Category Archives: Literature
In this second and final part I shall examine the other noted springs on the edge. Mention Alderley Edge to anyone interested in folklore and if they are worth their salt they will recall the legend of the sleeping knights. This legend involves a wizard and it first appeared in print in the Manchester Mail in 1805 the source being a servant of the Stanleys, Thomas Broadhurst who was also known as ‘Old Daddy’:
“According to this veteran the tradition says that once upon a time a farmer from Mobberley, mounted on a milk-white horse, was crossing the Edge on his way to Macclesfield to sell the animal. He had reached a spot known as the Thieves’ Hole, and, as he slowly rode along thinking of the profitable bargain which he hoped to make, was startled by the sudden appearance of an old man, tall and strangely clad in a deep flowing garment. The old man ordered him to stop, told him that he knew the errand upon which the rider was bent, and offered a sum of money for the horse. The farmer, however, refused the offer, not thinking it sufficient. ‘Go, then, to Macclesfield,’ said the old man, ‘but mark my words, you will not sell the horse. Should you find my words come true, meet me this evening, and I will buy your horse.’ The farmer laughed at such a prophecy, and went on his way. To his great surprise, and greater disappointment, nobody would buy, though all admired his beautiful horse. He was, therefore, compelled to return. On approaching the Edge he saw the old man again. Checking his horse’s pace, he began to consider how far it might be prudent to deal with a perfect stranger in so lonely a place. However, while he was considering what to do, the old man commanded him, “Follow me!” Silently the old man led him by the Seven Firs, the Golden Stone, by Stormy Point, and Saddle Bole. Just as the farmer was beginning to think he bad gone far enough he fancied that he heard a horse neighing underground. Again he heard it. Stretching forth his arm the old man touched a rock with a wand, and immediately the farmer saw a ponderous pair of iron gates, which, with a sound like thunder, flew open. The horse reared bolt upright, and the terrified farmer fell on his knees praying that his life might be spared. “Fear nothing,” spoke the Wizard, “and behold a sight which no mortal eye has ever looked upon.” They went into the cave. In a long succession of caverns the farmer saw a countless number of men and horses, the latter milk-white, and all fast asleep. In the innermost cavern heaps of treasure were piled up on the ground. From these glittering heaps the old man bade the farmer take the price he desired for his horse, and thus addressed him: “You see these men and horses; the number was not complete. Your horse was wanted to make it complete. Remember my words, there will come a day when these men and these horses, awakening from their enchanted slumber, will descend into the plain, decide the fate of a great battle, and save their country. This shall be when George the son of George shall reign. Go home in safety. Leave your horse with me. No harm will befall you; but henceforward no mortal eye will ever look upon the iron gates. Begone!” The farmer lost no time in obeying. He heard the iron gates close with the same fearful sounds with which they were opened, and made the best of his way to Mobberley.”
Alderley Edge is littered with old mine openings and anyone retelling this story would have a number of such caves to refer to. But what does this have to do with wells or springs you may ask. Well the location of these iron gates was said to be somewhere between Stormy Point and the Holy Well, which I discussed in the previous post. However, also on the edge is an evocative spring called the Wizard’s Well. Indeed, when I first visited the landscape I was unaware of the other springs, this being the principle one. The Wizard’s Well has upon it a carved face and a legend which reads:
“Drink of this and take thy fill for the water falls by the Wizhard’s will”
The Wizard’s face is aid to be the work of a local stone mason, Robert Garner, the great-great grandfather of local renowned author Alan Garner who utilised the legends of Alderley Edge for his The Weirdstone of Brisingamen, it is said he also collected his pocket money from the coins left at the well. Interestingly there is another caved face on the track towards Caste rock. When exactly the Wizard’s face was carved is unknown but it was mentioned in an 1843 guide book. The inscription was believed to have been added by a Mr Simeon Slater of Leigh Lancashire. The Wizard’s Well flow is very slight but beneath the face is a stone trough which is nearly always full.
Despite the relatively modern landscape improvement feel of the Wizard’s well, carved at the same time as the Stone circle on the edge, there is something otherworldly of it.
The final site is the Wishing well of which, despite getting confused with the Holy well and Wizard’s well, has title tradition associated with it. An account on Alderley Edge.org notes:
“I have it on the authority of a local guide that the Wishing Well is indeed the circular well a few yards below the Holy Well but the two often get mixed up. He likes to believe that passers-by will get 7 years bad luck unless they place a rhododendron leaf in the fissure. The Wishing Well is likely to have pagan links but does not relate to the hollow which predates it. Miners probably created the hollow as a trial working when searching for ore minerals such as copper.”
The well is also called de Trafford Well indicating the author of its creation Alan Garner has linked the cave to the landscape improvements in the eighteenth century as the cave was cut to resemble a hermit’s cave.
“O for a beaker full of the warm South Full of the true, the blushful Hippocrene, With beaded bubbles winking at the brim, And purple-stained mouth; That I might drink, and leave the world unseen, And with thee fade away into the forest dim”
John Keats Ode to a Nightingale
Sacred springs were an integral part of Greek Mythology. Perhaps the most famous were the springs said to have arisen on Mount Helicon. Here overlooking the Valley of the Muses was a spring formed by the hoof of the Horse Pegasus (a theme which has transferred to Ann Boleyn’s Well in Carshalton). It is said that he hit the rock with such force that the spring arose as a result. This was called Hippocrene or Horse’s fountain. Being associated with the muses, (those providing poetical inspiration) drinking its water was supposed to induce that poetic inspiration. The poet Hesiod in his work, Theogeny refers to the spring in the late 7th century BC:
|“From the Heliconian Muses let us begin to sing,
Who hold the great and holy mount of Helicon,
And dance on soft feet about the deep-blue spring
And the altar of the almighty son of Cronos, and,
When they have washed their tender bodies in Permessus
Or in the Horse’s Spring or Olmeius,
Make their fair, lovely dances upon highest Helicon
And move with vigorous feet.”
Callimachus in his 3rd century BC Aitia follows in Hesiod’s footsteps and in the work, Tiresias finds the spring and Athena bathing with it and is blinded as a result. However, as a compensation he gains the ability to prophesize.
The Hippocrene spring is identified as a spring which still flows on the mountainside arising in a stone hollow. Also on the mountain was the spring where Narcissisus looked upon his own beauty but its location appears to have been lost.
Perhaps the second most famed spring is that found at the sacred landscape of Delphi. It too was thought to provide poetic inspiration. The Roman saw this as the location where Apollo killed the Python who guarded over the spring. This was the Castalian Spring. Pausanias stated that its name was derived from a local lady called Castalia, a daughter of the river Achelous
Interesting the site may have been a sanctuary associated to a local hero who vanquished the Persions, called Autonous according to Greek writer Herodotus which may have been a precursor to its association with Apollo .
However its greatest importance was to provide preparation for those visiting the famed Delphic Oracle. Here the priests would cleanse themselves before invoking the oracle, sprinkling it over the temple, and pilgrims according to Euripides Ion would prepare according to their background. For many just a wash of their hair would be enough, but murderers would have to completely cleansed! Pausanias Guide to Greece stated that the water had a delicious taste!
The spring was said to have arisen from two rocks called the Pheriads becoming a stream called Papaddia and joining the river Pleistos below Delphi. In the grounds of the ruined Delphi the Greek and Roman fountains fed by the springs survive. Water is delivered by s small aqueduct to the Greek fountain emptying through lion-headed spouts into a marble-line basin, nine by three metres, surrounded by benches. It dates from the 6th Century BCE. Interestingly, the Roman fountain from the 1st BC is found higher up from the original spring. It has niches carved into the rocks for the giving of votive offerings and it is interesting that it was later converted into a church of St. John the Baptist. Water reached the fountain by an aqueduct and seven bronze spouts on the fountain.
Interestingly, it is claimed in the English translation of Pausanias’s Guide to Greece by Peter Levi that the water was still bottled and secretly supplied for its magical healing properties!
Hot springs can be found across Greece, historically one of the most famed was the Thermopylae, hot sulphur springs. These were thought to be the Hot Gates and as such the entrance to Hades. The site was first associated with the cult of Demeter but later Greek myths associate him with Heracles. Here it is said to have jumped in of wash of the poison from the Hydra which had attached to his cloak. This is why the spring became hot and sulphurous. The springs still arise but no structure exists around them.
In Southwestern Greece is the Kaiafas Thermal Spring which have unlike the above been developed into a spa town. Arising in a natural cave at the foot of Mount Laphithas, historically, here the Angrides, cave dwelling nymphs were found and people would pray at the waters hoping to be relieved of leprosy, which the nymphs could cure. The waters which have a temperature around 340C are rich in sulphur compounds and are thought to be good for musculosketal diseases. In 1907 a spa facility was established outside the mouth of the cave which still provides healing support today.
Greece is a country whose ancient wells continue to provide spiritual and physical healing into the modern age.
“Just as Christian came up with the cross, his burden loosed from off his shoulders, and fell from off his back, and began to tumble, and so continued to do till it came to the mouth of the sepulchre, where it fell in, and I saw it no more.”
So writes John Bunyan in the puritan classic Pilgrim’s Progress, the sepulchre in question is believed to be Stevington’s Holy Well (SP 990 535) in Bedfordshire. Bunyan only lived five miles away and is known to have preached at the nearby cross and meadows near the well.
Bedfordshire itself is a poorly studied area for holy and healing waters, and Stevington’s sacred spring is the best known and more structurally significant in the county, although a similar structure can be seen at Biddenham Bridge. An account at the time of its listing in 1964 records:
“Well structure. Recess in churchyard wall at East end of church. Stone voussoirs in limestone rubble. Recently restored.”
The Holy Well too is in an unusual location situated beneath the Parish church arising from the rocky outcrop. Such a location causes much debate amongst antiquarians. Was the church built upon a holy spring purposely to sanctify it? Was it a pagan site? Or is it coincidental? The church is dedicated to St. Mary
The earliest mention of the well is on the Enclosure Award of 1807 reference is made to Hallwell and Wells Pightle. The later 1883 calls it Holy Well. Neither suggests a dedication but as Harte (2008) in his English Holy Wells suggests it may be an ancient Saxon one. However, Fisher (1812) in the Gentlemen’s magazine records:
“From the rock on which Stevington Church is built issues a spring of clear and most excellent water. This spring is called in old writings, and even to the present time, Holy Well. The principal stream proceeds from the arched recess under the north chancel of the church.”
What these old writings are is unclear, antiquarian Hope (1893) in his Legendary Lore of Holy Wells records:
“There is a well or spring at Stevington-on-Ouse, seven miles up the valley from Bedford. On the ordnance six-inch map it is engraved “Holy Well,” in Old English lettering, a plan adopted by them for distinguishing ancient buildings or relics from modern institutions. Stevington holy well is arched over, and built into the churchyard wall of St. Mary’s Church, and abuts upon the modern alluvium of the Ouse, which there forms a considerable flat. The church stands on rising ground, formed of alternating beds of limestone and clay, which holds up the water percolating the limestone-hence, probably, the spring. The water was clear, sparkling, and tasteless, although I was prepared to find it a mineral water of some kind. At one time people visited this holy well in considerable numbers, but, like many others, it appears now to have lost its popularity.”
This lack of regard for the spring is suggested by Harvey (1972-8) in his Hundred of Willey who notes:
“It was the customary to wash sheep from Carlton Hill Farm, and from Stagsden, as well as from Stevington, in Holywell”
J. Steele Elliott (1933) work on wells of the county in the Bedfordshire Historical Records Society , so far the only account notes that the Manor house was used for ‘invalids and pilgrims attracted by the well’s virtues’. One of these virtues was to cure eye complaints as well as its waters being renowned in not freezing or drying out. However, Elliott is probably confusing the manor house for the Hospitium the ruins of which were there in the 1600s and may have been built for pilgrims visiting the well but there is no evidence for either being used!
It would seem that this venerable holy well however is having a new lease of life as a site of well dressing. This first begun in 2012 for the Jubilee, using a design being based on Bunyan’s Christian standing by the cross and his burden rolling into the said sepulchre, taken from the Parish church and a naturally fitting design. In 2013 they used the window in Bunyan’s Bedford church showing him imprisoned writing from his illuminated cell. Both considering the ‘immaturity’ of the team was brilliantly done. An account in the St Mary the Virgin Stevington newsletter June 2013 records:
“One of the biggest labours was the Well Dressing. This year Jane O’Connor led a team of volunteers patiently pricking in everything from petals to grasses, from seeds to egg shells to form the representation of the famous picture of Bunyan languishing in his prison cell. An innovation this year was the second collage prepared by the children, somewhat optimistically titled ‘Sunny Stevington.’ In the event the optimism was justified; we had the best two days weather wise of the year so far. We welcomed the Bishop of Bedford for his first visit to Stevington. He rose to the occasion and managed in his sermon to bring together the significance of the Bunyan, the Well and the visit of the Virgin Mary to her cousin Elizabeth under the theme of pilgrimage. The choir sang as well as I have heard and the service was completed with a procession for the Bishop to bless the Well followed by refreshments back in church. It was really gratifying not only to see so many in church, but also to note the number of people who appeared just to see the well dressing.
And long may this tradition continue and bring more modern pilgrims to be drawn into the peaceful place which is Stevington’s Holy Well.
Whilst researching for a future volume on holy and healing wells in Warwickshire, I came across an interesting site called Margaret’s well. This site one would assume takes its name from a saint, but no, showing how easy it is for holy well researchers to be confused. However, this site has a far more interesting origin, it is cited by some as being the site where a local girl committed suicide. That in itself, although tragic, is not perhaps that interesting, but the suicide may have been the inspiration for the tragic character of Ophelia who drowned in William Shakespeare’s Hamlet.
A tragic suicide?
For those unfamiliar with Hamle: Ophelia loves and was courted by Hamlet, Prince of Denmark, but is helpless when he starts behaving strangely after his uncle marries his mother, having killed Hamlet’s father. After, Hamlet treats her poorly and abondons her she goes mad and drowns in a pool prompting the Laertes and Hamlet duel which results in both dying.
Who was Margaret?
Margaret Clopton, was the daughter of a leading Catholic family in the town and was a contemporary of Shakesphere. She was abandoned by her lover, drowned herself. News of her death would have reached Shakespeare as the family was so well known even if he was living in London especially as his wife, Anne Hathaway still resided in Statford. The dates certainly match, Hamlet is believed to have been written by the Bard in the 1590s, shortly after Margaret’s supposed death.
Searching on line for evidence, I found the following website: http://www.theanswerbank.co.uk/History/article/whats-the-evidence-for-ophelia/
In it a Dr. Bearman, who is the chief archivist at the Shakespeare Birthplace Trust, said the evidence was open to interpretation, but a possible link with Ophelia could not be denied. He stated that although there was a Margaret Clopton there are no records of her marriage or death which would lead you to suspect she died in infancy or early youth. However, he does note that there is a tradition of a young woman drowing in the well and the death is first recorded in Jordan’s History of Stratford written in1790. Whether this was Margaret and whether this was the source perhaps can never be proved! Indeed the vagueness of a ghost haunting the well may suggest a religious origin? Is the Margaret St Margaret?
Nearly lost for good?
The well built as a conduit for the hall was constructed in 1686 as the inscribed stone SJC 1686 records. The SJC refering to Sir John Clopton, but is obviously a pool or well before this but nothing is recorded. The site was for many inaccessible for years due to its being immersed in thick briars, bramble and boggy underneath and only the very top of the stonework being visible. It was decided in October 2002 to restore the well and a new path was laid to it, the work being completed in 2003. Archaeological field work once the land was drained revealed the brick vaulting, steps and flagstones. Masonry foundations were were found south-west of Margaret’s Well, and may have been remains of arbours shown on the 1848 Tithe map and estate plans of 1849.Once the private estate of Clopton house, the site now in a public park.
Visiting in 2011, the site is marked out by a fence and has a small plaque, but unfortunately this and the well itself have been vandalized. The well which consists of a barrel shaped structure over a rectangular pool has lost some of the brick work from the top and the concrete rendering. The water arises clearly from within, but I could not see the carved stone described.