Category Archives: Pilgrimage
This year we are focusing on the often controversial subject of rag or clootie wells. The topic has already been explored on this blog a while back but with new research it is worth exploring again. So this year either view detailed history/folklore discussion or photo archive we shall be exploring the topic again. To start rather than a detailed History/folklore blog post it would be good to look at the range of clooties or rags left at the country’s most famous example with my ideas of why and I hope it might encourage discussion.
Over Beltane 2017 I had the privilege to spend much of the day at this famed holy well. My aim was two fold:
a – to photo as many as possible of the clooties and other offerings at the well as a record
b – to hopefully encounter visitors attaching clooties
Below is a photo archive cataloguing some of the diverse form of offerings at the well. For the background to this site please see the earlier post. I shall give my recollections of b in a later post with another on the site’s history
I have tried to categorise each item and give some rationale…it’s a controversial subject and now the site has been cleared recently do doubtless many of these have gone, which is not necessarily a bad thing in many cases!
Underwear – were these spare or did they completely undress? Are they associated with problems with these parts of the body? There is the famous bra fence in Australia associated with cures of cancer is this the same or are they ex votos as thanks?
Shoes – Similarly for foot problems or thanks for travelling safely…some new shoes as well
Teddies and dolls – personal items of a sick child perhaps?
Flags! – Hope for Nationalism and a record for overseas visitors
Football scarfs – wishing the team good luck!
Tabards – asking for solving work problems or to give protection for workers!
Personal messages – hope, thanks and memories of friendship renewed
Bags – good luck for school
Plaster casts – speak for themselves
Odd eggs! – Cowabunga! Fertility perhaps or just an attempt at egg rolling!?
This one’s been here for a while!
And there are many many more…perhaps enough for another blog post at the end!
A rather uninspiring pond in a field outside of Evesham is the site of perhaps one of the most fascinating healing springs in England.
A saintly Simon de Montfort?
Much is written of Simon de Montfort but it short his establishment of two parliaments during his interloping coup against Henry II and short rule he is seen as the father of parliamentary democracy. His death at the Battle of Evesham, which saw the rightful monarchy restored, resulted after miracles were reported at his shrine, to be an politico-religious saint and pilgrimages occurred through the late 1200s. Amongst the cures at his tomb Gunnell of Ketton’s son Harry who took dust from it to cure his paralysis and a hen from Sulgrave, Northants was revived to life!
The miraculous creation of a spring
Not unsurprisingly, what with the evocation of Simon and his miracles at the tomb, attention would turn to the site of his demise or in the eyes of his followers ‘martyrdom’. In the 1840 Halliwell translation of the circa 1280 The Miracles of Simon de Montfort, an account records how a Piers de Saltmarsh in 1274 was travelling in the retinue of William Beauchamp of Elmley, one of the Kings’ supporters over the site of the Battle of Evesham. This is said to have happened before June 1266 it is said. Piers doubted Simon’s saintliness and called on him to prove it by providing them, miraculously, with living waters, Piers then:
“seized a horse’s shoulder blade, and began to dig. God works wonders! Out of that dusty hard ground there shot up a spring of sweet water, high as the hills”.
An interesting precursor to this would appear have to been recorded by William rector of Warrington who is said to have taken away earth from the site of the earl’s death and was able to have a dying man by mixing this with water.
Of course the discovery of the spring need not be that miraculous as William Tindal noted in 1794 the spring was normally dry in summer and was just a depression in the ground. Of course both William and Piers were not local and thus would not be familiar with any intermittent spring in the area.
Miracles and cures at the well
Halliwell (1840) again tells how a‘ contemporary authority’ in the 1270s that:
“some say that there have been many miracles at his tomb, and that on the spot where he was killed there is now an excellent spring which has healed those suffering from all kinds of sickness; but nobody dares tell the world of this, for fear of the King and his party”.
The Miracles of Simon de Montfort tell how between 1274 and 1279 record ten miracles of healing from ‘the Earl Simon’s well’ Alice of Burton Overy Leicestershire merely kept vigil and was cured. However most cures were from drinking or washing themselves in water which was brought to them; water was taken as far as Oxfordshire, Thanet, Dunstable and London. Such were Stephen Aungevin’s young son at Dunstable Bedfordshire, Alexander of Suffolk, a citizen of London although some immobile recipients lived nearer such as Harry Chaunteler of Bretforton and a woman at Elmley Castle. Of her a supplementary miracle is recorded. . She is said to have journeyed with a jug to fill it with the miraculous water for her mistress. However, at the time there was an attempt to stem the cult and visitors to the well. As such some soldiers sent to prevent people visiting stopped her and when they looked inside the jug saw only beer and let her pass. However by the time she gave it to her mistress at Elmley, it contained water!
Certainly large numbers appear to have attended the site, when Ralph of Boklande of Thanet bathed his leg in the well it is said that he was cured:
“in the site of many people.”
It is recorded that people were even carried in carts from as far away as Leicestershire and even London. A ritual was established in which they would drink at the well, and either worship there or at Evesham Abbey. Even animals were cured A winded palfrey ( a docile horse), being rode by the Countess of Gloucester being cured there. The Miracles recording:
“The Countess of Gloucester had a palfrey that had been broken-winded for two years. In returning from Evesham to Tewkesbury, the horse having drunk of the Earl’s Well and having had its head and face washed in the water, recovered of this. The Countess and all her company are witnesses”,
The 1910 Evesham Journal reports that:
“until a very little time ago… there was a belief that this water was very efficacious for weak eyes… People often visited the spring and took water away with them to bathe their eyes’
The establishment of a chapel
Understandably, the well attracted considerable trade and obviously money. Alms being given at the spring by a follower of Simon, Robert de Vere, the Earl of Oxford around either 1273 or 1279.
Despite a decline in the cult by the 1280s the well’s famed did not die with it and it appease to have survived long after it with a chapel. In 1448 The Brut by Richard Fox, a monk of St Albans it is recorded:
“where the battle and murder was is now a well, and grete elmes stande about the well; there is over the well an hovel of stone (a canopy), and a crucifix and Mary and John”.
This appeared to suggest that something of a wayside cross or Calvary was present there but no other authority records it and there is certainly not trace. By 1457 the site was called Battle Well and in that year Abbot John Wickham’s receiver accounted for the abbots expenditure of one penny there. A flyleaf inscription in a missal of 1489 indicates that:
‘to the chapel of le Battell Welle’.
After the Reformation
The chapel appears to have continued until the Reformation, and the Battle well was still remembers long after. In 1702 a man was fined for ‘nuisance at Battle well’ suggesting either he was disturbing those visiting the site or annoying the landowner in attempting to gain access.
Richard Pococke records in his 1757 Travels records:
‘I walk’d near a measured mile to Battle Wells, in the northern road… They say the battle was in the road…and they told me that they found in the road a vault full of bones, which formerly might be under some chapel’.
William Tindal in their 1794, The History and Antiquities of the Abbey and Borough of Evesham records:
‘a little nearer the town, on the same side, is the spot called Battle-well’,
Nathan Izod names and precisely marks it on his 1827 map and it appears on the 1886 OS map as well. It then lay 120 yards west of the road about 200 yards northwest of the mile post and about 145 yards southwest of the Worcester road junction. Richardson (1927) in their Wells and springs of Worcestershire identifies it as
“simply a field-pond situate at the head of a valley that runs down to the River Avon.”
Cox in his translation of the Chronicle of Evesham Abbey provides a map, and says that:
‘examination of the site in 1961… confirmed that Battlewell at present derives its water from land-drainage, and often dries up completely in Summer. In a rainy season, however, it may be filled’.
As D.C. Cox in their Battle of Evesham a new account records:
“The apparent continuity of the name Battle well from the fifteenth century to the nineteenth and the consistency of the early written references, both with each other and with the nineteenth century maps, make it reasonable to suppose that the present Battle well is the fifteenth century one.”
However they cautiously note:
“Earl Simon’s well, according to the thirteenth century collection of Montfortian miracle stories, lay near the Evesham -Kenilworth road at the top of the hill which the battle was fought. That it was the later and present Battle well cannot be proved but cannot easily be doubted.”
Today one can trace this site quite easily although it is unclear of access rights. The site is free to observe during the annual blessing at the well each August however, A simple spring fed pool but one where history, folklore and belief are intrinsically intertwined.
In this post I thought I’d examine some little known holy and healing springs from East Kent extracted from the book Holy wells and healing springs of Kent
This parish is associated with the Holy Maid of Kent, Elizabeth Barton, whose proneness to fantastic illusions, attracted great numbers of followers, angered by Henry VIII’s split from Rome. Frightened of any connection with Rome, or power she may hold over the peasant folk, she and her collaborators, local monks, were hung at the Tyburn in London. Neame (1971) notes that there was another reputed ‘holy well’ at Goldwell manor apparently associated with the Holy Maid, called the Golden Well (TR 066 371). This was never known to fail, and was still frequented in the 1930s. It lay in the north-east corner of the house and was reached via steps in the cellar, being surrounded by a low brick coping. Sadly it has now blocked up and lost.
The remains of the Chapel of Our Lady (TR 090 353) judging from early engravings, has degraded considerably over the centuries, and sadly all that now remains are three walls with traces of Romanesque archways. A large water cress covered pool, lies beside this. This was the pool used by the pilgrims visiting the Chapel. However, below this is a spoon shaped stone lined chamber, which appears to be a well and may have been a holy well. Although much of it is filled in, and dry, one can envision, a series of steps flowing down to the stone-lined circular pool. It would appear to be unrecorded by other authorities. Perhaps an excavation can be employed to discover its origin.
Charles Igglesden (1900-46) in his Saunters through Kent notes a ‘Pilgrim’s Well’ (TR 082 354):
“Here is a bridle path from Smeeth Station to Lympne Road, called Pilgrim’s Way, from the fact that there is a well at the Lympne end.”
This dubious site, however, appears to have been lost.
Here is an ancient well, called Queen Anne’s Well (TQ 958 291), because its waters it is said were drunk by a thirsty Queen Anne, asking for refreshment at the house. Consequently, the house was named ‘The Queen’s Arms’ to commemorate the event. Considering the Queen’s liking for spas, the water may have been a mineral water. Perhaps, although one naturally associates the well with the Stuart monarch, she may have been the wife of James II, Anne Hyde or even further back James I, Anne of Denmark. The well lies in the cellar of a private house of The Queen’s Arms, the one nearest the church. I was informed by the owner that its water flows from the wall behind and then flows via a series of drains to and from the well. Niches facing the well indicate a great antiquity, and emphasise that the house may be built on an old chapel or even priory, as it appears medieval in period, which was the view of the owner. Considering the antiquity of the surroundings, its name may derive from St. Anne. Little is known of its history, it may have been a main ancient water source.
To the east of St. Augustine’s Priory at the edge of a field is a site called the Holy Well (TR 044 356). However, I have been unable to discover any reasons for the dedication; it may not be a particular old dedication although it is likely to be the water supply of the priory. It is a simple spring without any sign of structure.
Igglesden (1901-1946) records a tradition of a curative spring, called The Golden Well (TQ 969 425) which he considers a feeder of the Medway, arising beneath the private cellar of a house. He notes that the house:
“Takes its name from a golden well that lies under the cellar and there used to be a legend the effect that the water possessed curative powers over the certain diseases.”
It arises at the base of the rag stone cellar wall, into a circular stone lined well shaft. This although appearing to be only a foot or so deep, was once deeper, but filled when the present house was erected over the cellar. Recent analysis shows it was not potable, yet it is remarkable clear. Interestingly, the owner, Mr. Peter Green, told me of a tradition of a tunnel which lead from the cellar to the edge of Romney Marsh, or rather the sea. He thought he came across the tunnel whilst building a wall.
However, the origin of the well is not clear cut. Wallenberg (1934) in his Place names of Kent, conversely, believes that the Manor’s name derives from the Goldwell family. The explanations are not exclusive. The family may have obtained the name from being guardians of the well. Goldwell may derive from golden votive offerings given to the spring, or the discovery of a hidden hoard from the Reformation, a common myth embroiled around such sites.
“O Lady graced by God,
you reward me by letting gush forth, beyond reason,
the ever-flowing waters of your grace from your perpetual Spring.
I entreat you, who bore the Logos, in a manner beyond comprehension,
to refresh me in your grace that I may cry out,
“Hail redemptive waters.”
The ancient city of Istanbul is a melting pot of religions and cultures. As a result it is an excellent place to search for holy wells. The most famous is the Life Giving spring or font or Hagiasma which survives despite a history of destruction revealed to a Byzantine soldier called Leo Marcellus who became the Emperor Leo 1 who reigned between AD 457-474.
The legend according to Nikephoros Kallistos Xanthopoulos a Greek Historian writing in 1320 occurred on April 4th 450. At the time outside the Porta Aurea of the city of Constantinople there was an overgrown grove of trees where a shrine with a polluted spring existed. It is described that as Leo was passing a grove of trees, he passed a blind man who was lost. Leo helped him find the path and seated him in the shade. The blind man was thirsty and so Leo looked for some water. In his search, Leo heard a voice say
“Do not trouble yourself, Leo, to look for water elsewhere, it is right here!”
However,he looked around and could see any. Then he heard the voice again
““Leo, Emperor, go into the grove, take the water which you will find and give it to the thirsty man. Then take the mud and put it on the blind man’s eyes. And build a temple here … that all who come here will find answers to their petitions.”
Rather surprised by the voice he did as told and once mud was placed on the blind man’s eyes and he miraculously regained his site. Finally when Leo became Emperor he built a church on the site of the spring.
After his accession to the throne, the Emperor erected a church to Theotokos or St Mary. The spring continued to provide healing waters and in particular was said to allow people to be brought back from the dead hence its name. Indeed, the name Life giving font’ became an epithet for St Mary It became a major pilgrimage site in the Greek Orthodox church who celebrate the spring on Bright Friday in the Orthodox church. .
The present church is also rectangular and the spring arises in a crypt outside the church adorned with icons and paintings surmounted by a dome painted with an image of Christ in a starry sky. It is accessed a stairway parallel to the longer side of the church. The springs water flows into a marble basin. Inside the basin can be seen fishes who have been present in the water for several centuries. This is remembered in the complex’s Turkish name balikli the “place where there are fishes.
How did the fish end up in the holy well? It is said that a monk was frying fishes in a pan nea the shrine when a fellow monk told him of the conquest of the city by the Ottomans. He did not believe the other monk saying he would only believe it if the fish he were frying came back to life. At that point they did, jumped from the pan and into the water and began swimming!
Joseph the Hymnographer in the 9th century wrote a hymn to St Mary called Zoodochos Pege:
As a life-giving fount, thou didst conceive the Dew that is transcendent in essence,
O Virgin Maid, and thou hast welled forth for our sakes the nectar of joy eternal,
which doth pour forth from thy fount with the water that springeth up
unto everlasting life in unending and mighty streams;
wherein, taking delight, we all cry out:
Rejoice, O thou Spring of life for all men.
Just a small distance from the highly visited Dovedale is a sacred landscape of hermitage, holy well and shrine. Ilam boasts a rarity in England a largely intact shrine with its foramina (holes in which the pilgrim could insert ailing limbs and get closer to the holy person). The shrine is that of Beorhthelm or Bertelin, Bettelin or more commonly Bertram. The patron saint of the county town of Staffordshire, Stafford.
Who was Bertram?
Bertram is an interesting local saint, dating from around the 7th-8th century in what was the Mercia. Briefly, he is said to be of Royal Irish lineage but after making a princess pregnant, escaped to England where he sheltered in the woods around Ilam. The story is told by Alexander, a monk, in the 13th century who notes:
“They were in hiding in a dense forest when lo ! the time of her childbirth came upon them suddenly ; born of pain and river of sorrow! A pitiful child bed indeed! While Bertellinus went out to get the necessary help of a midwife the woman and her child breathed their last amid the fangs of wolves. Bertellinus on his return imagined that this calamity had befallen because of his own sin, and spent three days in mourning rites”.
As a result he became a hermit living in a cave in the valley near Ilam. Despite the earliest mention being Plot, the local geography is suggestive that this is the site of an early Christian hermitage site, although no mention of a well is noted in his legends it can be noted. The cave itself still exists but reaching it appears to be problematic. Only being accessible when the river Manifold dries which suggests a very useful hermitage site. However, it is worth noting that some accounts have the cave being Thor’s cave further up. Perhaps this is significant as it suggests a Christianisation of a pagan site.
One well up on the hillside has perhaps the greatest provena is surrounded on four sides by varying low stone walling, about two feet or so at its highest (although it appears to have been built up and down over the time I have visited the well). The spring flows from a small, less than a foot square chamber, enclosed in stone and set into the bank through a channel in the rubble flow and out along the path towards it.
Since the 1990s, on the first Saturday in August, the Orthodox Church makes a pilgrimage to the site and blesses the well.
Interestingly, literature available from the National Trust shop fails to mention this well, but notes a more substantial second St Bertram’s Well. This is close by the church and surrounded by a rectangular stone wall with steps down, the water arises here at greater speed and flows into the nearby River Manifold. Visually it is more impressive and more accessible but whether there is any long tradition of this second well is unclear, but authors such as the Thompsons’s (2004) The Water of Life: Springs and Wells of Mainland Britain and Bord (2008) Holy Wells of Britain appear to have fostered its reputation.
Little is recorded of the wells, but Browne (1888) in his An Account of the Three Ancient Cross Shafts, the Font, and St Bertram’s Shrine, at Ilam, noted that the ash had gone, but the water was still being used. He states that:
“The late Mrs Watts Russell always had her drinking water from it.”
Since the 1990s, on the first Saturday in August, the Orthodox Church makes a pilgrimage to the site and blesses the well. Interestingly, literature available from the
More is recorded is rather curious. Plot (1686) in his The Natural History of Stafford-Shire, the earliest reference of this fascinating site and he records that a
“St Bertram’s Ash… grows over a spring which bears the name of the same Saint… The common people superstitiously believe, that tis very dangerous to break a bough from it: so great a care has St Bertram of his Ash to this very day. And yet they have not so much as a Legend amongst them, either of this Saint’s miracles, or what he was; onely that he was Founder of their Church”
Such ash trees are commonly associated with holy wells. It is worth noting that in North myth, the sacred Yggdrasil was an ash tree associated with divination and knowledge. In some places rags would be tied to such trees but no such record exists here. By the late 1800s as noted in A general collection of voyages and travels digested by a J. Pinkerton in 1808 that the:
“Ash tree growing over it which the country people used hold in great veneration and think it dangerous to break a bough from or his in the church which are mentioned by Plot I did not hear of it at the village.”
Thus suggesting by that time it had gone by this time
A final observation is that in the 1800s a Roman relic found there:
“In the parish of Ilam near the spring called St Bertram’s there was found an instrument of brass somewhat resembling only larger a lath hammer at the edge end but not so the other This Dr Plot has described in the XXIII Tab 6 This he takes to have been the head of a Roman Securis which the Papoe slew their sacrifices.”
Does this suggest that sacrifices were made at the spring by the Romans?
Sweden boasts a number of sacred springs or skalla. Many of these are what are called in English sacrifice springs where objects of wealth of deposited. One of the commonest dedications is to St Olof and so we shall explore two of these first.
Who was Sankt Olof ?
Born in 995 in Norway, Olav, Olov or Olof II Haraldsson as the King of Norway, Christianised the country and many miracles were associated with him after his death in 1015. That he was elevated to saints was due to the miracles that were said to have happened after his death. The saint fame spread throughout the Nordic countries and St. Olof’s day, the July 29 is celebrated widely. In the folklore, Olav appears as a patron saint against the pagan evil powers.
St Olof’s well Vasterlanda
The spring may have been a pre-Christian site of sacrifice with the saint’s name being applied to Christianise it in the 1100s. Its water was considered good for eyes being recorded as such in 1693 to cure eye diseases.
The site was a popular pilgrimage site with people coming on the saint’s day, although the church was uncomfortable with the mix of sacredness and drinking. People came to leave money at the spring and poorer people left meat meaning that the spring was often covered with a layer of fat
Famous scientist Carl Linnaeus writes in his Skåne journey:
“The most beautiful party is St. Olof’s day, when the people here storm to a great extent from distant places to interrogate the sermon and to sacrifice.”
St Olof’s Spring, Hallaröd
The information at the site neatly describes it. Its states:
“In the Middle Ages, about 1050-1500 AD, the source cult received a boost and many and special rites were created through the direct involvement of the Catholic Church. After the Reformation, in 1536, the saint’s cult was considered superstitious and primitive. The church was now trying to eradicate it in various ways, but the interest in the sources lived partly, sometimes until the end of the 19th century. It mainly concerned the custom of sacrificing money and drinking and washing in the health-care source water. At the end of the 17th century, the art of healing also began to be interested in health sources and surpluses. The biggest holiday day was of course the day of the holidays on July 29.One offered money or perhaps food and asked for health, prosperity and about the daily bread. Olof also kept beasts, snakes and trolls away from the creature and he protected and blessed the annual growth. The journey to Hallaröd’s sacrificial source was usually concluded with a visit to the market which was held near the church. By the middle of the 18th century, the market was moved to Hörby.”
The Hammarby Kalla
Considered to have considerable healing powers was this source just northwest of the church at Lake Fysingen in Uppland . To secure a cure one would drink seven sips on a triple evening , which is seven days after the Pentecost .Hence the spring was called a triple well. The site was restored in 2011 and re-blessed on Sunday 4th September. People can be baptised and married at the well in the summer.
At the Fagertofta burial ground there is a site where coins were left at Midsummer Spring . It is two meters in diameter and 3 decimeters deep and surrounded by a wooden fence. According to the saying, you drank or washed here during the midsummer night to stay healthy. This is one of the source of sacrifice or Osterkalla were objects of value such as coins would be added. These were often associated with midsummer and youths.
This sacrifice spring was one of the most famed. As the source flowed north it was thought to make the water more magical and healthy and on certain times it had extra healing powers. In “Witchcraft, disbelief and house cures in Danderyd and Lidingö at the year 1783” noted:
A source flowing to the north has wholehearted waters, than the one that flows to other directions […] Near Landsnora Qvarn is such a source, running out of the halle mountain, from there water is collected for the cure of numerous diseases, especially for sick eyes.
Russia boasts hundreds of holy wells or Святой колодец however their history is a troubled one and many suffered from the atheist Soviet regime – pilgrimages were banned, chapels closed and holy wells filled in and destroyed. However, since the fall of the USSR Russia is reviving and restoring these ancient water sources and in this post I thought it would be of interest to followers.
One such example is the Polovinka holy well in the Venerovsky district. The site was associated with the finding of a miraculous icon of the holy martyr Paraskeva Friday, a hermit who named herself after the Lord’s passion day and was persecuted by emperor Diocletian in Roman Iconium in Asia Minor. This was found on the shore of a lake and the transferred to the church in Voznesenka but when the next day the people went to see the icon it was not there but back at the lake. This happened several times. Seen as a sign, the local people dug a well on its bank and over it a chapel and placed the icon within it. The water was blessed and taken by the pilgrims. Large number of pilgrims came and a convent was even established there.
The loss of the site
Then came the Soviets who in 1979 burnt down the church and destroyed the holy well chapel, dismantling the foundation and burying the well. Despite this the memory had not been erased. Priests came with their people in secret to the site where the spring despite the burial still flowed. Over time people became bolder with their visits and then in 1995, three years after the collapse of USSR, remains were found and a restoration of the well was planned. Soon followers with their priests from Tatarsk, Chanov, Chistoozerny and Vengerovo visited. And recently a roof with a dome and cross were placed back over the well.
Hieromonk Dimitry in the Novosibirsk Diocesan Herald (2006, No. 1) describes the pilgrimage of remembrance of Paraskeva Friday, the 9th Friday of Easter:
“Usually visiting pilgrims meet in the morning in the village of Voznesenka. Here at the site of the burnt church a prayer service is served. Then local residents join the pilgrims, after which everyone gets on the buses and goes to Polovinka. Before one kilometer, people go out and with a procession of the cross, with icons and banners, move to the holy well. To meet them come those who came here earlier. A prayer service with water consecration is served at the well and the akathist to the holy martyr Paraskeva is read. Sanctified well water is bottled to all present. Then – a common meal in nature, and in good weather – and pouring fresh, icy water, which relieves fatigue and gives new strength. Everyone’s mood on this day is festive.”
The white well
A similar site is that of the White Well. This too is linked to a miracle working Icon, this time of Nikola Zaraysky. It is said that in 1225 the spring arose when the icon was rested on the ground on its journey from Korsun to Prince Fydor Yurievich being carried by Eustathius a priest. Then in the following centuries the seven centuries, the inhabitants of Zaraysk celebrate the day of St. Nicholas as a religious Orthodox holiday and after visiting the icon in the Cathedral a procession would form of those visiting the spring head. Its waters were said to be good for those suffering mental and physical suffering. This custom like above died out in the days of the USSR. Then in 2002 a new wooden chapel, called Nikolskaya, was built above the spring with stairs down to the springhead. A special spring filled plunge bath was constructed Now every year on August 11, processions have returned with people from all over Russia coming for its waters.
New wells for old
The restorations of Russia’s sacred wells continues and new holy wells constructed. In Birobidgan, a new holy well has been built in association with St. Innocent Convent on its 220th anniversary a well will be built and opened.
A report states that:
“The territory of the monastery was chosen for the first source of holy water in the Birobidzhan diocese because the water in the territory of the village of Razdolnya is very qualitative in terms of physico-chemical indicators,” said Bishop Efrem of Birobidzhan and Kuldur. – It is located close to the surface of the earth – the wells of local residents are usually four to five meters deep.”
The process involved:
“The rite of consecration “treasure” was held in front of the relics of St. Innocent, which on this occasion were brought from the Annunciation Cathedral, where they are stored permanently. Prayer was held by Vladyka Ephraim, who asked the Lord to give the water “sweet and tasty, satisfied to the needy, and harmless to the reception.”
This new wall will have concrete walls and an hexagonal wooden frame over it with a dome.
Russia restoring and creating holy wells in equal measure. A superb place for the religious tourist
The sacred spring of England’s first patron saint – searching for St Edmund’s Springs in East Anglia (part two): Hoxne, Suffolk
Last month we discussed the history and location of St Edmund’s springs or well at Hunstanton at the site where the saint arrived in England, in this post we move forward to the time of Edmund’s martyrdom and to Hoxne, a place said to be historically associated with that event.
The Martyrdom of King Edmund
Edmund’s death is recorded by his chronicler Abbo occurring at Haeglisdun. Although Hellesdon near Norwich or Bradfield St Clare, where there is a Heelesdon ley near Bury, are perhaps phonetically more likely sites. Neither have any folklore associations only Hoxne. Which is said to be associated with the account as early as 1101 has a tree, woods, chapel, holy well and bridge connected with the King. Aside from the spring there are or rather were four sites associated with the saint – a chapel, a woods, a tree and a bridge.
The most notable being the tree and the bridge. Of the bridge called Goldbrook Bridge, it is said that the saint hid from the Danes, however his golden spurs glinting in the water were seen by a newly-wed couple who thus gave him away to the Danes. As he was dragged to his martyrdom he cursed all wedding couples who would cross the bridge and well into the 19th century, wedding corteges would go the long way around.
Of the tree a more direct link exists to his death. For on the 20th November 869 Edmund was captured by the Danes and tortured being tied to a tree, shot with arrows, speared with javelins and scourged and then beheaded. Hoxne claims the tree:
“DEAR Sir, I send you the particulars which I able to collect respecting the St Edmund’s Oak which was a remarkable tree and full of was entirely demolished on the llth of any apparent cause the trunk was shivered pieces and the immense limbs with the all round in a very remarkable manner The of the trunk were 12 feet in length 6 feet 20 feet in circumference it contained about St timber and the limbs 9 leads 11 foot of excellent the branches which spread over 48 yards yielded four loads of battens and 184 faggots.”
I examined the trunk carefully and found the an arrow partly corroded projecting from the inside of the hollow part of the trunk about 4 or 5 feet from which part had warted nearly feet quite inside of the tree and Wes perfectly decayed arrow and was covered a little more than a foot sound wood the annual ring or layer shewing of more than 1000 years as near as can be made.”
Now at the site of this tree is a monument reading:
“‘St. Edmund the Martyr, AD 870. Oak Tree fell August 1848 by its own weight.”
The other wood association is Home wood which the account above records where was found between the legs of a wolf the:
“adjacent head of St Edmund was supposed to have been was cleared many years ago”
What of the chapel? Well there were two one at the site of his death at Cross Street and another in a wood called Sowood possibly where the head was found. Only 80 years after his death, Hoxne had become a see of the church and by 1226 a priory was founded. All suggesting Hoxne was important.
Will the correct site reveal itself?
Like at Hunstanton tracking down the true location of St. Edmund’s Springs or Well is problematic as again multiple sites via for its location. Cuttings from newspapers, etc. relative to the county of Suffolk, 1806-1847 notes of:
“ST EDMUND’S OAK ……inexhaustible character of the spring of water which is tabled we to have miraculously flowed from the place the head of the martyr lay may we have no doubt explained by natural causes.”
This source most certainly places it in the same field:
“There is also a spring of the spot where the St Edmund’s tree grew which of the field have never been able to divert”
This is the site stated by Burgess (1988) Crosses and holy wells of Norfolk and Suffolk being a stagnant pond enclosed in trees, twenty yards from the memorial cross marking the location of the tree the saint was martyred on. The author states that it was used by pilgrims visiting the site of the saint’s supposed martyrdom which does appear to be a more likely location.
Yet Taylor (2016) places it as a spring said to arise on an island in a moated pond stating:
“Near Hoxne in Suffolk – one possible site for Edmund’s martyrdom – is a deep moat enclosing a small island on which the very same freshwater spring was said to be found.”
This is now enclosed in the grounds of a modern house but fieldwork cannot indicate a spring and the island itself is inaccessible. Unfortunately no one was in to ask.
Another source, states that it was enclosed in a modern well house to the North of Abbey Farm. In the Historic England entry for Hoxne Abbey it is recorded that: “
“There was also a cistern, presumably to collect water for domestic use, and a well known as St Edmund’s Well.”
This I presume is the small tile pitched roof brick square structure beside the drive to the house. This is engulfed in briars and close inspection was difficult.
Interesting it does not appear to have been referred to as St Edmund’s Well and it appears Burgess (1988) is the first to record this name. It is worth noting also absent in Jeremy Harte’s (2008) English holy wells. However, a possible fourth location was indicated by the manager of a business close to the Abbey Farm, a building built 15 years ago was placed over a copious spring which made its construction difficult. It was filled with concrete.
Head and spring?
The Eastern Counties Magazine & Suffolk Note-Book’ records something interesting that the :
“freshwater spring, said to have emerged on the spot where Edmund’s head was found between the paws of a grey wolf.”
Cuttings from newspapers, etc. relative to the county of Suffolk, 1806-1847 records also:
“the character of the spring of water which is tabled to have miraculously flowed from the head of the martyr lay may we have no be explained by natural causes”
Now this is an interesting part of the legend which compares favourably hagiographically speaking with many holy wells where the head lands on the ground a spring arises. A spring arose where St Alban’s head fell after decapitation, St Juthware’s well, Dorset, St Osyth’s Essex, St Kenelm’s at Client and even a recent one that of St Thomas’s well at Windleshaw from a Roman Catholic decapitated in the protestant persecutions. It looks like we can add St Edmund’s Spring to this list.
A lost pre-Saxon saint?
It is thought that these associations with the saint and particularly the legend of Goldbrook Bridge are later embellishments and it is possible that the account recorded above of the tree in the Gentlemen’s magazine may have been a concoction of the writer of that piece especially as he even calls it Belmore’s oak. So it begs the question why? Does this mean the spring at Hoxne is not holy? I think no and I think it hides something more interesting perhaps; the record of a pre-Saxon probably Celtic hermit saint. All the clues are there; the island an ideal hermitage location with its spring, the bridge curse, curses being associated with hermit saints to discourage visitors and of course the decapitation a common motif (which many have argued indicate the survival of a head cult but this is debatable). Did local memory of a saint survive long enough into the Norman conquest to have the Saxon saint’s story be grafted onto the holy landscape as a sort of patriotic response?
The sacred spring of England’s first patron saint – searching for St Edmund’s Springs in East Anglia (part one): Old Hunstanton, Norfolk
“In Catholic times the devout clients of St. Edmund flocked to their crystal waters, as pilgrims journeyed to St. Winifred’s Well on the western side of the isle. Now, however, the holy wells of Hunstanton belong to the forgotten past. Farmers, indeed, for miles round send their water-carts to be filled at them, and one of the springs supplies the new town with its sparkling water ; but, though marvelous cures are said to be wrought at them, few recognise their miraculous power, and only now and then does a solitary pilgrim linger over the spot, and recall to memory the stranger prince who knelt there to pray for his country.”
James MacKinlay (1893) Saint Edmund King and Martyr: A History of His Life and Times with an Account of the Translation of His Incorrupt Body, Etc. From Original Mss
Who was St. Edmund
Despite being England’s first patron saint Edmund is only known only from two Saxon period sources: the Anglo Saxon Chronicle circa 877 – 899 and the minting of a commemoration coin from 890.The later suggests a figure of considerable importance but beyond of this, St Edmund’s life is full of miracles and a well-known martyrdom were written long after his death.
As a King of East Anglia he was perhaps less well-known to his people as Redwald, buried in Sutton Hoo in the mid 600s, by the late 800s, the King had been overtaken in importance by Mercia and Northumbria, but his standing up to and final death at the hands of the Vikings were an important part of the cultural mythos of the Saxon resistance perhaps. Not unsurprisingly for an early Kingly Saxon saint he has sacred springs associated with him.
The legend of St Edmund’s return
The first of the noted springs arose at Hunstanton a town proud of its St Edmund association. It is here that legend tells he arrived from Nuremberg, to claim the throne being nominated as the successor of Offa, as noted Allen Mawer, (1911). In his Edmund King of East Anglia is possibly apocryphal This note withstanding John Lydgate in his Life of Sts. Edmund and Fremund, 1434 (translated by Horstmann (1881) says that on a safe arrival on dry land of East Anglia:
“In tokne that god herde his praier, Vpon the soil, sondy, hard and drie, Ther sprong bi miracle fyue wellis clier, That been of uertu, helthe and remedie Ageyn ful many straunge malladie.”
Geoffrey of Fountains Abbey too states in the The Youth of St Edmund how when Edmund and his companions returned to East Anglia from exile, they landed about a bowshot from the promontory of Maydenebure near Hunstanton. Here the prince knelt and prayed for his country at a spot afterwards distinguished for its fertility:
“and at the very place where he rose up from prayer, and mounted his horse, twelve sparkling springs broke out from the ground. They still run today, a wonder to all who see them, and then join together to trickle with a pleasant chuckling murmur into the salt sea. Many sufferers from disease have washed themselves with these waters and recovered their health. When the water is taken for the benefit of people living further away, if they are ill or for any other reason, it retains its healing power. And it so happened that, when St Edmund had won his crown, he liked this place best of all for its memories, and had a royal palace built on the rising ground near these springs”.
Geoffrey had lived at Thetford, compared to other historians not that far from Hunstanton, so he may well have learnt this story from tradition rather than from books.
Will the correct number of springs reveal themselves?
White (1845) in his directory of Norfolk records that:
“A well in the parish also bears the name of the name of the Royal martyr; but is sometimes called the Seven Springs”.
The number of springs varies according MacKinlay (1893) Saint Edmund King and Martyr: A History of His Life and Times with an Account of the Translation of His Incorrupt Body, Etc. From Original Mss who reports that the Gaufridus says twelve springs; Lydgate says five; Capgrave only states that “a fountain sprang up, curing many infirmities”.
The name the Seven Springs appears to have been a later name and of course seven springs are not uncommon across the British isles and have a cult significance. James MacKinlay (1893) states that Gaufridus:
“These springs, to this our own day excite the admiration of the beholder, flowing as they do with a continuous sweet and cheering murmur to the sea. Many sick wash in these fountains and are restored to their former health, and pilgrims carry the healing water to remote parts for the infirm and others to drink.”
Will the location of the springs please reveal themselves?
The site of these springs is debatable. The obvious location is the chapel near the lighthouse but if they were there there is no sign or perhaps they have now fallen into the sea. One possibly location is by the Old Church. This is a very plausible location and indeed there is a large duckpond in the location, another is a boggy woodland called the pools which may also be the source.
However, the most likely is that by the old Waterworks. Here the springs are still present in the garden of what is now a private dwelling in Old Hunstanton. The spring’s water was pumped to the water tower (now demolished) at Lincoln Street and was the town’s principle source.
The springs fill a considerable pool which flow out as a stream although a recent fence makes it nigh impossible to view them. This would fit with MacKinlay (1893) who notes that:
“St. Edmund’s springs are situate about a quarter of a mile from the ancient and beautiful church of St. Mary in Old Hunstanton.”
It would be nice to have some signage to this, perhaps historically (if he did indeed land here) the most important of Hunstanton’s relics after the chapel.
At the source of the Oṣun Riveri is the Osun Shrine on the outskirts of Osogbo in southwestern Nigeria. Along the river are sculptures and sanctuaries in the last of the Yoruba’s sacred forests a site now identified by UNESCO as a World Heritage Site. The shrine is a major African pilgrimage site. The Osun/Osogbo grove is where the Osun goddess, also known as Yeye Osun or Oshun Kole resides. It is believed that the river arose when a frightened women turned into a river. The river is so named from Osun or Oshun a Orisha. Osun is a river goddess who was one of the wives of Sango who was the Yoruba God of Thunder noted for being able to give barren babies
The Oshun goddess
Described as the most complex of the Yoruba-Lukumí pantheon deities. It is believes that Oshun embodies the very substance of the water we drink with her fan abebe (deriving from the verb ‘to beg).Oshun Kole is described as:
“the gifted, beautiful, affectionate, sensual goddess of luxury, and pleasure, ruler of oceans and fresh waters…she is called the giver of life, mother of orishas, and possessor of feminine virtues; she guards women during pregnancy. Oshun walks many paths: she is given to industrious intuitions, manages finances, and loves music and dancing. As Kole Kole, Oshun represents children and the poor and needy. She typifies the ‘sensuous saint’ and controls the knowledge and art of sexuality and lovemaking in human pleasure and marriage. Legend has it that Oshun used her charm to lure Oggun out of his wild forest life into the city. She seduces other male Orisha lovers although her main consort is Shango. Ogun loves everything yellow and her ornaments and elekes (necklaces) reveal expensive tastes.”
Her association with fertility allows her to be described as the mother of many children and that barren women would visit the shrine. Due to the dispora from Nigeria travelling across the world the deity is recognised globally often associated with the Virgin Mary as in Cuba manifesting itself with their patron saint. Therefore pilgrims come from as far as Peru, USA, Brazil, Germany and the UK.
The development of the shrine
The shrine sits on the banks and is comprised of wooden deities who stare out from the inner sanctumUNESCO record that:
“A century ago there were many sacred groves in Yorubaland: every town had one. Most of these groves have now been abandoned or have shrunk to quite small areas. Osun-Osogbo, in the heart of Osogbo, the capital of Osun State, founded some 400 years ago in southwest Nigeria, at a distance of 250 km from Lagos is the largest sacred grove to have survived and one that is still revered.
The dense forest of the Osun Sacred Grove is some of the last remnants of primary high forest in southern Nigeria. Through the forest meanders the river Osun, the spiritual abode of the river goddess Osun. Set within the forest sanctuary are forty shrines, sculptures and art works erected in honour of Osun and other Yoruba deities, many created in the past forty years, two palaces, five sacred places and nine worship points strung along the river banks with designated priests and priestesses.
The new art installed in the grove has also differentiated it from other groves: Osogbo is now unique in having a large component of 20th century sculpture created to reinforce the links between people and the Yoruba pantheon, and the way in which Yoruba towns linked their establishment and growth to the spirits of the forest.
The restoration of the grove by artists has given the grove a new importance: it has become a sacred place “
The Nigerian Bulletin records its origins:
“The origin and story of Osun festival started over 700 years ago when a group of settlers led by one great hunter, Olutimehin settled on the bank of the river to escape the famine in their former dwelling place. Osun, the water goddess was said to have appeared to Olutimehin and requested him and his group to move up some bit to higher ground – the present Osogbo town. Osun pledged to protect the group and make their women fruitful if they would offer an annual sacrifice to her in return. The group agreed, vowing to sacrifice annually to the goddess trusting that she would honour her promise. Today, the annual sacrifice has gone past just offering sacrifices to a river goddess, it has become an international celebration of cultural events attracting people from all over the world.”
Account in https://www.legit.ng/830694-the-mysterious-river-dreaded-goddess-and-all-the-unbelievable-myths-about-the-osunosogbo-shrine.html describes the ritual upon reaching the shrine:
“Before our entrance to the courtyard, the Chief priestess was seen appeasing the gods of the river.”Yeye ooo, Omi ooo,” she said in Yoruba, meaning “My mother, water” just as a way of reverencing the goddess that resides in the water. On entering the courtyard, we were made to put away our shoes as it nobody was allowed to wear shoes inside the sacred grove, as our cameras were barred from entering the Osun shrine where sacrifices and requests are being made.”
The account records that:
“During our visit, a woman and her husband were seen with the chief priestess, going towards the river to appease the goddess of many children. And after whatever sacrifice that is made to appease the goddess of the river, our correspondents gathered that nobody is allowed to look back as anyone who does will live with whatever consequences that follows”
The shrine and its waters is therefore still an important site indicating the importance of Sacred pre-Christian waters to the modern often Catholic African and South American population. It was probable that originally the shrine demands a real watery sacrifice at times and that the association with August conveniently near the feast of Mary allowed a more convenient personal sacrifice to be given. Today despite slight modernisations it is a powerful place of faith.