Category Archives: Scotland
“An old man suggested that they should dig in a certain sport, where according to immemorial tradition, a well would be found.”
Gentlemen’s Magasine 1828
Set out on a peninsula of land in the Moray Firth is the curious town of Burghead: a town which is a world away from much of Mainland Scotland. A town which despite it’s rather drab exterior and uniform nature is one which has many mysteries – it’s unique Clavie Burning, the largest surviving Pictish fort and the Well…all three unique in the Scotland and indeed the world and of course not necessarily unconnected.
I arrived on a windswept January, the day of the burning of the Clavie, an ancient evocative tradition which may have itself have an indirect link to the well. Drawing the key, I approached the well which is enclosed in a high wall strangely juxtaposition within the urban landscape. The first thing which strikes one is the primeval and ominous nature of the site – an opening cut into the hillside, dark and foreboding. Twenty rough and worn rock cut steps lead down to this chamber itself cut within the rocky crag of the peninsula. As one approaches the chamber its size, five metres by five metres and four metres high, its gloomy nature evidence – your voice becoming more and more echoed as you descend into the darkness.
Water filled up to the first two steps making it impossible to see the chamber. R W Feachem (1963) describes the site well noting that:
“The well comprises a rectangular chamber about 16 feet square and 12 feet high, with rounded angles, cut out of rock at the base of a crag … some 20 feet below the present ground level above. The floor is bordered by a ledge surrounding a basin 10 feet square and 4 feet deep, again with rounded corners. When found, during the improvements (commenced in 1808,) the chamber roof was broken and the entrance ill-defined; and the archway now forming the latter was then constructed.”
These ‘improvements’ involved as well recutting the steps and using gunpowder to deepen the pool. These changes probably removed some other features which are no longer visible such as the mosaic pavement around the well and paintings on the wall. This is a considerable shame for these features seen according to Grant (1898) in 1809 would have possibly allowed us to gauge the origin of the chamber. Mosaics and paintings suggest of course a Roman origin and the discovery of them may have lead to the view that the site was Roman, gaining it the name Roman Well. This is a view espoused by Young () who compares it with other similar sites. However, his argument is not particularly persuasive.
Burghead is a unique place. At the very end of its peninsula are the remains of a vitrified Pictish fort, which dates from the 4th to 6th Century. There is no argument that the well has some link to the Pictish settlement, the discovery of a bull carved onto a slab, a common Pictish motif was found in the well. The position of the well on the edge of the ramparts is problematic. It suggests a later origin for why would it not be enclosed safely. However, others argue a more ritual origin. One find, a stone head was found in the well. Readers of the blog will know that there is considerable debate over wells and heads. A number of ancient wells have been associated with skulls or beheading legends, particularly in the Celtic world and indeed an argument has been made of the existence of a head cult into recent times. Another ritual aspect, possibly unique in Britain to the Picts, was the ritual drowning. Historical sources state that Talorgen, son of the King of Atholl was drowned in 739 AD and it is possible that this site was a chamber used such. However, no human remains were found in the excavation to support this view.
If we consider that Grant’s observation to be correct what did they see? A theory was that the well was an early Christian baptistery. Certainly the find of a stone described by Rhind in his 1870 Name Book as:
“a square stone having a cross upon the centre the margin of which was covered with … knotwork cut in bold relief.”
This stone now lost suggests an early Christian cross, the knot work potentially Pictish in origin. A good example being the 9th century Drosten Stone discovered at St Vigeans near Arbroath. The crudeness of the cross suggesting an adoption by Christians which would fit the view of the site as a baptistery. This was probably used in the cult of St Ethan, a local missionary saint of the 7th century. It is possible that these features were from its adoption and are wall paintings of the saint. Little is known of him and I feel his name is too similar to Aethan and so I assume they are the same. However, this is not the only ancient well in the town. Tucked away on the outskirts, not far from the maltings and once along the old railway which served the town, is St Aethan’s Well. St Aiden of course was associated with the Iona community and is known to have converted the Picts in the 7th Century, he would have certainly visited Burghead.
Why should a well named after an important evangelical saint here? Its location does not seem to be near any landing nor does it appear to have been associated with any chapel or church. Indeed the position of the church is a possible clue. How old is this well one wonders. It certainly is not as old as the Pictish well and I theorise it was probably established as a focus of faith once the former fell from favour and was possibly lost. The support for this argument is the position of St Aethan’s Chapel which is a mere few yards from the Pictish Well. Surely this is more likely to be the said holy well and not this fairly simple spring. If it had been used ritually by them he would have sought to Christianise this not ignore it. Therefore it also seems probably that the Pictish well was probably lost whether physically (noting it was discovered in 1809) or spiritually, and thus requiring a re-focus but why a spring so far out? Perhaps the geology may explain this. Of course when it was lost is unclear. Evidence would have come from one find Spanish coins but these were lost. The presence of such coins is interesting – it suggests again ritual use, well wishing in its most familiar guise perhaps, but when? One would suggest from the period of the Anglo-Spanish conflict when it is plausible that some secretive links with Spain may have been established. This would also suggest that the association was also Catholic in nature and indicates the well was probably overtly Christianised. This might highlight when the well disappeared and a new St Aethan’s Well appeared created by Catholics in the dying days of a Catholic nature as the Reformation begun to sweep away such practices. However, this is all conjecture.
Interestingly, Morris and Morris (1986) give a rather simple entry for St Aethan’s Well, under the name St Aidan, states that it was close to the railway and difficult of access. Thus suggesting that they did not find it. That is probably likely as the site was only cleared by the Burghead Trust in February 2014. The group have done a great job providing a large information board which states:
“St. Aethan or St. Aidan as he is also known was a follower of St. Columba in Iona in the 7th century. He brought Christianity to the northern Picts and is the patron saint of Burghead. The water from the well comes from a spring higher up the hill and was thought to have healing powers.”
Chairs have been provided and two metal tankards and dog bowls provided suggesting the water is potable. The water flows through a metal pipe into a shallow stone lined chamber set beneath the sand. The original source is probably that closer to the cliff face which arises in a similar chamber. Both are covered in a metal grille which is a little unsightly, but stops the stray foot getting wet!
Perhaps Christianity was slow to make an impact on the Burghead community and forced to exist on its outskirts..attending the day of its great clavie burning it is easy to see how pagan forces could have resisted the force of Christianity.
As the country reflects upon the outcome of the Scottish independence referendum, I thought it would germane to consider one of the county’s most fascinating holy well especially being near a contentious battle of course! Enclosed in a woodland settling is one of Scotland’s greatest clootie well, Tobar na Coille often called St. Mary’s Well, but translated means the well of the wood. It’s position not far from the battle site of Culloden resulted in it becoming called the Culloden Well. Indeed it appears to have even more names – The Blue Well and the Tobar n’Oige of the Well of Youth. Surely, a significant site.
The fabric is unusual as well. It arises in a 18” diameter and 24” deep chamber which is surrounded by a circular building, more like a circular animal pound or dare I say it a urinal. Why the arrangement? Is it to protect the visitors from the vagaries of the spring, prevent animals entering or perhaps protect the decency of anyone who would bath here. However, that later idea is not supported by similar wells elsewhere and the spring is not big enough for a dip I feel.
A moved well
Not far from the well was a Chapel to St Mary, whose only remembrance being the local farm, Chapelton Farm, Balloch. As a site is did not survive the 1746 battle and nothing can be traced on the ground. It is possible that a spring of water near the old chapel was the original St Mary’s well and after the battle it was moved to this spring. This would explain the name changes perhaps and it has only recently become a true holy well.
The most prominent piece of folklore is the traditional rituals done at the well. One should walk round the well three times sunwise and then after drinking from the well tie a rag on the nearby tree. This is because the well was a clouttie well and today the well’s surrounds are adorned with them however even in 1979 the Morrises bemoaned the use of modern fibres stating:
“There were many rags in evidence during the visit…but since the majority were of unrottable man-made fibre it was obvious that the visitors did not fully understand the purpose of this part of the ritual.”
This sadly continues, but there is evidence of traditional fabric. The day to go to the well was the first Sunday in May, which underlines the association of the site with the old Pagan Celtic tradition of Beltaine. A visit on May day would reveal wine!
Morris and Morris (1980) inform us that in the 1930s as a many as a dozen buses were running from Inverness to carry visitors to the spot, who would drop coins and several pounds were recovered from the well and given to charity. Four thousand in all…today some come but not as many. However, even in the 1940s the Inverness Courier reported that on the first Sunday of May six Cameron Highland, wished over a well in a Tunisian olive grow as they tied their cloots that they be back at St. Mary’s Culloden. They survived the War and did meet! Such large crowds attracted the wrong sorts and stories of debauchery were spread by the papers and the more intolerant members of the Kirk.
Interestingly, it is said that the well or chapel gained its name from the belief that Mary herself lived in the area and administered to the sick. This may be based on the idea of a local ‘priestess’ who would stay at the well and help visitors…or more likely a way of endorsing this either Pagan or commercial enterprise.
What’s in a name?
If the real St Mary’s Well lies elsewhere, what can we say of this one. Clearly the name, Tobar n’Oige is not far from Tír na nÓg, well of the dead. This is significant because Beltaine was one of the times where the wraths and spirits could be seen and the gates to the afterlife were open. Or does it refer to the battle not far away? There is a well nearer the battle site which does bear the name, Well of the dead. Did this gain the name when the other adopted St. Mary, or does this suggest a strong Beltaine tradition in the area. The obvious explanation is that this is associated with the battle but that may be coincidental?
All in all in its woodland setting and especially seen on a misty spring day..St Mary’s Well is one of the country’s most romantic sites. One wonders what witness to the strife of Culloden it saw..thankfully we can discuss such matters with democracy.
Every month this year I am covering the veneration of water in a different item, 12 in all. This month it will be the clootie or rag. As the title suggests.
Many years ago when my interest in the subject was first piqued I visited the famous Madron Well. To be honest I was not very impressed with the well; a square concreted hole in the ground, if I remember devoid of any atmosphere. No what impressed me was what was attached to the trees; hundred and thousands of bits of cloth. I had no idea why they were there but clearly there was significance to them. Soon after I purchased the Bord’s influential Sacred Waters and all was explained.
Basically, the custom would involve the piece of rag, traditionally although rarely now, a piece of clothing, being dipped upon the well’s water rubbed on the afflicted area and then hung on the tree. As this cloth rooted, so it was thought the ailment would disappear. A word on nomenclature the word clootie commonly used for the rags is a recent spread it is originally limited to Scotland.
As far as I am aware no countrywide study has been made of the distribution of the custom, but it appears largely to divided into two blocks in the British Isles. From my research, I have found no evidence of the custom in the south –east. It is traditionally absent from all the counties south of the Thames i.e Kent, Sussex, Surrey and Hampshire. Similarly there appears no record in the home countries of Berkshire, Buckinghamshire, Bedfordshire or Hertfordshire, although only two of these counties have been fully studied. As we travel westward it is encountered in Somerset with Compton Martin’s Rag Well and Cornwall as well as parts of Wales, although Devon is lacking any evidence and that for Dorset appears modern (see below).
It is absent from East Anglia, which is interesting because in Lincolnshire, a county boarding Norfolk it is frequently read about. Here there are eight seven such sites and one is simply called the Ragged Springs. For example at Utterby the:
“Holy Well, on the east side of the parish, is in repute for medicinal virtues, among the vulgar, who, after using it, tie rags on the surrounding bushes, to propitiate the genius of the spring”.
Of the traditional pre-20th century sites none continue the tradition and ironically another, probably non-holy well, the Ludwell has become the focus of a modern rag leaving tradition. Interestingly, it is recorded in Nottingham, but absent from the rest of the county. Do is there any record in Derbyshire, Leicestershire or Staffordshire.
The record in Nottingham is interesting as there is confusion between the sites of the famed St. Ann’s Well and that known as the spring is called the Rag Well. To the west only Cheshire has a record. Hole (1937) noted that at Audley End a holy tree:
“those who came to the well hung rags or other offerings upon.”
Yorkshire has a number of sites, as noted above. St. Helen’s Well, Great Hatfield near Hull has a plaque reading:
“Before the sunrise, dear Helen, I stand by this spring and intreat thee, sweat saint, good health to me bring, for with eyes firmly fixed on this ancient hawthorn, see I place thee a rag from my dress today”
An early reference of one is for one is in 1600 work of A Description of Cleveland in a Letter Addressed by H. Tr. to Sir Thomas Chaloner which describes St. Oswald’s Well, Great Ayton that
“they teare of a ragge of the shirte, and hange yt on the bryers thereabouts”.
Most famed Yorkshire rag well was that almost lost at Thorpe Arch, where photos from the turn of the 19th century show it festooned with torn strips. Haigh (1875) says that:
“twenty years ago the Rev E. Peacopp, curate of Healaugh, informed me that shreds of linen were to be seen attached to the bushes which overhang this well”.
Bogg (1892) refers to it as:
“St Helen’s or the Wishing Well, which is often visited by young men and maidens… In a clump of trees near the river, hanging on the roots of the trees, are some scores of gewgaws left by anxious lovers, who suppose the well holds some subtle efficacy or charm”.
The ritual was described as having to be done before sunrise where the cloth would be dipped in the well and then tied to the tree whilst making a wish. Of St Swithin’s Well Stanley, in his Ancient Wells of Wakefield, 1822:
“when the well was open it was near the hedge on which used to be hung bits of rag with which people had washed. These were left hanging under the delusive idea that as the rags wasted away so would the part affected, which had been washed, therewith proceed to mend and become sound”.
In Durham Jarrow’s Bede Well and in Northumberland the Lady Well, Cheswick were both rag wells. However, Scotland has three of the most famous rag or cloottie wells. The most famed is that which despite the given name of St. Curidan is better known as the Clouttie well and is the one which has attracted the greatest controversy. Found in Munlochy on the A832, here rags festoon every mm of the surrounding trees and became so unsightly that the decision was taken to remove many of them and surf the bad luck! The well is particularly visited on Beltaine, the day before the 1st of May and traditionally children were left over night to cure them much like Madron’s Well.
This distribution would suggest an association with our Celtic heritage, although that perhaps is not strengthened by the Lincolnshire sites. Another theory is that it may have been a tradition associated with the Gypsy community and certainly Lincolnshire, Yorkshire and the West Country are certainly traditional grounds. However, this does not explain the absence from areas such as the New Forest in Hampshire.
An ancient tradition?
The placing of clooties is linked to Patronal days or the Christianised pagan Gaelic-Celtic feast days: Imbolc (1st February), Beltane (1st May), Lughnasadh (1st August) and Samhain (1st November). It is possibly that the clootie was an offering to a deity at the spring.
A modern tradition
Visiting holy wells across the country one is struck by the presence of rags on a wide range of sites, many of which would not have had them before I assume. I would imagine that few of the people attaching the rags or more often ribbons are doing it for memento reasons rather than healing ones, to leave something there as a token. Yet by doing so they are continuing an ancient tradition…only spoilt by the use of modern non biodegradable fabrics. This is clearly what is going on at St. Kenelm’s Well where there are clothes on a nearby bush and similarly at St. Augustine’s Well, at Cerne which according to Thompson & Thompson (2004) book on Wells of the Mainland had:
“a few coloured ribbons hang from neighbouring trees – evidently an attempt to perpetuate its memory as a rag-well”.
And so it continues. Many wells and springs beyond the natural range appear to be growing in their clottie collections. A quick look on the internet even shows a few which I have done and I can still see the ribbon, sadly it wasn’t as biodegradable as I thought! How to confuse the researcher!!
Although January 1st, Imbolc and May 1st (or its first sunday) are associated with veneration of wells and springs and their increase in proficiency, Midsummer (Eve or Day) was a date often associated with visiting wells. Often the wells would be dedicated to St. John the Baptist, the saint whose feast day would be on that date. Some such as St. John’s Well, Broughton or St John’s Well, Shenstone whose waters were thought to be more curative on that day. This is clear at Craikel Spring, Bottesford, Lincolnshire Folklorist Peacock (1895) notes that:
“Less than fifty years ago a sickly child was dipped in the water between the mirk and the dawn on midsummer morning,’ and niver looked back’ards efter, ‘immersion at that mystic hour removing the nameless weakness which had crippled him in health. Within the last fifteen years a palsied man went to obtain a supply of the water, only to find, to his intense disappointment, that it was drained away through an underground channel which rendered it unattainable.”
Now a lost site, it is possible that the site now called St. John’s Well in the village is the same site considering its connection to midsummer.
Often these visits would become ritualised and hence as Hazlitt notes in the Irish Hudibras (1689) that in the North of Ireland:
“Have you beheld, when people pray, At St. John’s well on Patron-Day,
By charm of priest and miracle, To cure diseases at this well;
The valleys filled with blind and lame, And go as limping as they came.”
In the parish of Stenness, Orkney local people would bring children to pass around it sunwise after being bathed in the Bigwell. A similar pattern would be down at wells at Tillie Beltane, Aberdeenshire where the well was circled sunwise seven times. Tongue’s (1965) Somerset Folklore records of the Southwell, Congresbury women used to process around the well barking like dogs.
These customs appear to have been private and probably solitary activities, in a number of locations ranging from Northumberland to Nottingham, the visiting of the wells was associated with festivities. One of the most famed with such celebration was St Bede’s Well at Jarrow. Brand (1789) in his popular observances states:
“about a mile to the west of Jarrow there is a well, still called Bede’s Well, to which, as late as the year 1740, it was a prevailing custom to bring children troubled with any disease or infirmity; a crooked pin was put in, and the well laved dry between each dipping. My informant has seen twenty children brought together on a Sunday, to be dipped in this well; at which also, on Midsummer-eve, there was a great resort of neighbouring people, with bonfires, musick, &c.”
Piercy (1828) states that at St. John’s Well Clarborough, Nottinghamshire
“a feast, or fair, held annually on St. John’s day, to which the neighbouring villagers resorted to enjoy such rural sports or games as fancy might dictate.”
Similarly, the Lady Well, Longwitton Northumberland, or rather an eye well was where according to Hodgon (1820-58) where:
“People met here on Midsummer Sunday and the Sunday following, when they amused themselves with leaping, eating gingerbread brought for sale to the spot, and drinking the waters of the well.”
When such activities ceased is unclear, but in some cases it was clearly when the land use changed. This is seen at Hucknall’s Robin Hood’s well, when the woods kept for Midsummer dancing, was according to Marson (1965-6) in an article called Wells, Sources and water courses in Nottinghamshire countryside states it was turned to a pheasant reserve, the open space lawn was allowed to grass over and subsequently all dancing ceased. In Dugdale’s (1692) Monasticon Anglicanum notes that at Barnwell Cambridgeshire:
“..once a year on St John Baptist’s Eve, boys and lads met there, and amused themselves in the English fashion with wrestling matches and other games and applauded each other in singing songs and playing musical instruments. Hence by reason of the crowd that met and played there, a habit grew up that on the same day a crowd of buyers and sellers should meet in same place to do business.”
Whether the well itself was the focus for the festivities or the festivities were focused around the well because it provided water are unclear, there are surviving and revived midsummer customs which involve bonfires and general celebrations but no wells involved.
The only custom, revived in 1956, which resembles that of the midsummer well visiting is Ashmore’s Filly Loo. This is the only apparent celebration of springs at Midsummer is at Ashmore Dorset where a local dew pond, where by long tradition a feast was held on its banks, revived in 1956 and called Filly Loo, it is held on the Friday nearest midsummer and consists of dancing and the holding of hands around the pond at the festivities end.
Another piece of evidence perhaps for the support of a well orientated event as opposed an event with a well is the structure of the Shirehampton Holy Well, Gloucestershire which arises in:
“‘A large cave … Inside, there is crumbling masonry – the remains of an ancient shrine or hermitage – and a pool fed by a stream which seeps through the floor of the cave. The rays of the midsummer sun are said to strike the centre of this pool, and seers used to read the future in its depths.”
Tait (1884–5) suggests that the building was:
“duly oriented for midsummer day, so that it is clearly a mediaeval dedication to S. John Baptist.”
This unusual site may indicate the longer and deeper associations of springs and midsummer than is first supposed…or antiquarian fancy. You decide.
Holyrood Park has a number of notable sites. St Margaret’s Well is a strange and possibly unique hybrid. The spring itself is a holy well, called The Well of the Holy Rood or St. David’s Well and dates from 1198, the well head was but the well house was re-erected from St Margaret’s Well at Restalrig. This was when this site became derelict once land nearby was to be built over by the North British Railway depot. This resulted in the Society of Antiquaries of Scotland removing the structure brick by brick and resurrecting it over the Holy rood site.
The spring itself of course is the reason why the park is called Holy rood, for legend has it that King David after mass decided to go hunting in the area and was thrown from his horse by a giant stag which was then carried the king, him holding for dear life onto a cross between its antlers until it stopped at the spring. In thanks for his deliverance he built the Abbey of Holy Rood there.
The well house is a delightful structure, Gothic in nature and dating from the fifteenth century with an internal width of sixth feet and around five feet in height with a central pier with a carved hear which is provided with a spout through which the water flows.
There is something delightfully mysterious about St Anthony’s Well. Despite being traipsed across by hundreds of people on a daily basis, this spring is still difficult to find, the very essence of being pixyled. It can only really be seen from the ruins of chapel said to be a hermitage for it arises beneath a large boulder and fills a small trough. I cannot find any information about its origin but it is said that on May morning ‘youths and maidens after wash their faces in the dew on Arthur’s seat nearby come down and drink from the well.’ However every time I’ve seen it is has been dry.
In Liberton, perhaps in the most incongruous of situations, a Toby Carvery, but at least it is now easy to find and get to. This is the Balm Well or St. Katherine’s Well, a delightful little pitched roofed well house, which once had small pinnacles on its structure but these had gone when I visited and looks a little forlorn. However, this recent bit of neglect is nothing compared to what happened in the 17th century when Roundheads filled it with stones and defaced it. The present structure dates from 1563, but the site has been a place of pilgrimage for centuries by the Scottish kings, until James VI built this well house. Its waters are said to have arise from Queen Margaret dropping some oil accidently which she had obtained from Mount Carmel or Sinai and the spring arose. The waters thought to good for rheumatism is still oily, its origins thought to have derived from coal strata.
The final spring, is in the Dean village part of the city beside the Water of Leith, being the imposing St. Bernard’s Well, a temple like building with a statue of Hygeia and a pump room. Although it is said to be named after the Abbot of Clairvaux who is said to have drunk here preaching the Second crusade. However, this may be a back derived story as it was latterly discovered in 1760 and in 1789, Lord Gardenstone erected this structure over it and it became a popular spa.
Picture the scene, waiting at the church with fresh buckets in hand, a collection of faithful villagers. The clock strikes 12 O’clock, it’s New Year’s and the race is on….to get to the holy well to draw what was called the Cream of the Well….the most valuable water available at that time of the year… In Northumberland, Birtley’s Crowfoot well was one such site and the water was to be kept in a bottle, and as well as giving good luck was believed to stay fresh throughout the year. Three wells at Wark on Tyne taking the first draft would allow a person to fly or pass through a keyhole!
Mackinlay (1893) notes that the tradition in Scotland, where it may have been stronger, where there was considerable rivalry between farm girls and on their way they would chant:
The flower o’ the well to our houses gaes, An I’ll the bonniest lad get. (This term flower of the well I shall refer to in a moment.)
In Wales the lucky lady was called the Queen, and this may perhaps indicate some pagan association with the tradition. The Welsh had a similar tradition and the water best between 11 and 12 on New Year’s eve was sprinkled into houses. Here it was known as the crop of the well and often a box covered with mistletoe or holly was used to contain it. Unlike that of Northumberland, the water would lose its powers until the next New Years although in some sites it would turn to wine. On the Isle Of Man, it is reported by Roeder (1904) of the quarrel between neighbours over the Cream of the well:
“Such as were envious of their neighbour’s success, and wished to draw away their prosperity, creamed the well they drew water from. This act was believed to be particularly cacious in ensuring a rich supply of milk and butter to the one who had cows, and performed the act on the well of those who also owned cows. All the utensils used in the dairy were washed with part of the cream of the well, and the cows received the remainder to drink. It was gone through in some districts on the last night of the year.”
The tradition was also undertaken in fishing communities where a handful of grass was plucked and thrown into the pail containing the water. This appears to be related to the related custom of Flower of the well, where it is said that by throwing a flower or grass on the spring to tell others that you had got their first. The furthest south example appears to be a Alconbury in Herefordshire where the St Ann’s Well, although the date has slipped. Here it was thought to be more effective in curing eye problems in the water being drawn from the well after midnight on Twelfth Night. The spring was said to produce blue smoke on this date.
The tradition does not appear to be noted further south than the Herefordshire example above and mainly in areas affected by neighbouring Celtic areas such as Wales and Scotland. Similar traditions occur at Beltaine/May day further south indicating that the 1st of January was a rather unEnglish tradition. New year was more often celebrated in the spring in the South, although even in Scotland at some wells, the cream of the well could be obtained on the first Sunday of May..however this is another tradition to discuss at a later day.
For those interested in old customs and ceremonies would be interested in a new blog I am starting in this January, Traditions ceremonies and customs in which every month I hope to cover a surviving ancient custom, a lost custom and a revived custom.