Category Archives: Saints
Who was John Wycliffe?
He was a Yorkshire born scholastic philosopher, with his critical views on the the veneration of saints, the taking of sacraments, use of requiem masses, the concept of transubstantiation, monasticism, and the pomp of ceremonial worship, the status of clergy and the existence of the Pope he is seen quite rightly as the morning star of Protestantism. His views influencing the great protestant reformers of a hundred years or so later. Famed also for translating the bible into English. His views and activities were clearly a thorn in the side of the Catholic church but he was protected by influential figures such as John Of Gaunt. He was Rector of Lutterworth, where he died in 1384 on New Year’s Eve giving a sermon! After his burial the Papacy demanded he be dug up and burnt, his remains being thrown in the river. And it is this terrible act of ‘sacrilege’ which is pivotal to his Holy Well.
A miraculous origin
“Tradition also says, that, at the time of this ceremony [the exhumation or burning of John Wycliffe’s bones], one person who staid, after the rest had left his grave, in order to search as strictly after the least bit of bone… having found one, ran hastily to his companions with it in a triumphant manner; but, before he reached them, fell down, and dashed his brains out; and from the very place where he fell immediately gushed out a spring of water, which to this day is called St John’s Well.”
Dyson (1913) in Lutterworth, John Wycliffe’s Town, notes a later version of the legend tells how this bone fell from the bier and was later dug out, and how a spring issued from the place. It would be ironic if this well was really named after the reforming cleric and opponent of pilgrimages and adoration of saints.
“THE HOLY WELL OF ST. JOHN THAT the name of Wycliffe was regarded with something more than veneration by the people of Lutterworth during the Middle Ages is proved by the story of the Holy Well of St. John. The legend is that, as the bones of the holy man were being carried on a bier from the church to the riverside for burning, in accordance with the ecclesiastical decree, in passing down the steep slope at what is now the bottom of High Street a bone fell to the ground and was immediately trampled into the soft soil of the unmade roadway by the crowds which followed. Some years afterwards a man working upon the spot brought to light the missing bone, and, upon taking it from its position, forthwith there issued from the hole where it had lain embedded a fountain of the purest water, which ceased not to flow day or night to the joy of the inhabitants of the town, who regarded it as a display of Divine favour upon the remains of their local saint. The water was immediately looked upon as miraculous and was conveyed to a stone drinking- fount placed by the side of the way at the spot where the discovery was made.”
Dyson (1913) Lutterworth, John Wycliffe’s Town, also notes that it had:
“For ages the power to cure all manner of diseases especially where the eyesight was affected, was attributed to this water, and the actual stone basin which received it is believed still to exist behind the brick wall which was built in front of it some sixty years ago. The spring itself was tapped a few years ago in excavating for a sewer, and was so strong that it had to be conveyed into the common drain.”
Holt (1884) in John de Wycliffe; the first of the reformers, and what he did for England notes;
“Even then, thirty years after his voice had been stilled in death, evidence remains to show that his parishioners at Lutterworth had regarded him with a heart-veneration which, had he fought for Rome instead of Christ, would have gone far to earn him canonization. Legends sprang up and took root among them, to the effect that no water would flow under that arch where Wycliffe’s ashes had been flung ; and that on the spot where one of his bones had fallen sprang ” St. John’s Well,” which still runs clear and abundant, never drying up even in the hottest seasons.”
A noted well
Finding evidence for the site’s provenance is illusive. The 15th century topographer William of Worcestre never visited the town and certainly when Leland visited in 16th century he did not mention it, despite mentioning springs arising in the hills in the area but not this well. However it is possible that earliest record may be a note of 1695 by Edmund Gough which was referred to be Camden (1695)):
“Lutterworth… near which is a spring of water so very cold, that in a little time it converts straws and sticks into stone.”
Yet no later authority refers to a different site a petrifying spring especially as Harte (2008) in his Holy Wells of England states Gough mentions it just before discussing the exhumation of Wycliffe’s body. Of St. John’s Well, a contributor to Nichols (1795–1815) does describe it as petrifying and that:
“in the neighbourhood of Lutterworth is a petrifying spring called St John’s well, the water of which is exceeding cold, and so strongly impregnated with petrifying qualities, that in a very little time it is said to convert wood and several other substances into stone.”
But Nichols himself gives the name to a different site:
“St John’s Well is in the town, opposite to the last house, on the left hand side towards London. It is a soft water, and used for drinking.”
The association with the bones giving a petrifying properties to the spring and hence the association.
Despite an obvious association with John Wycliffe, it appears more likely to be named after a hospital in the town which was dedicated to St John the Baptist, over time local memory of this would have been forgotten but the name remembered. Indeed even Dyson (1913) Lutterworth, John Wycliffe’s Town, relays this:
“It has been thought bv some to have been called the Holy Well of St. John from its position within sight of the Hospital of that name, to which we have already alluded, but it seems to us, in the face of the above tradition, that the dedication to St. John was far more likely to have had reference to the Christian name of Lutterworth’s great rector.”
The spring was clearly an important water source hence reference in the Town Masters account book of 1716 it is recorded that four shillings was paid for “a spout of elm 7 foot long to lay at St. John’s Well”
Searching for the well
Field researchers (record on pastscape as F2 FDC 18-AUG-1960) in 1960 stated:
“Enquiries of the owner/occupier revealed that the building was so named from “St John’s Spring” which is in the ornamental garden at the rear of the house and which was surveyed. The owner was aware of the legend… and stated that the well was believed to lie beneath an ash tree adjacent to the spring but that structural remains had not been found. The spring, freely flowing, is perpetual.”
According to the Bords (1985) Sacred Waters:
“It is now situated in the garden of a private house, but can be visited by making an appointment with the owner, John Daniell, of the Springs”
Since I picked up the book in 1986 I have been planning to search out the well. I had written to the address, kindly provided in Sacred Waters – but to no avail. So 32 years I decided to look for it. I found The Springs, easily found on the road to Rugby and knocked on the door – no answer. It looked like the property was now a busy property and empty. I knocked next door and noticed a small garden adjoining – was this where the spring was? Unlikely. I saw an elderly man engaging with another in a house overlooking the springs and decided to ask him. At first he was not sure of what I was talking about but when I mentioned spring he realised he knew where it was.
I was right the spring was no longer in the grounds of The Spring in the subsequent decades houses have been built in the garden of the house. In fact he told me that when the houses were built the builders had a problem with the spring. He remembered it as a circular dip or pool. Fortunately, the builders did not destroy the site and it remains in the front garden of the house. No one was home but as it was in the front garden I decided it did not harm taking a few photos. The spring now flows rather sluggishly through a pipe enclosed in a brick and stone structure. It fills an oval pool, possibly that referred to by the neighbour and then flows out into a small brick structure.
The rediscovery of the original well was a bonus. A foot away it could be found obviously discovered when the original wall was removed to build these new houses. The well a circular stone line structure is dry and crosses under the fence into the next door property. Which was a great find!
A common theme
What is interesting hagiographically is that this was a frequently encountered trope which was used to show the sanctity and power of saintly figures; a theme in itself derived from a pagan folk belief. Furthermore, the emergence of a spring underlines not only the sanctity of the person but emphasised that the act was unjust, being a victim of persecution such as many saints murdered by pagan kings or jealous step-mothers! In this case it might appear strange to associate such a site with a figure so firmly connected with the Reformation. However, this is perhaps a post-modern revisionist view point. To the followers of Wycliffe, the common town folk, who perhaps did not know the full ramifications of his politicised religious views, worthy religious people became saints and feasibly they did not see why their Wycliffe would not. Saints needed sites to justify their saintliness and a local mineral spring already named after a John would be a likely candidate. It is an irony to those who understood his anti-veneration of saints view but lost to the generations just after him, they would only remember his importance to the town. Indeed in 1518, a John Stilman was indicted for saying that ‘Wycliffe was a saint in heaven’. The date may be significant and may explain the lack of appearance of the spring until the late medieval period. It was a local site whose fame would only be noted post the Reformation’s most zealous period. I have discussed how sites associated with Queen Elizabeth I also took on the properties of saint’s wells and it is also possible that in the vacuum created by the Reformation figures associated with the principles of the Reformation were treated like the pre-Reformation saints by the uneducated faithful to provide the same forms of solace. Even today it is clear from the church the importance of Wycliffe where his pulpit, door he passed through when he collapsed on New Years Eve 1384, a font from his era and possibly his garments are proudly on show..all saintly equivalents!
“So the Divine Pity, which hath distributed gifts of diverse kinds, not delaying to make clear the purity of virginal innocence and the merits of the virgin martyr, made to spring forth, where her blood fell drop by drop, a most sparkling spring. Where it flowed the butchers, alarmed when they could not hide what they had perpetrated by covering the fount with grass, tried to cover up the body.”
So speaks John de Grandison’s 1330 Legend of St Sidwell. Like many similar stories the titular saint was asked to do something by her stepmother only to find those butchers, some mowers lying in wait with scythes. A rather unpleasant death! Like similar deaths her martyrdom was revealed by a column of light. She is then said to have risen from her grave taking her head with her and walked to where a church was built in her honour where a shrine did exist by 1373 according to Roscarrock. Regular readers of this blog will be familiar with similar legends associated with wells at St Walstan’s Norfolk and St Elthelbert’s Herefordshire.
The first official mention of the well comes from a grant by the then Dean of Exeter to St. Nicholas Priory in 1226 which records
“a third share in the waters of St Sidwell’s Well”.
Now whether this referred to a share in regards to water supply or money is not clear but similar endowments indicate it was the former. Certainly by 1267 repairs were needed as John de Douglys left money for:
“the repair and maintenance of St Sidwell’s Well, one acre, called Bromeacre, and half an acre called Stokisland, which latter was about forty-five feet from the well towards the north”.
Then at some point between 1150 and 1180 Exeter developed a conduit system. It drew water from a site called Headwell which appears to have been in the same location as St Sidwell that they may have been one and the same. The water being used to provide the Cathedral. However, the Cartulary of St John’s Hospital in 1498 records that:
“in Saynte Sydwylle is Paroche, ther as she was byhedded, ys a well, and the close that lyeth nexte aboff directely is called and named Hedwyllmede. The Prior of St John’s and his Brothers haff moste grounde yn that Hylde or close, and they be bound to repayre the wylle”.
Lega-Weekes (1924–5) recorded that the site was:
“the well that once existed near the foot of Devonshire Place… Mr William French, dairyman (aged about 65)… remembered, as a boy, not only seeing the old well shaft, but dipping water out of it, though it was then choked and muddy. It was very deep, and when fullest the water reached to within six or seven feet of the ground level”.
Roque’s 1774 map of Exeter indicates a Sidwell’s Well near St Sidwell’s Church of Lega-Weekes (1924–5a) in their piece ‘St Sidwell: I’ in Devon & Cornwall Notes & Queries states that it
“ stood in Well Street, near the corner of York Road, in what is now a garden between nos. 2 and 5… opposite the Schoolhouse. From old inhabitant I learn that it was commonly known as St Sidwell’s well, and was sometimes also called “the Beehive Well”, from the form of the little circular hut of red Heavitree stone about 8 ft high by about 12 ft (?circumference) which sheltered the shaft that went down to a depth of 75 ft. There was a “sort of window” in the front, at which people filled their jugs”.
When the site disappeared is unclear but by the Lega-Weekes time it had clearly gone and largely forgotten!
Then in the development of 3 Well Street a remarkable discovery was made. The company working on the flat development stated on their website:
“The remains of the ancient holy well of St Sidwell have now been uncovered and our client is considering utilising the ground floor of the development as a tea room to allow public access for viewing of the well, fully supported by Exeter City Council. The holy well is said to mark where the ‘virtuous maiden’ St Sidwell, an Anglo-Saxon saint who gave her name to this part of the city, was cut down by haymakers’ scythes. Legend says a spring burst forth where she fell, and it then became a place of pilgrimage throughout the medieval period. Since at least 1226 the well supplied the cathedral clergy with fresh water, and was linked to the Cathedral by a piped water supply that later became part of the medieval underground passages that can be visited today. In 1347 however it was disconnected, and replaced by another well (Headwell) further along Well Street near St James Park. It probably still continued to be used as a local supply and place of pilgrimage.”
“This is an especially exciting find, as discovering the actual remains of a holy well is not common and we highly recommend a visit to the café when open. The high quality of the workmanship suggests that the medieval cathedral masons were involved in building it, and it also reflects the importance of the site as a place of pilgrimage. St Sidwell’s Well is clearly shown on this site on historic maps, and as a result the city council made it a condition of the redevelopment that any remains of it should be recorded and preserved within the new building.”
So St Sidwell’s Well returns!
Perhaps Hertfordshire’s most famed well, dedicated to the first British Christian Martyr, and thus called St. Alban’s Well or Holy Well (TL 149 068) and as such one could argue it is the earliest Christian holy well in Britain.
Who was St. Alban?
Gildas and Bede accredit his martyrdom to the ruler Diocletian (c305), later authorities attribute Septimus severnus (c209) or Decieus (c254) to the act. His conversion to Christianity occurred when he sheltered a wanted priest (later St. Amphibalus). The priest taught Alban and baptised him as a Christian. The two exchanged clothes and, allowing the priest to escape, Alban was captured instead. He was tried and sent to be executed. The journey to his execution, now locally commemorated each weekend close to St Alban’s Feast Day, is when the spring arose!
The legend of the spring
It is said that upon climbing the hill to his martyrdom became tired and thirsty. Falling to his knees he prayed to God to quench this thirst and miraculously a spring of fresh water appeared. This is however only one origin for the spring. The other story states that after being taken to the old city of Verulam, he refused to offer pagan sacrifice, and was executed. His severed head rolled down the hill and where it rested a spring burst forth. This is a common holy well motif. After the adoption of the Christian church in the third century the spring gained great notoriety (although it is of course plausible that the spring was a pre-Christian site, gaining greater pilgrimage with Christian doctrine). St. Alban was also adopted, and finally installed in a Shrine in the Abbey. This was restored after the Reformation and is a beautiful example of a Pre-Reformation Shrine.
A spring of Arthurian romance?
This spring was strangely absorbed into Arthurian romance. It has been associated with mythical Romano-Celt ruler Uther Pendragon, father of the also possibly mythical King Arthur. The spring is said to have healed his wounds, and the incident is recorded during the reign of Richard II, by Chronicler Brompton:
“….Uter Pendragon, a British Prince, had fought the Saxons in a great battle at this place, and received a dangerous wound: and lay a long time confined to his bed: and that he was cured at length by resorting to a well or spring not far distant from the city; at that time salubrious; and for that reason, and for the cures thereby performed, esteemed holy; and blessed in a peculiar manner with the flavour of Heaven ..”
The well through the ages
The Benedictine nuns of the nearby nunnery were according to Matthew Paris, said to have dipped their bread in the well, and hence earned it the name of Sopwell. Until the reformation the well rivalled Walsingham in its popularity among the sick and troubled. Even in the 19th century the ‘Holy-well’ was “still held in some estimation, for its purity and salubrious qualities.” It then lay on the lawns of the Duke of Marlborough’s Holywell House, which was latter demolished.
Until the 1980s, the site was marked by a stone on the playing fields of the local Grammar school. However, in the 1980s, the site was at risk from developers, as the school wished to sell off its fields. This precipitated local interest, and a campaign organised by a Mr. Tony Haines, and set out to rediscover the well and ensure that it was preserved. This they finally did, although the site was not officially recognised by the local council, despite it corresponding to ancient maps, local knowledge as well as remains of medieval brickwork. Fortunately, the developer was sympathetic and in a rare example of preservation, restored it. It now stands in a small walled garden. The well was repaired by brickwork, and fitted with a protective grille over it. Interestingly, a combination of wet weather coupled with the water authorities ceasing pumping from the Ver’s source, has meant that the water table has returned and water can be seen in the well.
This restored site can be found by going up Holywell Hill Road, then taking the righthand road, Belmont Hill ( if approaching from Junction one M10 ). Take next right, into new housing estate, then left and the well is found in a small garden on the left.
The well survives, well as long as the housing estate does! It has become the centre of a local religious groups devutions as well!
In the quiet village of Eltisley in the old county of Huntingdonshire, now Cambridgeshire was a uniquely dedicated holy well associated with a saintly shrine. This was St Pandonia’s Well of which Charles Hope in his 1893 notes stood outside the chancel until being filled in the 16th Century by the Reverend Palmer for ‘superstitious purposes’. It is noted:
“The vicar… Robert Palmer, who was charged before the Consistory court in 1576 with many misdemeanours. Amongst them… that he had broken the stonework round a well in the churchyard to the great danger of children playing in the churchyard. To the latter he replied “that it was a well used for superstitious purposes, therefore he broke it down”
Despite the obvious desecration the Parish church still shares this unusual dedication combined with St. John the Baptist. It is evident from the fact the vicar was charged that the villagers still considered their well important.
Who was St Pandonia?
Pandonia was a local saint but not Huntingdonshire born and bred. It is recorded in the 13th century to c.1250 to St Pandonia or Pandionia; original name appears to have been O.E Pendwynn. St. Pandonia was a nun at Ely, the daughter of a Scottish Prince who died in 904. When her body was translated into the church in 1344 miracles occurred. Leland, c. 1540 (1906–10) notes:
“at “Eltesle was sumtyme a nunnery wher Pandonia the Scottish virgine was buried, and there is a well of her name yn the south side of the quire’, and, ‘it appearithe by the legende of S. Pandonia that she was a kynge of Scotts dowghter, and after flienge them that would have deflowrid hir, she cam to a kynns woman of hirs, priorese of a nunrey at Eltesley in Cambridgeshire, 4 myles from Saint Neotes, and aftar dyenge was byried in Eltesley by a well cawled S. Pandonia Welle. She was translatyd into Eltesley Churche anno 1344 as it aperithe by the lessons of hir translation made by one Ser Richarde, parishe priste there”.
Kelly’s directory (1929) notes:
“There was formerly a convent of Benedictine nuns here, subsequently removed in the reign of William I. to Hinchinbrooke, in Huntingdonshire. St. Pandionia was the daughter of a Scottish king, who, in her flight from some persons who attempted her chastity, is said to have taken refuge in the nunnery of Eltisley, the prioress of which was her kinswoman; she eventually adopted the religious life, and on account of her piety was canonized; she died, it is said, in the convent, and was buried by a well called St. Pandionia’s Well, whence her body was removed into Eltisley church in the year 1344.”
In the 1808 Cambridgeshire volume it is recorded the priory was where the rectory was and destroyed at the Conquest. However, another view places it some distance out of the village at Papley Grove, where a modern farm house is to be found.
Any sign of the well?
There is an interesting aspect to the tradition. Why was she buried near the well and not in the church of the Priory she was nunnery? Was if the story above is true still considered an outsider? Was she diseased and those needed to be buried elsewhere? Why bury her near a well? Surely this would both contaminate the grave and the water. How close was it to the church. Hope appears to state it outside the chancel which sounds pretty close to the church and his accounts states that a bricked around well was in the churchyard. If so perhaps some remains of it still exist awaiting to be discovered. But why was she buried near a well? Had she become a hermit there? Is there more to the story – was she buried and a spring arise like nearby St Ive’s Well in the town? The account appear to suggest that it might have arose after her body was transferred to the high altar. A local story states that her spirit appeared to local children revealing the location of the spring; perhaps this was at a time when there was a drought.
Sacred garden pool?
Interestingly, it is said that the water of the well fills pool in an adjoining property. It is a far distance from the chancel end but not impossible. They are hidden by trees on the picture shown on Google maps. They are not accessible to the public however…hopefully one day they excavate the churchyard and find remains of the well and restore it so far as the village history website (http://www.eltisleyhistorysociety.org.uk/) suggests it and the priory have yet to be discovered.
“The stone head from the mouth of which the main spring flows, pictured in Mrs Leather’s the Folklore of Herefordshire has miraculously survived the tanking of this well for a water supply, although he is now buried almost up to his nose in concrete.”
Jonathan Sant 1994’s Healing wells of Herefordshire
Such was the description that when I was touring the area visiting holy and healing wells in Herefordshire I gave St Peter’s Wells a miss thinking I’d be disappointed. However, the well was a notable one John Littlebury in his 1876, Directory and Gazetteer of Herefordshire notes that:
“The water of these wells was formerly extensively used for the cure of rheumatism and sore eyes.”
Indeed these appear to other springs, and this explains the name, St Peter’s Wells, Ella Leather in her Folklore of Herefordshire notes of these:
“There were formerly three springs here. Two near together, above the large well, were good for eye troubles; into these pins were thrown. They are now closed up.”
Ella Leather continues:
“The water of the larger well flowed through a sculptured head of St Peter into a shallow bathing place made for the use of sufferers from rheumatism. Mr J. Powell, of Peterchurch, told me in 1905, that he could remember this chilly remedy being actually used: it was in his boyhood. The ash tree which formerly stood near the well had been cut down, and still lay above it.”
It is evident from Leather’s photo that the head no longer had a flow of water through it and it appears that the bath was no longer beneath it. I would suggest that the head had not flowed for some time because it is clean and lacking in any moss which would come with constant water. L. Richards in his 1935 Wells and Springs of Herefordshire notes that:
“A considerable quantity of water issues from sandstone in the neighbourhood of St. Peter’s Wells above Wellbrook Farm and gives rise to Well Brook—joined by a tributary from a good spring in Bradley’s Wood—which flows under the road at Crossway and so into the River Dore. The spring water is hard, especially that from the ‘ Limestone ‘ which is well displayed in a quarry below Urishay Castle and on analysis by C. C. Duncan, F.I.C., F.C.S., proved to be 96.37 per cent, carbonate of lime.”
This hard water may explain its use for rheumatics perhaps.
Ancient pagan well?
With such a prominent head it is not surprisingly that there has been conjecture over a pagan origin, citing the Celtics fascination with heads, especially in connection with wells It is interesting that an ash tree is mentioned Ash trees were thought be sacred in pagan times and where associated with the legend of Odin’s eye and the well, but of course it is a common tree and it could be a coincidence. Sant (1994) notes:
“An iron cross has been found in the wood above the well, and this may have come from the well where it would have lent a less pagan air to the place.”
Where there was a link is not clear considering it was found in the woods and not at the well
A bath and baptism
Sant (1994) notes that the baths were provided with a:
“ shed for the rheumatic bather’s use.”
And according to George Marshall in 1933–5, ‘Fourth field meeting, 1933’, Tr. of the Woolhope Naturalists’ Field Club 1933–5: xxvi–ix states that:
“up to quite recent times, baptisms were performed here, the bath being approached by eight stone steps. Mr Watkins explained that the steps and bath into which they lead was choked to the top with earth and the head was covered with water until recently, when excavations were made and the well renovated.”
Adopted for a water supply
The bath was restored in 1932 according to Richardson 1935 but this was short lived for it was soon adopted as a local water supply for the town
“Village Supply.—This belongs to the ‘ Peterchurch Water Supply Company ‘—a company constituted by an Indenture dated 2nd February, 1921,and consisting of the users of the scheme. There are two separate undertakings: a spring from sandstone collected at outburst into a brick tank above Wellbrook (by the side of the road to Stockley Hill where it is joined by the lane from St Peter’s Wells supplies the lower part of the village….”
The current reservoir was installed here in the 1960s, and its insensitive positioning rendered the ancient stone head redundant as noted by Sant 1994 and shown below.
However in 2015, as part of an infrastructure upgrade, a way was found to direct excess water through the stone head and water once again flowed through its mouth. In periods of very low groundwater levels the flow from the stone head may be reduced to a trickle due to demands from the water supply network.
When I did finally visit the site in 2017 I was delighted indeed to see this head restored to its usage and the well chamber visible, albeit difficult to approach as a result of the fence which understandable is around the site to protect the water supply. It now boasts to be the most notable holy well in the county once again.
Back in the mid 90s when I started seeking out holy wells, I came across reference to a site just outside of Thetford. I’d planed to visit the site and found it to be one of the most curious in the county. It is marked on the first series of the OS map in Gothic writing but was it that old?
A substantial site is located in Shadwell Park called St. Chad’s Well (TL 933 830). However, despite the name I can find no history or traditions about it, the first author to refer to the well is Bryant (1901) who states it is marked on an ancient map but as I note below I have been unable to substantiate this. Was it an ancient well?
Icewell, holy well or folly?
The well is enclosed is a circular dome of flint and mortar with a passage entrance facing west. The structure is supported by a stone pillar. The structure is not dissimilar to an ice-well which indeed it has been claimed it was but no-one would build an ice-well with a spring in it. A medieval fabric claim was made, but is of probable 19th Century date and is an estate folly; a grottification of a simple spring, utilising old stone work. This spring arises from the hillside and enters into a basin kerbed in stone through a hole in the flint wall of the structure. Above this is an arched recess. The water is channelled into a narrow gutter to exit through the north wall. The concrete floor of the chamber is below ground level reached by five stairs in the passageway. There are two lighting niches in the walls at the east and the southwest. Six stone blocks are arranged to form seats. Below the arch of the spring of the arch of the domed roof are six brackets which possibly served as candle stands.
St Chad or Boundary spring?
Unlikely although St Cedd his brother evangelised East Anglia, Chad wells are very common in the region. This is because they arise from the Old English Chaud meaning cold and thus cold spring! In this case it is apparent that the name may well be a back-derivation as its location on East Hall and Gonville Manors boundary suggests name derives from O.E scead for ‘boundary’ this is emphasised by the name of the estate Shadwell – sceadwell! Indeed the estate Shadwell Court is only first mentioned in White (1845) as the house was built in the 1830s with associated statues. Historic England records:
“Robert Buxton acquired the manor of Rushworth in Shadwell during the C16, initially holding a lease from the fourth Duke of Norfolk. In c 1715 John Buxton, amateur architect of Channonz Hall in Tibenham, began to rebuild what he called Shadwell Lodge and to lay out the grounds. The main features however of the design which survives today (1999), including the layout of the plantations and the creation of the lake, are the work of his son, also John, between the 1740s and 1760s and these are recorded on William Faden’s map of the county dated 1797. “
This suggests the well was a folly capitalising on the spring name using the carved stonework which may have originally been part of Thetford Priory, giving it a rustic religious feel. However this does not mean that the well was not of significance. Boundaries often incorporated springs as sites of note, or as disputed sites and having them on boundaries allowed equal access. As many Parish boundaries date from Angl0-Saxon periods it is possible that the well had a significant position in the settlement. There is evidence of an ancient settlement here with flint flakes and blades from the Neolithic and Bronze Age were found around the well and Roman funeral urns and Saxon tumuli in the park. Furthermore the well is also located close to Peddar’s Way, suggesting pilgrim use perhaps. So was it a Holy well as noted 1870-72, John Marius Wilson’s Imperial Gazetteer of England and Wales:
“SHADWELL……It takes its name from a spring called St. Chad’s well, formerly much frequented by pilgrims.”
This begs the question is this just antiquarian fancy or are we missing some records of its history? Was it frequented by those on the way to Walsingham…if so its forgotten by them now.
Latvia’s has a number of notable healing and holy springs. Many of them have folklore and associations which followers in the British isles will recognise. Such as Karalavoti’s The Seven Springs who’s waters were used by Sweden’s King Carl VII. Its waters were said to have worked on him when official doctors had failed and its waters remain a popular site. Flowing from the mouth of a lizard as the Kemeru Lizard springs. These are sulphur spring which have rejuvenating powers making old men young again!
Rags, coins and rings
Deposits are associated with a number of the countries wells. The Bolēni or Bolenu Spring is rag well where offerings can still be seen in the form of ribbons tied around the tree above the spring, which erupts in a small pool at the base of the tree.
A sulphur spring first recorded in 1739 at Barbele being spring is also associated with the tying of rags to nearby trees. Indeed it is said that when a Riga physician brought 10 ill soldiers to take the water, it too a day to clear the rags. However, in more rag traditions this would have been unwise and deadly perhaps, not for these soldiers as 9 of them were healed. Interest in the well disappeared after the amount of mineralisation was reduced by World War II. The well survives arising in a tank set into a wooden platform.
Another sulphur spring was that of Baldone spring. Which was discovered when it was noticed cows drunk from it and so by the 1800 500 people a year took the cure as the town became a spa town. Yet despite pretensions to be a spa it is evident that those visiting it felt the need to involve themselves in a ritual cult. The evidence for this being rings, including earrings and coins being found in the basin when it was repaired in the 19th century. The spring flows from a pipe set into a small stone which is housed in an hexagonal roofed shelter.
Deities of the springs
The Goddess Laima is associated with Bolenu spring who is said to have cried after breaking a glass she dropped. Her tears made the spring which is said to be good for sore eyes. It is recorded in 1838 that:
“Once in a summer morning when the sun was rising, Laima sat on the edge of the ash ravine. She was weeping, and her tears were running towards the morning against the Sun. The God was passing by and he asked why she was crying. Laima poured out her complains then. She wished the humans good life and health, but then many were afflicted and she felt sorry for them. Then the God made a spring flow out on that spot and ordered the water flow along Laima’s tear way. In this way the Oši Spring in the ravine and the river appeared flowing against the Sun. The spring and river waters were granted healing powers so that all diseases could be healed in them, and Laima would never have to cry again. Since that time Laima has been walking around smiling, she often comes to the Health Spring and the Raganīte River.”
Another spring which is said to arise from tears is that found in the Gutman’s Cave. The origin of these tears being recorded in the Latvian Folklore repository in 1860 notes:
“The Livs’ Chief Ringalds went in war. At home he left his beautiful wife warning her to remain faithful to him until he returned from the war. His wife waited and waited for him, however, still became unfaithful to him. When her husband returned his wife was remorseful and was asking him to forgive, however, Ringalds did not forgive her. He ordered to bury his wife alive in the ground. She has been crying there under the earth up to this day her tears of regret. They have turned into a spring and run out onto the surface of the ground. Thus the spring has eroded the Gūtmanis’ Cave”
She cried so much that the tears created the biggest cave in the Baltics and the spring became healing. The name of the cave is said to derive from the German, Gut being good and mann meaning man, therefore the Cave of the Goodman, the good man being a possible faith healer later a deity. A Jacob Benjamin Fisher in 1778 wrote in the earliest account:
“At Turaida there is a cave which consists of sandstone and is called the “Good Man”.
The spring which still rises in the cave and flows through a stone lined channel out hugging the rock of the cave. It was a site of offering until the 19th century, but no rags or coins are deposited now. These are but a small sample of notable springs and more can be learnt watching this excellent documentary
The modern seaside town of Porthcawl is classic British seaside and in the summer the eateries swam with visitors, surfers ride the waves and children clamber over rocks in search of crabs…a few miles from this buzz of seaside fun are three watery relics which have survived the spread of the town. How many of those seaside visitors come and examine them is unclear but if they did they would be privy to a magic otherworld..quite literally in fact!
The first of our wells really does appear to contact to another world being Ffynnon Fawr. A flight of stone steps descend into a world deep beneath us into a pool where light just about penetrates. Inside a large chamber brimming with clear water. Ffynnon Fawr lives up to its name – it is indeed a large well!
It is not the easiest to find. My sources pinpointed it on a modern roundabout on the outskirts, but on the wrong side so I spent a fair time looking in the wrong place and resigned myself to not finding it. However, I was determined and returning found it below the level of the ground at the roundabout.
The well is a rectangular grey stone building with a camber headed doorway with an iron gate. On the side it reads:
“Y Fynnon Fawr”
“Mae Dwr Yn Fendith Angenreidol Rhoddes Duw Inni Ar Lawr; Cofiwyn ‘Awdur Pob Daioni’ Wrth Yfed Dwr O ‘r Fynnon Fawr’
“Water Is A Necessary Blessing Which God Has Given Us On Earth; Let Us Remember ‘The Author Of All Goodness’ As We Drink From Fynnon Fawr”.
The well provided water for the older village of Newton Nottage now absorbed into the Porthcawl sprawl however no legends or traditions are recorded.
Not far away is St. David’s Well sitting just beside the edge of a lane but still feeling from a distant age. This is a true holy well and its present fabric albeit early 20th century doubtlessly includes medieval work as noted by Charles Davies in his 1938 The History of the Ancient Church situate at Newton, Porthcawl in the Parish of Newton Nottage.:
“A few years ago there was but a muddy heap of stones by the way-side; lately a partial restoration has been attempted, but without even indicating the name that gives it importance and interest.”.
Charles Davies further states:
“We are justified in surmising that the Well at Nottage owed its origin to the Memory of St. David, for the axiom of archaeology states that, when found in proximity, the shrine and its adjacent spring both commemorate the identical saint. A chain of evidence is available showing that such was the case. The remains of an ancient roadway bearing the significant name of “Heol-y-Capel” (Chapel Road), can be traced through the Croft leadmg from The Holy Well to the site of the Vanished Chapel and the adjoining “Cwrt Offeiriad”. Now this Chapel was situated on the west bank of the little valley, watered by Ffynnon Dewi (David’s Well), which is known today as “The Rhyll”, but in the 12th century was named “Dewiscumbe”. These facts prove an intimate relationship between the little hamlet and the National Saint of Wales in Pre-Norman days the nourishing of a Davidian Cultus – and all that is implied by Saint David having been its Patron Saint.
It is regrettable that the memory of the Shrine and Valley has completely faded ; not without shame do we remember our neglect of the Holy well itself, which has been the means of our resurrecting the past. …. Many are still spared who can remember It as it was some forty years ago. The limped water, of a constant depth, flows to the rough stone font, unaffected by winter flood or summer drought, incapable of gain or decline The rivulet still makes tremulous music as it meanders down the little valley of Dewiscumbe. Here, in mediaeval days, many a pilgrim quest found its consummation, and even today the idyllic surroundings appear to summon up the long-vanished atmosphere of the Welsh Saint.”
The site consists of a small stone enclosure with a style, said to be the church’s old altar, to prevent animals access it. The well itself is an ancient looking structure whose roof is made of large stone slabs and steps again go deep into the ground to a roofed chamber.
It is said that the ghost of a girl peering into its waters in the evening having been seen on a number times. She may have drowned in its deep waters. Today this is not possible as access again to the waters is no longer possible.
Leicestershire is sadly not renowned for its holy and healing wells, this is despite two works, Bob Trubshaw’s seminal 1990 Holy Wells of Leicestershire and Rutland and James Rattue’s 1993 work on An Inventory of Ancient, Holy and Healing Wells in Leicestershire in LAHS. The majority of wells in the former are either lost or dubious wells, i.e not necessarily holy! One curious exception was the Sister’s Well at Hoton or Prestwold. Trubshaw (1990) records:
“Sisters’ Well (also known as Jacob’s Well) is on the perimeter of the disused airfield. A simple stone structure with steps down and wooden doors stood until World War II but the flow has now been culverted.”
Structurally this sounded like one of the more structure of the county’s holy wells and its loss was a considerable one. Another reason why this site was of interest is due to a local legend:
“A legend associated with this well tells how, during a three-month long drought, a sixteenth century maiden lady called Gertrude Lacey dreamed three times in one night of finding a stream by sticking a pilgrim’s staff from the Holy Land in a specific place. It was located in Langdale Field, and known as Spring Close after Enclosure. A pilgrim’s staff was dug up and, with the help of her sister Grace, she went off to the location. When the staff was stuck in the ground a supply of water was created which ‘has never run dry’. A double effigy in Prestwold church reputedly depicts these two sisters.
It is a common holy well origin motif and is found across the country and even overseas. However, rarely is it associated with secular figures which either emphasises the importance of the sisters or is a story transferred from a lost saint tradition. An interesting well who I thought only remembrance was the farm across from its location Shepherd’s Well farm.
It seemed clear that this was a lost site and then searching on the web for references to well in preparation of my Leicestershire holy wells I was amazed to come across this from Bob Trubshaw:
“In March 2015 the ‘solar farm’ on Wymeswold airfield was being extended. I received an email from Alexander Haddington to say that a friend of his had noticed that an old well had been uncovered to the north of the perimeter track. He thought the photographs his friend had taken ‘would be of interest’. ‘Yes, very much so!’ was the gist of my reply.”
I was similarly very keen to examine the site and photograph it for the book. I contacted the owners of the Solar farm and via a series of emails was welcomed to the site.
The landscape is perhaps the strangest to find a holy well. In a sea of solar cells, panels which spread across the relics of the airbase like a waves on the sea, enclosed in a wooden fence is the well. We removed a cone and some coverings and I peered inside.
The first thing that could be noticed was a series of steps into some deep murky water. The steps nearly reached the top of the concrete lid suggesting there may have been one on which the current covering rested on. The water arose from under an arch which was a right angles to the step and peering in there old stone work could be seen. .
The arch was a strong stone one upon which could be read slightly in the light ‘HL 1851’, did this refer to the Holy Land as the legend suggested? In the article for the Wold’s Historian, a Joan Shaw did some research for Bob Trubshaw and noted:
“The date and initials intrigued us and I was looking through the 1851 census last night to try and identify HL. As soon as I found the name Henry Lacey I was fairly satisfied that it was the Lacey family who had either found the well or, assuming it is older, had built the approach to it.
We looked at a map of the estate, the field appears to belong to the Packe Estate (or did) but the Lacey family owned land close by so it would be likely that they rented it and had perhaps rented it for many generations.”
The name Lacey being that of the two sisters showing that the family were keen to continue their beneficence. Either side of the arch was a piece of metal sticking out of the brickwork, which would appear to have been placed there to attach a metal or wooden set of doors on their as can be seen currently on a number of wells as shown below. Perhaps this would prevent the water being contaminated. These doors of course would not prevent it today as the water table has risen here compared to other places.
The site is remarkably well preserved and the landowners are keen to preserve it. I suggested that the whole concrete roof could be fully removed to allow a complete restoration and this may happen in the future. Whatever happens it is great to see this most interesting of Leicestershire holy wells being restored and rising from the ground like the origin spring – it holds out hope for similar rediscoveries perhaps.
“There is not a wife in the west country but has heard of the Well of St. Keyne” St. Keyne’s Well, St Keyne’s Cornwall.
A Well there is in the west country, And a clearer one never was seen; There is not a wife in the west country But has heard of the Well of St. Keyne. An oak and an elm-tree stand beside, And behind doth an ash-tree grow, And a willow from the bank above Droops to the water below. A traveller came to the Well of St. Keyne; Joyfully he drew nigh, For from the cock-crow he had been travelling, And there was not a cloud in the sky. He drank of the water so cool and clear, For thirsty and hot was he, And he sat down upon the bank Under the willow-tree. There came a man from the house hard by At the Well to fill his pail; On the Well-side he rested it, And he bade the Stranger hail. “Now art thou a bachelor, Stranger?” quoth he, “For an if thou hast a wife, The happiest draught thou hast drank this day That ever thou didst in thy life. “Or has thy good woman, if one thou hast, Ever here in Cornwall been? For an if she have, I’ll venture my life She has drank of the Well of St. Keyne.” “I have left a good woman who never was here.” The Stranger he made reply, “But that my draught should be the better for that, I pray you answer me why?” “St. Keyne,” quoth the Cornish-man, “many a time Drank of this crystal Well, And before the Angel summon’d her, She laid on the water a spell. “If the Husband of this gifted Well Shall drink before his Wife, A happy man thenceforth is he, For he shall be Master for life. “But if the Wife should drink of it first,– God help the Husband then!” The Stranger stoopt to the Well of St. Keyne, And drank of the water again. “You drank of the Well I warrant betimes?” He to the Cornish-man said: But the Cornish-man smiled as the Stranger spake, And sheepishly shook his head. “I hasten’d as soon as the wedding was done, And left my Wife in the porch; But i’ faith she had been wiser than me, For she took a bottle to Church.”
This picturesque holy well is perhaps the most unusually associated with the properties that Southery alludes to above. Richard Carew in his 1602 Survey of Cornwall is the first to note the well and its trees:
“I will relate you another of the Cornish natural wonders, viz., St. Kayne’s Well ; but lest you make a wonder first at the saint, before you take notice of the well, you must understand that this was not Keyne, the man queller, but one of a gentler spirit, and milder sex— to wit, a woman. He who caused the spring to be pictured added this rhyme for an exposition : —
‘The name to lot of Kayne befell, No over holy saint, The shape four trees of divers kind, Withy, oak, elm, and ash, Make with their roots an arched roof . Whose floor this spring doth wash. The quality, that man or wife, Whose chance, or choice, attains, First of the sacred stream to drink, Thereby the mastery gains.’”
Charles Hope (1893) in his Legendary Lore of Holy Wells records:
“It is a spring of rare virtues in the belief of the country people. It is covered in by masonry, upon the top of which formerly grew five large trees–a Cornish elm, an oak, and three antique ash-trees–on so narrow a space that it is difficult to imagine how the roots could have been accommodated. There now remain only two of these trees–the elm, which is large and fine, and one of the ash-trees.”
The Quiller-Couches (1894) consider in their Holy Wells of Cornwall relates to these trees:
“The trees are not as they were in the time of Carew and Norden. The oak, elm, and withy were blown down in a very fierce storm which occurred in the November of 1703. Some years afterwards, Mr. Rashleigh of Menabilly planted the present trees in their place, five in number, — two oak, two ash, and an elm ; and it is a double wonder, firstly, where in such a scant place they get nourishment ; secondly, why by their roots they do not disrupt the masonry, and ruin the well. When standing on the top of the well, all the trunks could be reached by the extended arms.”
However, they then note:
“On my last visit, one of the oaks was much decayed, and supported by a prop. The well has now no architectural interest, the entrance being a plain round-headed arch of native stone.”
Today these trees have lone gone a result of a repair to the well. Quiller-Couches again note:
“On visiting the well in 1891, we found it in a very dilapidated state, the arch tumbling to pieces. Of the five trees only two are left, an elm and an ash, both fine trees, particularly the elm.”
These concerns prompted the Liskeard Old Cornwall Society in 1936 to completely renovate the well, guided by A. C. Glubb according to Lane Davies who records:
“The trees decayed, the lane was widened….it all looked very new at first with bright granite stones, but will mellow in time.”
Now the well has indeed mellowed and is a delightful find by the roadside
Who was St Keyne?
A daughter of the Prince of Brecknockshire and aunt of St. David, she was said to be a beautiful and very holy women, who was sought by many important men as a bride. She is said to have vanquished serpents from the land by converting them to stone, the remains being fossilised ammonites. She is said to have lived in seclusion but was finally convinced by Cadock to return to which he provided the local people with a water supply by hitting the ground with his staff.
Hope (1893) notes that:
“The well is said to share with St. Michael’s Chair at the Mount the marvellous property of confirming the ascendancy of either husband or wife who, the first after marriage, can obtain a draught of water from the spring, or be seated in the chair.”
It would seem plausible that it was a property derived from a pagan fertility tradition, so unusual is it in its nature. But do people visit it for this? Of this property, the Quiller Couches again comically noted:
“It has been related that Mr. Leah, then rector of the parish of St. Keyne, sent two dozen bottles of this gifted well water to a bazaar in the grounds of Mount Edgcumbe, and that they met with a ready sale at two shillings a bottle, with a loud demand for more.”
When I visited a man was there filling a bottle, I asked him what for and he wryly smiled well ‘just in case’ it was clear he was well aware. I peered into the well, the murky nature of the water, possible as a consequence of a dead mole in it, if I had to drink this to ensure dominance I would be happy to be henpecked!! I much prefer equality anyhow and one wonders in this day and age whether taking a draft was anyway acceptable?