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Ancient and holy wells of Porthcawl, Glamorganshire part one

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The modern seaside town of Porthcawl is classic British seaside and in the summer the eateries swam with visitors, surfers ride the waves and children clamber over rocks in search of crabs…a few miles from this buzz of seaside fun are three watery relics which have survived the spread of the town. How many of those seaside visitors come and examine them is unclear but if they did they would be privy to a magic otherworld..quite literally in fact!

The first of our wells really does appear to contact to another world being Ffynnon Fawr. A flight of stone steps descend into a world deep beneath us into a pool where light just about penetrates. Inside a large chamber brimming with clear water. Ffynnon Fawr lives up to its name – it is indeed a large well!

It is not the easiest to find. My sources pinpointed it on a modern roundabout on the outskirts, but on the wrong side so I spent a fair time looking in the wrong place and resigned myself to not finding it. However, I was determined and returning found it below the level of the ground at the roundabout.

 

The well is a rectangular grey stone building with a camber headed doorway with an iron gate. On the side it reads:

“Y Fynnon Fawr”

“Mae Dwr Yn Fendith Angenreidol Rhoddes Duw Inni Ar Lawr; Cofiwyn ‘Awdur Pob Daioni’ Wrth Yfed Dwr O ‘r Fynnon Fawr’

“Water Is A Necessary Blessing Which God Has Given Us On Earth; Let Us Remember ‘The Author Of All Goodness’ As We Drink From Fynnon Fawr”.

The well provided water for the older village of Newton Nottage now absorbed into the Porthcawl sprawl however no legends or traditions are recorded.

Not far away is St. David’s Well sitting just beside the edge of a lane but still feeling from a distant age. This is a true holy well and its present fabric albeit early 20th century doubtlessly includes medieval work as noted by Charles Davies in his 1938 The History of the Ancient Church situate at Newton, Porthcawl in the Parish of Newton Nottage.:

A few years ago there was but a muddy heap of stones by the way-side; lately a partial restoration has been attempted, but without even indicating the name that gives it importance and interest.”.

Charles Davies further states:

“We are justified in surmising that the Well at Nottage owed its origin to the Memory of St. David, for the axiom of archaeology states that, when found in proximity, the shrine and its adjacent spring both commemorate the identical saint. A chain of evidence is available showing that such was the case. The remains of an ancient roadway bearing the significant name of “Heol-y-Capel” (Chapel Road), can be traced through the Croft leadmg from The Holy Well to the site of the Vanished Chapel and the adjoining “Cwrt Offeiriad”. Now this Chapel was situated on the west bank of the little valley, watered by Ffynnon Dewi (David’s Well), which is known today as “The Rhyll”, but in the 12th century was named “Dewiscumbe”. These facts prove an intimate relationship between the little hamlet and the National Saint of Wales in Pre-Norman days the nourishing of a Davidian Cultus – and all that is implied by Saint David having been its Patron Saint.

It is regrettable that the memory of the Shrine and Valley has completely faded ; not without shame do we remember our neglect of the Holy well itself, which has been the means of our resurrecting the past. …. Many are still spared who can remember It as it was some forty years ago. The limped water, of a constant depth, flows to the rough stone font, unaffected by winter flood or summer drought, incapable of gain or decline The rivulet still makes tremulous music as it meanders down the little valley of Dewiscumbe. Here, in mediaeval days, many a pilgrim quest found its consummation, and even today the idyllic surroundings appear to summon up the long-vanished atmosphere of the Welsh Saint.”

The site consists of a small stone enclosure with a style, said to be the church’s old altar, to prevent animals access it. The well itself is an ancient looking structure whose roof is made of large stone slabs and steps again go deep into the ground to a roofed chamber.

It is said that the ghost of a girl peering into its waters in the evening having been seen on a number times. She may have drowned in its deep waters. Today this is not possible as access again to the waters is no longer possible.

‘A poor wench’s well’ Mag’s Well, Coldharbour wood, Dorking, Surrey

Mag's Well, Coldharbour© Copyright Dan Gregory and licensed for reuse under this Creative Commons Licence.

Mag’s Well, Coldharbour© Copyright Dan Gregory and licensed for reuse under this Creative Commons Licence.

Deep in the woods is one of Surrey’s forgotten springs, a site possibly a holy well, probably a pagan spring, so nearly a spa. In Fields, Paths and Green Lanes being county walks, chiefly in Surrey and Sussex , Louise Jennings in 1878 notes:

“Mr. Urban’s correspondent is among the very few writers who have made any mention of ” Mag’s Well,” a spot which the compilers of all the local guide-books have passed by without a word. It is the charmed spring of the district, and lies not far from the village of Coldharbour.”

However, Mag’s Well was noted at length by William Thorne’s The Garden of Surrey:

“MAG’S WELL This is a mineral spring rising on a farm called Meriden about three miles from Dorking and forming the source of the stream called Pipbrook which runs past Dorking town Instances of extraordinary cures in cutaneous and scrofulous diseases are related of it and it is said to have derived the name of Mag’s Well from a poor woman of the name of Margery who first experienced its healing effects in the cure of a scorbutic disorder.”

John Aubreys’ 1719 Natural History and Antiquities of Surrey is the first to note it and gives its origin as

“The reason it was called Mag well was because a poor wench, whose name was Meg, that was troubled with the itch, and lived thereabout, first cured herself with washing

Cures for all – even the animals

John Timbs in A picturesque promenade round Dorking, in which he quotes the Gazette of Health thus speaks of the water

“The water of Mag’s Well on accurate analysis proves to be slightly impregnated with the sulphate of magnesia and iron It is entirely free from calcareous matter and approaches very nearly to the Malvern water It may prove beneficial as an alternative and in obviating costiveness but to produce an aperient effect it must be combined with the sulphate of magnesia or the sulphate of soda.”

The account continues noting its possible use for animals as well:

“ equally efficacious there being as 1 understand not only a convenient place of bathing for bipeds but a species of bath for quadrupeds which are frequently brought from a distance to be cured of various distempers by immersion in Mag’s Well which in summer it is said is colder and in winter warmer than the water of other springs”

Timbs again continues:

“Taken internally the water was long believed to be at once strongly cathartic and emetic That opinion has probably been less prevalent since the publication of Manning’s Surrey in which these alleged properties are strongly controverted although in that work it is said to be detergent.”

Timbs decides to examine at first hand the site:

“ however that many of the country people continue to put great faith in the virtue of Mag’s Wells 1 resolved personally to examine what is esteemed one of the curiosities of Surrey The farm on which the well is situated belongs to the College Guildford and is in the tenantry of George Dewdney esq banker remote from any public road and embosomed in woods A pedestrian excursion to the vale in which the spring rises appeared the only mode by which I could obtain my object the obscurity in which the well is hidden rendering it inaccessible to a carriage and almost to a horse for nearly the last mile of approach.”

It was perhaps its remoteness that preventing any commercial venture, that notwithstanding he notes that:

The bath or well is comprehended within a building the sides and ends of which are joined into right angles but there is no roof Immediately opposite the entrance of the building is the door way to the bath into which there is a descent of five steps the bath is in length about seven feet and in width and in depth between four and five feet The water enters at an aperture on the right and the surplus when the bath is full discharges itself over a lip on the left the whole can be readily run off through a vent at the bottom and at the left hand corner by drawing a plug The whole structure has apparently been for sometime much neglected The entrance and the exit of the water being imperfect the bath was nearly empty the depth not being more than three or four inches.”

Of the water he gives the lengthy discourse:

“Although the day was extremely cold there did not appear any extraordinary sensation of coldness on immersing the hand in the well and the mercury of a thermometer the bulb of which was immersed for ten minutes did not descend much below fifty A taste differing from ordinary spring water was not positively to be discriminated certainly not the slightest perception of saline particles could be distinguished The only taste I could fancy I detected was that of iron but in so slight a degree as to preclude all positive assertion of the fact In order however to ascertain if the powers imputed to the water of the spring are or are not fallacious a scientific examination of its properties would undoubtedly be satisfactory factory to the public I have therefore directed a quantity of water to be taken from the well and sent to you sufficient I conceive for analysis in the hope that you may not deem it unworthy of your notice Dorking December 1817 JM The water of Mag’s Well on accurate analysis proves to be slightly impregnated with the sulphate of magnesia And iron It is entirely free from calcareous matter and approaches very nearly to the Malvern water It may prove beneficial as an alternative and in obviating costiveness but to produce an aperient effect it must be combined with the sulphate magnesia or the sulphate of soda”

Mag’s well still survives although it is difficult to gauge which is the source as the neglect has continued since Timb’s day. There is a well structure covered by a decaying wooden lid and nearby a larger pool, perhaps the aforementioned bath.

An ancient well?

Some historians have attempted to produce evidence for a pre-Christian origin of the site, some suggesting the name Mag may refer to a pre-Christian deity. More convincing was its location in an area called Cold Harbour. For many years this was the accepted view given by Basil Barham of the East Herts Archæological Society, Author of “Changing Place Names,” in the Times:

The origin of the name Cold Harbour has been discussed several times. It is a Saxon place name, and means exactly what it says, viz., a “cold,” as distinct from an inhabited refuge. The Cold Harbours are all in the vicinity of one or other of the great Neolithic or Roman roads, and were originally the remains of partially destroyed Roman or Romano-British dwellings, or settlements. Travellers used them as being more or less secure places in which to spend a night. As the places became known, traders gathered there to distribute goods and do business, and eventually the places once more became villages, but retained the old generic name.”
However, despite the convenience of this view point it is now generally discredited. Of course as the majority of England’s road are based on Roman ones it is statistically likely they would be found with them! Indeed half of the populated places in England are 3.5 km or less from a Roman road This and research that showed the name Coldharbour was popular in the 17th century seems to suggest otherwise!”

Notwithstanding there is sometime otherworldly about this well and whatever its origin it survives, slightly forgotten, in its woodland setting.

Rediscovered! The Sister’s Well, Hoton, Leicestershire

Leicestershire is sadly not renowned for its holy and healing wells, this is despite two works, Bob Trubshaw’s seminal 1990 Holy Wells of Leicestershire and Rutland and James Rattue’s 1993 work on An Inventory of Ancient, Holy and Healing Wells in Leicestershire in LAHS. The majority of wells in the former are either lost or dubious wells, i.e not necessarily holy! One curious exception was the Sister’s Well at Hoton or Prestwold. Trubshaw (1990) records:

“Sisters’ Well (also known as Jacob’s Well) is on the perimeter of the disused airfield. A simple stone structure with steps down and wooden doors stood until World War II but the flow has now been culverted.”

Structurally this sounded like one of the more structure of the county’s holy wells and its loss was a considerable one. Another reason why this site was of interest is due to a local legend:

“A legend associated with this well tells how, during a three-month long drought, a sixteenth century maiden lady called Gertrude Lacey dreamed three times in one night of finding a stream by sticking a pilgrim’s staff from the Holy Land in a specific place. It was located in Langdale Field, and known as Spring Close after Enclosure. A pilgrim’s staff was dug up and, with the help of her sister Grace, she went off to the location. When the staff was stuck in the ground a supply of water was created which ‘has never run dry’. A double effigy in Prestwold church reputedly depicts these two sisters.

It is a common holy well origin motif and is found across the country and even overseas. However, rarely is it associated with secular figures which either emphasises the importance of the sisters or is a story transferred from a lost saint tradition. An interesting well who I thought only remembrance was the farm across from its location Shepherd’s Well farm.

sister's well (6)

It seemed clear that this was a lost site and then searching on the web for references to well in preparation of my Leicestershire holy wells I was amazed to come across this from Bob Trubshaw:

“In March 2015 the ‘solar farm’ on Wymeswold airfield was being extended. I received an email from Alexander Haddington to say that a friend of his had noticed that an old well had been uncovered to the north of the perimeter track. He thought the photographs his friend had taken ‘would be of interest’. ‘Yes, very much so!’ was the gist of my reply.”

I was similarly very keen to examine the site and photograph it for the book. I contacted the owners of the Solar farm and via a series of emails was welcomed to the site.

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The landscape is perhaps the strangest to find a holy well. In a sea of solar cells, panels which spread across the relics of the airbase like a waves on the sea, enclosed in a wooden fence is the well. We removed a cone and some coverings and I peered inside.

The first thing that could be noticed was a series of steps into some deep murky water. The steps nearly reached the top of the concrete lid suggesting there may have been one on which the current covering rested on. The water arose from under an arch which was a right angles to the step and peering in there old stone work could be seen. .

The arch was a strong stone one upon which could be read slightly in the light ‘HL 1851’, did this refer to the Holy Land as the legend suggested? In the article for the Wold’s Historian, a Joan Shaw did some research for Bob Trubshaw and noted:

“The date and initials intrigued us and I was looking through the 1851 census last night to try and identify HL. As soon as I found the name Henry Lacey I was fairly satisfied that it was the Lacey family who had either found the well or, assuming it is older, had built the approach to it.

We looked at a map of the estate, the field appears to belong to the Packe Estate (or did) but the Lacey family owned land close by so it would be likely that they rented it and had perhaps rented it for many generations.”

 

DSC_0221The name Lacey being that of the two sisters showing that the family were keen to continue their beneficence. Either side of the arch was a piece of metal sticking out of the brickwork, which would appear to have been placed there to attach a metal or wooden set of doors on their as can be seen currently on a number of wells as shown below. Perhaps this would prevent the water being contaminated. These doors of course would not prevent it today as the water table has risen here compared to other places.

The site is remarkably well preserved and the landowners are keen to preserve it. I suggested that the whole concrete roof could be fully removed to allow a complete restoration and this may happen in the future. Whatever happens it is great to see this most interesting of Leicestershire holy wells being restored and rising from the ground like the origin spring – it holds out hope for similar rediscoveries perhaps.

“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.

 

An old cigarette card showing a women getting to the well first!

 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.”

Robert Southey

Sacred trees?

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.’”

Image result for st keyne's well

A 19th century view of well showing the trees above the well

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.

Marriage dominance?

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?

 

 

 

 

Cornwall’s mysterious Dupath’s Well

 

 

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!

The Holy and Ancient Wells and Springs of Gloucester – Our Lady’s Well, Hempsted

Our Lady’s Well (SO 814 173) is certainly one of most interesting and picturesquely placed Holy well in Gloucestershire and one of the best near the city of Gloucester, overlooking as it does over the Severn valley. The spring itself issuing from the sand/bunter pebble stratum, probably of glacial origin, and fills the well house overflowing to fed a large stone trough replacing the previous structure.

Traditionally it is believed that the well was built by the Canons of St Mary’s Priory, of Llanthony in the 14th Century ( the ruins of which are presently being restored and can be visited ). However, another tradition asserts that the dedication of this well is that of St Anne, rather than St Mary which we shall explore later. The water of the well was associated with medicinal virtues and cured any ailment bathed within its waters. Indeed as Walters notes it may well have been a place of pilgrimage. Another tradition is that it is referred to as Lady’s Wash house being were the ancient ladies washed!!

An engraving of Our Lady’s Well is given by Maclean 1888–9 who describes it as

“a small cell or chapel erected over a well… The plan is nearly a square of 7 feet, on a wider basement. The east and west ends are gabled; in the latter is an ogee door, and a narrow ogee window of one light. On the east end is some sculpture, which seems to have been a rood. The covered roof is of stone, and the ridge is finished with a rib. The whole is of good ashlar masonry. This little building stands on the side of rather an abrupt slope, overlooking the valley of the Severn. A fine thorn tree which overhangs it adds much to its picturesque beauty.”

The well-house is probably of early fourteenth-century date and made of oolite limestone. The pitched roof, is comprised of large slabs of this stone, of which rebates have been cut to ensure overlap and keep watertight. The north and south sides are plain, however the of the east side are the worn remains of a sculptured carving. Remains of steps are visible on the north and south sides of the structure.

In Maclean’s time this was built in, but afterwards it was opened, being blocked for a time by an iron door

A curious discoverer

Roy Palmer in his 1994 Folklore of Gloucestershire describes a legend that the Virgin herself discovered the spring. On her way to visit Joseph of Arimathea at Glastonbury, her boat was washed up near here by the Severn Bore and climbing the steep slope from the Severn and found the spring. However he is the first to record this most curious of legends!

Who is the carving?

The sculpture on the east side has been variously interpreted. The virgin addressed by kneeling figures was Ashworth (1890) xxx suggestion. Bazeley and Richardson (1921–3) xxx :

“the central figure is a woman, probably St. Anne, standing between her daughter St Mary and an angel or perhaps her husband Joachim.”

They say that ‘Mr Hurry of Hempsted Court mentioned a tradition of two children being drowned in this well while bathing’, and the carvings may have been popularly supposed to commemorate this. It has also been suggested that the site was of pre-christian importance and was derived from Wan, the pagan god of fire, later becoming St Ann although the lateness of her cult, which is 14th century suggests not.

Holy Well or Wash House?

The well lay on land belonging to Llanthony Priory as a water supply and the well was thus a conduit. Its alternative name was called Our Lady’s Washhouse and Ashworth (1890) notes that many who washed in the waters were relieved of their infirmities and that this was the reason it was called Lady Well or Lady’s Wash House. Another notes that it was where as Walters (1923) notes:

 “it was a place where ancient ladies washed”

They would find it difficult to wash from now as it has been dry. However, the well is still easily found by taking the road to Hempstead before Gloucester and after the roundabout. Take this road and then turn into the road of the church. Park here enter the graveyard and follow to the other end where there is a gate. Enter this follow the path between the hedges and into the field and the well will be quite self-evident.http://www.megalithic.co.uk/a558/a312/gallery/England/Gloucestershire/lady_well_hempsted.jpg

The hidden well on the hill – St Ann’s Well of St Ann’s Hill, Chertsey

 

Taken from S.C. Hall’s 1853 Chertsey and neighbourhood

Hidden deep in the woods on St. Anne’s Hill is the mysterious St Ann’s or Nun’s well…mysterious for many reasons, least of all its difficulty in finding (although read at the end of a sure-fire way to find it)

St Ann’s well or Catholic folly?

Although the first account of the well is by John Aubrey in his 1718 Surrey he describes it as:

Westwards of this Town, on a steep Hill, stood St Anne’s Chapel, where, in the Time of the Abbots, was Mass said every Morning… Near the Top of the Hill is a fine clear Spring, dress’d with squar’d Stone.”

Manning and Bray in their 1809 History and Antiquities of Surrey similarly do not name it only stating it was:

“a spring, lined on the sides with hewn stone”

It is only in S.C. Hall’s 1853 Chertsey and neighbourhood that the name appears. It is also curious that the the current structure does not resemble that shown in Hall’s work either more in keeping with Aubrey’s description. It is probable that as the site was gaining a more religious name that it was getting a new structure. This is probably to do with the then owners of the hill, Lord and Lady Holland, who had converted to Roman Catholicism which would explain the improvements in 1850s and its associated with the saint and closer affinity to the chapel. This lending it to the idea of being a sort of romanticised folly.

The chapel itself is first mentioned in 1402 as the capella Sancte Anne is recorded although a chapel was licensed in 1334, but in 1440 St Anne’s hill was still the “hill of St Anne… otherwise called Eldebury Hill.” when a fair was granted which continues today although not unbroken as the Blackcherrry Fair in the town. The chapel is associated with an Abbey which was founded by St Erkenwald in 666 and such the cradle of Christianity in Surrey but it is a big jump to assume the well dates from then. This chapel remains on the hill, the guide in the car park refers to a mound near the house but the nearby mysterious Reservoir cottage incorporated most.  However, it is improbable that a considerable amount of water would have been left untapped. The area was a hill fort whose exact history is unclear due to the predations over the centuries, but a Bronze Age date has been suggested.

Healing waters

A Topographical History of Surrey by Edward Brayley and Edward Mantell (1850) state

“and up to within recent years the country folk round about have been used to fetch away water from it, in the belief that it has virtues as an eye lotion. It has a strong taste of iron; would that be good for the eyes?”

Manning and Bray in their 1809 History and Antiquities of Surrey were stating that the waters were:

“not now used for any medicinal purpose. It rarely freezes when other springs do”.

Yet Hall (1853) under the name Nun’s Well states that:

“even now, the peasants believe that its waters are a cure for diseases of the eyes.”

Looking at its dirty murky waters today one would suggest it might cause as many eye problems as it cures!

Ghostly goings on!

Long in his 2002 Haunted Pubs of Surrey records the legends associated with the hill. It is possible that the nun’s well name may derive from a legend of a murder of a nun at St Ann’s convent who was buried in a sandpit. The veracity of this story and even the location of a convent is unclear. The well, it is said being the resort of the nun:

“whose deep begging signs can be heard on certain nights…on such a day, this place reeks of remorse, suffering or sorrow.”

On a spring evening with no one around one could quite imagine such ghostly cries.

A prehistoric landscape

In A Topographical History of Surrey by Brayley and Mantell (1850) it notes:

“Another curiosity is the so-called Devil’s Stone, or Treasure Stone. Aubrey calls this “a conglobation of gravel and sand,” and says that the inhabitants know it as “the Devil’s Stone, and believe it cannot be mov’d, and that treasure is hid underneath.” There have been many searchers after the treasure. One of them once dug down ten feet or more, hoping to come to the base of the huge mass, but his task grew unkinder as he got deeper, and he gave it up. He might well do so, for what is pretty certain is that he was trying to dig up St. Anne’s Hill. All over the face of the hill there are masses of this hard pebbly sandstone cropping up, though they are not so noticeable as the so-called Devil’s Stone because they are flat and occasionally crumbling, and have not had their sides laid bare by energetic treasure-seekers.”

Such stones are often found in conjunction with stones and the treasure may suggest the giving of votive offerings. The combination of a healing spring, an ancient stone and as the name of the hill might suggest a sacred tree is something of considerable interest to those interesting in sacred landscapes and suggests a possible old cult hereabouts. The existence of a ghostly nun may also be significant, there are near identical legends at Canwell and Newington Kent and, the later associated with another Devil’s stone. Do they remember old pagan deities, water spirits who lived by the spring? But this is the only evidence, the old writers are silent on anything more! My musing are just that musings!

The well today is indeed a substantial is ruined structure. It resembles an ice well in structure, its plan being a key shape with a rectangular basin and a dome over the source, although this is difficult to locate. Much of the dome has been weathered and ruined by the ages and being built into the earthen back this has preserved it. The brick work is a curious mix of redbrick, iron slag, cobbles and some older possible reused squared medieval stone work.

Another healing spring?

In their A Topographical History of Surrey by Brayley and Mantell (1850) again:

“Another Spring, once highly reputed for its medicinal virtues, rises on the north-east side of the hill, in the wood or coppice called Monk’s Grove, which gives name to the seat inhabited by the Right Hon. Lady Montfort. This spring, according to Aubrey, had been long covered up and lost; but was again found and re-opened two or three years before he wrote. The water is now received into a bason about twelve feet square, lined with tiles. “

James Rattue in his indispensable 2008 Holy wells of Surrey found this site stating that it resembled in part the Nun’s well and was clearly part of the landscapers attempt to improve the area. It was a dry circle of brickwork and filled with leaves. He describes it as being on the flat part of the hill. However with his instructions, OS reference and old maps showing a spring I failed to find it – although I did find another spring overgrown in the rhododendrons.

However, despite this author and others claims I did find the Nun’s well easy and here the fail-safe way to find it. Don’t go through the car park and continue along the road, passing the second car parking area in the dingle and then as the lane drops just past a house on the right there is a signposted public footpath. Take this and continue until passing a crossroads of another public footpath just past a hedge in the field on the left. As you past this and before the path you are on drops into a series of wooden steps there is a path to the right where the Nun’s well can be seen – simple! Good luck!

The Lady Well at Wilncote

“Just over the boundary, in the parish of Wilcote, is an old well of beautiful clear water, surrounded by a wall, with stone steps going down to it. It is called the Lady’s Well, and on Palm Sunday the girls go there and take bottles with Spanish juice (liquorice), fill the bottles, walk round the well”

Violet Mason, SCRAPS OF ENGLISH FOLKLORE, XIX. Oxfordshire Folklore, Vol. 40, No. 4 (Dec. 31, 1929), pp. 374-384

My first visit to the Lady or Lady’s Well at Fincote was on a misty cold December walking down from the village I was struck by the old gnarled elms which lined the way to the well and the feel of an ancient processional route to it. Back then in the 90s I was unaware of the folk customs associated with it as hinted above.

The well itself is a small affair enclosed as stated above in a high wall. The gate was locked and so sadly I could not access the water directly. However, it followed from beneath the wall and nearby was what appeared to be a trough or perhaps even a bath half sunk into the ground. It is known that the water was used by Wilcote Grange for water and filled a series of ponds nearby now gone. Interestingly there is a Bridewell Farm nearby so was the well originally dedicated to St. Bridget or the pagan Bride? What the well lacks in structure is made up by its association with the curious custom noted above which existed until recently and may still do locally. On the Finstock Local History website it is recorded:

Mrs. Ivy Pratley, describes the making of the Spanish Water. “On the Saturday evening before Palm Sunday, we children would crush humbug sweets and white peppermints together and to this we would add some pieces of chopped liquorice stick, the mixture was then added to a bottle of water and we would sit around the room shaking the bottles until it had dissolved”.

The correspondent notes that:

“This bottle of liquid was drunk the following day while walking to Ladywell. They also carried with them, in a paper bag, some of the dry mixture, which was mixed with water from the well to drink on the way home. Early on Sunday afternoon the walkers would set off, one group using the footpath by the Plough Inn and another group near the top of High Street using the path to the left of the road about 50 yards east of Gadding Well. The groups then merged to follow the path through Wilcote Field Longcut or the Longcut as it was known locally. Most of the girls were given a new straw hat for the occasion and these were filled with primroses and voilets on the way through Sumteths Copse. They then crossed the field to the front of Wilcote Manor and followed a route past St. Peter’s Church to the Ash Avenue which leads directly to Ladywell.”

The custom was still current when Violet Mason in 1929 recorded it but little beknown to her it was soon to disappear. The Finstock Local History society record that it died out at the outbreak of war in 1939. However, Janet Bord in her excellent Holy Wells in Britain a guide (2008) received correspondence which suggests later. She notes:

“The one-time vicar of Wilcote, J.C.S Nias, informed me that when he first went there in 1956, ‘numerous members of county families used to go to that well in Palm Sunday with jam jars containing crushed peppermint and (I believe) liquorish.”

Interesting the vicar then goes on to suggest what might have been the original reason for the Spanish water:

“they pour water from the well on to this mixture which, they believed, would then be a specific for certain ailments during the following year.”

Another correspondent noted:

“Local historian Margaret Rogers noted in a letter to me in 1984 that ‘local people do not any longer visit it on Palm Sunday’ she added; Occasionally one elderly lady visits it, but way back in 1934 there used of a substantial number of people going down on lam Sunday to make liquorice water.”

Bord’s correspondent may give another reason for the custom’s demise:

“Quite a few elderly members of the village remember with indignation that they did not get Sunday school stamps for going down there.”

Now that’s a way to kill a custom off! Perhaps some people still make their private pilgrimage but whatever there is something otherworldly about the Lady Well. It’s a recommended walk.

 

A Hebrew holy well? The mysterious Synagogue Well of Frodsham, Cheshire

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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.

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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.

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With pious care, to guard the spring, A masonry compact he made, And all around its glistening verge Fresh flowers he laid.

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“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.

A forgotten Bedfordshire holy well – the Holiwell at Odell

One of the great things about holy well research is finding a site recorded in an old work, doing field work to find it – and then finding it!

I recently discovered a copy of Bygone water supplies, by J. Steele Elliott which I previously thought was an article and not a book. I had a photocopy of this but this was only of the text once I had opened the work I discovered that at the back of the work it was copiously illustrated with sepia photos of which a large number were of holy and healing wells. Which was a surprise and a useful tool for field work. How many still existed and how many if they survived looked the same?

Bedfordshire is a little covered county in holy and healing well research and Steele Elliot’s work is the only one to have covered the subject at all. Hope includes a number of sites, although one of these is actually in Huntingdonshire!

What is curious is the fact that the site is unrecorded beyond Steele Elliot’s work. There maybe two reasons for this one being the relative obscurity of the text, indeed although the Bord’s reference it in their Sacred Waters, this may be a second-hand reference.  The site is absent from Jeremy Harte’s magnus opus on holy wells English Holy Wells a sourcebook

It is not that the site is recorded. An early record is in Oliver St.John Cooper’s Historical Account of Odell of 1787:

“Here is a great plenty of useful stone; lately discovered gravel; and several good springs, two of which have been reputed medicinal. One on the north-east, whose water has not been analyzed, yet well known to be mildly cathartic. That on the north-west has been so celebrated as to obtain the name of Holliwell for itself and two closes, through which it runs into the town”.

It is again mentioned in 1872-8 by William Marsh Harvey in his Hundred of Wiley. Eric Rayner’s Odell, the Hill of Woad from the ‘Bedfordshire Magazine’ in 1970 notes:

“Some of Odell’s water springs were reputed to have medicinal qualities; certainly one on the north-east was well known to be mildly purgative and one, which obtained the name of Holliwell, after supplying village Farm, used to flow into a trough by the roadside for the use of villagers.”

Yet despite these noted, no researchers appears to have looked into the survival or history of the site.

Looking for evidence

The first clue is that the spring is recorded on the north-east. Looking at the early OS maps failed to identify any well named holy, holliwell, holiwell or haliwell, but a spring was marked approximately to the north east on the old maps. Checking the modern map the well was still there and interestingly a footpath crossed close enough to access. Elliott Steele (1933) records that it lay between Village Farm and Great Wood, in significantly called Waterhouse Field, Grass Holiwell and Ploughed Holiwell fields adjoined it.

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From Bygone water supplies, by J. Steele Elliott.  BHRS and the Public Museum, Luton, 1933.  36p. 54 plates. Survey of Ancient Buildings, vol. 2 Copyright BHRS

The photo shows a substantial stone structure but the clue to the locating the holy well and confirming the site was a large tree in the background. If that was still there that would help confirm that the spring and holliwell were the same.

Travelling across the footpath the tree was evident and a tree lined gully was apparent to the right. Interesting the field was being seeded with grass  was this Grass Holiwell field? Could this be where the holy well was?

A substantial structure

Carefully veering off the footpath, apologies to the landowner but I was careful not to damage any emerging crops, it was evident that some sort of structure was present albeit overgrown. Going around and climbing down into the gully I was confronted by the structure shown in Elliot’s 1933 photo (I presume this when it was taken but the photos date from 1870 till this date). Much of it unchanged bar the lintel over the door had gone and the stones just above it. Peering inside it is clear that this was a well-built substantial structure. The water arose clear and of considerable depth in a square chamber it flowing from a shute at the bottom. At the bottom could be seen the remains of the lintel and the other stones.

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The most curious feature was the arched niche at the back. What was this for? If it was to place buckets on it appeared too narrow and inconveniently placed as one would have to reach over some deep water to get to it. Its ornateness suggests it may have been built to hold religious objects but if so it would make it unique in the county and indeed these are rare features outside well known holy wells such as those in Cornwall.

Was this once then a significant site?

What was it dedicated to? The church gives no clues it’s to All Saints but there was an earlier church as the town was recorded as a Minster in 1220. As James Rattue records in his 1999 The Living Stream there is a strong correlation between Minster towns and holy wells. This would be more supporting evidence. The settlement itself has a considerable history having Roman, Danish and Saxon histories perhaps attracted to the copious supply on this spring. Odell was an important settlement post the Norman conquest and remains of a castle exist. It is possible that the well was constructed by the castle as their supply although there is a substantial well on the site called King John’s well. Of course the name could easily derive from Old English hol meaning ‘hollow’ but the versions of holli and halli suggest it is a genuine holy well.

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It is good to see the well survives but clearly it needs some TLC, perhaps a local history group could raise funds. Now the Holliwell has been ‘rediscovered’ perhaps it could be preserved.