Category Archives: Folklore
Japan is a spiritual place. One of many sacred places. The majority of these being associated with the Shinto faith. Water is protected by the Suijin, a type of kami or Shinto spirit. These creatures were believed to be either serpents, eels or kappa . Women in the Shinto society were thought to be able commune with the Suijin and across Japan there are a number of sacred springs.
One important Shinto site is Mount Fuji which is doted with shrines or Akagami. In the grounds of the main one, Fujisan Hongu Sengen Taisha is a the sacred water of Mt Fuji said to have considerable healing properties. At the Goshado Shrine is the Sugatami-no Ido, or the Well of Full-Length Mirror, which is supposed to reflect the person’s remaining days who looks into the well. If no reflection is seen the person will die in three years!
A feature of the temples are the purification pools, or Mitarashi-no Ike, or ‘Holy Washing Pond’ Local legend states that at the one on Mount Hakusan that it is still haunted by mountain spirits and that it was formed in a single night, and through the years it has never run dry, even when the region was struck by droughts. At the Kashima Shrine, it is said that whether tall or short, the pond will have the same depth!
Japan’s other main religion is Buddhism and this too has it sacred water sources. The Daishi-do temple is set into the cliff of the Goishizan mountain. Dedicated to Shingon Buddhist founder Kobo Daishi. It is here that a spring can be found. Local legend tells us that Kobo Daishi formed it by hitting the ground with his staff. Beside the spring is a figure of Kannon, the Goddess of Mercy, a Buddhist Bodhisattva, an enlightened figure. What is interesting is that the area of Dounzan is especially sacred during the Summer Solstice because an image of Kannon appears on the rock said to caused by the light.
Of course Japan is particularly famed for its Onsen or Hot Springs, which are distributed widely across the country
In the last post, we discussed the well dedicated to St, Ethelbert, in this post I shall introduce the other curious piece of local waterlore, the tale of the bell and the mermaid. Ella Mary Leather in her 1912 Folklore of Herefordshire. She relates in a story communicated by a Mr Galliers, of King Pyon and completed from other oral versions:
“In former times Marden church stood close to the river, and by some mischance one of the bells was allowed to fall into it, it was immediately sized by a mermaid who carried it to the bottom and held it there so fast that any number of horses could move it.”
She continues to state how the bell could be recovered:
“The people of the parish were told how to recover it, by wise men, according to some; others say the bell itself gave directions from the bottom of the river. A team of twelve white Free Martins heifers was to be obtained and attached to the bell with yokes of the sacred yew tree and bands of wittern or in some versions, the drivers’ goads were to be of witty or wittern mountain ash.”
Here interestingly is related a common folklore motif. The recovery by a set number of oxen, often unblemished of pattern in some way, the number twelve being a significant folklore number of course. Also interesting is the mention of yew and wittern – or mountain ash. Mountain Ash was an important plant often used in May time as adornment on houses and was held against witchcraft. Indeed, Aubrey noted
“They used when I was a boy to make pinnes for the yoakes of their oxen of them believing it had virtue to preserve them from being fore spoke. As they call it and they used the plant one by their dwelling house believing it to preserve them from witches and Evil Eyes.”
The next stage again is often told at other locations when treasure needs to be uncovered:
“The bell was to be drawn out in perfect silence it was successfully raised to the edge of the river with the mermaid inside fast asleep. In the excitement a driver, forgetting that silence was all important called out
“In spite of the Devils in hell, now well land Marden’s great bell”
This woke the mermaid, who darted back into the river, taking the bell with her ringing.”
The Mermaid replying:
“If it has not been for your wittern bands or witty goads and your yew tree lin, I’d have you twelve free martins in.”
This of course appears to indicate the power of the sacred foliage used which prevented the full effort of the mermaid.
“So Marden folks have never had their bell back from the bottom of the river to this day, and sometimes it may still be heard ringing, echoing the bells of the church. It does in a deep clear pool.”
A common story
Now this is as I have said a common folk motif. A similar story is recorded at the Callow Pit, Southwold in Norfolk about not speaking. Here an iron chest filled with gold said to lay at the bottom of the pit. Many years ago, two adventurous men determined to retrieve it. Having placed a platform of ladders across the pit they were success to insert a staff into the ring in the lid of the chest, and bore it up from the water. They then placed the staff on their shoulders and prepared to bar their trophy off. As they did so one of them exclaimed: ‘We’ve got it safe, and the devil himself can’t get it from us.’ Instantly a cloud of sulphurous steam arose and a black hand from the pool and latched onto the chest. A terrible struggle ensued and after much exhaustion, their treasure sank back down into the murky depths. All the men retained was the ring.
A closer version is told at Newington Kent, associated with the Libbet Well, the legend blames the church wardens, who decided to sell thechurch’s great bell to pay for the repair of the others. So as not to be seen they did it at night, but the Devil appeared and threw it in the well. At first they had great success at raising the bell to the surface, but the rope broke, they tried again and failed. A local witch arrived, and told them that the only way it could be raised was by drawing it up by four pure white oxen. This was done, and it was almost raised to the surface until, a local urchin, who was passing, shouted out at the top of his voice, ‘Look at the black spot behind that bull’s ear’. The rope instantly broke, and the bell was lost forever!
Rediscovery of the bell!
Now these other legends are just that legends and usually such a story ends, but this one has a postscript. Leather (1912) further records:
“In 1848 in cleaning out a pond in Marden, an ancient bronze bell was discovered . It lay at a depth of eighteen feet, beneath the accumulated mud and rubbish of centuries. The bel, which is now in the Hereford museum is rectangular in shape the plates are riveted together on each side. The clapper is lost , but there remains the loop inside from which it was suspended.”
Now of course what is unknown here is what came first, the bell’s discovery or the legend. The bell’s rediscovery would be vindication for such a legend but as Leather is the first to record it, it could be that the legend was constructed around the bell. However, I feel less sceptical about it considering how complex the legend is.
Let us first consider the bell. Leather herself introduces the idea that these were bells that the sexton or clerk took to the houses of the deceased on the day of the funeral. However, they originated as portable bells often associated with saints, indeed one in Glascwm a bell called Bangu was said to have belonged to St David,. Ireland, Scotland and Wales. In his work Wirt Sykes 1880 British Goblins it is noted that:
“Clergy were more afraid of swearing falsely by them than the gospels, because of some hidden and miraculous power with which they were gifted, and by the vengeance of the Saint to who, they were particular pleasing; their despisers and transgressors were severely punished…. Have in all probability hidden long ago by reformers on account of the superstitious beliefs attached to them.”
Now it seems likely that the bell was perhaps used to warn off the mermaid (whatever that might be) as a way of Christianizing the site and removing any pagan imaginary. Does the story recall the battle between the pre-Christian world and the Christian world? The message being in this remote region that paganism still has its grip despite the church!
What was the mermaid?
It might seem unusual to hear about a freshwater Mermaid, certainly one so far from the sea. However, she is not alone. There are mermaids in the Peak District, Lancashire and elsewhere – indeed there are more freshwater ones than sea water in England. Why? It is probable that these are folk memories of water deities which are converted to otherworldly creatures. In the case of Marden’s slightly sympathetically, in other mermaid stories she steals people and drowns them.
Was the mermaid the deity which was originally associated with St Ethelbert’s Well? It is possible although there is a long gap between a likely Celtic deity and Saxon Christian conversion, although it is possible that a Saxon deity like Nerthus could be the origin. That is of course if St Ethelbert is the original saintly dedication. His legend is so generic as stated in the earlier post, he could have easily replaced or been mistaken for a local pre-Saxon saint. Certainly Leather suggests the bell has an association with the saint:
“The Marden bell was perhaps associated with St Ethelbert ; the pond in which it was found is near the church which stands on the spot on which the body was first buried before its removal to Hereford. “
Such a bell is not a Saxon type but it is not without reason that the style continued into the Saxon period, especially in boarder country. Alternatively, the bell may be an indication of the existence of the pre-Saxon saint I muted. Certainly the discovery of the bell in a pond may indicate the true location of the village’s holy well and not the dry pit that survives in the church. Whatever the truth it is an interesting and little known story and one would welcome observations by readers.
“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?
“O for a beaker full of the warm South Full of the true, the blushful Hippocrene, With beaded bubbles winking at the brim, And purple-stained mouth; That I might drink, and leave the world unseen, And with thee fade away into the forest dim”
John Keats Ode to a Nightingale
Sacred springs were an integral part of Greek Mythology. Perhaps the most famous were the springs said to have arisen on Mount Helicon. Here overlooking the Valley of the Muses was a spring formed by the hoof of the Horse Pegasus (a theme which has transferred to Ann Boleyn’s Well in Carshalton). It is said that he hit the rock with such force that the spring arose as a result. This was called Hippocrene or Horse’s fountain. Being associated with the muses, (those providing poetical inspiration) drinking its water was supposed to induce that poetic inspiration. The poet Hesiod in his work, Theogeny refers to the spring in the late 7th century BC:
|“From the Heliconian Muses let us begin to sing,
Who hold the great and holy mount of Helicon,
And dance on soft feet about the deep-blue spring
And the altar of the almighty son of Cronos, and,
When they have washed their tender bodies in Permessus
Or in the Horse’s Spring or Olmeius,
Make their fair, lovely dances upon highest Helicon
And move with vigorous feet.”
Callimachus in his 3rd century BC Aitia follows in Hesiod’s footsteps and in the work, Tiresias finds the spring and Athena bathing with it and is blinded as a result. However, as a compensation he gains the ability to prophesize.
The Hippocrene spring is identified as a spring which still flows on the mountainside arising in a stone hollow. Also on the mountain was the spring where Narcissisus looked upon his own beauty but its location appears to have been lost.
Perhaps the second most famed spring is that found at the sacred landscape of Delphi. It too was thought to provide poetic inspiration. The Roman saw this as the location where Apollo killed the Python who guarded over the spring. This was the Castalian Spring. Pausanias stated that its name was derived from a local lady called Castalia, a daughter of the river Achelous
Interesting the site may have been a sanctuary associated to a local hero who vanquished the Persions, called Autonous according to Greek writer Herodotus which may have been a precursor to its association with Apollo .
However its greatest importance was to provide preparation for those visiting the famed Delphic Oracle. Here the priests would cleanse themselves before invoking the oracle, sprinkling it over the temple, and pilgrims according to Euripides Ion would prepare according to their background. For many just a wash of their hair would be enough, but murderers would have to completely cleansed! Pausanias Guide to Greece stated that the water had a delicious taste!
The spring was said to have arisen from two rocks called the Pheriads becoming a stream called Papaddia and joining the river Pleistos below Delphi. In the grounds of the ruined Delphi the Greek and Roman fountains fed by the springs survive. Water is delivered by s small aqueduct to the Greek fountain emptying through lion-headed spouts into a marble-line basin, nine by three metres, surrounded by benches. It dates from the 6th Century BCE. Interestingly, the Roman fountain from the 1st BC is found higher up from the original spring. It has niches carved into the rocks for the giving of votive offerings and it is interesting that it was later converted into a church of St. John the Baptist. Water reached the fountain by an aqueduct and seven bronze spouts on the fountain.
Interestingly, it is claimed in the English translation of Pausanias’s Guide to Greece by Peter Levi that the water was still bottled and secretly supplied for its magical healing properties!
Hot springs can be found across Greece, historically one of the most famed was the Thermopylae, hot sulphur springs. These were thought to be the Hot Gates and as such the entrance to Hades. The site was first associated with the cult of Demeter but later Greek myths associate him with Heracles. Here it is said to have jumped in of wash of the poison from the Hydra which had attached to his cloak. This is why the spring became hot and sulphurous. The springs still arise but no structure exists around them.
In Southwestern Greece is the Kaiafas Thermal Spring which have unlike the above been developed into a spa town. Arising in a natural cave at the foot of Mount Laphithas, historically, here the Angrides, cave dwelling nymphs were found and people would pray at the waters hoping to be relieved of leprosy, which the nymphs could cure. The waters which have a temperature around 340C are rich in sulphur compounds and are thought to be good for musculosketal diseases. In 1907 a spa facility was established outside the mouth of the cave which still provides healing support today.
Greece is a country whose ancient wells continue to provide spiritual and physical healing into the modern age.
The best recorded holy well in the Cambridgeshire is that of St. Audry’s Well (TL 540 801). It is noted in the 12th century that a spring arose at the place where the saint was first buried
St Audry or rather Ethelreda or Æthelthryth was an Anglo Saxon saint who was a 7th century East Anglian princess, one of four saintly daughters of Anna, queen of Northumbria and Abbess of Ely. Interestingly she was born at Exning in Suffolk where a well is also associated with her. She died and was buried at Ely and it is recorded by Bede that when her body was disinterred her body was uncorrupt as such her powers and clothes were said to have special powers. She was reburied in the Cathedral and her shrine remained until the reformation. She is best known for the term tawdry for rubbish, a term which derived from the poor quality clothing sold at fairs on her feast days.
In the 12th century it is reported that:
“If any sick people take a drink from this spring, or have been sprinkled with its water, it is reported that they subsequently recover their original vigour…. in account of her merits, are acquainted with remedies and assiduous in curing the sick”.
It is noted that the monks made the spring site into a pit like cistern so that they could collect some of their water. Several miracles are associated with the well. One tells how a blind woman washing her face and eyes became able to see, how a man travelled from Northamptonshire to be healed and found the door locked. He was apparently barred entrance and was told that there was no bucket at the well and nothing to collect it with. He did not take no as an answer and so barged his way in where he found the well overflowing into the courtyard and thus cupped some water into his hands. He evoked the saint’s name and as he did so begin to recover. Another story tells how a woman fell into the well after accidently being pushed in by a crowd at the well. She was apparently left in the water for two hours and was found still alive by the monks.
The established site of the well is at Barton Farm to the east of the Cathedral. The site is shown on a Moore’s map of the fens dated in 1684 shown as St. Aldreth’s Well. According to Hippisley-Coxe in his 1973 Haunted Britain this site still survived as a muddy pool in a clump of elms near Barton Farm. The spring fills a small tree lined pool on the edge of the grounds of Ely’s Cathedral School, which has absorbed Barton Farm, and the Golf course. There does not appear to be any evidence of fabric but at some point, some brickwork has been used to create a channel to allow the water to flow way showing that the spring is still active.
Conversely the metrical Life and Miracles of St Æthelthryth by Gregory of Ely, c.1120 states that ‘the holy precinct of the church includes a spring’, but does not identify this as a holy well; the original grave of St Audrey lay:
“somewhere in the vicinity of the former Bishop’s Palace, the area close to the Fountain Inn, and the present St Mary’s Church, where the water-table is high.”
This was where:
“…where the people of the neighbourhood do now resort to drink the waters of it, it being a sort of mineral water”.
This suggests two things, one that it was an arrangement like current St. Withburga’s well at East Dereham and that it was nearer the Cathedral. Indeed I was shown by Mr Hart of Ely School a possible alternative site, a small duck pond in the grounds of the Bishop’s Palace. This however although might be a more likely sight indeed it lay across from the school’s old chapel and in the shadow of the Bishop’s Palace.
Details in Holy Wells and healing springs of Cambridgeshire and the Isle of the Ely.
In early May I had the pleasure to present my interim findings of my study into votive offerings at holy and healing wells at the #rituallitter workshop at the University of Hertfordshire (more in a future post hopefully). My presentation particularly focused on rag wells, or as has erroneously been applied nationwide, clootie wells (see this post). This lend me to exploring the custom in the wider geographical context and as I am monthly recording holy and healing wells globally, this month I decided to detail three rag or loque wells (strictly sources a loque) in France. However, a map below will show the distribution of the wells across the county that I am aware of so far.
Research indicated as a custom this is just as vibrant as it is in Britain although in most cases the visitors adhere more often to rags, but as can be seen personal items can also be left
Interestingly the custom is most frequently encounter in the Nord Pas de Calais region and into Belgium. (It is also interesting to focus on holy wells not in Brittany as well) Furthermore, it is an activity associated not only with springs but calvaries, chapels and trees as well – none of which are associated with a springhead.
However typical site is that of St Latuin’s Well, at Clerey Belfonds near Seez. A site which is associated with an evangelizing saint, the envoy of Pope Boniface I who is said to have built an oratory at the spring. He was famed to for converting pagans by healing the death and blind. The curative reputation of the spring harks from curing the blindness of a local widow he stayed with when he arrived there.
At the well, pilgrims would pray first to the saint and then wash at the springhead, hoping to cure skin diseases, fevers, scabies and eye aches. Indeed even the plague was thought to be cured. The site was so popular in the nineteenth and twentieth century that it prompted the expansion of the town. The legend of how the spring, a red chalybeate spring arose is told in Charles Corlet’s Legendes de Basse-Normandie d’Edouard.
“Saint Latuin or Lin passes to be the first apostle of the Orne, It is attributed the foundation of the cathedral of Sees. Saint Latuin, on arriving at Sees, took refuge in a poor woman, a widow whose daughter had been blind for many years. The saint restored the sight to the unhappy woman, and then, preaching in public the word of God, performed many miracles of healing. Satan, annoyed at the beneficial action of the saint, aroused against him Fatisie, who wished to take revenge on the saint who had refused his advances. Fatisie intimated to Latuin, on penalty of death, to cease to preach in Christ’s favor. The saint paid no attention to these threats, but his disciples advised him to retire for some time. What he did in the forest of Clairay. There he set up his oratory near a fountain. His tranquility was short-lived, for Fatisie sent murderers to him with the mission of killing him and bringing back his tongue. At the approach of the saint, the murderers prostrated themselves and converted to the Christian faith. As they were to account for their mission, they consulted the saint in order to know the best way to deceive Fatisie. Latuin advised them to kill their dog, to take away their heart, and to defile their clothes with the blood of the animal. Fatia soon died of a fatal death. But the waters of the spring were tinged with blood. Latuin returned to Sées. He often went to his hermitage. It was in this place that death took him peacefully and he still worked miracles.””
Today the spring fills a large square stone basin beneath a statue of the saint dressed in Bishop robes holding a crozier and those coming to cure complaints have tied rags to the top of the metal fence surrounding it. The spring and its church are now the location for an annual pilgrimage. This year on http://www.ville-sees.fr/dimanche-24-juin-pelerinage-saint-latuin/ website it recorded:
“25 years ago, the association “Les amis de Saint Latuin” was created to offer the pilgrims of Saint Latuin the annual animation of the pilgrimage and to ensure the restoration and maintenance of the church of Cléray , Its cemetery and its fountain. On Sunday 24 June: 7.45 am: laudes at the cathedral, 8 am: departure of the march towards the church of Cléray (7.5 km), 10.45 am: gathering at the Cléray fountain, procession followed by the Mass chaired by Bishop Habert. “
In La Croupte, is a spring dedicated to St Martin, with its 15th century chapel. Near here is a statue of the saint festooned with ribbons and different socks, particularly baby socks, close to the springhead. Why are there socks? The spring is said to help children suffering from rickets and hence helping children to walk.
After praying and lighting a candle the clothes or socks are attached nearby. It is recorded that other saints are prayed to according to the healing required as it too cures skin and eye problems. The springhead fills a square basin surrounded by a metal fence upon which the votives are attached.
The final spring is that associated with a sacred landscape of Pre D’Auge, Calvados I Basse Normandie. Indeed it is unclear in this case whether the tree is more sacred than the spring head. Both are named after Saint Meen’s. This is a site which associates with a ragged oak which generations upon generations have attached rags to. The oak itself being called the Oak of Saint Meen, thought to be over a 1000 years old although it is now hollow and in the hollow is a small wooden statue of the saint (it is said that the original remains in a local castle). Indeed, there was concern about the condition of the oak and that in 2009 its final branch was removed and all that is left is the oak. However, the owners of the land concerned that the tradition would disappear ensured that two other oaks can replace it should the time come, one being planted in 1920 and the other in the 2000s. The hulk of the original tree has not prevented the pilgrims attaching rags which range from strips through to handkerchiefs to whole clothes. The spring is said to cure skin complaints and like at other springs, the cloth is first immersed into the spring and applied to the skin, before being left.
The rationale behind the springs use is related to the Saint, who was Breton monk who travelled these areas converting the pagans, who would appear to dislike rudeness and selfishness. It is reported that when on a journey to Rouen, thirsty he rested in the village. Seeing two young girls he asked them if he could drink, one said she would help but other complained about the scarcity of water and refused. As a result, he caused the spring to burst forth to thank the helpful one saying to the less than generous one:
“You will be covered with pustules and you will be obliged to come and wash yourself there praying to ask for your cure which will remind you of your lack of charity.”
A good reason to justify a rag well not doubt!
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!
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
“Every morning, before six o’clock, a throng of men and women make their way to the edge of the ancient city of Gondar in northern Ethiopia. They are among many from across Ethiopia who have risen early to attend a holy spring in search of healing for their physical, spiritual and mental disorders. Some have walked for days from the remote countryside having heard of the power of this water at Ba’ata church. Others come from Gondar itself. Still more have taken the bus from the capital, Addis Ababa, 400km (250 miles) to the south. They believe that the cure they will find here will be more complete than any offered in the government hospitals in the city.”
Ethiopia: Washing away the demons Rachel Chambers 1999
Ethiopia is well endowed with notable springs. Many of them are simple springs such as Burkito where hundreds each day bath in the hot waters of the volcanic spring whereas others are developed into spas. Indeed the hot springs of Wondo Genet, Yirga Alem, where in 1964 it was developed by Haille Selassie by establishing a swimming pool and hotel
These springs are said to cure a wide range of medical issues. The list includes prevention of musculo-skeletal disorders (such as arthritis), chronic diseases of respiratory system (such as bronchitis, asthma), Chronic diseases of the digestive system, metabolic diseases (such as obesity, diabetes) and dermal diseases and allergies (such as atopic eczema, acne). Many claim these properties as spas other have a more spiritual sites such do the sacred springs of Gondar. Which at the break of dawn each day is a scene of religious reading, blessings, prayer, baptism and exorcism!
Unlike some other holy springs, the site is restricted site. The site, a walled around spring head is only accessible to the Ba’ata church’s priests who distribute the water, often sprinkling it to the pilgrims. Chambers (1999) notes that when she visited:
“An elderly woman is assisted by her two daughters. A young peasant girl stands to explain to those around her that she is poor and has travelled far. A few onlookers drop cents into her cup to help her pay for the treatment she will receive here. An elder from the community prays from a well-thumbed book of prayers and disturbs the flies with his horse-hair whisk. And a woman soothes the disabled child she is carrying on her back in a leather harness decorated with shells.”
The site is sacred to a tribal group called the Qemant who despite adopting Christianity still have pagan traditions. Gary R. Garner in his 2009 Sacred Wells states that:
“the Qemant are descendents of the Agaw and they continue many of the Agaw traditions including worshiping a sky god, and recognising personal spirits: genii loci, and sky spirits…the Qemant continue to annually sacrifice a white bull or sheep to the geni loci that are residing in…holy geographic places.”
These the author suggests are springs. Indeed, Lake Bishoftu remains a site of annual sacrifice by the country’s Muslim and Christian groups.
At the sacred spring of Gondor. During the ceremony the water is said to be purified by retelling a hagiographical story of the Life of Saint Teklahaymanot. A saint said to have stood on one leg for so long in prayer that it went gangrenous and was cut off. By retelling the story it is said that the demons are driven away! Once done the water can be utilised. Chambers states that once the reading was done:
“The old priest is now at liberty to offer his blessing to the people who are already clamouring for his attention. A young woman seeks a blessing for her first pregnancy, another brings her sick child to be touched by the priest’s iron cross. A man with gastric problems has his stomach rubbed with the cross and is recommended to take the holy water for seven days. Another man reports difficulty in walking and duly has his legs massaged with the cross. The reading continues for over an hour and is only interrupted when a small child swallows a cent and needs a hefty thwack on the back to bring it flying out, to the immense relief of his mother.”
There are two types of pilgrim to this water. Some come to receive baptism. Many unclothe. This is undertaken by a priest who holds a cross upon the supplicant whilst the other hand holds a hose which douses the person with baptism water. The other group seek its purging affects and ask for water to fill cans and bottles. The deacons present dutifully fill these cans with holy water and each attendee pays 50 cents, a recommended price for seven days of treatment. The water is potent stuff. It is recorded that once the water is collected the pilgrims disperse to various rocks to drink it. Why? It is because the water has strong purging effects – rapid diarrhoea or vomiting will result! This is good because it will cleanse the body of the evil spirits within or whatever is calling the disease. These evil spirits are drawn out by the priest, the water causing them to be shouted out. It is said that the priests makes a plea with the demon to remove themselves over the seven day treatment.
Perhaps the most noted Ethiopian ceremony associated with water is orthodox Timkat, itself meaning baptism being as it does on the 19th January celebrate Jesus’s baptism in the Jordan. Recorded by Author Donald N. Levin in his 1974 Greater Ethiopia: the evolution of multi-ethnic society it is noted that the day starts with the divine liturgy is celebrated near a stream or pool early in the morning around 2 am, this nearby body of water is then blessed and its water sprinkled on those present in a form of symbolic renewal of baptismal vows. Many jump into 17th-century Fasiladas’ Bath on the third day after the priest enters the pool at 7 am, praying and dipping his cross in pool.
Ethiopia has a rich water heritage to explore
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.
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!