Category Archives: Rag well
In search of rag wells: The Old Wife’s Well, Stape Yorkshire
The Old Wife’s Well has been on my to visit list for quite a time. The well is not the easiest to find situated on afforested woodland on the edge of moorland. High above Pickering, but only a few miles, it seems to be 100s of years away. A snapshot of an older tradition. The spring arises in a rather simple square well chamber which is fairly non-descript bar the engraving on the top which is most interesting. The carving reads:
This has been translated as ‘Well of the spirits’; Fonten – meaning spring and Nattie meaning spirit. Is this the Old Wife one wonders? Old Wife is found in a number of sites across Yorkshire: Old Wife’s Hill at Cundall, Old Wife’s Howe at Ravenscar, Old Wife’s Stones at Danby and Old Wife’s Neck which are standing stones on John Cross Rigg. Locally there is Wade’s causeway a long pavemented road which travels romantically across the desolate moorland. Wade was a local giant who is said to have built the causeway, which has been in the past said to be a Roman road, although opinion has changed over time. However, the wife in question is probably not a wife in the modern meaning but from the middle English word Wif which simply means ‘women’ which of course has survived in the term ‘midwife’ Thus the Old Wife simply means Old Women. Now this could refer to an old women who lived by the well, perhaps a local seer. Yet there is another explanation it could well remember the Cailleach, the old woman or hag, a deity of the Celtic population. Dr Anne Ross in her 1960 Pagan Celtic Britain described her as:
“At once mother, warrior, hag, virgin, conveyor of fertility, of strong sexual appetite which led to her seeking mates amongst mankind equally with the gods, giver of prosperity to the land, protectoress of the flocks and herds.”
Certainly the Old Wife’s Well is situated in an ancient landscape being close to a Mesolithic flint mine which was still active in the Bronze age and it is likely that the population used the spring. Of course one most sometimes be wary of wells with inscriptions suggesting ancient gods which may suggest classically aware landowners.
This notwithstanding, the site is powerfully evocative laying in an opening in the afforested woodland surrounded by low laying mist. It certainly is a much visited site by local people who connect with it spiritually and has within the last 30 years become a rag well.
The most common are traditional ribbons some of which are of cotton and should rot. They are attached to the trees and to the wooden enclosure of the well.
Some of the rags are clearly decaying and covered with algae and moss, suggesting they have been there for sometime.
There are also dream catchers
A cat collar perhaps a votive to wish for the return of a lost cat?
There are some more personal items as well like a glass teddy bear, perhaps linked to a loss of child?
An evocative site hopefully it will not get too over-adorned with rags and objects and retains its mystery!
A Gloucestershire rag well – Matson’s red well
This chalybeate spring called alternatively by Bazeley and Richardson (1921–3) as Holy Well, whilst Walters (1928) calls it Holy Red Well (SO 848 153) arises incongruously now on the edge of a dry sky slope in a field called Red Well field.
“The Red Well at Matson consists of a 3ft. square limestone trough at the road-side, fed from a chalybeate spring in the field a few yards above it. The interior of the trough is 2ft. square by 1ft. deep, and its overflow is fed through a gargoyle into a semi-circular basin on the east side. Nearby are the remains of stones, which, if placed round the well, would give it the form of a Maltese cross. The spring belonged to the Canons of Llanthony, and its history dates from 1066, when Ralph de Mattesdon gave the church of Mattesdon to St. Peter’s Abbey Gloucester.”
records that it was also known as Edith’s Spring according to H. Y Taylor in 1866 who immortalised it in the Saint Harold the martyr – the Red Well at Matson or Edith’s Spring two local legends. He tells an interesting and possibly unique legend to describe its origin. Edith was an 18 year Saxon old local noblewoman from Upton St Leonard. She married an Earl, giving him a son, but soon after he was killed fighting King Harold. Fear what repercussions may occur as a result from the invading Normans she climbed Matson Hill. Here she decided to kill herself and son and as she dug a grave. As she dug, so arose the red spring water. She saw this as a sign and as a result dedicated herself to a holy living, she and her son becoming anchorites. The well belonged to the Canons of Llanthony Priory, whose lands fell to the Selwyn family during the Reformation, whose coat of arms resembled a cross itself.
Embrey (1918–20) states that:
“the presence of iron salts is considered as conferring tonic properties.”
and its water being very ferruginous was said to be “good for the eyesight” or a cure for tired eyes. Another alternative name was the Rag Well and as such it was one of only two such sites in the county and certainly the most well-known. It is still overshadowed by a thorn tree, upon which tradition asserts clothes may have been left as a form of offering. However, the tradition has not continues or been revived.
Enclosed in square railings, a reason perhaps why the well is no longer treated as a rag well. The spring itself arises in a square limestone trough of two feet by two feet and one foot deep inside and three feet deep outside. Another small receptacle, or basin a semi-circular one of Oolite stone is found on the east side. It then flows into a roadside trough. Walters (1928) notes that some slabs were located around this spring, which could be arranged to form a Maltese cross
In search of rag wells: Cornish rag wells a photo archive
The clootie tree at St Euny’s Well
Cloutie tree near Madron Well
The cloutie tree near Madron Well
The cloutie tree near Madron Well
Sancreed Holy Well
St Credan’s Well, Sancreed
In search of rag wells: Correspondent views on the subject of rag wells and votive offerings
In 2016 I was invited to do a symposium on ritual litter. Before this I had been running a survey on Surveymonkey on the use of wells as sites of votive offerings focusing on rag wells. Below are some of the comments made by the correspondents which I believe would be useful to share here. They have been made anonymous in most cases separated from the sites they describe. Please note the survey is still live and the author welcomes more entries and also note do not use this research without express permission of the author.
What is left at wells and what did people think of it?
Asked what they thought about the subject of rag wells and giving of votive objects. They were asked about what should be left at such sites:
“I am very pleased to see the right sort of offerings ie red rags or ribbons, natural objects, degradable objects, bits of clothing, prayers written on paper etc that will degrade, as they keep the site and tradition alive, but plastic/junk etc crystals etc are not welcome. I know this is not a popular point of view. Perhaps we should all agree to leave 1-2 items only in our lifetime.”
Another correspondent reported:
“The type of offering is important. Natural (crystals, small metal objects) or genuinely degradable materials should be used. walk softly! And don’t leave stuff in the water”
Referring to a specific site another recorded:
“the offerings at Goodmanham are very controversial as they have tended recently to be non-degradable items. My own feeling is that this isn’t too much of a problem provided they are regularly tidied, and while not visually very tasteful they show that people are using the site.”
Of such offerings another stated:
“Because it is non biodegradeable it piles up and blows around causing damage and danger to wildlife.”
Of another site a correspondent noted:
“The wiccans of my acquaintance have now left the area, there is also a high church anglican who collects water there, I have never asked him if he leaves a votive token. THE water of the well, incidentally, is taken for all purposes still. Also the water is in current use in a mediaeval ink preparation AND is used to write mss.”
It was good to see a number of correspondent noting that the offerings
‘should be biodegradeable’ Others noted that they ‘Do dislike plastic items, should be compostable’, ‘I don’t mind biodegradable stuff i.e. flowers but not non biodegradable stuff i.e synthetic fabric’; ‘I don’t mind flowers, sticks, straw or genuine pieces of clothing. Object to plastic nylon and tissues!’ Concern for the fabric and nature of the site was also raised ‘Increasingly the offerings are plastic and unnatural, carving in the stone of the well defaces it, someone tried to scrub it out then causing further damage.’ Or ‘Some people feel too many offerings on one tree. Others feel they must be left as its offerings from people.’
Finally interestingly, another notes: ‘it is not something we should have an expectation on’
Why did they leave rags (or other offerings)?
A number of correspondents identified the reason they gave they left votives as: “An offering to the saint/goddess as recognition of their healing and knowledge” or to give thanks in some fashion ‘To honour and feed the land and spirit of place, to give thanks’; ‘To say thanks, to leave beauty’ ‘for thanks to Gaia’ or more specifically ‘Thanking the goddess for her waters’. Some saw it as simply as an ‘Offering to deity’ or ‘As a wish/blessing’. Correspondents identified that they were ‘Following ancient, spiritual beliefs.’
Respect was evident that some did it as a ‘mark of respect, replacing energy’ or to ‘respect for the Spirit Of The Place’
Energy figured in some views with one stating they ‘believe in the transferrence of positive energy’
Connection was stressed by a number of correspondents. It being done as a ‘symbol of my connection to the place’ or to ‘Giving a little of myself to the spirit of the place.’
Tradition was mentioned by a few correspondents one more specifically saying ‘Traditional to leave an offering when you visit a well’ or ‘to show respect to tradition, the ‘spirit’ of that place and as an offering.’
Some correspondents were more specific in their reasons. One stated that they:
‘Left one for the improved health of my husband’ or for ‘For people and animals who have passed on. Or are/have been ill’ or ‘To show my respect, and thanks for the safe arrival of my granddaughter’ or ‘It was a symbol of my Intention to help friends through illness.’
One final long comment mentioned:
“To give thanks for being alive, for being able to visit, for arriving safely, for the health and safety of those I love, for my continuing health, as an offering to the Gods, in gratitude for my life. Once, a few days after my wedding, I passed a red ribbon through my wedding ring three times and tied it to the tree(ribbon not ring) at Madron to bless my marriage. Once, in a time of real need, I left an offering at Fairy Well St Ives because I really needed a wish to come true. which it did.”
What would be interesting is how these compare to more ‘traditional’ uses of the wells and the custom. We shall be exploring this in the final post of this series
In search of rag wells: Irish rag wells a photo archive
The Holy Well, Cranfield Co Antrim
The Eye Well
St Brigid’s Well: Loch Dearg
The Abbey Well
Tobernalt in Co. Sligo
“Do not leave rags” notices, St Malachy’s Well
The earliest British rag well? And its not where you think!
A cursory check of the internet will show the perceived view of rag wells – most commonly called – clootie wells are that they are a Celtic pagan as summed up by the 21st century source of all information it seems Wikipedia:
“Clootie wells (also Cloutie or Cloughtie wells) are places of pilgrimage in Celtic areas.”
The online article goes on to list three sites in Scotland, Cornwall and Ireland – to emphasise this! However, the earliest recorded site is not only in England, but a fair distance from traditional Celtic homelands being on the north east in Yorkshire!
It is in 1600 work of A Description of Cleveland in a Letter Addressed by H. Tr. to Sir Thomas Chaloner earliest reference is made to an association with a well. It describes St. Oswald’s Well, Great Ayton that:
“they teare of a ragge of the shirte, and hange yt on the bryers thereabouts”.
Francis Grose in his 1773 The Antiquities of England and Wales also records that:
“Between the towns of Alten and Newton near the foot of Roseberrye Toppinge there is a well dedicated to St Oswald. The neighbours have an opinion that a shirt or shift taken off a sick person and thrown into that well, will show whether that person will recover or die; for if it floated it denoted the recovery of the party; if it sunk, there remained no hope of their life: and to reward the saint for his intelligence , they tear off a rag off the shirt and leave it hanging on the briars thereabouts: where I have seen such numbers as might have made a fayre rhime in a paper mill.”
However by Rev. John Graves 1808’s The History of Cleveland all mention of hanging rags appears forgotten or not known by the author who states that:
“Within the parish, at the northern extremity of Cliffrigg-Wood, and about two hundred paces to the eastward from Langbargh-Quarry, there is a copious spring of clear water, called Chapel-Well, which had formerly a bath &c. and was, till of late years, much resorted on the Sundays in the summer months by the youth of the neighbouring villages, who assembled to drink the simple beverage, and to join in a variety of rural diversions. But the harmlessness of this innocent recreation was at length destroyed by Spiritous liquors, furnished by the village-innkeepers: when the custom became discountenanced, and was soon after discontinued”
Yet when the Rev. George Young in his 1817 History of Whitby he does refer to the festivities but mentions the rags suggesting the custom was still concurrent:
“At the north end of Cliffrigg Wood, a little to the east of Langbargh quarry, is a copious spring, once the resort of superstition. It was supposed that when a shirt or shift was taken from a sick person and thrown into this well, the person would recover if it floated, but would die if it sunk. A rag of the shirt was torn off and hung on the bushes, as an offering to St Oswald, to whom the well was dedicated; and so numerous were the devotees, that, as an ancient writer states, the quantity of rags, suspended around the well, might have furnished material for a ream of paper. It is called Chapel Well, having once had a chapel, or cell, beside it, with a bath and other conveniences. As superstition is the handmaid of impiety, it is not surprising to find that a sunday fair was held here for many ages: this disgraceful nuisance is now happily removed.”
Perhaps the loss of the merrymaking resulted in a loss of the custom as when Frank Elgee visited in the 1930s noted in his 1957 A Man of the Moors, extracts from the Diaries and Letters of Frank Elgee (published in 1992) he described as:
“18 July 1936. “This evening we took the bus to Langbaurgh Quarries to examine the site an ancient Chapel and its sacred Well, which are close by…a spring flowing out of an iron pipe to meet a pool muddied by the feet of cattle”.
He had hoped to find fragments of the garments hung over the pool, in past times, as charms against disease, but was disappointed.
The site today?
A visit by Graeme Chapel on the Yorkshire holy well website noted that:
“The site of this once famous well is located just to the north of Great Ayton village, in a small fenced off area at the edge of a grassy field. Today the well is a wet boggy area at the foot of a Hawthorn bush (dead?). The wells healing waters appear to have had chalybeate properties, as orange-red deposits are still visible on the boggy surface of the spring, unfortunately the spring head is now so choked that the waters seep away instead of flowing along its former drainage channel. However probing through the mud reveals what may be a paved or cobbled area in front of the spring.
Finding the exact site was a bit of a challenge. Despite being marked on the old OS maps and guidance: a couple of sites appeared to suggest to be the exact one. Sadly it was completely forgotten – no rags and not even any water – but the indication of a dead hawthorn and a soft soil suggests the correct site. No sign of any pavement except some stones nearby and no chalybeate water! Unfortunately, it was largely inaccessible being surrounded by barbed wire! However, archaeologically it would sound that may would possibly be some significant remains hereabouts – not only a well, but a bath and suggestive by the name a chapel perhaps?
Graeme Chapel’s excellent Yorkshire holy well continues:
The well lies on the parish boundary between Great Ayton and Guisborough, while to the west of the well a little used single track railway line lies a little too close for comfort, but the view to the east is dominated by the mountain-like peak of Roseberry Topping (anciently called Odinsberg) where legend has it, Oswy, the young son of king Oswald, drowned in the Odinsbery spring high up on the hill top.
A footpath leading up to the summit passes near to the well and it is possible the two places were connected in local tradition.”
Now the Odinsbery spring has often been confused with the chapel well and as Chapel notes it seems likely the two were linked. The legends associated with this site deserve a full exploration but what is interesting is that Charles Hope in his 1893 Legendary lore of holy wells records a version of the legend of Oswy, the ill-fated drowned son of Oswald:
“strolling out one day with her child, they met a party of gipsies, who were anxious to tell her the child’s fortune. After being much importuned, she assented to their request. To the mother’s astonishment and grief they prognosticated that the child would be drowned.”
Why do I make reference to this? Well one of my theories about rag wells is their association with the travelling community and although this does not explicitly mention the well it suggests that gypsies were found in the area. Indeed I saw several traditional pony and trap and caravans in the area. However, it is clear that everyone has forgotten this spring!
In search of rag wells: St Teilo’s Well, Llandeilo – a photo archive
In search of rag wells: The Lincolnshire rag well cluster part 2
Last month I introduced the rag wells associated with Lincolnshire we now move southwards to explore the other sites.
At the significantly named Hemswell are the seven springs apparently rise from the spring wells and one of these is dedicated to St Helen’s Well (SK 932 911). The site has an eerie but not unquiet atmosphere. The proximity of a local stone called the Devil’s pulpit may help this of course. It is a large approximately six foot high piece of sandstone under which a small spring arises. This Ian Thompson (1999) Lincolnshire Wells and Springs notes local opinion thought was St. Helen’s, he said it tasted sweeten than the other waters (a fact that I cannot testify as the spring has appeared to have almost dried up the year I went). Peter Binnall (1845) in his theories on eye wells notes that the spring wells were regarded as possessing curative powers and rags were hung on the surrounding bushes. The dedication of St Helen is an interesting one of course and just within the main area. Jeremy Harte’s 2008 English Holy Wells suggests that the name is spurious and that Ethel Rudkin (1936) Lincolnshire Folklore does not refer to it as such, however in support of the view I had no problem locally detecting the well using this name in the village (incidentally Harte makes an error referring to the springs as Aisthorpe Springs, these are clearly another site). There was supposed to be a chapel or church associated with the site, of which there is no trace or record. There was no evidence of any rags on any of the trees and the only thing hanging was a rope for a tyre swing!
Not far away and still surviving are the Aisthorpe springs (SK 956 899) a curative spring and a rag well, despite what Thompson (1999) notes is not now incorporated into a sewage farm, although this is nearby. The spring arises with some force near by the footpath which passes towards the sewage farm and has a separate flow from that of the plant. The spring flows from a pipe beneath some thorn bushes, sadly without any sign of rags.
To the east is Holton cum Beckering were to the east of Holton Hall was a Rag Well according to Lincolnshire Notes and Queries which was said to have had some medicinal qualities, however recent correspondence with local vicar has shown that there is now no local knowledge of this well. The only evidence was a local name for a field to the south of the town known as Well Walk. There is a spring fed pool in churchyard but no traditions are given concerning this. It is possible perhaps that this is the same site as the Wishing Well at Nettleton.
Here at Nettleton, the Wishing well which is records as being half mile from church, east of the grange on land belonging to Holton Park hence the possible confusion with above. Eliza Gutch and Mabel Peacock (1908) Lincolnshire County Folklore note that:
“It was famous for its curative virtues, and thither many of the afflicted, until very recently, if not now, were wont to make a pilgrimage. A thorn tree grew over the well, which used to be covered with votive offerings, chiefly bits of rag, the understood condition to any benefit being that whoever partook of the water should ‘leave something.’ The thorn tree, however, is now cut down.”
Again no local people could determine the existence of this site and nothing is marked on maps.
Kingerby Spa (TF 045 914) whose name first appears in 1824 as the site of a Chalybeate spring might seem an unusual place for a rag well but it is an old site. In Lincolnshire notes and queries state that large numbers of coins dating back to Elizabeth I, were dredged from the pool. Records tell that in 1900, pins and coins were found nearby, and the thorn rags were full of rags. Mr Wilkinson states that it became popular in Victorian times as a place to go for the healing waters and he had seen a photo of the spring with strips of cloth fastened to the bushes surrounding the spring but could not locate it. He believed it fell out of popularity after the turn of the century, and suggested that the landowner was against people tramping over his land to reach it. However, as late as the 1990s, that the then owner was thinking of selling the waters. Mr. Wilkinson also noted that last time he saw the spa it resembled a pipe discharging into a dyke. This is at variance to Pastscape, which notes that the site consists of a small oval shaped isolated pool which has three courses of narrow brickwork forming a semi-circular rim with another brick course and a coping stone set into the side of the hollow suggesting that was a well house. Despite appearing to exist as a small pool on both the current O/S and Google maps; recent field work failed to reveal it. The site would appear to have either dried up or purposely filled in. Field train channels were nearby. This was despite being described on the parish map outside the church, although interestingly this revealed itself to be in another location to that noted on the map so maybe I was pixy led.
The last traditional site is the chalybeate Blind Well (TF 085 208) on the edge to Bourne Wood is the furthest south rag well. However, there are no signs of rags now. Its water was used to cure eye complaints and sold in Bourne Market. It is now rather neglected being rather weed filled and untidy surrounded by a rather ugly wooden frame.
Thus completes the traditional rag wells but as I have eluded to before what is interesting is the site called Lud’s Well (TF 176 937) at Stainton Le Vale. The evocative site is a spring which arises in a small cave like structure and fills a small pool. When I saw it in the summer it was a bit dry but apparently it forms a small waterfall according to local sources. I learnt of the site from Thompson’s 1999 work and when visited did not see any sign of ribbons. Now this is the county’s only rag well. This can be seen from this screenshot from a recent video visiting the site. Why?
The origin of the name may suggest why. Although it is believed to come from O.E Hlud meaning ‘loud’ others prefer to believe it is derived from Celtic deity Lud, this however is unlikely. Thus it seems very likely that the site has been adopted by the local pagan community who have adopted the attaching of ribbons as a pagan gesture.
So why. Such a cluster as far east as it is as possible to go puts in question the idea that the custom is strongly Celtic in origin perhaps. So why in Lincolnshire. A theory I discuss in my working thesis on the work is that the custom was brought by gypsy communities who had a stronghold in the county. However, why these particular springs is unclear perhaps like Winterton, Hemswell, Aisthorpe, Healing they were close to main roads – we cannot state this in the case of the lost sites of course.
What is interesting is how quickly the custom died out in the county and one wonders whether this is correlated by the reduction in gypsy numbers as well.
In search of rag wells: The Lincolnshire rag well cluster part 1
In April I examined a well know rag well but as research for my Holy wells and Healing Springs of Lincolnshire regards the county is a hot bed for rag wells. In this first part I will examine those found in the far north of the county
Perhaps the oldest account of such a rag well is that associated with the Holy Well at Winterton not far from the ragged springs at Healing. Winterton’s Holy Well (SE 944 178) was undoubtedly an ancient one, recorded as the fieldnames as 13th Century Haliuel, c.1200, Haliwelle Daile, early 13th century and gives its name to Holy Well Dale on road to Appleby. The earliest account by a Mr Joseph Fowler, of Winterton, who was born in the year 1791, remembered people who had seen rags on the bushes near. Andrew (1836) notes:
“There are excellent springs about Winterton, one of which, lying in a field eastward of the town, called “the Holy-well Dale”, has the property of petrifying vegetable matter”
Edward Peacock, 1877), A Glossary of Words Used in the Wapentakes of Manley and Corringham, Lincolnshire, English Dialect Society 15 which describes it as accounted useful in the cure of many sorts of sickness. Fowler (1908) notes that:
“an old lady of eighty-one years tells me of how people frequented that spring, hung fragments of linen or cloth or ribbon on the hedge or bushes near, and took its healing water away in bottles.”
Charles Edward Hope (1893) in his Legendary Lore of Holy Wells takes a number of sources, some hitherto unknown. These are:
“WINTERTON : HOLY WELL DALE. There is a spring at Holy Well Dale, near Winterton, in North Lincolnshire, formerly celebrated for its healing properties; and the bushes around used to be hung with rags.
Sadly this is a site which despite still being marked on the current OS has apparently been recently removed in the last 15 years by drainage. The fate of the well emphasizes the need for preservation of such sites. In a report by Pastscape, they note that Mr. Herring, a local farmer indicated this spring on the ground at and said it ran following rain. They noted more modern piped spring nearby probably accounts for the mainly dry state of the old spring. It is interesting that in Hilary Healey (1995a), Lincolnshire holy wells in Lincs. P & P 19 pp. 3–6. they record the attachment of a rag to a nearby signpost.
Nearer to Scunthorpe at Bottesford is a site which has been discussed before on this blog by Ian Thompson under his examination of the Templar’s Bath nearby. Near the church is St John’s Well, a grade II listed approximately five foot high stone and brick well house, whose spring arises in the garden above it and flows towards the wall where the well is situated. Its masonry is mainly of Victorian date with possible older stones. A fairly recent gate is set across the entry but one can still peer inside to see the water inside in its sunken trough, although the actual well which is said to be eight feet deep is inaccessible in the garden of St. John’s House as noted. Locally I have heard it called St. John’s Ragwell but no authority can justify it but I would suggest that as its rag well and not clootie well it is probably authentic.
One of the most intriguing rag well is to be found to the north east of the village of Utterby along Holywell Lane. It is simply called the Holy Well (TF 317 937) and here it is said that coins were dropped and it was formerly a rag-well of great repute for its medicinal qualities. Peacock (1895) notes quoting White’s directory that:
“The surrounding bushes used to be tufted over with tatters left by people who visited it to benefit by its waters. Three or four years ago, if not later, remnants of clothing might still be seen on the shrubs. Persons yet living have taken their children to this well, and, after sprinkling them with water, have dropped a penny into it for good luck.”
This would appear to be the same site which Cordeaux, J., (1876), Anatolian folk-lore, Notes & Queries describes as a rag well near Great Cotes, Ulceby.
The springs appear on the first 6” O/S map as Holy Well (chalybeate) and remained until 1951 edition, when it disappeared. Thorogold and Yates in the Shell Guide of Lincolnshire (1965) describe it as a holy well full of sticks in a spinney. A correspondent to Collins (2011) called Steve, notes of the site:
“Finding it amongst the dense thorn bushes is another thing, dowsing helped me locate it back in the early 1990’s. I cleared out a 6 foot deep hollow many leaves and cans etc. and it was very dry. I returned about 6 months later to find it full of bubbling red rich water….”
When researching the site for Holy wells and healing springs of Lincolnshire I could not find any evidence of a site. Indeed the site according to the Utterby Heritage group is now is dry and rather overgrown, hidden and no longer traceable. A return visit in early December always a good time to search for holy wells enabled me to get into the thicket and despite some promising hollows I could not claim to have found the exact site. However, clearly someone in the Utterby group know the exact location as they stated there would be a plan to restore the site at some time in the future.
In the next instalment we shall travel southwards and explore why rag wells are prevalent in Lincolnshire
In search of rag wells: St Kenelm’s Well Clent a photo archive
St Kenelm’s Well is not a tradition rag well location (although there is circumstantial evidence of the custom in Worcestershire) and the nature of the clooties left suggest a pagan association perhaps. Below is a photo archive of a visit in 2011.
Prayer flags at the well
Ribbons, bells and fake flowers the most common cloottie
Some more traditional cotton handkerchiefs
The occurrence of similar rag colours suggests repeat visitors
One a number of socks attached to branchesMotorcycle glove perhaps in thanks for a safe journey