Category Archives: Royal

Simon de Montfort’s Battle Well – the holy well of a would be saint

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.

The sacred landscape of Ilam Staffordshire – the Holy Well of St Bertram, his shrine and cave

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.

Two wells?

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.

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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

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Sacred tree

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?

An abecedary of Sacred springs of the world: Some Swedish sacred Skalla

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.”

Sankt Olofs källa - KMB - 16001000032277.jpg

By John-Eric Gustafsson / Riksantikvarieämbetet, CC BY 2.5, https://commons.wikimedia.org/w/index.php?curid=60833835

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.

Fagertofta spring

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.

Karrock

Mjölnarens källa

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.

Av Holger.Ellgaard – Eget arbete, CC BY-SA 4.0, https://commons.wikimedia.org/w/index.php?curid=34724998

The ancient and holy wells of Winchelsea, Sussex

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The ancient small Sussex town of Winchelsea possibly has more named well and springs than a town twice as large. Sadly most of the wells have been lost, some no more than boggy holes but at least one is still preserved and celebrated.

A map see here shows the extent of the springs available in the medieval period. Extant details are unclear but they were important as boundaries as the following recalls:

bounds of the Liberty of Winchelsea as they were taken and enrolled the 7th day of May in the fourth year of the reign of Edward the Third AD 1330 were as under First go from the Cross without Newgate north along by the Town Ditch and so through the midst of Lewes Marsh to a ditch of the Manor of Icklesham leading to St Leonard’s Fleet till you come right against a well in Pook Lane called Vale Well and so east up by a little lane lying between Crooked Acre and Bell Morrice to the King’s High street and then north east through the lands of Thomas Alard to the street end and so to the ring of Stone Mill and so downe to Pipewell Cawsey’s end and so by the street at the right hand leading to the north and to Grind pepper Well 3 and then as the old Ferryway leadeth to the Channell and so over the Channell to a fleet called White Fleet and as the water leadith by the Hopad Marsh into Kettle Fleet and so taking in the whole roads of the Puddle and the Cambre along upon the Sea Coast where the Hermitage did stand until a man can see Beachy Head neare Bourne and from thence through the sea to a wall called Court Wall and so west to the Cross without Newgate aforesaid.”

An account of the wells are described in William Durrant Cooper’s 1850 History of Winchelsea:

“Water, so scarce at Rye, was amply supplied to this town from six open wells:——viz., PIPE WELL, situate near the Ferry, close by the entrance of the town by the former Rye road: ST. KATHERINE’s WELL, situate half way up the hill leading from Rye, and below Cook’s Green, the water of which is slightly chalybeate: the STRAND WELL, on the hanging of the hill (above the former tan yard) destroyed a few years since by the falling in of the cliff: the FRIAR’S WELL, now enclosed, situated in a field recently called the Peartree or Wellfield, to the east of the Gray Friars ; the NEW WELL on the outside of New Gate; and the VALE WELL, now called ST. LEONARD’S WELL, at the north-west of the town, under the old castle,—of whose waters the popular belief yet remains, that when once drunken the drinker never leaves Winchelsea, that is, that wherever he roams his heart is still there; each drinker realising Goldsmith’s lines,

In all my wand’rings round this world of care,
I still had hopes, my strong vexations past,
Here to return—and die at home at last.”

Of these wells the aforementioned Strand Well was lost when the cliff collapsed in 1840s. The Pipe well which gives its name to one of the medieval gates in the town appears also to have vanished but it may remain lost in undergrowth on the steep cliff face.

The most interesting is the Vale Well which was surrounded by land by Poklande, from O.E pwca for ‘goblin’ and by the time of the above survey Pook Lane. Often springs were associated with such elementals and as such may be remembrances of pre-Christian deities. Found at the north end of town, under the old castle, in the meadows underneath the north-western hillside just beyond the mound of the windmill is St Leonard’s Well just about hanging on.  According to Walcott (1857):

‘of St Leonard’s Well at Winchelsea the good folks say that he who drinks will never rest till he returns to slake his thirst in its waters’.

Ford in Return to Yesterday  in 1931

“In the face of the cliff that Winchelsea turns to Rye there is a spring forming a dip – St. Leonard’s Well or the Wishing Well. The saying is that once you have drunk of those dark waters you will never rest til you drink again. I have seen – indeed I have introduced them to it – Henry James, Stephen Crane and W. H. Hudson drink there from the hollows of their hands. So did Conrad. They are all dead now.”

There was  a church of Iham just outside Winchelsea, dedicated to St Leonard; it fell into decay after 1484 and it is possible that the spring takes its name from the church rather than the saint directly. It was described in 1950s as:

‘fenced with barbed wire and noisome water almost covered  by watercress and overhanging brambled’

It is now an indistinct boggy hole a few stones lie around and depending on the weather some flowing water.

Similarly, the Friar’s Well was once enclosed, being in a field called Peartree or Wellfield, to east of Greyfriars. It is a spring head of clear water arising from a small hole, surrounded by remains of metal sheeting and deposits of beach stones, suggesting a possible structure.

The oldest recorded well was Grindpepper Well or the Black Friar’s Well. This maybe the same as St. Katherine’s Well as marked on the map Currently, it is called Queen Elizabeth’s Well and it is the best known and best preserved, being found on Spring steps..  It is located on the hillside, a dry well enclosed in red brick arch with grating at front. Peering inside one can see about of foot of water.  Its alternative name is presumably pre-Reformation dedication but why is it named after this saint? The church is St Thomas the Martyr. Perhaps it was originally to St Katherine.

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Interestingly, the name survived into the 1760s as it is noted on a map of Winchelsea by Charles Stephens. Records show that it was taken by the Corporation and it allowed its waters to be piped to a Mr. Joseph David in 1877. However, where did the Royal dedication come from? have mentioned in my account of Queen Elizabeth’s Well in Rye that such springs were developed as part of a cult. But it only appears for the first time in 1900 when the St Leonard’s and Hastings Natural History society visited the town and visited the well, then it appears immortalised on a postcard and hence named ever since. The best of the town’s ancient waters and perhaps now the most mysterious!

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.

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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.

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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.

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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.

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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.

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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

The ancient cross said to show pilgrims the way to the well but it didnt have a sign on it!

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.

The remains of the chapel tastefully restored but no spring there!

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.

The Holy and Ancient Wells and Springs of Gloucester: St Cynburgh’s Well

The Cotswold area is justly noted amongst those who visit holy and healing wells as being a notable place, as can be seen from this blog. What is not very well known is that Gloucester itself had a notable well that of St Cynburgh’s Well. It is not mentioned in Ancient wells, springs and holy wells of Gloucestershire by Skyking-Waters (1923) curiously enough as indeed is its legend of how it became holy.

How did the well arise?

St Cynburgh’s Well is recorded in a local legend recorded in a Gloucester Abbey Lectionary, 15th century which is summarised in Historia Monasterii Sancti Petri from 1863–7. It tells how St Cynburgh, vowed to a holy life, fled from her royal family rather than marry. She arrived in Gloucester where she began working for a baker, whose wife was so jealous that she murdered the princess by chopping of her head and threw the body into a nearby well. When the baker, returning home and missing his assistant, he called for her and heard her voice answering from the well.

Miracles at the well

Her body was recovered and buried near it. A chapel was built over the well and it became a site of miracles and a medieval hospital was established at the site. This recorded as being dedicated in 1147, and appears in later records from 1267 onwards, with miracles of healing recorded there; it was near the city wall by the south gate. Archbishop Courtney ordered a new translation in 1390 and when the establishment was finally suppressed in the 1500s a local MP Sir Thomas Bell converted the site to an alms-house called St Kyneburgha’s.

Who was St Cynburga?

The saint behind the legend is a bit of a mystery. She is thought to have been around in the late 600s. It is believed that she was the sister King Osric the founder of St. Peter at Gloucester Monastery. The King appointed his sister, Cyneburga, as the first Abbess of Gloucester. However, there was another St. Cyneburga of Castor in Northamptonshire and it possible they are one and the same. However, how the legend arose based on the association with the monastery is unclear.

A relics of the holy well?

A lead box in Gloucester museum is a curious relic of the saint’s veneration. Said to have come from Woodchester Church it depicts the saint and another local saint said to have been the last Roman Bishop of the town, St Aldate. It is believed to have been used either to hold relics or as a container for holy water.  Did it contain water from her well one wonders and as such is the only relic surviving from this site.

A modern remembering of the well

This relic in Gloucester museum was at one time the only remembrance of this holy well then in 2011 an art installation was installed. Part of an £7m project which linked the city centre with the docks is the 16m (53ft) Kyneburgh Tower will was built in Kimbrose Square designed by British sculptor Tom Price to design it stating that according to the BBC New website it:

” told the story of a girl’s journey from life to death and beyond…..I intended it to be both a spectacle and a place for quiet contemplation. Both artworks function like a metaphysical sundial. They point to the invisible histories we rarely seek out, but which permeate the landscape around us.”

 

The Kyneburgh Tower, Gloucester

They recorded that:

“The artworks will be dedicated by the Dean of Gloucester Cathedral, the Very Reverend Stephen Lake, and the Reverend Canon Nikki Arthy as part of the official opening ceremony.”

Perhaps a Dean who may have stood at a site once frequented by those seeking the holy waters of this lost and lamented holy well.

 

 

 

Rediscovered/Restored: Guest blog post: A Saint’s Grave and Well in South Wales by Janet Bord

This month sees insearchofholywellsandhealingsprings.com is 7 a good birthday for sacred spring researchers – look it up@! Also it becomes the platform to host the Source and Living Spring Archive. The Source Archive consists of articles written in the mid 1980s and early 1990s for the Source Journal a short-lived but very influential attempt to bring together research on the topic. with Living Spring an even shorter lived but important online attempt to do the same. The original journal (divided into new and old series) was influenced by the burgeoning earth mysteries movement on the late 70s and early 80s and one of the most prominent exponents was Janet Bord. As is commonly said Janet needs no introduction amongst anyone interested in the space between archaeology and folklore. Janet work in the holy well field includes the Curses and Cures, Holy wells in Britain and the seminal Sacred Waters – a copy of which I myself purchased back in a Truro bookstore in 1985. A purchase which was very influential and lead to the birth of my fascination and research into the area. So it is with great honour that I introduce the first of a Source inspired articles (the next three from similarly influential James Rattue, Mark Valentine the original founder and Tristan Gray-Hulse editor of the new Series)

The disappointingly modern St Tewdrig’s Well, Mathern Copyright Janet Bord

Anyone who regularly visits holy wells must be aware of how they can differ in appearance and atmosphere.   We all know the delight of finding a hidden spring bubbling into a clear pool, tucked away in a forgotten corner of the landscape; and probably we can also all remember wells that are unloved and derelict. Those can often have a charm of their own too, perhaps being in an evocative place, or with enough remaining to suggest what the place was once like.   Sadly there are also wells that are in awful locations, and perhaps have also been badly restored; but luckily I can’t remember too many that come into this last category.   One that does is St Tewdrig’s Well at Mathern in Monmouthshire (ST52279116), just to the south-west of Chepstow and distressingly close to the M48 motorway. It’s a shame that the well has been so insensitively and over-thoroughly restored, because the area around the church and well has an interesting history.

St Tewdrig represented in the Parish church copyright Janet Bord

St Tewdrig was a king and martyr, probably born in the late 6th century. He handed over his kingdom to his son Meurig and lived as a hermit – until an angel appeared to him advising him to go and help Meurig who was in danger of being overrun by his enemies.   Despite also being told by the angel that he would die, Tewdrig went to help his son, and the enemies fled on seeing the two men and their army standing on the bank of the River Wye at Tintern. Unfortunately Tewdrig was stuck by a lance thrown by a fleeing soldier, and mortally wounded. He was taken in a cart pulled by stags to a meadow near the River Severn, where a spring began to flow, and there he died and was buried.   The place was given the name Merthyr Tewdrig (now Mathern) and a church was built over his grave. The name confirms that this is a genuinely ancient tradition, a ‘merthyr’ being an early Christian martyr’s burial place.

Mathern Church location of the St Tewdrig’s shrine copyright Janet Bord

In the early 17th century, Francis Godwin, Bishop of Llandaff, gave orders that a coffin found beneath the church floor was to be repaired, as it was thought to be Tewdrig’s: ‘I discovered his bones, not in the smallest degree changed, though after a period of a thousand years, the skull retained the aperture of a large wound, which appeared as if it had been recently inflicted.’ On his orders, the coffin was reburied in the chancel and a stone tablet put on the wall above, telling the story of St Tewdrig and his death. In 1881 the coffin was rediscovered when repairs were being carried out, and in 1946 an old lady told author Fred Hando that the vicar had taken her into the church when she was a child and showed her a big hole that had been dug in the chancel, and ‘in a stone coffin, she saw the remains of King Tewdrig, with the hole made by the spear-point still visible in his skull.’

The plaque marking the location of St Tewdrig’s coffin copyright Janet Bord

The well named for St Tewdrig is to be seen beside the lane just north of Mathern church, immediately south of the motorway.   There seems to be no record as to what it looked like before being restored by the Monmouth District Council in 1977. Although they are to be thanked for ensuring the well wasn’t lost, it’s a pity that they decided on this earnest municipal restoration that is completely lacking in atmosphere. With its steep steps leading down between walls to the well below, it puts one in mind of a drinking water well, rather than a place where a saintly king died over a thousand years ago.   But… it is impossible to be absolutely sure if this really was the spring which flowed where he died, because I have found no mention of it before 1847, at which time it was called Ffynnon Gor Teyrn. This name may possibly derive from the Welsh word cateyrn, meaning a ‘battle-king’, and is all the evidence we currently have that might confirm this as the saint’s well. But it is very close to the church, and all the evidence we have does suggest that this is indeed St Tewdrig’s well.

Janet Bord

In search of Queen Anne’s Well, Chalvey, Slough

 

A small stream known as Chalvey Brook intersects them, whose water, considered beneficial to the eyes, has its source in Queen Anne’s well, situated in a pretty grove of trees near the village of Chalvey, whence Queen Anne and afterwards Queen Charlotte had the water carried up to Windsor Castle in buckets.”

Handbook for travellers

Now swallowed up by Slough, Chalvey once boasted a curious well said have had royal patronage as noted above. Indeed, Queen Anne is said to have had it dug although whether that meant there was no structure before this is unclear. The Mirror of 1832 recorded that:

“a stone was placed there in 1785 by her illustrious consort, George III”.

The accompanying drawing shows a stone with water emerging from a spout with a royal monograph centrally carved.

queen-anne

Healing waters

As noted the water was thought beneficial for eyes but it may have had other potential, Maxwell in his 1973 History of Slough noted:

“It appears that an attempt was made to capitalise on the patronage and as such as Wyld’s 1839 Great Western Railway Guide notes a Dr. Heberden liked the water’s properties to that of the better-known Malvern and indeed the name Chalvey Spa was still current in 1925, as noted in a letter to the Slough Observer when a Richard Bentley recorded small quantities of lithia in the water.”

However, this venture does not appear to have been successful and the spring fell into obscurity

Ancient origins?

Local historian Michael Bayley according to Alan Cleaver and Lesley Park on his excellent Strange Britain website (who did much work to locate the exact site) makes an interesting observation linked to the strange mound not far from the well. This mound, called the Montem, rather incongruously remains beside the Leisure Centre. The mound was associated with Eton school who would have an annual ceremony at it. Bayley observes:

“The spring is near an artificial mound, Montem, and was by a river crossing; in this case, of an old branch of the Thames dammed off in the 13th century. Up and down the middle and lower Thames these three things in association – a hill or hillock, a holy well and a ford – are usually connected with the name Anne, either Saint or Queen.”

He then believes that the site was originally dedicated to a pagan goddess, Sanct Anner, the Holy one of the Heifer. However, this is a difficult assumption to make considering firstly that Queen Anne did have a historical association with the well, there is no record before this and that the transfer between a pagan Anna and St. Anne is unlikely as the cult of St Anne did not establish itself until the mid-Medieval period long after any pagan memory I would suggest.

More significant is the fact that Cleaver and Park note:

“Curiously one resident recalls a stone bearing this inscription: “The two monkeys, Romeo and Juliet”. Could this have any connection with the local Stab Monk tradition?”

The Stab Monkey tradition was a Whitsun custom unique to this town and may more likely have an ancient origin of course it may have been used as a village insignia!

queen-anne2

Lost, found and lost?

Robert Tighe and James Davis (1858) Annals of Windsor state:

 “The well, and the original stone trough and spout may yet be traced among a pretty grove of trees and copse wood, but the path which led to it from the village of Chalvey has been stopped up”.

Indeed, Historian Michael Bayley reported in 1970 that this headstone

“went to make a horse trough and the rest was broken up to form a lily pond in the 1920s to discourage the villagers from using the well and the right of way past it.”   

Cleaver and Park again note:

“Today’s villagers recall how rubble has been tipped on the well with the building of the school nearby.”

However, the exact site is disputed, Maxwell (1973) wisely states:

 “The question of the exact site of Queen Anne’s well gives an admirable example of the danger of relying too unquestioningly on local ‘tradition’ and old people’s ‘recollections’. Quite frequently these turn out to be perfectly correct, or to have a basis of fact which can lead to further discoveries, but there are also times when they are misleading, to say the least. Wherever possible, they should be checked from other sources.”

Maxwell (1973) notes that:

“Some natives of Chalvey in this century have said the well was in the garden of Brookside, which was later dug out to make a lily pond. This lily-pond is now hidden under the pile of rubble removed when the swimming pool was constructed at the back of Sinkins House, Tuns Lane. The site is east of Tuns Lane and north of Church Street, Chalvey.”

In A History Of The Parish Of Upton Cum Chalvey, Richard V.H. Burne in 1913 was keen to investigate and he states:

“I was informed by two local inhabitants that ‘Queen Annie’s Spring’ used to be on the north side of Cippenham Lane…. it is even marked in this position on a Tithe Map of Farnham Parish made circa 1846.”

Maxwell (1973) again notes of this site:

“The watercress beds, now neighboured by the High Voltage Switching Station with its pylons, are overgrown with weeds and partly choked with rubbish. It is to be hoped that the site will be cleared, and recognised as the historic spot it is.”

Sadly despite recording the site for posterity no attempt has been made to officially recognise it. When Cleaver and Park investigated they found some stone work remaining with a small arch. The authors provide a very useful map which I used to locate the spring one summer morning.

Possible site of the spring?

However, my investigations have failed to reveal anything substantial. I looked a spring of water but it was much overgrown and no stonework could be found. Hopefully this blog post will raise its profile again and this important heritage site of Slough can be restored and remembered.

The well town: the noted wells and springs of Wellingborough Part one – The Red Well

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Wellingborough as its name suggests is related to wells and the town celebrates five main wells and there is a mosaic recording the wells in the town centre. However, which five wells appears to be a matter of contention. However most cases appear to record the Red well, Whyte well, Stan well, Buck well and Lady well to be the specific wells. There are however many more wells/springs noted in other surveys however not all of them (as indeed the list above) below the main text of this volume. These are, Ancient well, London Well, Whitchurch well, Harrowden Well, Burymoor well, Hemming well, Hartwell, Monk’s well, Wichus well, Rising Sun well, Hollywell, St. John’s well and Cross well of which the last six have significance.

The most famed spring here is the Red Well being noted in a number of works and was the closest the county appears to have developed a spa in competition with Astrop. Allen (1699) in his work on Mineral springs of England records that:

“This water weigh d at the Spring eighteen grains lighter than common water in a quantity of about twelve ounces with a few drops of Tincture of Logwood gave a black with Syrup of Violets a deep green with Syrup of Cloves blackish with Galls a violet.”

Fuller (1662) in his Worthies records that the the town was called Wellingborough from a sovereign well therein which was of ancient origin, lost and rediscovered in the 1600s. Cole (1837) in his The History and Antiquities of Wellingborough in the County of Northampton noted that:

“THE RED WELL spring rises in a field from the town and centuries of highly stated that in the Queen resided in of drinking By residing it is the advantage of the times of the purpose of watering places in rooms. This chalybeate spring rises in a field about half a mile north west from the town and was in the fifteenth and sixteenth centuries of very great celebrity and esteemed highly efficacious in various disorders It is stated that in the year 1628 King Charles I and his Queen resided in tents a whole season for the benefit of drinking the water pure at its source By residing it is conceived is here meant having the advantage of the tent as a place of resort at the times of drinking the water and to answer the purpose of those convenient erections used at watering places in the present day called pump rooms.”

John Morton (1712) in his Natural History of Northamptonshire records that:

“ From King’s Cliff I went to Wellingborough to make like observations upon the Medicinal Water there This on July 29 1703. The Medicinal Spring which is called the Red Well is about half a mile distant the town on the north west side of it almost at the of a hill in an open field. What the strata the water through consists of is hard to be discovered. But some parts of the hill above the spring there are strata a reddish sort of stone with iron like veins in it underneath a bed of clay. In the extreme hard frost 1683 it so far from being frozen that it ran more briskly ever. When or by whom it was first apply’d to upon a medicinal account I cannot learn Certain it is that a hundred ago it was very famous Mr Drayton a co temporary with Sir Philip Sidney supposes that the town was so called from its wells and we of none that ever was considerable thereabouts but And by the observations of Mr John Goodyer an Botanist who mentions it by the name of Red it appears to have been a water of some note in the year 1626 about which time a tradition they have there it was honoured with of King Charles the First and of his Queen who the benefit of these waters were pleased to reside whole season in tents that were erected if we may credit common fame on the side of the hill above where it is likely Sir Theodore Mayern Physician who in his writings recommends water did then attend them Dr Merret in his Nat Brit has also mentioned it. He places with the purging waters of England from which may observe it has been formerly of far greater fame than now it is not that the virtues of it are at all impaired but the true occasions seem to be the mismanagement of the water in the course of drinking &c Mr Morton then devotes several folio pages of his work to Observations and Trials I have made of it myself In addition to the recommendation of these waters by Sir Theodore Mayerne Physician to King Charles I and that of Dr Merret may be included the subjoined description of But Master Camden doth marr their mart avouching the ancient name thereof Wellingborough However thirty years since a water herein grew very famous insomuch that Queen Mary lay many weeks thereat. What benefit her Majesty received by the Spring here I know not this I know that the spring received benefit from her Majesty and the town got credit and profit thereby. But it seems all waters of this kind have though far from the sea their ebbing and flowing I mean in esteem. It was then full tide with Wellingborough Well which ever since hath abated and now I believe is at low water in its reputation.”

Over the years Cole (1837) informs us of the improvements down to the well from the Old Town Books:

“1640 Paid to Thomas Payne for timber for repair of Red well and for carriage thereof 2 19 0 Paid to Mead of Harrowden for more timber and carriage of ditto 0 13 0 Paid to Henry Batley for work and stone and cost to repair Red well 5 0 0 Paid to William Batley for timber work at Red well 1 10 0.”

He states that:

“From the above enumeration of items it seems that considerable pains and expense were bestowed upon the Red well in order to render it commodious and worthy of public patronage.”

Clearly considering the patronage of the well it was hoped that the well would allow the town to be developed into a spa and although Cole (1837) notes:

“During the reign of King Charles I there was a great influx of the nobility to drink the water and even so late as the middle of the last century the inhabitants of the neighbourhood continued to resort to the Spring.”

The English civil war prevented such a venture. Despite this in the 1800s there was some consideration of developing the site. Cole (1837) again notes of:

“Two Correspondents whose communications appeared in The Northampton Mercury under the signatures of Antiquarius and Anonymous in the year 1811 used their endeavours to re establish the celebrity of this Spring but their exertions have hitherto unfortunately proved ineffectual Their communications however demand a place in this history TO THE PRINTERS OF THE NORTHAMPTON MERCURY Sirs Some time ago I was perusing Walpole’s British Traveller and among other accounts read the following of the town of Wellingborough in this county being formerly much celebrated for its mineral springs Wellingborough is a large populous town situated on a rising ground and supposed to have received its name from the great number of springs that rise in its neighbourhood. It was formerly celebrated on account of its medicinal waters which were esteemed efficacious in various disorders and Queen Henrietta wife of Charles the First resided here some weeks for the benefit of her health her physicians having prescribed the waters as for her constitution. And it is further said that there is a chalybeate well about half a mile northward of the town. As these waters were then said to possess such singular virtues it is presumed they still retain them It is sincerely to be wished that some of the intelligent gentlemen resident there would analyse the waters in order that their virtues might be fully ascertained and that the afflicted might know where to apply for relief. Probably it would remunerate the present proprietor of the chalybeate well to erect a house bath and other accommodations on the spot that the benefit might become general. Besides the town is well calculated for the reception of visitants of every class having several capital inns in it and a plentiful weekly market lam Sirs Your humble Servant. Antiquarius August 20th 1811”

The correspondent replied:

TO THE PRINTERS OF THE NORTHAMPTON MERCURY Sirs As I read your Correspondent’s account of the Red wells at Wellingborough in your paper of Aug 24 I anticipated an answer to his wish that some gentleman resident there would analyse the waters. Recent cases however can be produced wherein the waters have been useful and from an accurate analysis of the water and a comparison of it with that of Tunbridge and other Chalybeates it proves to be possessed of considerable virtues. Examined with the proper chemical re agents this water appears to differ from Tunbridge water in no respect except that of containing chiefly chalk carbonate of lime which being held in solution by the fixed air is deposited on boiling and also by mere exposure also it may contain more gas which gives it a more sparkling appearance than Tunbridge and Islington waters the deposition of this matter forms a calcareous crust intermixed with the ochre on the sides and bottom of the basin into which the water flows the other contents of the water are iron fixed air and a small quantity of purging salts. The best mode of taking the water is to begin early in the morning with a dose of half a pint then to walk or take exercise for an hour and after that to take a pint and to repeat the dose a third time an hour or two before dinner this plan should be continued for six weeks or two months and if the complaints are not removed after two or three months interval a second course should be gone through in the same manner. Its effects are to quicken the pulse produce a general glow immediately after being drank and to prove gently aperient more so than most chalybeates the continued use of the water increases the appetite exhilarates the spirits improves the strength and braces the whole system the water very frequently purges briskly at first but after a long use produces a costive habit of body when this is the case aperient medicines should be occasionally taken. The diseases in which the use of the Red well water promises to be of most service are indigestion with its various symptoms debility and pallid countenance listlessness and aversion to every kind of exercise so frequent among the young and particularly those of a delicate habit and are more speedily and certainly removed by a course of these waters than by any other means. Of stomach complaints flatulency an uncertain and capricious appetite heartburn and all the symptoms attendant upon irregular and incomplete digestion are such as point out the great use of this class of waters There is no occasion for any preparation to the use of the water unless the stomach is judged to be foul and then a single emetic may precede its use. It is sincerely hoped that some gentlemen will give such other information as will direct the afflicted where to apply relief and stimulate the increasing number of attendants to observe what salutary effects are produced l am Sirs Yours most respectfully  Anonymous Oct 26th 1811.”     

However, the correspondence was to no avail and Cole (1837) referring to the correspondence laments and suggests:

“If at this juncture a handsome pump room had been erected embellished in front we will say by an enriched colonnade of pillars surmounted by a dome and the contiguous grounds laid out in walks in a tasteful manner in order to blend utility with comfort and pleasure an attraction would have been presented to entice company to Wellingborough Red Well but I was going to observe I fear the time is gone by perhaps not so for if the proprietor would allow the water to be conducted by pipes into a pleasant part of the town some good might yet accrue to Wellingborough from this once famed spring. It is a circumstance much to be lamented that a chalybeate spring containing such alleged virtues should be now unnoticed and no benefit derived from its sanative qualities which might be the case to individuals resident here if not to the interests of the town itself if only some means were resorted to in order to revive its ancient fame for even the towns people to whom it is now freely open do not avail themselves of its advantages an effort is wanting to make even those on the spot try at this day its healing effects. Nor is this denominated the Red well the only spring of the same nature in the lordship as from the ochrey dye and similar chalybeate flavour of another near White delves the like virtues in degree it is likely would be derived.”

The well was not lost it fell into relative obscurity. According to Cole (1837) the Red Well:

“about forty years ago was a large stone watering trough which was used by the attendants upon horses previous to the inclosure as a place at which to refresh their animals. It was sufficiently large to admit twenty horses to drink together. The water was made to pass through a sculptured head and came pouring out with considerable force at the mouth.”

J and M. Palmer in their History of Wellingborough (1972) note:

“In 1823 a water mill was built not far from the Red Well and was, appropriately called Red Well Mill. It appears on a local map of 1825. The stream that fed the mill rises between Appleby Lodge and Park Farm, just south of Sywell Road. It meanders its way to pass under Hardwick Road, it then emerges at a point that was in the grounds of Hatton Hall Park and feeds a pond there. Skirting the Red Well spring, and joined by another small stream it became the millrace, by the making of a dam, and passed under the Kettering Road.”

In the Northampton Chronicle and Echo photo shows it was a substantial brick structure in the early 20th century possibly constructed for the mill’s convenience. This structure would appear to have been slowly lost as by the mid-20th century the site consisted of two troughs surrounded by broken slabs one of which one had fallen into one of the two chambers. However in 2011, Wellingborough Council with Glamis Grove Volunteers placed stone edgings over the foundations but a rather unsightly galvanised metal grid installed over it, presumably to prevent vandalism but it also presents access and a decent photo. The later is solved by the water running from the side into a stream. A sign informing passers by of the history of the Red Well has also be installed and so now this well will hopefully remain remembered!