Category Archives: Gazatteer
Guest blog post: Walking Between Worlds – a Secret Little Book of Devon’s Ancient and Holy Wells by Alex Atherton
This month I celebrate 5 years blogging about holy wells and healing springs. So this month to celebrate…I am having a break (!) all the posts this month are guest blogs. The third post is from Devon artist Alex Atherton, who has recently authored a delightful book which takes Devon’s beautiful wells weaving her artistic magic to draw the reader in. In this guest blog she explains how she became entranced by holy wells!
Often forgotten, occasionally neglected and mostly overlooked by visitors and locals alike, Devon’s beautiful and magical ancient and holy wells are worth just as much attention as those in other counties that are perhaps more well known. Indeed, many people are surprised to learn that Devon has such a rich and diverse well heritage, even though they may live close to and walk past local examples every day of their lives. And before I embarked on this project, I was one of these people – unaware that I regularly drove past at least two examples on the lanes around my home on Dartmoor, like Druids Well near Chagford (see drawing).
The inspiration for this project came initially from an encounter with an ancient spring at Lydford whilst working on another art project early in 2015. Little did I realise at the time that this chance discovery would be the start of an enchanting journey that took me to some of the most remote, beautiful and hidden corners of Devon in search of its ancient and holy wells.
As an artist living on Dartmoor, I normally paint landscapes in oils that capture the many moods of the moor. But my growing curiosity about Devon’s wells presented me with an exciting new challenge, and provided an opportunity for me to explore the world of pen drawing. Initially, I saw these drawings very much as a personal project, but as I continued on my journey of discovery, and produced more and more drawings, the idea of publishing a ‘secret little book’ started to take shape.
With a copy of Terry Faull’s ‘Secrets of the Hidden Source’ in one hand and my sketchbook in the other, I travelled the length and breadth of the county on a personal pilgrimage, descending through dark, narrow paths in shaded woodlands, scrambling down steep paths alongside coastal cliffs, carefully negotiating boggy fields and quietly searching the back lanes of peaceful villages.
Many of the wells are associated with local legends. When the Devil arrived in Widecombe one day, so the story goes, the locals gave him water to drink from Saxon’s Well, just outside the village centre. The water burned as he swallowed and with his wrath he brought down the church steeple. When Joseph of Arimathea tapped the ground near the Exmoor coast with his staff, water sprang up from the earth – and today an imposing 19th century structure marks the site deep in the oak woodland.
Others were highly regarded in the past for their healing properties. The three distinct troughs at Leechwell in Totnes may offer you relief from skin problems, snake bites and disorders of the spirit, if you know which is which of course!
It was hard not to be moved by some of the structures that I came across and their setting. For example, Fice’s Well is a wonderful structure, but its stark location on the bleak moor left me with a feeling of loneliness and a sense of regret leaving it behind.
Sometimes I would find a hidden jewel where I least expected it. This was particularly true of Cathedral Well at St James Park railway station, Exeter. When I visited the area late on a winter Sunday afternoon, there was a remarkable peace despite its urban address, helped by the quiet and nostalgic railway-side allotments opposite the sadly bricked-up well building.
It seemed on occasion that some wells just did not want me to find them! The first time I travelled to see the haunting Eyewell on the coast path at Morte Point I was defeated by failing light as the sun set; the second time I was turned away by gale-force winds and lashing rain. Only on the third attempt did I manage to reach this enigmatic and moss-drenched well!
I have cherry-picked 40 of the most enchanting little structures for the book and I hope these captivating places entrance readers as they have entranced me, and that the illustrations will inspire others to seek out the county’s well heritage so that they too might discover what it is like to walk between worlds…
Further details about the book and how to obtain it can be found on my website at http://www.alexatherton.co.uk.
Very honoured this month to have a guest blog article by Father John Musthers, author of a new book on Cumbrian holy wells – a poorly studied area – his book will be reviewed here https://insearchofholywellsandhealingsprings.wordpress.com/book-reviews/. Below is a brief biography
After a full life of Christian service, Fr John moved to Keswick, from the south coast, with his wife Jenny in 2007. They immediately found enough people to start an Orthodox parish and he was ordained priest in 2008. The parish serves the whole of Cumbria and beyond and was granted the use of Braithwaite Methodist Church in 2009. There is an Orthodox liturgy in English every Sunday at 10.30 followed by food and time together for much of the afternoon. We welcome young families and children. The parish is thriving and is becoming known for its energy, warmth, and welcome. Fr John is a keen observer of the continuity between the early church in the British Isles and coming of Orthodoxy to Britain again in recent times. His passion is the traditon of lived holiness down the ages. He has written a book about the saints and their relevance today. He has extensively explored ancient Christian sites in the UK and Ireland. His latest interest has been the Holy Wels of North Cumbria.
My introduction to holy wells came about in Ireland. I had some free time over there so I went to look for holy sites. This was a jaw dropping experience to find much of Ireland’s rich heritage of monasteries, churches, holy wells and more. With my wife we journeyed all over, in time visiting most of Ireland twice. Ireland is reputed to have had 3000 wells. We saw many big ones, little ones, nice ones, and spooky ones. My favourite is at Kyle in Co Tipperary. It is well off the beaten track. You have to negotiate a bull, water that bubbles, trees with clouties, and under the trees many crosses from a mysterious unknown monastery.
Back home in Cumbria we started to notice wells until it got to the point where we knew of at least 70 – many more than earlier tallies. So we felt people ought to know. We have published ‘Springs of Living Water’, in paperback and hardback. The hardback came out expensive, but I believe it to be a gem.
St Helen’s, Great Asby, is the well with the best flow of water. St Michael’s, Arthuret, is a big well and a very old one. St Andrews, Kirkandrewes, (on the front cover) has outlived its church but still makes a pretty flow of water by the footpath down past the churchyard. The most popular of wells is lkely to be that at Caldbeck on the riverbank behind the church.
I always like to find those difficult to discover: St Michael’s, once of Addingham, now in Lazonby, has to be another favourite with loads of atmosphere underneath trees, rather like Powdonnet well in Morland; St Catherines in a remote spot near Boot in Eskdale; the well at Staffield is little known, hidden away in the middle of a very very large field. In this category also must come the well in the bottom of Schawk quarry which had a history going back to Roman times. Many places have lost their wells and are known only by name: but there is one almost perfect well – Grange Hall in Great Asby with its canopy still in place.
What’s it all about? We don’t get very far without facing the deeper questions. Where do they come from? What are they for? Where do we come in the scale of history? It is a wise man who does not jump in too quickly to answer these questions. But here are some thoughts and reflections.
Human beings have to drink and wash from time to time. Our ancestors valued wells, streams and rivers because of this practical need of water. But such is the ‘magic’ of water they, like us, reflected on the matter and noticed how some wells had something more: a sense of mystery, a sense of awe, a sense of the ‘holy’. We need not doubt this for we can feel it too. In this context the leaving of a gift is a natural thing to do. We all have our explanations. We do not have to be condescending. We only need to sit at Castlerigg Stone Circle in Keswick to realise this magnificent piece of work is a testimony to man’s consumng search for the spiritual, the divine, for ‘God’.
Kneeling by the pool of water at Kyle we become aware of the bubbles coming up through the limestone. Instantly comes to mind the cripple at the Pool of Siloam who, when the pool was disturbed, could get no one to take him to the water. Here was a connection across 2000 years, between an event in Jerusalem to a moment in Kyle, of revelation, of meaning, of healing, if you believe it. Could not the Celt have made the same connection?
Would he not believe he had found a greater salvation?
Just up the road from our house is Crosthwaite parish church. Here, in a likely tale told by an Englishman called Bede, about the itinerant bishop St Kentigern (I prefer the more intimate name of Mungo, ‘my dear one’) who placed his cross in a clearing and began to speak. From all accounts (as shown in the contemporary Life of St Cuthbert) there were many in those days who were thirsty. They went down into the pool, or stream or river and were baptised. Seek out the old British churches, of which there are several in north Cumbria, and look for the water. I guarantee you will find it.
The water was blessed, the water was used again and again. The faithful built little churches by the spot or even over it. They remembered the day when the Saint had visited them. They remembered the name of Christ and the name of the Trinity, though in some places it didn’t catch on and people went on in their old convictions. The Christian felt connected to the saint even when, as they believed, he went from them and was alive with Christ in heaven; and they found he still prayed for them.
Christ, the Church, the saints, the wells and baptism were the foundation of a new culture. Holy Wells flourished and abounded. If we go anywhere in Wales or Cornwall we will be astonished by their number. The large wall map on my wall of Cumbria tells the same story.
As we all know they came under attack, many were destroyed, left to neglect. For a long time people remembered the old places. They still went on the Saints days to trade their wares, to enjoy the entertainments and went home grateful for another ‘holi-day’ temporarily lifting the heavy burden of life long ago.
Some wells got a new lease of life by the Spas when the cultured ‘took the waters’. Cumbria has many of them. Now people go to them for a nice weekend, and the well is, if anything, just a curiosity.
Our church in Braithwaite has started to bless the waters again; and new believers plunge into the cold waters of the beck. We have a large container of blessed water inside the church for use on local saints days, of St Bega, St Mungo, St Cuthbert and St Herbert. We also bless our homes with the water.
In effect, we have made a new holy well!
It can be purchased now follow the link
Springs of Living Waters
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.
Compared to Essex and Norfolk the study of mineral springs and their associated phenomena have been less covered in the Suffolk. Unlike Essex, there does appear to be a paucity. A consequence of poor research or geology?
Like adjoining counties, Suffolk does have some springs which are simply described as mineral springs, such as Elmsett’s Dropping Well which issued out of limestone rock, and producing fibrous crystallizations was said to possess ‘healing virtue for certain complaints’. Halesworth was unnamed but said to be good for eyes and that at Cranmore Green, was so hard it has been blamed for causing arthritis. None of these springs had a history of organised exploitation. As far as I have discovered only one spring was recorded as being chalybeate, that once at Claire priory. The tendency to have iron bearing water is however very common in Essex by comparision.
It does not appear until 1700, that a serious attempt was undertaken to develop a spa. This was at Bungay which was described by spa promoter John Kelly as:
:” …amply supplied with excellent water from numerous springs, some of which we said to possess medicinal properties. ”
The first site to be developed was a chalybeate spring in the grounds of Bigod’s castle. However, Bungay’s first attempt to develop proper facilities, John Kelly’s bathhouse lay over the border in Norfolk in the village of Earsham. Writing a promotion pamphlet ‘An Essay on Hot and Cold Bathing’ he said of the town and spa facilities,:
“Those lovely hills, which incircle the flowery plain, are variegated with all that can ravish the astonished sight. They arise from the winding mazes of the river Waveney, enriched with the utmost variety the watry element is capable of producing. Upon the neck of this peninsula, the castle and town of Bungay, (now startled at its approaching grandeur,) is situated on a pleasing ascent to view the pride of nature on the other side, which the goddesses have chose for their earthly paradise; where the sun, at its first appearance, makes a kindly visit to a steep and fertile vineyard, richly stored with the choicest plants from Burgundy, Champaigne, Provence, and whatever the East can furnish us with. Near the bottom of this is placed the grotto, or bath itself, beautified on one side with oziers, groves, and meadows; on the other with gardens, fruits, shady walks, and all the decorations of a rural innocence. The building is designedly plain and neat; because the least attempt of artful magnificence would, by alluring the eyes of strangers, deprive them of those profuse pleasures which nature has already provided. As to the bathing, there is a mixture of all that England, Paris, or Rome could ever boast of:—no one is refused a kind reception: honour and generosity reigns throughout the whole; the trophies of the poor invite the rich, and their more dazzling assemblies compel the former.”
Sadly the scheme was not fruitful despite the platitudes and no evidence can be found of the town’s spa heritage today.
Seaside towns which appealed to the healthy idea of sea bathing as well attempted to develop spa springs to varying successes. At Lowerstoft one was to be found at the Sparrow Nest, however it was to Ipswich that the greatest attempt appears to have been made. An advert in 1720s records:
“IPSWICH SPAW WATERS
Experimentally found to be good in the gravel of the kidneys, obstructions in the liver, spleen &c. Hectic fevers, the scurvy, violent vomiting, lost appetite, the jaundice, King’s-Evil, salt and hot humours in blood, pains in stomach, frequent spitting of blood, or bleeding at the nose, diarrhoea or blood fluxes. Sold at two pence per flask or quart, or each time of drinking what you will in the morning. By me, JONATHAN ELMER, living on St Margaret’s Green, Ipswich.”
“Ipswich Journal ”The Ipswich Spaw Waters is now opened by Mrs Martha Coward, and Attendance will be given every Morning at the Bath on St Margaret’s Green, from 6 to 9 at One Penny per Morning, and Two Pence for each Falk carried off.”
Around about the 1810s, reports are made of the discovery of a brick arched spring in St. George’s Lane whose water had such a foul taste it was thought to be medicinal. To ensure it was tested by three local doctors who analysis suggested it was equal to Bath. A M.D of Bury St Edmunds favourably also compares them to the German Spas as well as common comparison Tunbridge Wells. Furthermore, in Clarke’s 1830 History of Ipswich records another near the Shears Pub which was never known to freeze and analysis in London suggested its content of Iron sulphate, Iron carbonate and Sulphurated hydrogen could be utilised.
Sadly despite a promising start and some suitable extraneous facilities, the town’s urban growth and remoteness compared to other sites meant its spa aspirations disappeared and nothing remains. This means that Felixstowe has the only surviving mineral spring in the county. The Dripping Well, located in the Spa Gardens were described by the Felixstow Town guide that that its waters were good for ‘depression, nervous prostration and over-work’ and they resembled those the waters of Baden-Baden. A Spa Pavillion was built and still exists and used a theatre facility. One can still parade around the Pulmanite gardens around where the Dripping Well exist, as does the pump tap in the Pavillion, although taking the water is not encouraged.
This year I published my long researched Holy wells and healing springs of Kent, number six in the series. Here is an analysis of the county’s urban wells which may interest.
Ancient water supplies do not survive well in urban areas. What were once the very focal points of such communities quickly become swept away by progress and the need for better sanitation and supply. However, in my research into ancient wells of the county, I have been interested to note that there appear to have been some particularly interesting examples in what is now the most urbanised area of Kent that which has now in the most part been incorporated into the London sprawl. Some of these sites, Lewisham’s Lady Well, Bromley’s St. Blaise’s Well and Keston’s Caesar’s Well, are well known and suitable for articles in their own right, but there are a number of other interesting sites. In some cases unfortunately their existence in most cases is only remembered by their placenames such as street names or wood names and in some cases actually survive.
For example Greenwich drew the majority of its water from a source called the Stockwell, being the main source of the palace’s conduit tunnels. It may well have drawn upon spring water used by the Romans as Roman wells were located nearby. The site has long gone, and all that remains to remind us is a plaque on the site. Another spring head, not given a name anciently it appears, has in recent years been a focus for local pagans.
Blackheath’s water history is even less clear. Two names are noted Cresswell, a road name and Queen Elizabeth’s Well. The origin of the latter name is lost. Does it suggest that Elizabeth I drank from it when resident in the Royal Palace?
Lewisham had a number of noted water supplies, the Lady Well ( probably the same as the Woe Water ) and the Mineral Spring, however modern street names may record other interesting examples: Abbot’s Well, Cordwell and Foxwell. Swanley street names record a Kettlewell.
Further out, in the Parish of Eltham, there was an interesting well called the Lemon Well. The properties and brief histories of this spring are recorded by a correspondent of Dunkin ( 1856 ):
“..a spring which rises in the hedge by the road side a little beyond the residence of Thomas Lewin Esq, in the road towards Bexley. This spring has long gone by the name of Lemon Well; and has been supposed by the sort of people who entertain such notions, curative of sore eyes.”
This correspondent continues to note that the well was once filled in, but complaints from local people resulted in the culprit cleaning out the well and ‘putting it in a convenient form with new brick work.’ Yet an examination appropriate ordnance survey map and of the area fails to show a well or spring in this position; hence one presumes that the site was indeed finally filled in.
Nearby in the Elmstead Parish, was Garret’s Well. This marked on an 1841 tithe award, and may be derived from Old English garra for the triangular pieces of land left once the furrows were established. Indeed, old tithe awards are often the only evidence of these lost water supplies. For example at Downe, one records a Herwell, although no spring is noted, it would appear to be likely to be a site. The name probably derives from O.E hara for a hare or her for soldier, but possibly hearg for a pagan sacred grove.
A Sundridge tithe awards record a Camberwell and an Orpington tithe awards record a Cornwell, whether this records a spring that was noted for being able to predict corn prices? Another interestingly named site is noted on a Tithe Award in the Parish of St Paul’s Cray. It is called Henrietta Spring, and was the main supply for the village, being located north of the road. One imagines that its name came from local lady benefactor. Often ancient wells are recorded in wills and testaments. Such a mentions can suggest that the well was considered of importance. One such example, may have been found in Erith. Here records of a will of Robert Hethorpe of 1493, describe a Belton Well, ‘3s 5d for the mendying of a well called Beton well.’ This well would appear to be described as Beden Well in 1769 and Beeting Well in 1843. The origin for its name is unclear, it was probably taken from a landowner, but it may have been derived from the pagan festival of Beltaine – unlikely but more interesting if it was. The Cray valley has some interesting examples. The name Cray itself is believed to derive from Celtic for ‘fresh water’, so one would except its source to be considered important. This would appear to called as Craegas aeuuelme in the 8th Century, or fons aewielm, otherwise the ‘Great Spring’. In more modern times it gained the name Newell.
Further out was an interesting site, located near the ornamental ponds of Hayes Place. Located near the ornamental ponds of Hayes Place on the road side was Jacob’s or Hussey’s Well so called because it was repaired with stonework with a hollow stone by a Jacob Angus, and later by a Rev. Dr. Thomas Hussey, Rector from 1831-54. Its water was rich in calcium and sulphates and considered to be medicinal. Sadly, although the ponds remain, the well’s only monument is the name of the street encircling these pools. Hussey has also given his name to the Archdeacons’s or Hussey’s Well. This being a public fountain set up by Archdeacon Clarke of Norwich and Rector.
Cray has an interesting named site, called the Hobling Well which is probably the same as that marked as Robin’s Hole, on Tithe map. Both names suggest that the well was believed to be the abode of elementals. The name Hob being an Old English name for goblin, and Robin possibly recording the pagan character of Robin-a-Tiptoe, an elemental that would do arduous farm work without pay. Why the site should be so name is unclear. What I have always assume is the site, a boggy spring fed pool in Hobling Well wood still survives and recently saw off a plan to use the area as a waste dump. Presumably there was also a site called Palewell, as it has given its name to a local street.
There was also a unnamed pin well in the Parish at Beckenham. Langley was famed for its woe water, but also had an unnamed spring, which was used by a local physician, Dr. Scott in his research into the production of anti-bilious pills. This is now dry, but was known to have medicinal properties.
Yet despite the urbanisation of some parts, other areas retain a rural feel, and the Parish of Chislehurst is one such a place. It boasts two interestingly named sites, the first apparently lost, the latter surviving if little known. The first apparently is where Pett’s Wood derived its name, being that of Swellinde Pette, a name first recorded in 862 as Swelgende. The name refers to Whirl Pool, which was in Pett’s Wood. I have been unable to find any details regarding why local people should have believed there was such a site. Its early date suggests that it was Saxon, and may have been there interpretation of a local Dane Hole. But it is interesting that Horblingwell wood and pookridden woods are nearby was someone trying to warn us of these wood’s danger.
Despite there being some confusion over this site, Chislehurst still has one surviving site, a little known holy well called the Bishop’s Well. I searched for this site whilst undertaking research for my forthcoming book on the subject and was pleased to find that it was still extant. The well, like St. Blaise’s Well, was said to be one of the springs consecrated by the Bishop’s of Rochester during their tenure at Bromley. It was enclosed into the grounds of the Crown Inn in Victorian times. This is not the current Crown, but now the private residence of Old Crown Cottage. I was fortunate to discover the owners in Yet despite the urbanisation of some parts, other areas retain a rural feel, and the Parish of Chislehurst is one such a place. It boasts two interestingly named sites, the first apparently lost, the latter surviving if little known.
I was informed by the then present owner, Bill Orman, that when the previous owners had taken over the property in the 1940s, the well was surrounded by a number of small crosses, which sadly they disposed of. The well shaft is of considerable depth, and older brickwork is visible towards its bottom. The top is enclosed in a square brick chamber, and water still fills the chamber below. There is some dispute regarding the exact site, and I was shown another well, capped and fitted with an old pump, laying in the grounds of Bishop’s Well House. However, despite the name, it is generally believed that the Old Crown Cottage’s well is the said site, and that this other well being above the other draws water from that. So despite the fear of such watering holes spreading cholera, and hence cleared away on sanitary grounds, such an interesting site exists. Fortunately the sprawl of London into the county, the interesting water history of this region of Kent still continues in documents and antiquarian accounts.
With the sun shining, many of us will head to the seaside to soak up the rays, do some rock-pooling and eat some ice-cream, however hundreds of years ago, when the sea was predominantly an industrial location and the therapeutic nature of sea bathing unknown, pilgrims would visit the sea-side to sample its sacred springs as they would elsewhere.
A classic example is recorded by Wallis (1769) in his Natural History of Northumberland, he tells us that:
“Among the sea-rocks, on the north side of the church at Newbiggen, is a sacred fresh-water spring, called St Mary’s well, over which the tide flows.”
Such an arrangement would mean that often springs would have greater powers because the high tide would mean they were available for less time. A similar spring being St. Agnes’s Well Humphrey Head (Cumbria) where at the foot of the limestone cliffs is the spring arising in a rectangular chamber. A similar well has already been discussed at St. Govan’s chapel, but sadly dry. In Wales, a location which cannot be bettered for grandeur can be found at St. Mary’s Well on the Lleyn Peninsula. Regularly covered by the tide with its salty water, the spring remains fresh at low tide. The natural spring was said to be the location pilgrims to Bardsey Island would stop. To get a cure it is said that a mouthful of water from the well would be needed as you would climb the cliff above to walk around the chapel above three times.
The most famous seaside spring is the most evocative, Holy Well in a sea cave Holywell Bay near Newquay (Cornwall). Many doubtlessly pass this sea cave on the way to the sea without a second thought. Many hundreds of years ago it is said that the bay was littered with crutches as evidence of those who had been cured there. Despite no sign of any obvious Christianisation, a legend is told of its creation. It is said that the cave was one of the places that the cortège carrying the body of St. Cuthbert rested here on their way to Iona. However, that sounds like a convenient story to cover and explain attendance at this most pagan of wells. The water trickles across multicoloured natural basins of limestone, in the dim light of a torch, the pinks and blues, provide a remarkable view of a peaceful refuge.
Not surprisingly, being a fluid environment, such spring can be lost to the erosive power of the sea. Such may have happened to that at Eastbourne (Sussex), first recorded in the 15th century. Described by Horsfield (1835), no exact location is given. It reports:
“the chalybeate springs at Holywell, a short distance west of the Sea House, are highly worth the attention of the visitor. The quality of the water is said intimately to resemble the far-famed springs at Clifton.”
Then in 2010 they were re-discovered, repaired and rededicated and cures are now reported…goes to show that some seafronts can provide all aspects, so if you are off with bucket and spade consider there may be a sacred spring somewhere to give a quench to the spirit and thirst perhaps.
To those reading this blog, who may not be overly familiar with the study of Holy wells and healing springs, may be familiar with the throwing of coins into springs. However, this is a relatively recent invention, before this activity, itself of course quite expensive in older times – pins were used.
Pins you may ask? Why would you have a pin on you? Well of course in those days pins were commonly used, especially by women to hold hats on and so were generally available. A glance through works such as Jones on Holy Wells of Wales and Hope’s Legendary Lore of Holy Wells produces quite a number.
The custom was quite widespread from Northumberland (Worm Well) to much of Wales where at for example at Ffynnon Enddwyn, Merioneth, Wales evil spirits were ward off by doing so. At Piran’s Well, Cornwall, Hope (1893) tells us:
“Beside a path leading to the oratory of St. Pirian’s, in the sands, there is a spot where thousands of pins may be found. It was the custom to drop one or two pins at this place when a child was baptized.”
At Bede’s Well, Jarrow Durham, as noted before ill children were brought to the well and crooked pin was put in and at St. Helen’s Well, Sefton, Lancashire would inquire about the fidelity of their lovers, dates of marriage etc by as Hope (1893) notes:
“the turning of the pin- point to the north or any other point of the compass.”
In Chepstow, Monmouthshire a well called, the Pin Well, Hope (1893) again notes:
“those who would test the virtues of its waters said an ave and dropped a pin into its depth.”
Certain days were associated with giving pins. May time, particularly at St Maddern’s Well, Madron the first Thursday in May to consult this oracle by dropping pins states Borlase (1769) in his Antiquities of Cornwall.The Wishing well of St. Roche, Cornwall it was visited on Holy Thursday or Ascension Day. At Wooler, Northumberland, the Pin Well was visited by a procession of people from the village on May Day and each would drop a crooked pin into it and made a wish. Cruelly bent pins were daily thrown into St. Warna’s Well, Isle of Scilly to wish for ship wrecks! However in the majority of cases it was for a benefit of the depositer in a positive way. Quiller Couch in Holy Wells of Cornwall (18??) notes that at Menacuddle Well:
“On approaching the margin, each visitor, if he hoped for good luck through life, was expected to throw a crooked pin into the water, and it was presumed that the other pins which had been deposited there by former devotees might be seen rising from their beds, to meet it before it reached the bottom, and though many have gazed with eager expectation, no one has yet been permitted to witness this extraordinary phenomenon. “
There appears to be an association with fairies and pins. At the Pisky Well, Altarnun Hope (1893) states:
“In the basin of the well may be found a great number of pins, thrown in by those who have visited it out of curiosity, or to avail themselves of the virtues of its waters. A writer, anxious to know what meaning the peasantry attach to this strange custom, on asking a man at work near the spot, was told that it was done “to get the goodwill of the Piskies,” who after the tribute of a pin not only ceased to mislead them, but rendered fortunate the operations of husbandry.”
Such an association appears as far north as Cartmel, Cumbria. Stockdale, in Annals of Cartmel notes:
“Near to this holy well are two cavities in the mountain limestone rock called the ‘Fairy Church’ and the ‘Fairy Chapel,’ and about three hundred yards to the north there used to be another well, called ‘Pin Well’, into which in superstitious times it was thought indispensable that all who sought healing by drinking the waters of the holy well should, on passing it, drop a pin; nor was this custom entirely given up till about the year 1804, when the Cartmel Commoners’ Enclosure Commissioners, on making a road to Rougham, covered up this ‘Pin Well’. I have myself long ago seen pins in this well, the offerings, no doubt, of the devotees of that day.”
In many places, such as at St. Philip’s Well, near Keyingham, Yorkshire girls would caste pins for love predictions. At Brayton Barf, Yorkshire, a reason for this is given. A local woman is said to have been enchanted by the fairies looking into a well here and they appeared to explain to her their need for pins. Apparently, they used hawthorn thorns for their arrows and these were very ineffective but some of the fairy folk had noticed that the pins used by local women would be an ideal replacement. However, the fairies had no real way of obtaining the pins by enchantment and so they arranged that any women who visited the well and dropped a pin would find out the identity of their true love reflected in the water. After awaking from her enchantment she threw a pin in and she saw the face of her sweetheart and so spread the news and the fairies got their arrows! Sadly, the well is lost. However, the tradition has spread as far as Rhosgoch in Herefordshire where Hope (1893) was told:
“who haved close to the well for two years, tells me that the bottom was bright with pins — straight ones he thinks — and that you could get whatever you wished for the moment the pin you threw in touched the bottom.” ” It was mostly used for wishing about sweethearts.”
Despite this rather imaginative reason for dropping pins, why were pins dropped. Well in many cases, when the pin was bent, this action resembled that done in prehistoric times to swords deposited in ritual areas as votive objects. For example it may be significant that at some wells pricking the finger before casting it away may have had a deeper meaning. Does it represent a sacrificial aspect to giving a votive offering? So perhaps take a small pin box and caste a pin not a coin if you must.
One of the best signposted Holy wells, being signed from the town of Market Weighton! St Helen’s well is an evocative site. It is found to the south of the village lying in a wooded valley. The spring arises from a small cave and fills a triangular stone lined chamber. This structure has been linked to bathing but there is no evidence of such an activity and it may be more due to the water being used to fill the steam engines which used to pass by many years ago. Nevertheless this is a calm and charming site which has been considerably improved with a stone built well house enclosing and protecting the natural cave without detracting from the site’s ancient nature. Also below since I visited a local tree has become a considerable rag tree.
Smith (1923) notes:
“It is circular, built up with stone below and brick above, and roofed with corrugated iron, the approach being by four steps…the well like most old springs, has excellent water, bright and clear, and gives a never failing supply, the overflow finding its way to the Beck.
Also called the Quaker Well due the presence of a Quaker meeting house at the front of the house, it now apart from the roof much as Smith notes and is a charming and quiet shrine in a well manicured garden.
The site enclosed in North Cave Castle grounds, of which Smith (1923) notes:
“is situated not far from the church, and a short distance within the Park Gates of the Castle and quite near to the north side of the fishpond. Some years since it lay by the north of a road running from the Market-Place to the West End, but when the fishpond was made, the road was diverted, being brought more to the south and so away from the well.”
“The well is a clear and copious spring, and from time out of memory it is said to have given the whole place its water, and at a fire in 1875 at the Castle I am told, it supplied the water to the engine.”
“Now save the laming of cattle it is covered with a slab of stone.”
This has now been removed although a mess covers the spring head to prevent leaves entering. The area around the well has been gravelled and the well itself surrounded by stonework.
“At Great Hatfield, some half-mile from its beautiful cross, near the churchyard, and so originally not far from the south side of its former church lies the Well of St. Helen…the well flows from a bank and is covered with a roof of grass sods supported by walls. It is approached by four steps and a landing of stone facing east, its opening being at one protected by a door of which the frame only now remains.”
In 2014, on the 21st May a short service was held to re-dedicate this. In the mid 1990’s a committee was formed and the Well was reroofed. The work was completed in August 1995, the Well was dressed and a short service took place. This has happened nearly every year since.
“People would come to the Well and ask St. Helen for healing or to help with problems. The person would face East and put lace or a rag on the nearby hawthorn. This had to be done in secrecy at dawn. St. Helen’s is a rag well, (only a few remain throughout the country).”
Below is brief selection of sites in an understudied County, Leicestershire. Extracted from the forthcoming volume
In a lane close by the church, is a conical so called Holy Well (SK 724 229) although any history concerning the site is unclear. The spring is still very active although access to the water is not possible as the basin has been removed and placed on top of this truncated pyramidical yellow stone structure and the chamber is now grated. The water is said to be good for rheumatism, but beyond this little is known.
St Anne’s Well (SP 728 938) of which Nichols (1795-1815) notes:
“About a quarter of a mile North of the church, near the public road leading towards Staunton Wyvile, is an excellent well, or spring, called St Anne’s or Saddington’s Well, which in dry seasons has frequently been found highly serviceable… At the time of the inclosure, this spring was carefully preserved.”
Easily found and still marked on the appropriate OS map, the spring is found just by the roadside in a small copse but now directly flowing onto it. The water arises in a small bricked area and flows into a large pool. The water appears to be mildly chalybeate, as there is some sign of iron-red staining.
Nichols (1795–1815) notes that the parish had:
“a famous chalybeate spring, or spa, called Holwell Mouth (SK 738 236), which is considered as serviceable in many distempers; whence it obtained the name of Holy-well.”
Despite this it is probably derived from O.E hol for ‘hollow’. It is reported that at some time the area was improved and a stone table was set up there. This may be connected with the fact that the land was called Well Dole and was granted to Vicarage 1403 and paid 10s p/a paid in 1790s for its upkeep. Was the table used to provide a dole? Otherwise would it not be a stone seat? The site was much frequented until the landowner discouraged its use and the site is still on private land but visible, more so in winter, from the footpath. However the spring currently is very overgrown but the spring head still gushes out at some speed among the foliage but quickly forms a boggy morass just off a footpath.
The Holy Well (SK 502 056) is first noted by Nichols (1795-1815) notes in reference to Bury Camp above the site:
“Not far from the encampment is a place called Holywell; the water antiscorbutic.”
Its association with Bury Camp suggests it may have had some significance, possibly ritual, but certainly function although the inhabitants would have had a long walk down! Richardson (1931) describes it as:
“a good spring, “never been known to freeze”…has been piped into a now well-kept pond in the grounds of Holy Well House.”
The spring is tapped at its source, but still fills a wall lined pool to the left hand side of the house. The wall is appears to be made from local slate and may be of some age, but it is difficult to date. The water then flows into a brook. Sadly, no one was in when I visited. I made a couple of photos and left a note..no reply yet.
In the middle of a field is the interestingly named King Charles’s Well or Carles Trough (SP 722 949). This appears first noted by Nichols (1795-1810). The spring fills a large trough as the name implies and appears to be chalybeate in nature. Local legend tells how Charles I watered horse here after Naseby. John Wilsons (1870-72) in his Imperial Gazetteer noted:
“Charles I., in his flight from the battle of Naseby, watered his horse here, at a place still called King Charles’ Well.”
However, it is more probable that this is a back derivation as it appears to be a back derivation from ceorl. The well is easily found along a footpath from the village.
Many take in the pleasant vista of Chester’s fine Victorian’s park its flower beds and play areas, but few are probably aware of two noted ancient springs found within. The most famed is found just on the edge of the park, indeed it is located just outside the park. This is Billy Hobby’s Well, a local wishing well. A local anonymous rhyme records:
“I lov’d the tales that idle maids do tell,
Of wonders wrought at Billy Hobby’s Well,
Where love-sick girls with leg immured would stand,
The right leg ’twas – the other on dry land,
With face so simple -stocking in the hand-Wishing for husbands half a winter’s day.
With ninety times the zeal they used to pray”
This old rhyme despite some pedigree suggested I have been able to date only to 1823. It appears to record a ritual undertaken at the well, a similar ‘one part of the body in, one out’ was done at Walsingham by lovelorn maidens, but it does look to be Victorian in origin there (or at least post Reformation). The only problem with the practice being undertaken then is that the present structure dates from that period.
However the name is much older. A Billy Obbies Field is marked in 1745, with a spring marked at 1791. This would appear to suggest that the spring gained its name from the field and not vice versa, possibly a local personage. Yet, the name is significant and it may hide a much earlier origin. The name Hobby derives from Hobb a name for a devil or demon and where the name Hobglobin derives from. It may be possible that the area was a marshy waste and to warn people away a legend of a demon was introduced. More interesting is the idea that as the name Hobb is synonymous with Puck, and Puck possibly having a Roman origin, that the site could be a much earlier Pagan site. This might explain the fertility ritual if it has a greater age. It may be significant that when the park was developed, a long line of Roman earthenware water pipes were found, did they draw water from the spring?
Whatever the origin, when the garden was developed in the 1860s by the 2nd Earl of Westminster, Richard Grosvenor, a rather grand and impressive red and buff sandstone ashlar well house was erected. This was designed by John Douglas a local Chester architect, who was not forthcoming in making this well grand with canted corners, pointed arches flanked by agranite columns with wrought iron bars. At each corner is a small carved circle containing carved sheafs and portcullises and the voussoirs contain carved roses. A tiled spired roof sits upon the structure with an apex surmounted by a copper fish weathervane. All in all rather ostentatious for a well, especially as access to the well chamber has not been made very easy by the enclosure perhaps. Whether the improvements were done to develop some sort of spa well is unclear, but it is known that the when Canniff Haight (1904) visited for his United empire loyalist in Great Britain the spring was still flowing and noted, for he records:
“Billy Hobby’s Well,” a spring of excellent water, where we have a drink.”
If Billy Hobby’s Well is relatively easy to explain away, the Park’s other well is less so. This is Jacob’s Well, now dry and of dubious origin this is associated with the ruins of a priory, which I feel are also rather suspicious. The well is a fountain for people and a bowl for dogs I assume, over which the inscription reads:
“Whosoever drinketh of this water shall never thirst again John IV 13.”
The well is a little stone arch close by St Mary’s Priory ruins, both features make for a picturesque feature and despite the association with a religious edifice; there appear to be no old origins. No water is present in the well either not does there appear likely to have been a very active spring looking at the geology. It is mentioned by Hole (1937) in her book on Traditions and customs of Cheshire but beyond that I can find no further details.