Category Archives: Folly
The other noticeable spring, (see here for the other) in the picturesque suburb of Carshalton is St. Margaret’s Well. It appears to be an obvious holy well with that name, however it may not that clear cut. The area was redeveloped by the noted John Ruskin, social reformer, philanthropist, art critic and environmentalist, as a memorial to his mother. A rectangular stone reading:
“In obedience to the giver of Life,
of the brooks and fruits that fed it,
and the peace that ends/may this well be kept sacred,
for the service of men’s flocks and flowers,
and be by kindness called/Margaret’s well.”
This pool was beautifie and endowed by John Ruskin Esq M.A.,L.L.D.,/1876.”
Ruskin kept detailed notes on the work to repair the site. He wrote of his first intentions he mused:
“Half-a-dozen men, with one day’s work could cleanse these pools and trim the flowers about the banks…”
By 1872 Ruskin he was repairing the site using George Brightling, a local historian to help him and it is his letters of correspondence which tell us something of the work done on it. As the area was a manorial waste, Ruskin had to get approval from the manor court and in 1872 they agreed that Ruskin:
“be at liberty to make improvements to the rear of the Police Station by forming a Dipping Well with a pathway thereto and outlet from the pond, and in so doing to give the same facilities for the use of the water as now exist and to clear out the pond at his own expense and to continue to do so and to plant shrubs and flowers by the paths.”
This is clearly suggests that there was not a well already on the site, but whether there was a spring which already bore the name is not clear. By April 12th that year Ruskin had asked Mr Scott to draw up plans and to protect the opening from all possibility of pollution and to face the wall above the pond with stone. A further letter from from a Gilbert Scott to Brightling dated 15 April 1872 describe:
“It consists mainly of a facing of the central part of the wall – say equal to those central arches – with marble – I would say a foot thick, with projecting counter- points from the piers of – say – 2 to 2½ ft projection, & 3 ft wide. I think that the side arches of his work will not be so wide as the present side arches, though the central arch will coincide with the present one in width. The main thing probably is the foundation for all this, which must be based on whatever substratum there is capable of supporting the work..”
However, the marble fountain was never constructed. By 1877 it was basically constructed and every photos show a rustic wooden bridge over the outflow and similarly rustic fencing. Today, the pool is very rarely full of water, but the decorative remain and most can be seen peering through the railings. Beside the railings on the footpath remains the dipping well supplied by a pump…sadly dry.
Holy Well or not?
Whitaker in his Water supplies of Surrey calls it Lady or St. Margaret’s Pond. The spring is certainly the main one of the settlement that referred to in the place name of Auueltone in 675. Sadly, the church which can aid in identifying holy wells is called All Saints. On reflection I think it is likely considering Ruskin’s concern for nature that he found a well named the same his mother rather than invent it. One hopes that a modern day Ruskin could tidy it up once again!
Interested in Surrey holy wells? Check out James Rattue’s Holy wells of Surrey.- an indispensable guide
It is nice to easily find a holy well for once, for Rhuddlan’s St Mary’s Well lying as it does in the grounds of Bodrhyddan Hall, is easily seen by the side of the drive to the hall (the gardens of which are open Tuesday and Thursday afternoons and well worth exploring)
Pure folly or holy?
What greets us today is a typical folly building but does the well have any provenance before the current construction. The earliest reference is as Ffynnon Fair and is made by Lhuyd in 1699 however it does not appear on an estate map until 1730, although an engraving on the fabric of the well states emphatically 1612! Significantly neither of these dates are associated with any traditions and there appears to be no pre-Reformation reference.
The only hints of its importance are traditions of clandestine marriages at the well, although it is possible that this is a mixed up tradition with a more famous Ffynnon Fair at St Asaph. The other hint is found in the hall, where a possibly unique stone fish inserted in the flooring of the hall shows the boundary of the parishes and as you may have gathered regularly reading this blog many holy wells mark parish boundaries. Neither pieces are particularly emphatic!
The well itself is a delightful edifice consisting of an octagonal stone four metre well house and adjacent stone lined ‘bathing pool’. The well has arched entrance with cherub kerbstone. Inside the rather cramp well are seats around the inside and although access to the water is prevented by a metal grill. On the top of the well house is a carved pelican and a stylised fish (more similar to classical images of dolphin) pours its water into the cold bath which is surrounded by a stone ballastrade.
Keeping up with the Joneses?
One of the biggest issues with site is who built it. On the well house it is proclaimed that Inigo Jones was responsible. Jones was a noted architect and garden designer, so the building has the appearance of something he could have built, the date was when he was at the height of his fame so it is surprising nothing more official is recorded. Was this a local of the same name or the family adding the date and person at a later date to impress visitors? Certainly the building looks late 18th or early 19th century, probably being built when the house was restored then. Whatever, the well is part of a larger landscape including other wells, tree lined walkaways and now a summerhouse above a landscaped pool.
Its absence in 1730 but present on the 1756 one suggests not. Furthermore, Norman Tucker 1961’s Bodrhyddan and the families of Conwy, Shipley-Conwy and Rowley-Conwy states that the lettering is on the wrong period! Another possibility is that the architect may have been involved with designing the gardens and when the well was constructed later as the central piece the date of the garden design was recorded…but of course this does not explain who the well’s designer was!
Wishing well or healing well?
Today a sign, rather tacky to my mind (and I removed it to take photos) claims it is a wishing well. Visitors have certainly have paid attention to the sign as the well is full of coins. It is worth noting that although there is no curative history to the waters, anecdotally its powers could be significant. All the owners who have drunk from the well have lived to a considerable age, indeed the present owner is in his 100s I believe. Perhaps it might be worth bottling it!
Whatever its origin the well is a delightful one and certainly a change from muddy footpaths, negotiating brambles and nettles and getting completely pixy led…and there a nice garden and fascinating hall to see too.
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At this site alone one can see how vital the holy well was for the community and how much wealth it could generate. Indeed, the name a quite difficult to pronounce Llanrhaeadr-yng-Nghinmeirch is related to the well or rather the waterfall it produces beside the church (Llan).
Before visiting the well, I recommend a visit to the church. A grand and imposing edifice with a splendid roof and its chief treasure – its Jesse Window – why? This is because it was said to have been paid for from offerings from the well. Fortunately, it was removed and was buried at the time of the Commonwealth and thus was preserved.
From behind the church an archway leads over a stream and through a woodland towards this mighty of all Welsh holy wells. The route has been considerably improved with fine brick arches, giving an idea of the grandeur of this site. Once there it does not disappoint being a large bath structure. A considerably flow of water arises here clear and clean from two springs one possibly called Fynnon Fair. Indeed, the 16th century Leland antiquarian noted it was:
“a mighty spring that maketh a brook running scant a mile”
The water fills a large bath stone lined bath, said to have a marble bottom and under an archway tumbling to form the stream. The water appears to be petrifying forming interesting smooth incrustations to the north-west of the bath and entering the pool.
The well had a long history of use. It had become established along the Medieval pilgrim route to Holywell and was said to have cured a number of ills. Unlike other sites its fame and attendance continued well beyond the Reformation. Francis Jones (1955) in his Holy Wells of Wales that in the 16th century an unnamed bard defends the saint and his well stating he reveres Dyfnog’s effigy, accepts his miracles, praises his miracle-working well and gives grace to all nations and cures all ills – dumbmess, deafness, y frech wenwynig. later Edward Lhuyd 1698 Parochialia records its survival of use:
“a bath, much frequented, the water heals scabs, itches etc, some say that it would cure the pox.”
A hermit’s penance!
St. Dyfnog was a hermit who is said to have lived by the spring in the 6th century. It is also claimed that the spring gained its healing properties from a regular penance the saint would do in the water. He is said to have worn a hair shirt being belted by an iron chain. Very little is known beyond this.
Two wells for the price of one
The considerable flow which in times of heavy rainfall is often a threat to the fabric of the well, in particular the remains of the arches through which the water tumbles and falls. One of the reasons for this is that as Lhuyd in 1698 records there are actually two wells. Unsurprisingly, the one above the main spring is called Ffynnon Fair (St. Mary’s Well) which flows forming some curious calcified hummocks suggesting it has petrifying properties.
Holy well or folly?
The most impressive feature of the well is the very large rectangular bath (xxx ) A structure which is far more representative of a cold plunge bath than a holy well. Together with accounts of its marble lining and surrounding statues this was clearly developed foremost as a folly it would seem presumable for Llanrhaeadr Hall.
Alternatively these were improvements to help visitors as Browne Willis in the early 18th century records:
“the famous well of St Dyfnog, much resorted to, and on that account provided with all convenience of rooms etc, for bathing, built around it.”
All sadly gone, although the remains of the walls of these may be traced nearby. However, despite the forlorn appearance of this well it is one of the few sites where this is active restoration, although the blog has not been updated since 2013, a visit in 2015 suggestions the plan to restore is still very much on the books, with plans for a £300,000 religious tourist attraction, environmental and education facility – the well now has a separate visitors book in the church! So please donate if you can to this most impressive and evocative of Welsh wells.
Boughton is a curious place, a place of desolation and decline…it’s ancient parish church lies ruined, now a distance from its settlement, its famed fair forgotten, its great Hall gone and its estate overgrown and little visited. It is a settlement which is associated with a number of noted ancient wells –two of which can be visited and one as yet mysteriously untraceable.
The easier to find is that at the ruined church of St John’s. Called St John’s Well it lies in its shadow creating a picturesque scene of forlornness. Despite a supposed medieval origin, the church is first recorded in the 13th century, its first mention is by Baker (1822–30) in his History of Northamptonshire:
“St John the Baptist, whose name is appended both to the church and the spring in the church yard.”
In William Whellan’s 1849 History of Northamptonshire states:
“St John’s spring which rises from the east bank of the church yard formerly furnished the element for the holy rite of baptism, but now supplies the water for culinary purposes at the fair’”
This fair was what the settlement was famed for. Being a three-day chartered event being established in 1351. It was focused around the feast of St John the Baptist suggesting it was based on the patronal festival of the now ruined church. Nothing is left of the fair, its last vestige, the Shepherd’s Race turf maze cut on a triangular piece of church overlooked by the church, survived to the first world war when practice trenches were cut across it, obliterating in once and for all, although some accounts suggest it survived until 1946.
Beeby Thompson (1913–14) in his Peculiarities of Water and wells describes it as:
“enclosed on all sides but one by stone local sandstone apparently like the main portion of the church the opening to the east being approximately one yard square. The covering slab had on it a cross fleury.”
This covering slab I have never been able to find, perhaps the earth has built up too much since, yet it was pleasing to see that on a recent visit the site had even improved since my first in the 1980s, when the nettles and bramble were virtually enclosed upon it and the church. This was certainly the experience of Mark Valentine who in his 1985 Holy Wells of Northamptonshire noted:
“When I last visited this site, the Spring trickled into a ditch which was chocked up with abandoned refuse. With a little imagination, this spot could be the scene of a wayside park, with appropriate displays to recall its past glories. As it is, it remains tumbledown and forlorn.”
Perhaps they heeded his word? Now the grass it kept short and the water flows quite freely the outflow protected by a curb of stones. While it is not exactly a country park, there are information boards and it is more cared for. Yet despite the tidy up there’s still a rather otherworldy feel when one peers inside the chamber and the place does have an unquiet feeling – perhaps because of the ghost of Captain Slash! (but that is another story)
Even more otherworldly is the Grotto Well or Petrifying Spring, a spring which arises within a simple Grade II listed Grotto in the estate of Boughton Hall. Although grotto is perhaps a rather too enticing name for what is basically a limestone rubble hemisphere beneath an earth mound and consisting of unadorned stone walls. The whole structure interestingly seems devoid of cement or mortar. It was constructed by William Wentworth, the second Earl of Stratford around 1770. The spring itself being the supply for his artificial lake which lay at the bottom of the valley.
However he could have improved upon an earlier structure for a local A local legend tells that when Charles I was imprisoned at nearby Holdenby House in 1647 he visited the spring. He is said to have bathed in it and used the grotto as a changing room. This suggests that there was a structure predating the 1770s one ascribed to it. Indeed this association may have started when the King was sent a skull said to have been petrified in the waters of the well. The Northamptonshire Mercury of 25th August 1810 records:
“At Boughton is a spring, conceived to turn wood into stone. The truth is that it doth encrust anything with stone. I’ve seen a skull bought thence to Sydney Sussex College in Cambridge, candied over with stone…The skull was sent for by King Charles the First to satisfy his curiosity and again returned to the college.”
Although it was indeed loaned to Charles I and according to a letter written by the college to the author Simon Scott to The Follies of Boughton Park it still survives. It is housed in a wooden box dated 1627. However before head cult theorists get too excited the origins of the skull are dubious. The skull of what appears to be a child’s, are Cretian not Northamptonshire! Was it a hoax to support a project to advertise the well or a simple mistake. Is it the correct skull? Is the association with Charles correct or is it a confusion with the bathing legend. All in all it is a confused story.
Charles Kimbell in 1946 in the Boughton Parish magazine wrote that:
“The spring cascaded into a gloomy pond whose waters were black through layers of decomposing leafage…about 50 years ago my father made a water pit under the archway and piped the stream out of the little wood and down the valley. And so the petrifying spring was incorporated into the village xx system without apparently any ill effects on consumers.”
Our third and final peculiar water source, to quote Beeby’s phrase, was the Marvel-Sick. The account by topographer John Morton (1712) Natural history of Northamptonshire recording:
“THIS spring is in Boughton Field, near Brampton Bridge, near the Kingsthorpe Road; it is of great note with the common people. It never runs but in mighty gluts of wet, and whenever it does so, it is thought ominous by the country people, who consider these breakings out of the spring to foretell dearth, the death of some great person, or very troublesome times.”
This is a common folk motif based on geology, a woe water, the name sick referring to an old English word for stream still current in Derbyshire and Nottinghamshire place names. Where was this stream? It is impossible to say with any certainty however Brampton Bridge to the west can still be found and the road which crosses it does go to Kingsthorpe. No spring is marked on the map but there area does have a number of streams. Is this one? Of course in a way this a spring we don’t want to find, warn as it does of war…another word of warning should you go looking for Boughton’s surviving springs don’t go in high summer…as your journey to find the grotto well will involve a considerable fight against the undergrowth.
Folly estates are often a good place to find substantial holy wells and sacred sites and to north-west of Stourhead Gardens splendid Stourhead Estate, a National Trust property, is a splendid example – St. Peter’s Pump. However, yet like many such sites, the origins and names are confusing to explain. The well head, unlike some sites, is very easy to find being a high medieval cross sitting slightly incongruously upon a rubble grotto where the spring, now dry, arose. A strange hotchpotch
The well, is one of supposedly six, giving the site the official name of Six Wells. The earliest reference, is before the folly was John Leland in the 16th century noted:
“ther of 6 fountaines or springes, whereof 3 be on the northe side of the parke harde withyn the pale.”
He also noted that Lord Stourton, a family name of great antiquity has six fountains on his coat of arms. Such sources of great rivers often attract folklore, although none appear surprisingly to be holy wells. The name Six Wells first appears in 1822.
King Alfred’s holy well?
The origin of the springs is said to owe itself to King Alfred the Great, the great Anglo-Saxon King. In her 1932 book, Moonraking a little book of Wiltshire stories, Edith Oliver tells us
“It is said, when tired from fighting with the Danes, King Alfred and his soldiers prayed for water, and up came six wells or springs. If the legend is true, if this is not a holy well, surely a heaven-sent one.”
Indeed, I have argued how royal wells were often seen as sacred and considering Alfred’s standing it seems likely these were. However, his name appears never to have been associated with the well. The king is remembered in a substantial folly tower not far from the springs, but his absence here is quite surprising?
Why St. Peter?
Where the name St. Peter’s Pump comes from is at first unclear. There is a record according to Gover, Mawer and Stenton’s 1939 Place Names of Wiltshire of a Peterswells in 1279 somewhere in Wiltshire, was it here? The name St. Peter is in itself rarely associated with British Holy Wells. To add to the confusion, the site is also called St. Agnes Pump, the reason being that it derives from the origin of the medieval cross which tops the grotto structure. The present structure was built by Henry Hoare in 1786.
The moving cross
The cross was originally a pump, which has six square posts with moulded cappings to six ogee- arched openings each with cherubs over each, then there are six niches with semi-circular heads above each containing a seated figure with hexagonal moulded pillar and narrower shaft to top. Interestingly a date 1768 is incised on east side of pillar. An odd date for a medieval cross said to be 14th century, so why?
The reason why the date of 1768 is incised on the pump is because it was moved. The pump head originally sat over St. Edith’s Well, in the City of Bristol. It once stood at the junction of Peter Street and Dolphin Street in Bristol for 300 years and provided water for the city. Then in a strange form of forward thinking beneficial vandalism, it was dismantled under an 1766 Act of Parliament, which looked to improve transport in Bristol and placed upon a purposely made grotto. The well itself was also moved. It may seem strange that I view this as beneficial, but the exact spot of the cross was hit by a bomb in the Second World War, which caused the nearby church to be ruined and would have destroyed the cross. The well according to Phil Quinn’s 1999 Holy wells of Bristol and Bath Region:
“Today both the old and new wells lie under the flagstones of Castle Park, the site of the old St. Edith’s Well being marked by a slab laid upside down and of a lighter colour than its neighbours.”
Quinn states that the Bristol well was called St Peter when it was repaired in the 15th century after the church nearby…the Peterswell in Wiltshire would appear to be a red herring! The name originating when in 1546 pumping mechanisms were established subsequently being recorded as Saynt Peter’s plumpe. So mystery solved.
Another reason for the 17th century date is to explain the difference between the original cross in Bristol and its appearance now. What is above the niches is 18th century as the top of the cross is lost. Was it broken in transit? Vandalised in the 18th century? Or too Catholic?
So all in all a curious hotchpotch of history, much like the structure itself.
“This township is situated on the left bank of the river Elwy, and near that river is a beautiful and romantic dingle, in which is a fine spring, called Y Ffynnon Fair, discharging about 100 gallons of water per minute, and strongly impregnated with lime. It is enclosed in a richly-sculptured polygonal basin, which was formerly covered by a canopy supported by ornamental pillars, and was then much resorted to as a cold bath. Adjoining the well are the ruins of a cruciform chapel, in the decorated and later English styles, parts being overgrown with ivy. Prior to the Reformation, this was a chapel of ease to St. Asaph, and was served by one of the vicars to that church. ……”
Samuel Lewis A Topographical Dictionary of Wales 1849
Ffynnon Fair must rank as one of the most romantically atmospheric sites in the whole country. It has been a site which has graced many books on the subject – even one on English well traditions. It has been immortalized in poetry and its ruins do not disappoint. I have had this one site on my to do list for some time
On my way to the well, I came across an elderly gentlemen. He came towards me and I said have you been to the well. He relied, he could not find a way in…it could not be that difficult I thought and realising he looked rather crestfallen at not succeeding at his mission I turned him and around and thought I would help him. He was not best dressed for well hunting appearing to have sandals and socks which soon became sodden as we had to cross the small brook formed from the springhead. I asked him whether there was a reason for his visit. He said he was an artist and was planning to paint a number of holy wells using the water from the well – I took his name but to my regret I failed to remember it. At the well we soon found the old rusty gate, untied the loop and let ourselves in, closing it behind for fear of letting some livestock here.
The site has a delightful restfulness and one could clearly see even as a ruin how this chapel could be a pilgrim site. The gentlemen asked me to fill his beaker and I obliged. He then produced a pen wrote the name of the well and date and duly vanished!
What we can see is a bit of an enigma. The well chapel is a star shaped structure around eight feet whose water flows in channel under the chapel. The well chapel is said to have been built in the 13th century which additions and rebuilding in the 1500s. What remains aside from the well is a chancel, a north and south transect under which the water flows, with some Perpendicular tracery in the windows and doorways. Paul Davis in his ‘Sacred Springs’ believed like St Winifred’s Well, the well chamber had elaborate vaulting over it, probably contained within a projecting wing creating a cruciform plan. He also believes the well could have been a hostel for pilgrims – all interesting theories but unsupported.
This was another site for clandestine practices. It is said up until 1640 marriages were performed here – probably Catholic ones. It seems likely that the place was a place of pilgrimage like St Winifred’s past the Reformation but if so how did it become so ruinous?
The water was quite cold on that particular August day, typical of waters associated with the cures its water claim to give for rheumatism and arthritis. There was also claimed to be a ‘sweet scented moss much esteemed by pilgrims’, that presumably once found at St. Winifred’s Well on which this well was on the pilgrim route to. Audrey Doughty in her book ‘Spas And Springs Of Wales’ suggests it was used for fertility and eye complaint, but I am unclear what her sources are. There appeared at some point possibly to develop the waters as a minor spa in the Victorian period as a small bath was excavated beside. However, by this time it was already becoming the picturesque ruin attracting poets and artists such Gerard Manley Hopkins (1844-89) Jesuit priest and poet and Felicia Hemans 1793-1835 who wrote Our Lady’s Well:
“FOUNT of the woods! thou art hid no more From heaven’s clear eye, as in time of yore. For the roof hath sunk from thy mossy walls, And the sun’s free glance on thy slumber falls; And the dim tree shadows across thee pass, As the boughs are swayed o’er thy silvery glass; And the reddening leaves to thy breast are blown, When the autumn wind hath a stormy tone; And thy bubbles rise to the flashing rain,— Bright fount! thou art nature’s own again!
Fount of the vale! thou art sought no more By the pilgrim’s foot, as in time of yore, When he came from afar, his beads to tell, And to chant his hymn at Our Lady’s Well. There is heard no Ave through thy bowers, Thou art gleaming lone midst thy water flowers! But the herd may drink from thy gushing wave, And there may the reaper his forehead lave, And the woodman seeks thee not in vain,— Bright fount! thou art nature’s own again!
Fount of the virgin’s ruined shrine! A voice that speaks of the past is thine! It mingles the tone of a thoughtful sigh With the notes that ring through the laughing sky; Midst the mirthful song of the summer bird, And the sound of the breeze, it will yet be heard!— Why is it that thus we may gaze on thee, To the brilliant sunshine sparkling free? ’T is that all on earth is of Time’s domain,— He hath made thee nature’s own again!
Fount of the chapel with ages gray! Thou art springing freshly amidst decay; Thy rites are closed and thy cross lies low, And the changeful hours breathe o’er thee now. Yet if at thine altar one holy thought In man’s deep spirit of old hath wrought; If peace to the mourner hath here been given, Or prayer from a chastened heart to Heaven,— Be the spot still hallowed while Time shall reign, Who hath made thee nature’s own again!”
Chapel or folly?
Her work included a sketch which suggests that this ruin is not all what it seems. In particular her drawing shows the west wall of chapel only been a few feet high and no bell tower. More shocking is the lack of a star shaped basin. This has been used for well researchers to suggest a date and construction in line with that of Holywell’s St. Winifred’s Well. Was the site rebuilt in the Victorian period by the landowners as a quaint folly and a pretend St Winifred? Considering its time exposed to the elements it is remarkable well preserved! Indeed research has indicated despite the attempt to reconstruct via drawings a chapel akin to that of St Winifred excavations show that the well was never actually enclosed in the chapel. It was not thus a well chapel but a chapel beside the well! Water would thus run through the chapel in a manner similar to St Clether’s Well, Cornwall.
But pretend or pilgrimage site…one verges towards the later of course, this is a delightful site which must be on anyone’s list of North Wale’s sacred springs.
“A nymph of stone, who from an urn doth pour into the pitches of both rich and poor, her limpid treasures from the Western Vale, whose unexhausted bounties seldom fail; and never grudging, ever generous she, with the first element for making tea. Thanks generous Rawdon for thy kind bequest, remotest ages shall the donor bless.”
A poem thought penned by Edmund Parlett, the poet-vicar of Broxbourne (1630-43)
Sitting outside of Hoddesdon’s Lowewood museum is a well-worn and beaten effigy. It stares forlornly into the street now bereft of function, but once it was a unique and curious conduit which provided the town with a supply of clean water. The scheme to provide fresh spring water to the town appears to be a lesser known and smaller scale attempt to emulate Sir Hugh’s great venture of Amwell and Chadwell. The source became later known as Spring Close or Conduit Close.
A sacred source?
The source for the town’s water for over 100 years was a spring at Goddes Well Acre, which one presumes derives from God’s Well (TL 084 075), although, local tradition dedicated the spring to the Greek Goddess Acre suggesting that this may have been a more Romanticised site than an ancient one. The Goddes Well was piped in 1622 to Rawdon House, the property of Sir Marmaduke Rawdon. An alternative source was said to be the Linch, which is first noted as such in 1569 as ‘pond called anciently called Le Linch.’ This still exists, but as it is the other side of the New River and so separated physically.
The conduit extended half a mile to the house via a lead pipe. Then in 1631, he decided that the excess water could be made available to the local people and set about debate, but it is believed that Edward Marshall, master sculptor of St. Pauls was responsible, being as he was master-mason of Rawdon House. The land relatingto the conduit house and conduit leading to Rawdon House was also conveyed to Hoddesdon Council, laying a further pipe from the house to the Market Place. Here was set up, the fine three quarters length statue of a woman carrying a pitcher. She is called The Good Samaritan, named after the Woman of Samaria who met Jesus at Jacob’s Well (Gospel of St. John IV verses 4-42).
The gift was a welcome one as so far the town had to depend upon shallow wells which were easily fouled. For 196 years the statue sat in the Market Place, attracting considerable notice by various authors.
Similarly, Matthew Priors (1715) in his Journey to Downhall states:
“Into an Inn did this equipage roll, at a Town they call Hodson the sign of the Bull, near a nymph with an urn, divides the Highway, and into a puddle throws Mother of tea.”
There is also a note of the structure in Henley’s Harnesse’s Addition:
“Conduits representing human figure were not uncommon: one of them, a female form and weather bitten, still exist at Hoddesdon in Herts.”
Loss of a nymph
Despite the gift the supply was later under dispute. In 1725, the son of Marmaduke Rawdon, allowed so much water to supply private dwellings and businesses (in particularly breweries) that its public supply was becoming too low. As a result the problem was solved by arbitration, and the award, found in favour of the inhabitants.
This notwithstanding in 1826, the flow of water was diminishing, and the position of the pond was found to be inconvenient, so it was filled in and the figure being replaced by an iron pump with a lamp on it. (It is further thought that due to the combined effects of weathering, misuse and drilling of holes for further pipes, the figure not only looked very disfigured but slightly obscene.) The figure was first removed to Turks butchers yard, here sadly it experienced considerable abuse: local boys used it as a target for stone throwing, an action which may have lead to her nose being broken off!
In 1893 a Mr. C. P. Christie campaigned for the restoration and re-erection of the monument at the north end of the Market Place, and a small pamphlet was produced to garner support. However, the scheme failed to materialise when it was suggested that it was too vandalised to make it suitable as a public sculpture. The figure then ended up at the Rye Farm, the works of the Urban District Council. Yet, here it saw even more abuse being covered by dirt and decapitated! It lay here for 40 years, until 1935, when it was restored by a Mr. Giddiness in view of being placed in front of the Council Offices. Sadly, again the scheme was shelved due to the war’s intervention, and consequently it was relegated to a pedestal at the rear of these offices.
Return of the Good Samaritan
Fortunately, by 1970 the scheme saw fruition and the statue was erected in the Lowewood Museum gardens, where it now pours water into a pond if it flows!. Her source may be different and the function pointless but at least the last of the female conduits survives even if the water would not make a decent cuppa!
Sometimes there are some curious places for find an ancient healing well. Tucked in a sub-urban park on the outskirts of London is one such location. Nestling as an oasis of calm between busy streets and shops is Valentine’s Park. This is dome shaped red brick structure, rendered in flints, quartz and concrete. In some reports called a grotto. Others might confuse it with an ice-well. However, it is a very small one if it is any of these. As water flows from the site, it clearly is a well and digging deeper a name can be found Jacob’s or the Wishing Well (TQ 435 880). The report by Oxford Archaeology survey (http://archaeologydataservice.ac.uk/archiveDS/archiveDownload?t=arch-841-1/dissemination/pdf/oxfordar1-58853_1.pdf) notes:
“The well retains water and there is an opening within the side of the structure c.0.75 m wide by 0.9 m tall, beneath a rough segmental brick arch. There is a metal grille fixed over this entrance although this appears to be of mid 20th-century date and is presumably a secondary alteration for safety reasons since the area became a public park. The opening has a stone sill. The internal faces of the structure are of brickwork although this now has extensive algae colouration….. The cement mortar used with large grit inclusions suggests that the structure has undergone considerable repairs since the park was purchased by the council in 1924. The condition of the feature is poor and it has suffered from the misguided use of cement mortar in the repairs. In areas this has cracked and come away from the main structure to reveal patches of the brickwork behind.”
An early report records by G. E. Tasker, Ilford Past and Present in 1901 notes:
“(The well) stands by itself in the grounds, protected by an alcove of bricks overgrown with ivy. The water is clear and runs off with a strong current through a pipe into a pond. This well has never, so far as is known, been frozen over, even in the severest winter, but during sharp frosts it gives out a steam or vapour.”
The account suggests that the spring was a thermal one, although I have found no evidence to support this. What is more interesting are the traditions associated with it.
Much frequented in the 1920s a number of wishing rituals appear to have developed around it. Of which A Smith (1959) in Some Local Lore Collected in Essex in Folklore notes:
“For the last fifty years at least the well has been known among children as a wishing well. The ceremony was for a child to go to the well alone, throw in a small stone, and make a wish. Today children sometimes scratch a wish on a laurel leaf and throw that in. Whether the well is old or new, we have not been able to ascertain. The tradition about it is, however, strong.”
Scratching a wish on a leaf is an unusual activity and I have found no other such rituals. Another account, recorded by a Dr Raine about the pre-1914, recorded in http://www.valentines.org.uk/valentines_park/about_us/newsletters/vpcn14.pdf mysteriously reports that in the early part of the twentieth century a bent pin would be thrown in and that it this had something to do with ancient Egypt but what that was is unclear! Again very curious.
A lost holy well?
The park was enclosed in the late 1600s so it may preserve an old holy well but this is only speculative. Interestingly, fifteenth century records that Stephen Atte Well, nearby suggesting possibly a hint at an important spring or stream in the location.
The brick work does certainly appear quite old, but I have been unable to trace a date. The estate was landscaped in the early 1720s by a Robert Surman which is highly suggestive of a non-holy well origin. The fabric being the same as a nearby grottoes and alcove. It first appears in on a 1854 Estate Plan.
The name Jacob is not promising for supporting a holy well of any age. Although some have identified the name as vulgarisation of St James, the name is too frequently encountered at sites associated with folly wells such as Jacob’s Well at Hagley Hall, Worcestershire and that in Grosvenor Park, Cheshire – both dubious in their antiquity.
Whatever its origin, since 2009, the little Wishing well is looking a lot better than when I first remember it back in the 1970s and the restorations and improvements are much to be commended.
Rushton Hall is famous as the home of Thomas Tresham, a family famed for its associated with recusancy and the Gunpowder Plot. North of the Hall is the well-known Triangular Lodge, with its Catholic imagery. However, to the south of the hall is another folly.
This is a delightful yellow stone rectangular bath house. The site being interesting for it incorporates a holy well called St Peter’s Spring, indeed it is this rather than the bath house which is marked . Of which John Taylor (1895) ‘Rushton and its owners: II’ in Northamptonshre Notes & Queries notes:
“St Peter’s petrifying spring. The head of the water at this spring furnishes the drinking fountain and the adjacent bath. The bath is within a small building now falling to decay. The only door opens directly into the bathroom, the only apartment. The bath occupies the centre; there is a marginal path of about two feet all round. Along the two sides are several niches in the walls serving as seats. The roof is absolutely gone; formerly it was glazed. Steps at the head lead to the bottom of the bath, the water in which is within a few inches of the margin. The floor is of brick. Two posts with iron staples stand in the water. Until recently chains were attached, placed there for the convenience of the bathers.”
Verses engraved around the bath included Campani’s Huius nympha loci reading:
“Huius nympha loci,
sacri custodia fontis,
Dormio dum blandae sentior murmur acquae,
Parce meum quisquis tangis cava Marmora somnum,
Rumpere: sive bibas,
sive lavere taces.”
Which translated as:
“Nymph of this place, sacred guardian of the fountain,
I sleep while the water babbles sweetly,
Beware of breaking my slumber as you approach the marble basin,
Either you drink or you bathe in silence.”
Another plaque taken from Virgil reading:
“Fortunatus et ille, deos qui novit agrestes
“Happy the man who knows the rural gods.”
Holy well or well by a chapel?
The age of the spring is difficult to ascertain. Certainly topographer Morton (1712) knew it:
“as being a Collection of Nine little Springs which gush forth, it’s said, at as many distinct Apertures, within a small Compass of Ground, and are now drawn into a Stone Basin over which a handsome Summer House was built, by the late Lord Cullen.”
Thompson (1917–19b) in his Peculiarities of water and wells in Northamptonshire suggests that the name appears after the church which was located by Rushton Hall was demolished in 1785, when the church was demolished which sat near Rushton Hall. It appears that before this it was called Nine-Spring-Head before this.
Properties of the waters
Many plunge pools and bath house utilise simple springs, some actually streams, most claim no direct healing properties. Rushton’s bath house is unusual perhaps because it utilises a holy well, so perhaps being recusant Catholics this was intentional and it is not beyond reason that it was ceremonially used – even for baptism! The name Nine Springs is also significant, there are many nine springs most numerically difficult to justify. Could it be that the word nine derived from the Roman noon meaning ‘mysterious’. Interestingly, also is Taylor’s statement of the waters being petrifying is also interesting suggesting that the hard water was part of the function of the bath. Unfortunately as with many holy wells little was written down.
The site today
Rushton Hall is now a hotel, but the route to the bath house over an ornate bridge appears to be locked and closed off. No one could help in the Hall, but I was directed to down the lane where there was a local fishing club. One of the members directed me, although stressed it was private property! The bath house is found in a small opening in a copse in the woods, being reached by crossing over an ornamental weir. The bath house although missing a room, a glass one I imagine would have been too expensive and easily damaged, was restored in 2000. Through the main entrance, padlocked, can be seen the large rectangular pool which is still full of water. Indeed the structure was not too different from Taylor’s description above. Above the bath in a niche is a reclining figure of a nymph, two other niches have missing figures. In a niche on the outside wall is a pump which supplied the water for drinking.
Perhaps the most curious structure lies to the south of the bath house, an indent in the ground which is stone lined. This would apparently be the original well. The water however is dry and I would presume may have been such since the bath house utilised its water.
If one walks up a small lane into the woods above Henley on Thames, just north of the village of Wargrave is one of the country’s largest, most attractive but little known wells. A holy well, although the evidence is lacking to confirm, but a source who’s Victorian community was so much dependent upon that the local vicar decided that it must be Christianised once and for all.
That the site has ancient origin is probably indicated by the name, Crazies hill, some authorities believe it which from the O.E cray meaning clean water and its waters were said to be health giving probably because of the local water was boggy.
Its old name is said to be Rebra, although it is known as Rebekah now, named after the Old Testament prophetess, indeed the Rebra name sounds more like a contraction of this than an original name as there is no evidence of its name before the current improvements. These improvements were down by the local Reverend Greville Phillimore who in 1870 decided it was necessary to improve and sanitise the supply. It was subsequently called Phillimore’s spring.
Phillimore constructed a considerable building for the well. The spring flows into a round shaped basin which is enclosed in the arch of a 10 foot high brick edifice, plastered over to an exposed brink face upon which is the well’s most eye catching and unique facet, a painting which illustrates Rebecca and a servant, standing at the well of Nahor. Either side of the scene as the following inscriptions:
“Rebeka and the Servants of Abraham at the well of Nahor. And the servants ran to meet her and said let I pray thee drink a little water of thy pitcher”.
The well house has a conical tiled roof with gabled frontage with an iron gate which prevents the idle falling in perhaps. At the back is a caved stone inscription with a stone in a segmental stone panel. The structure deserves to be better known being that its artwork was designed by famed garden designer Gertrude Jekyll (1843-1932) and thus makes it unique in the country.
“let I pray thee drink a little water of thy pitcher”
So said Abraham when he met Rebecca at Nahor and she was is remembered as providing water for Mesopotamian camels. Therefore as someone who provided water for thirsty villagers of this small Berkshire community.