms.”
However, they then note:
“On my last visit, one of the oaks was much decayed, and supported by a prop. The well has now no architectural interest, the entrance being a plain round-headed arch of native stone.”
Today these trees have lone gone a result of a repair to the well. Quiller-Couches again note:
“On visiting the well in 1891, we found it in a very dilapidated state, the arch tumbling to pieces. Of the five trees only two are left, an elm and an ash, both fine trees, particularly the elm.”
These concerns prompted the Liskeard Old Cornwall Society in 1936 to completely renovate the well, guided by A. C. Glubb according to Lane Davies who records:
“The trees decayed, the lane was widened….it all looked very new at first with bright granite stones, but will mellow in time.”
Now the well has indeed mellowed and is a delightful find by the roadside
Who was St Keyne?
A daughter of the Prince of Brecknockshire and aunt of St. David, she was said to be a beautiful and very holy women, who was sought by many important men as a bride. She is said to have vanquished serpents from the land by converting them to stone, the remains being fossilised ammonites. She is said to have lived in seclusion but was finally convinced by Cadock to return to which he provided the local people with a water supply by hitting the ground with his staff.
Hope (1893) notes that:
“The well is said to share with St. Michael’s Chair at the Mount the marvellous property of confirming the ascendancy of either husband or wife who, the first after marriage, can obtain a draught of water from the spring, or be seated in the chair.”
It would seem plausible that it was a property derived from a pagan fertility tradition, so unusual is it in its nature. But do people visit it for this? Of this property, the Quiller Couches again comically noted:
“It has been related that Mr. Leah, then rector of the parish of St. Keyne, sent two dozen bottles of this gifted well water to a bazaar in the grounds of Mount Edgcumbe, and that they met with a ready sale at two shillings a bottle, with a loud demand for more.”
When I visited a man was there filling a bottle, I asked him what for and he wryly smiled well ‘just in case’ it was clear he was well aware. I peered into the well, the murky nature of the water, possible as a consequence of a dead mole in it, if I had to drink this to ensure dominance I would be happy to be henpecked!! I much prefer equality anyhow and one wonders in this day and age whether taking a draft was anyway acceptable?
It was in the Bord’s trailblazing Mysterious Britain that I first saw a picture of Dupath Well. It looked very mysterious shrouded in undergrowth, peering from the woods like a Cornish Anker Wat. Seeing the illustration reproduced above in Charles Hope’s 1893 Legendary Lore of Holy Wells similarly whetted my appetite.
Hope’s description did however add to the mystery:
“Dupath Well is a pellucid spring, once the resort of pilgrims and still held in esteem. It overflows a trough, and entering the open archway of a small chapel, spreads itself over the floor and passes out below a window at the opposite end. The little chapel, 12 feet long by 11 ½ wide, is a complete specimen of the baptisteries anciently so common in Cornwall. It has a most venerable appearance, and is built of granite, which is gray and worn by age. The roof is constructed of enormously long blocks of granite, hung with fern, and supported in the interior by an arch, dividing the nave and chancel. The doorway faces west; at the east end is a square-headed window of two lights, and two openings in the sides. The building is crowned by an ornamental bell-cote.”
The Quiller- Couch’s in their 1894 Holy Wells of Cornwall note:
“A portion of the front is overrun with ivy ; grass and weeds grow in clumps from the chinks of the roof…… The spot has a deserted look, and breathes of solitude and gloom .”
They added that despite being overgrown was then in a much better state that previous:
“It was found several years since by the Rev. H. M. Rice, Rector of South-hill and Callington (an ardent antiquary, in the line of ecclesiology especially), in a very dilapidated condition. He carefully picked out the ruins lying around; and, with the carefulness of one trying to put together a dissected puzzle, succeeded in restoring the well.”
The site certainly was of considerable interest. I finally succeeding in making the pilgrimage in the early 1990s. Despite English Heritage’s considerable tidying up of the site and Hope’s widely over ambitious sizing, the site was and is one of the most impressive holy wells in the county.
Hope (1893) notes that:
“The well is famed for the combat between Sir Colam and Gotlieb for the love of a lady; Gotlieb was killed, and Sir Colam died of his wounds.”
Parochial History of Cornwall the tradition connected with this well was as follows :
“ A duel was fought here between two Saxons, named Gotlieb and Sir Colan, as rival candidates for a young lady. Gotlieb was a private gentleman of considerable wealth; while Sir Colan, though a knight, was poor. The father of the lady wished her to marry Gotlieb, on account of his wealth ; but she preferred Sir Colan, whom she had known from childhood. Sir Colan received the first wound, but ultimately overcame Gotlieb and killed him. The contest was long and desperate ; Sir Colan’s wound would have healed but for his impatience, to which he fell a victim.”
Quiller-Couch note that:
“There are several versions of this romantic story, the names differing in some cases, and usually the victorious one is described as surviving the effects of the duel, and building Dupath Well as an act of atonement for his sin and a witness of his repentance.”
Now Quiller Couch questioned veracity of the legend:
“This well has suffered greatly from being made the peg on which to hang modern-antique fable. The country people know nothing of Siward and Githa , who are purely the creation of individual fancy. Mr. Kempthorne, long a resident of Callington, has inquired among the eld, and can find no trace of such a story ; and Mrs. Rice, the widow of the restorer of the well, says that her husband would most assuredly have embodied in his paper any reputed mystic qualities or local traditional tales had any such existed.”
However, followers of this blog will see some familiarity with this story and that related by Guest Blogger Frank Earp in his post on Newark’s St Catherine’s Well, which I recommend readers to read and compare with this story. In short Frank considers that the story hides an older story perhaps emphasizing the battle between the summer and the winter. Does the story relate ome folk memory of the sites importance in pre-Christian ritual remembered here. It is interesting to note that the Newark legend is also said to be made up story! One also wonders whether the Cornish name Fenton Hynsladron, spring of the robber’s path hides a link possibility to this story.
Of its history and tradition the English Heritage website tells us that:
“The small chapel-like building was probably built in about 1510 by the Augustinian canons of the nearby priory of St Germans, to whom the site belonged. It was dedicated to St Ethelred.
The little building may have been a worthwhile financial investment for the canons of St Germans, since visitors to the spring would have left offerings, much as they do at wishing wells today. We know from monastic records that such sources of income were jealously guarded by religious houses.”
They note that the well’s water was used for whopping cough and may have been for baptism, possibly bowsenning – ie curing madness.
Today people still visit the well and perhaps take the waters, although it lacks the paraphernalia that attracts wells in the west of the county. A delightful if slightly sanitised well a record of what many other wells would have looked like if they had not let the rigors of time and zealots rob us of them!
To those reading this blog, who may not be overly familiar with the study of Holy wells and healing springs, may be familiar with the throwing of coins into springs. However, this is a relatively recent invention, before this activity, itself of course quite expensive in older times – pins were used.
Pins you may ask? Why would you have a pin on you? Well of course in those days pins were commonly used, especially by women to hold hats on and so were generally available. A glance through works such as Jones on Holy Wells of Wales and Hope’s Legendary Lore of Holy Wells produces quite a number.
The custom was quite widespread from Northumberland (Worm Well) to much of Wales where at for example at Ffynnon Enddwyn, Merioneth, Wales evil spirits were ward off by doing so. At Piran’s Well, Cornwall, Hope (1893) tells us:
“Beside a path leading to the oratory of St. Pirian’s, in the sands, there is a spot where thousands of pins may be found. It was the custom to drop one or two pins at this place when a child was baptized.”
At Bede’s Well, Jarrow Durham, as noted before ill children were brought to the well and crooked pin was put in and at St. Helen’s Well, Sefton, Lancashire would inquire about the fidelity of their lovers, dates of marriage etc by as Hope (1893) notes:
“the turning of the pin- point to the north or any other point of the compass.”
In Chepstow, Monmouthshire a well called, the Pin Well, Hope (1893) again notes:
“those who would test the virtues of its waters said an ave and dropped a pin into its depth.”
Certain days were associated with giving pins. May time, particularly at St Maddern’s Well, Madron the first Thursday in May to consult this oracle by dropping pins states Borlase (1769) in his Antiquities of Cornwall.The Wishing well of St. Roche, Cornwall it was visited on Holy Thursday or Ascension Day. At Wooler, Northumberland, the Pin Well was visited by a procession of people from the village on May Day and each would drop a crooked pin into it and made a wish. Cruelly bent pins were daily thrown into St. Warna’s Well, Isle of Scilly to wish for ship wrecks! However in the majority of cases it was for a benefit of the depositer in a positive way. Quiller Couch in Holy Wells of Cornwall (18??) notes that at Menacuddle Well:
“On approaching the margin, each visitor, if he hoped for good luck through life, was expected to throw a crooked pin into the water, and it was presumed that the other pins which had been deposited there by former devotees might be seen rising from their beds, to meet it before it reached the bottom, and though many have gazed with eager expectation, no one has yet been permitted to witness this extraordinary phenomenon. “
There appears to be an association with fairies and pins. At the Pisky Well, Altarnun Hope (1893) states:
“In the basin of the well may be found a great number of pins, thrown in by those who have visited it out of curiosity, or to avail themselves of the virtues of its waters. A writer, anxious to know what meaning the peasantry attach to this strange custom, on asking a man at work near the spot, was told that it was done “to get the goodwill of the Piskies,” who after the tribute of a pin not only ceased to mislead them, but rendered fortunate the operations of husbandry.”
Such an association appears as far north as Cartmel, Cumbria. Stockdale, in Annals of Cartmel notes:
“Near to this holy well are two cavities in the mountain limestone rock called the ‘Fairy Church’ and the ‘Fairy Chapel,’ and about three hundred yards to the north there used to be another well, called ‘Pin Well’, into which in superstitious times it was thought indispensable that all who sought healing by drinking the waters of the holy well should, on passing it, drop a pin; nor was this custom entirely given up till about the year 1804, when the Cartmel Commoners’ Enclosure Commissioners, on making a road to Rougham, covered up this ‘Pin Well’. I have myself long ago seen pins in this well, the offerings, no doubt, of the devotees of that day.”
In many places, such as at St. Philip’s Well, near Keyingham, Yorkshire girls would caste pins for love predictions. At Brayton Barf, Yorkshire, a reason for this is given. A local woman is said to have been enchanted by the fairies looking into a well here and they appeared to explain to her their need for pins. Apparently, they used hawthorn thorns for their arrows and these were very ineffective but some of the fairy folk had noticed that the pins used by local women would be an ideal replacement. However, the fairies had no real way of obtaining the pins by enchantment and so they arranged that any women who visited the well and dropped a pin would find out the identity of their true love reflected in the water. After awaking from her enchantment she threw a pin in and she saw the face of her sweetheart and so spread the news and the fairies got their arrows! Sadly, the well is lost. However, the tradition has spread as far as Rhosgoch in Herefordshire where Hope (1893) was told:
“who haved close to the well for two years, tells me that the bottom was bright with pins — straight ones he thinks — and that you could get whatever you wished for the moment the pin you threw in touched the bottom.” ” It was mostly used for wishing about sweethearts.”
Despite this rather imaginative reason for dropping pins, why were pins dropped. Well in many cases, when the pin was bent, this action resembled that done in prehistoric times to swords deposited in ritual areas as votive objects. For example it may be significant that at some wells pricking the finger before casting it away may have had a deeper meaning. Does it represent a sacrificial aspect to giving a votive offering? So perhaps take a small pin box and caste a pin not a coin if you must.
Every month this year I am covering the veneration of water in a different item, 12 in all. This month it will be the clootie or rag. As the title suggests.
Many years ago when my interest in the subject was first piqued I visited the famous Madron Well. To be honest I was not very impressed with the well; a square concreted hole in the ground, if I remember devoid of any atmosphere. No what impressed me was what was attached to the trees; hundred and thousands of bits of cloth. I had no idea why they were there but clearly there was significance to them. Soon after I purchased the Bord’s influential Sacred Waters and all was explained.
Basically, the custom would involve the piece of rag, traditionally although rarely now, a piece of clothing, being dipped upon the well’s water rubbed on the afflicted area and then hung on the tree. As this cloth rooted, so it was thought the ailment would disappear. A word on nomenclature the word clootie commonly used for the rags is a recent spread it is originally limited to Scotland.
As far as I am aware no countrywide study has been made of the distribution of the custom, but it appears largely to divided into two blocks in the British Isles. From my research, I have found no evidence of the custom in the south –east. It is traditionally absent from all the counties south of the Thames i.e Kent, Sussex, Surrey and Hampshire. Similarly there appears no record in the home countries of Berkshire, Buckinghamshire, Bedfordshire or Hertfordshire, although only two of these counties have been fully studied. As we travel westward it is encountered in Somerset with Compton Martin’s Rag Well and Cornwall as well as parts of Wales, although Devon is lacking any evidence and that for Dorset appears modern (see below).
It is absent from East Anglia, which is interesting because in Lincolnshire, a county boarding Norfolk it is frequently read about. Here there are eight seven such sites and one is simply called the Ragged Springs. For example at Utterby the:
“Holy Well, on the east side of the parish, is in repute for medicinal virtues, among the vulgar, who, after using it, tie rags on the surrounding bushes, to propitiate the genius of the spring”.
Of the traditional pre-20th century sites none continue the tradition and ironically another, probably non-holy well, the Ludwell has become the focus of a modern rag leaving tradition. Interestingly, it is recorded in Nottingham, but absent from the rest of the county. Do is there any record in Derbyshire, Leicestershire or Staffordshire.
The record in Nottingham is interesting as there is confusion between the sites of the famed St. Ann’s Well and that known as the spring is called the Rag Well. To the west only Cheshire has a record. Hole (1937) noted that at Audley End a holy tree:
“those who came to the well hung rags or other offerings upon.”
Yorkshire has a number of sites, as noted above. St. Helen’s Well, Great Hatfield near Hull has a plaque reading:
“Before the sunrise, dear Helen, I stand by this spring and intreat thee, sweat saint, good health to me bring, for with eyes firmly fixed on this ancient hawthorn, see I place thee a rag from my dress today”
An early reference of one is for one is in 1600 work of A Description of Cleveland in a Letter Addressed by H. Tr. to Sir Thomas Chaloner which describes St. Oswald’s Well, Great Ayton that
“they teare of a ragge of the shirte, and hange yt on the bryers thereabouts”.
Most famed Yorkshire rag well was that almost lost at Thorpe Arch, where photos from the turn of the 19th century show it festooned with torn strips. Haigh (1875) says that:
“twenty years ago the Rev E. Peacopp, curate of Healaugh, informed me that shreds of linen were to be seen attached to the bushes which overhang this well”.
Bogg (1892) refers to it as:
“St Helen’s or the Wishing Well, which is often visited by young men and maidens… In a clump of trees near the river, hanging on the roots of the trees, are some scores of gewgaws left by anxious lovers, who suppose the well holds some subtle efficacy or charm”.
The ritual was described as having to be done before sunrise where the cloth would be dipped in the well and then tied to the tree whilst making a wish. Of St Swithin’s Well Stanley, in his Ancient Wells of Wakefield, 1822:
“when the well was open it was near the hedge on which used to be hung bits of rag with which people had washed. These were left hanging under the delusive idea that as the rags wasted away so would the part affected, which had been washed, therewith proceed to mend and become sound”.
In Durham Jarrow’s Bede Well and in Northumberland the Lady Well, Cheswick were both rag wells. However, Scotland has three of the most famous rag or cloottie wells. The most famed is that which despite the given name of St. Curidan is better known as the Clouttie well and is the one which has attracted the greatest controversy. Found in Munlochy on the A832, here rags festoon every mm of the surrounding trees and became so unsightly that the decision was taken to remove many of them and surf the bad luck! The well is particularly visited on Beltaine, the day before the 1st of May and traditionally children were left over night to cure them much like Madron’s Well.
This distribution would suggest an association with our Celtic heritage, although that perhaps is not strengthened by the Lincolnshire sites. Another theory is that it may have been a tradition associated with the Gypsy community and certainly Lincolnshire, Yorkshire and the West Country are certainly traditional grounds. However, this does not explain the absence from areas such as the New Forest in Hampshire.
An ancient tradition?
The placing of clooties is linked to Patronal days or the Christianised pagan Gaelic-Celtic feast days: Imbolc (1st February), Beltane (1st May), Lughnasadh (1st August) and Samhain (1st November). It is possibly that the clootie was an offering to a deity at the spring.
A modern tradition
Visiting holy wells across the country one is struck by the presence of rags on a wide range of sites, many of which would not have had them before I assume. I would imagine that few of the people attaching the rags or more often ribbons are doing it for memento reasons rather than healing ones, to leave something there as a token. Yet by doing so they are continuing an ancient tradition…only spoilt by the use of modern non biodegradable fabrics. This is clearly what is going on at St. Kenelm’s Well where there are clothes on a nearby bush and similarly at St. Augustine’s Well, at Cerne which according to Thompson & Thompson (2004) book on Wells of the Mainland had:
“a few coloured ribbons hang from neighbouring trees – evidently an attempt to perpetuate its memory as a rag-well”.
And so it continues. Many wells and springs beyond the natural range appear to be growing in their clottie collections. A quick look on the internet even shows a few which I have done and I can still see the ribbon, sadly it wasn’t as biodegradable as I thought! How to confuse the researcher!!
Although January 1st, Imbolc and May 1st (or its first sunday) are associated with veneration of wells and springs and their increase in proficiency, Midsummer (Eve or Day) was a date often associated with visiting wells. Often the wells would be dedicated to St. John the Baptist, the saint whose feast day would be on that date. Some such as St. John’s Well, Broughton or St John’s Well, Shenstone whose waters were thought to be more curative on that day. This is clear at Craikel Spring, Bottesford, Lincolnshire Folklorist Peacock (1895) notes that:
“Less than fifty years ago a sickly child was dipped in the water between the mirk and the dawn on midsummer morning,’ and niver looked back’ards efter, ‘immersion at that mystic hour removing the nameless weakness which had crippled him in health. Within the last fifteen years a palsied man went to obtain a supply of the water, only to find, to his intense disappointment, that it was drained away through an underground channel which rendered it unattainable.”
Now a lost site, it is possible that the site now called St. John’s Well in the village is the same site considering its connection to midsummer.
Often these visits would become ritualised and hence as Hazlitt notes in the Irish Hudibras (1689) that in the North of Ireland:
“Have you beheld, when people pray, At St. John’s well on Patron-Day,
By charm of priest and miracle, To cure diseases at this well;
The valleys filled with blind and lame, And go as limping as they came.”
In the parish of Stenness, Orkney local people would bring children to pass around it sunwise after being bathed in the Bigwell. A similar pattern would be down at wells at Tillie Beltane, Aberdeenshire where the well was circled sunwise seven times. Tongue’s (1965) Somerset Folklore records of the Southwell, Congresbury women used to process around the well barking like dogs.
These customs appear to have been private and probably solitary activities, in a number of locations ranging from Northumberland to Nottingham, the visiting of the wells was associated with festivities. One of the most famed with such celebration was St Bede’s Well at Jarrow. Brand (1789) in his popular observances states:
“about a mile to the west of Jarrow there is a well, still called Bede’s Well, to which, as late as the year 1740, it was a prevailing custom to bring children troubled with any disease or infirmity; a crooked pin was put in, and the well laved dry between each dipping. My informant has seen twenty children brought together on a Sunday, to be dipped in this well; at which also, on Midsummer-eve, there was a great resort of neighbouring people, with bonfires, musick, &c.”
Piercy (1828) states that at St. John’s Well Clarborough, Nottinghamshire
“a feast, or fair, held annually on St. John’s day, to which the neighbouring villagers resorted to enjoy such rural sports or games as fancy might dictate.”
Similarly, the Lady Well, Longwitton Northumberland, or rather an eye well was where according to Hodgon (1820-58) where:
“People met here on Midsummer Sunday and the Sunday following, when they amused themselves with leaping, eating gingerbread brought for sale to the spot, and drinking the waters of the well.”
When such activities ceased is unclear, but in some cases it was clearly when the land use changed. This is seen at Hucknall’s Robin Hood’s well, when the woods kept for Midsummer dancing, was according to Marson (1965-6) in an article called Wells, Sources and water courses in Nottinghamshire countryside states it was turned to a pheasant reserve, the open space lawn was allowed to grass over and subsequently all dancing ceased. In Dugdale’s (1692) Monasticon Anglicanum notes that at Barnwell Cambridgeshire:
“..once a year on St John Baptist’s Eve, boys and lads met there, and amused themselves in the English fashion with wrestling matches and other games and applauded each other in singing songs and playing musical instruments. Hence by reason of the crowd that met and played there, a habit grew up that on the same day a crowd of buyers and sellers should meet in same place to do business.”
Whether the well itself was the focus for the festivities or the festivities were focused around the well because it provided water are unclear, there are surviving and revived midsummer customs which involve bonfires and general celebrations but no wells involved.
The only custom, revived in 1956, which resembles that of the midsummer well visiting is Ashmore’s Filly Loo. This is the only apparent celebration of springs at Midsummer is at Ashmore Dorset where a local dew pond, where by long tradition a feast was held on its banks, revived in 1956 and called Filly Loo, it is held on the Friday nearest midsummer and consists of dancing and the holding of hands around the pond at the festivities end.
Another piece of evidence perhaps for the support of a well orientated event as opposed an event with a well is the structure of the Shirehampton Holy Well, Gloucestershire which arises in:
“‘A large cave … Inside, there is crumbling masonry – the remains of an ancient shrine or hermitage – and a pool fed by a stream which seeps through the floor of the cave. The rays of the midsummer sun are said to strike the centre of this pool, and seers used to read the future in its depths.”
Tait (1884–5) suggests that the building was:
“duly oriented for midsummer day, so that it is clearly a mediaeval dedication to S. John Baptist.”
This unusual site may indicate the longer and deeper associations of springs and midsummer than is first supposed…or antiquarian fancy. You decide.
I recently picked up a postcard which had a circular arched holy well which had carved across the arch Holy Well. It appeared to resemble sites found Cornwall and Devon, indeed it had Truro as its location. I was unaware of such a site in the Cornish capital and I had never heard of a Victoria Park in the town too. However, searching on the internet it revealed itself to be in Nova Scotia and such I was intrigued to find out more.
The Acadian influence
The Acadians is the name of the French colonists who settled in Canada in the 1600s around Nova Scotia in a separate colony from those of Quebec put were expelled from the region after the British conquest in the 1710. They clearly brought with them their traditions and customs and finding themselves in need of true holy well blessed this spring.
Local legend states that the well was blessed by Celtic saint. This obviously is a little paradoxical to say the least as we are several 1000 miles from the Celtic homeland. It is more likely that the Celtic wells were used to explain the dedication, with an obvious Breton association, unless of course the site claims a connection with the legend of St. Brendan. Nevertheless, the site was used to baptise infants and as a wishing well.
The site today
The Victoria Park website refers to the holy well as a replica of one on Bible hill. There is still a Holy Well Park Bible hill is there a holy well there? The question being does the original survive? I have yet to discover the answer. The site itself looks old, sitting below the rock face and reached by a small number of steps. Sadly a cover is now placed over its entrance which appears to prevent access to the water.
Other holy wells
Research reveals other holy wells in the country and the author would be keen on hearing about more. In the park itself there is an interesting spring called the Brandy spring, so named because soldiers in the Fenian raids kept their bottles cool there. It was until recently used by locals as drinking water. One holy well is associated with the legend of Oak Island and another at Point Pleasant Park Halifax, although other than having clear water I have been unable to find more information.
More interestingly is St. Patrick’s Well, Mount St. Patrick, Ontario an area colonised by Irish Catholics. It is said that a Father McCormack was responsible for the holy well in 1869 after finding the spring and blessing it in the Irish tradition. As can be seen from these photos from waymarking.com the spring arises in a square deep well associated with an altar with iconography in the enclosed whitewashed wooden building with blue roof. It is pleasing to see that the European holy well tradition manifested itself in the far reaches of their colonies and surely there are more wells to discover..if anyone knows of any such I would be interested to hear of more.
Merry Christmas readers. For this time of year, what more appropriate well to discuss than Jesus Well at Minver, Cornwall? The spring head is covered by a quaint sandstone building with a slate roof and surrounded by a small wall to prevent low flying golf balls hitting it no doubt as it lies in a golf course. According to Hope (1893) the spring was visited by children suffering from whopping-cough, Quiller-Couch adding that children were dipped in the water. Quiller-Couch (1894) tells us that:
“People came from long distances to pay their devotions and use the waters, which were celebrated for many cures, and for the evils which befell scoffing unbelievers. Its virtues continued till late years. No longer ago than 1867, Mary Cranwell….who for a considerable period had suffered severely from erysipelas, and could obtain no relief from medical treatment, fully believing, as she stated to the author, from the repute of the well, that if she bathed in the water with faith she would be cured of her disease, went to the place, and kneeling beside the well recited the Litany to the Holy Name of Jesus, and bathed the diseased parts in the waters. She received relief from the first application; and repeating it the prescribed number of three times, at intervals, she became perfectly whole, and has never since suffered from the same malady.”
A strange custom.
Quiller-couch (1894) notes a strange custom where:
“At some wells a cross of rushes or straw is floated on the surface of the water, to sink or swim as Fate decides. Coins were also left on a niche in the well, or cast into its waters as an offering; this custom seems to have entirely disappeared in Cornwall at least, although at one well, Jesus Well, St. Minver, it was a distinctly remembered practice: it was probably a much older custom than the dropping in of pins; for setting aside the fact that pins were not in use until the sixteenth century, there is never any mention in the old accounts of the skewers of wood or bone of former days being among the offerings to the naiad.”
It was apparently named after a nearby lost chapel. Maclean, in his History of Trigg Minor, speaks of the old chapel, Jesus Chapel, which formerly stood not far from the well. It was described as:
“Upon the manor of Penmayne, about half a mile north of Rock, on the left of the road leading to St. Minver Church, is an ancient enclosed tenement, containing about four acres, called Chapel. A small chapel existed here until recent times. Mr. Sandys, writing in 1812, states that he had seen pieces of a Gothic window on the spot; but no remains are now to be found.” However, why this should be named after Jesus is unclear, unless its foundation was very ancient, and does as some new age antiquarians will let us believe dates from when Jesus ‘walked upon England’s pleasant land”.
Is it possible that the origins of the spring would be associated with Jesus, as local legend states an unknown pilgrim saint travelling over the dunes struck the ground with his staff and water arose. However this more probably St Enodoc. The well today Quiller-Couch (1894) states that:
“The well has fallen somewhat to decay during the last ten or twenty years; the archway has disappeared, as has also the front part of the roof, otherwise it looks much the same. Cattle were in the field in which the well stands, and had trampled down the ground around the building. It is about five feet square, and the interior is lined with beautiful ferns.”
Fortunately the well was restored and is surrounded by a small wall and the cows replaced by golf buggies. A stone slate set into the threshold reads: “Jesus Well, Jesus saith unto her, Give me to drink Timor domini fons vitae.” Hopefully the spring will continue to be a rest spot for pilgrims for many centuries to come.
As it’s the first year anniversary, it is time to reflect upon the how holy springs are born. There appear to be four ways in which holy men and women has caused springs to be created. Perhaps the most easily explained in view of modern science is that miracle associated with St. Thomas a Beckett at Otford or St Augustine in Kent and Dorset, where they struck their staffs into the ground or a rock and caused a spring to arise. A story which of course arises in relation to the work of Moses, who supplied water for the Israelites in Exodus. Indeed, it appears to have been done as a claim of holiness as seen by Sir John Shorne in North Marston (Buckinghamshire). Some modern day antiquarians may relate their actions to that of dowsers, but a little bit of local knowledge of hydrology would help!
Sometimes like that of Holy Well bay (Cornwall), St. Ive’s Well (Huntingdonshire) or St. Winchombe (Gloucestershire), a spring arose when the body was disinterred and rested. This again makes some logical sense for one would expect that digging a body in some geological areas could possibly hit ground water, the junction between two rock types being likely. When arising from the resting of a body is slightly more problematic, but one would expect in a journey fraught with thieves, wolves, bears and all sorts of hazards the body may have been temporarily interred to prevent loss, especially as journeys being done on foot.
Often there is a gruesome origin to springs. St Alban’s Well in St Albans came about after the saint was decapitated by the pagan Romans and at his martyrdom, his head rolled down and where it rested a spring formed. This is one version of the legend, a story repeated in the more famous perhaps St. Winifred’s well. This is a more problematic origin and perhaps again links the idea of temporary disinterment.
Certainly, the construction of a hollow may explain how St Morwena’s well arose in Morwenstowe (Cornwall). It is said that the saint journeyed to find a stone for the font and fell asleep here and a well arose. This resulted in the well being used as the location of the church.
Water holds an innate fascination with us as a species; it is both source of essential life giving power but a still untameable force which can be unpredictable and dangerous. So it is not surprising that as well as considered to healing and holy, springs and wells have a darker side. A side I am going to explore, in a fitting post for Hallowe’en. In this overview I intend to discuss these sites, many of which only have their name to suggest this dark origin. Of these Puck or Pook Wells are the commonest, deriving from O.E pwca meaning goblin. Puck is as Shakespeare immortalises, a type of fairy. Of these there are site recorded on the Isle of Wight (Whitwell), Wiltshire (West Knowle), Essex (Waltham Holy Cross), Derbyshire (Repton), Somerset (Rode), Northamptonshire (Aynho) and Kent (Rolvenden and St. Paul’s Cray), The latter does underline the otherworldy nature of springs which despite being in an area of urbanisation. It fills a boggy hollow just off the footpath and even on a busy summer’s day you feel remote. Joining the Puckwells is the more general Pisky or Pixy well (the spirit which has led the written many times astray), a term found generally in the South-west such as the site in Cornwall (Alternun) and Somerset (Allerford). One can certainly feel the presence of these folk on a visit to the former especially with is ancient mossy basin and small wellhouse. The second most common otherworldly character is Knucker, Nicker, Nikor or Nicher. This is a pagan Norse monster, which some have associated with St. Nicholas, who is said to have fought a sea monster. The most famous site is the Knucker Pit in Lyminster (West Sussex). This is associated with a notable legend which records that the dragon terrorised the countryside and took away the daughter of the King of Sussex. The king offered the hand this daughter to anyone who would kill it and a wandering knight did poison the beast and claimed her hand. The term appears to apply to sites from Kent (Westbere), Edgefield (Norfolk) and Lincoln. One wonders, whether these had similar legends. Thor is perhaps commemorated in a number of wells and springs, especially it seems in the counties were the Danish influence was greatest, the most famed of these being Thorswell at Thorskeld, near Burnstall (North Yorkshire), interestingly this is one of the areas St Wilifrid is said to have converted. Less well known are other sites can be postulated in Lincolnshire with Thirspitts (Waltham, Lincs), Threshole (Saxilby Lincs), Thuswell (Stallinborough, Lincs) and Uffington’s Thirpolwell (Lincs). The latter most certainly, a likely candidate, but of the others there may not even be evidence they are springs let alone their otherworldly origin. The O.N term Thyrs for giant may be an origin. There are a number of springs and water bodies associated with what could be considered pagan gods, but I will elaborate on these in a future post. Many spectral water figures in the country are called Jenny. Whelan (2001) notes a Jenny Brewster’s Well, Jenny Friske’s well, Jenny Bradley’s Well. The name is frequently encountered in Lincolnshire, were a Hibbaldstow’s Stanny Well, where a woman carrying her head under her arm, called Jenny Stannywell, who once upon a time drowned herself in the water. At a bend of the Trent at Owston Ferry was haunted by Jenny Hearn or Hurn or Jenny Yonde. This little creature was like a small man or woman, though it had a face of a seal with long hair. It travelled on the water in a large pie dish. It would cross the water in a boat shaped like a pie dish, using spoons to row. One wonders whether there is a story behind Jenny’s Well near Biggin (Derbyshire). Sometimes these weird creatures were doglike like that said to frequent Bonny Well in Lincolnshire. Many of these creatures such as the one eyed women from Atwick’s Holy well span the real and the otherworldly.
When discussing the spirit world, by far the commonest otherworldy being associated with wells. Ghosts are also associated with springs. Sometimes they are saintly, such as St Osyth (Essex), but often if not a saint, they are female such as a pool in Chislehurst caves, Lady’s Well, Whittingham (Northumberland), Lady well, Ashdon (Essex), White Lady’s Spring, (Derbyshire) Peg of Nells Well , Waddow (Lancashire) Marian’s Well Uttoxeter (Staffordshire), Julian’s Well, Wellow (Somerset), Agnes’s Well Whitestaunton (Somerset), a Chalybeate spring in Cranbrook (Kent) and so the list goes on and is a suitable discussion point for a longer future post. All that can be said is that the female spirits outweigh the male ones and this must be significant. To end with, that staple of Hallowe’en, the witch, is sometimes associated with springs, especially in Wales. This associated perhaps reflects their ‘pagan origins’ or else there procurement post-Reformation, afterall it was thought that they stole sacred water from fonts, so it is freely flowing elsewhere why make the effort! The most famous of these being Somerset’s Witches Well (Pardlestone) this was said to have been avoided by locals until it a local wise man three salt over the well and removed their presence. So there was a rather brief and perhaps incomplete exploration of the unlikely combination between holy wells and the darker aspects. In a future post I will explore the associations with ghosts and in another on supposed evidence of pre-Christian gods and goddesses at wells.
Cornwall is a great county for those who hanker for the romance of ancient times, where ancient megalithic remains abound, old chapels and churches are found around every corner and every parish has their Holy Well. I am sure like me that their fascination in holy wells begun with a trip to Cornwall, where quaint picturesque stone well houses cover gurgling ancient spring heads whose name puts once in touch with those ancient evangelical times of the post Roman period. One such romantic well is that of Treloy near Newquay The site lay on private land and so I called at the farm house, the upstairs window swung open and an elderly lady appeared. I expressed my interest in visiting and she waved me on with permission given some rough directions to where I needed to go…mainly downhill into the wall. Of the site Quiller Couch (1895), although no name is given:
“At the top of Treskeys hill, in an orchard known as Treloy orchard, is a fairly celebrated holy well, in good preservation and much resorted to by artists and other visitors. No one appears to remember that it ever possessed any saintly name, or that there were any particular legends or ancient ceremonies connected with it. Some suggest that in addition to supplying water to the Arundells, whose property it was, it also supplied it to the monks at Rialton, but this seems rather improbable, considering the monks possessed a well close at hand in their own courtyard at the priory. The water is considered particularly good and never failing; the building over it is of fair size with stone seats. Although nothing is remembered of its holy origin, its sanctity has always been a thing taken for granted; and the fact that a chapel once stood near it seems sufficient to dismiss all doubt on the subject.”
Interestingly by Lane Davies (1970) time a name had been found. But sadly he noted that when visited in the early 1950s was difficult to reach and when he finally succeeded found a site of devastation, The destruction of the well being caused by an apple tree and in its wake it was difficult to work out what the site looked like, with stones lying all around. Fortunately, its restoration by Old Cornwall Society in it in 1953 and they did a fantastic job, revealing the old benches being in the process that a visit now would not reveal any evidence of dereliction with. The well consists of a small chapel pitched roof edifice, the spring following into a large rectangular channel full of water cress. St Peter or St Petroc?
In the vicinity of the well was a Chapel in 1283, noted by Hals in 1700 but no trace of it exists bar some possible some sections of stone work around the site. The moor below the well is called Pedyr moor and this presumably comes from the well or chapel. This has left historians to guess what the dedication of the well was, St Petroc and possibly St. Piran are suggested but St Peter appears to be the most obvious. But just because the moor had this dedication does not mean it the same as the well.
Noted for cures
As Quiller-Couch notes it was much frequented, Lane-Daves (1970) notes that the well was much frequented for its ability to cure sickness. Stratton parish records state that
“Gave to Grace Chinge to goe to the water by Lower St Cullome to seek help for her legge 5s. Gave the same time to Andrew Heddon towards the going to the well to seek help for his legg 5s. Pid forthehorse for her to ride there 6s”
Interestingly, this is one of the few wells whose attendance was supported post reformation. Today its visitors are fewer perhaps, bar the curious and those seeking rest and peace…and leave their ribbons or cloutties which appear to have festooned the trees around.