There were a number of attempts to capitalise on the fame of Tunbridge wells perhaps the most curious was Adam’s Well. The earliest reference to the site is found in Thomas Burr’s (1766) History of Tunbridge Wells:
“on forest a little beyond the Rocks, a spring of water was discovered, which was palled in and called Adam’s well. For what particular reason this spring was taken such notice of, it is not now very easy to determine.”
Burr (1766) perhaps implies that the well was discovered within living memory, and its fame being established before that of Tunbridge. However, Alan Savidge in his 1995 Royal Tunbridge wells stated that it ‘enjoyed local repute’ long before the arrival of the Tunbridge spa.
Richard Onely’s 1771 General guide to Tunbridge wells stated that it was:
“very lately a medicinal water, called Adam’s Wells has been inclosed and made convenient for the remedy of scorbutic cases, and cutaneous eruptions; and which, from its well known and tried quantities, it is thought may answer in many cases, as well as sea water.”
Jasper Spange’s 1780 Tunbridge wells guide makes a small note of it.
“ADAM’S WELL which is a pure limped spring of a most soft pleasant drinking water issuing from a very high hill in a small farm in the parish of Speldhurst.”
Interestingly he adds:
“Those ingenious practitioners in physic the celebrated Doctors Pellet Shaw Lamont Blanchard & c always recommended it as fine drinking water and made use of it themselves for that purpose the last of whom has been overheard to declare to Mr Sprange Bookseller & c in his shop that there was no better drinking water in the neighbourhood”
Thus suggesting there was some attempt to promote the spring In John Russell Smith’s 1837 Bibliotheca Cantiana he states:
“SPELDHURST Adam’s Well at Speldhurst being as circumstantial a History of its Original and the cause of its present improvements the high esteem it has always been held in as a drinking Water and its salutary effects in the various Cases and Disorders herein described and attested as can at present be produced 12mo pp 29 London 1780”
John Evans in 1821 Recreation for the Young and the Old records:
“Adam’s Well distinguished for its transparency is in the vicinity.”
Alan MacKinnon (1934) in his History of Speldhurst, perhaps drawing upon an earlier source as well as describing it in greater detail, clearly indicates it origins as a holy well, in the use of the words holy water below:
“Adam’s Well is situated in this Manor, it was famous long before the Tunbridge Wells waters were discovered, and issue from high ground at Langton. In much repute in ancient times, it is impregnated with no mineral, saline, nitrous or earthy matter, whatever, it is quite free of sediment, and was called in old times a ‘holy water.’ In 1765, the owner of this well, on digging into the rock to enlarge the pool or bath came upon an ancient stone arch, whose date could but mere matter of conjecture. This arch can be seen at the present day.”
Combined with the traces of medieval stonework, the medieval origin is supported by its name: Adam, being taken from a local fourteenth century landowner, John Adam. Fortunately, Adam’s Well still exists, much as MacKinnon (1934) describes, now enclosed in the private grounds of Adam’s Well House: a bungalow, built in the nineteenth century, after a bout of vandalism, to house a caretaker for the well. The well itself arises in a shallow, square brick-lined chamber. Enclosing this is a large stone alcove, built to allow a sheltered access to the well during inclement weather. The back wall of this shelter is of a crude nature, indicating that it may indeed be of considerable age. A stone set in its arch notes: ‘ADAMS WELL 1868.’
This date presumably refers to when the well was repaired, and the house built. In front of this is a much larger and deeper rectangular stone chamber. I was informed by the then owner in the mid-1990s, Mrs Wolf, that dogs and horses were washed within this. Over this chamber is an iron grill with the letters ‘AW’ in its centre. Mrs Wolf also told me that the quality of the water was so good that it was bottled and stored on ships for long periods. Much of the popularity of the water came from the fact that it lay along the busy old road from Peacehaven to London.
Burr (1766) implies that its powers, to cure human ailments, were largely forgotten and:
“…at present it is only famous for the cure of mangy dogs, in which case it is esteemed an infallible remedy.”
Yet, John Britton (1836) in the Descriptive sketches of Tunbridge Wells and the Calverley estate; with brief notices of the picturesque scenery, seats, and antiquities in the vicinity describes it as being noted for:
“its transparency of its waters, and for its efficacy in some cutaneous disorders.”
Recent analysis showed that the water contains copper, which perhaps explains its lower popularity compared to Tunbridge, as copper salts were not as efficacious as iron salts. This is supported by Mrs. Wolf who noted that it had not cured her rheumatism!
Extracted from Holy wells and healing springs of Kent
Huntingdonshire attempted a number of spas none really established itself beyond the region and have been largely forgotten, although Hail Weston came the closest. Somersham is a small market town which boasted such a locally well know mineral water which was enabled the town to be developed into a small spa. Local tradition suggests that the water was known and exploited by the Romans and that the medieval Bishops utilised it and brewed beer but I fear there is little to no evidence of this tradition and is purely wishful thinking.
The land were the springs lay was once covered by the Royal Forests of Henry II, III or Edward I, the first official note of these springs appears to have been at the end of the 17th Century. It was rediscovered under the patronage of Dr More, Bishop of Ely (which probably explains the confusion of its medieval use). By 1720, the Duke of Manchester, Lord Hinchingbrook, Dr Wake, Bishop of Lincoln, with all the principal residents in the county, joined in a subscription for erecting a house near the spring, which was fitted up with a bowling green, and other accommodations.
Healing or harming waters?
Even though giddiness, feeling sick and turning stools black were attributed to drinking the water, Cambridge Physicians continued to prescribe it to their patients. It soon attracted many people from the nearby villages and orders from across East Anglia, such as Norfolk and Lincolnshire. The water was bottled and drank not only medicinally but as a good table water mixed with wine. However, the popularity of the spa was short and after people began suffering from stone or gravel(or kidney stones as we would call them) after drinking the water and some died. As such a rumour spread around that it caused such diseases supported by some experts in the field! This spelt the end of the spa and the house fell into ruin and its materials removed.
However, there was a revival in 1750 by a Dr Daniel Peter Layard, who was physician to the Princess Dowager of Wales. Another subscription was raised, supported by a respectable list of subscribers which include various physicians and even the King and Queen. Concerned by its side effects, between 1751 to 1767 tests were conducted tried to discover why it occasionally had a detrimental effect. By 1758, a management committee of thirteen subscribers was established who set up rules. set of rules documented. The spa opened between 5.00am to 7.00am for the poor, and until 12.00 noon for everyone else. A notice posted up at the time says:
“The springs are open from seven in the morning till 10 at night, the following being the charges: Admission for using and drinking the waters per month……5 0, Non-scribers……..0 6, Talking any quantity away from the wells per quart…….0 6”
Dr Layard erected a bath house and proper accommodation near the spring and rules were set out for the use of the spa. In 1767 Dr Layard wrote an account of the waters:
However, Dr. Layard left soon after and by 1820 the site was little regarded and probably closed by 1840. For many years, only foundations remained, but this were ploughed up when a local farmer planted fruit trees.
The site rediscovered
According to Burn-Murdock, curator of the Norris Museum, St. Ives, their exact location is unknown. However, there is a site marked Spring (Chalybeate) on the appropriate O/S on Bathe Hill on the road to Somersham which would likely be the location of the spa and as it stated spring I was hopeful of some remains.
Upon visiting nothing can be seen at the site, presently the garden of a house on the hill. Upon visiting the house the owner was accommodating enough to point to a flower bed where he believed was the approximate location for the spring, although he had not seen any evidence. He was told this being the location from a previous owner. However it did not match that which is indicated on the OS map which was in a small orchard. We visited this and equally saw nothing but it was possible some scrub hid it. Perhaps another exploration is needed?
During my research for Holy Wells and Healing Springs of Warwickshire one of the surprising discoveries is St Botolph’s Well at Farnborough. Surprising because in P.M Patchell and E.M. Patchell’s 1987 ‘The wells of old Warwickshire’ in the first series of Source 1 note that:
“The well is chalybeate and reputed to cure eye ailments, but is now only a cattle drinking place on private land. It is just a little way down the lane leading south from the church, at a little bridge.”
I had read this perhaps as being no more than the site being is an uninspiring boggy hole but this was not the case!
The earliest reference however to the site is William Dugdale in his 1730 The Antiquities of Warwickshire. He notes that:
“Near the house of Mr Holbeach there rises a Chalybeat Spring, called… St Botolph’s Well.”
As the parish church is dedicated to St Botolph and the settlement was in existence at the time of the Domesday book and it is probable that the well dates from this period being associated as it is with a Saxon saint. There is certainly a traditional relationship with the holy well as the relic of a path which leads down to the well from the church can be traced in the grass the other side of the road from the estate. This leads to a wooden door close to the well – although interestingly the handle is on the estate side suggesting permission in more recent times was needed. As noted by Stephen Wass in their 2012 thesis A Way With Water: Water Resources and the Life of an Eighteenth-century Park. http://www.polyolbion.org.uk/Farnborough/Dissertation/A%20Way%20With%20Water.html#2
“Of further significance was the exclusion of the community from access to St. Botolph’s Well (Fig. 33). The arrangement of church, holy well and connecting thoroughfare was probably an ancient one which reflected the communal use of this spring for practical and spiritual purposes. What is striking today about the spatial relationship is that the seventeenth-century park wall cuts across the bottom of the former route and effectively restricts access to the well as it is now on private property. A door in the wall, which by analogy to other local properties, appears to be eighteenth century (Wood-Jones, R. B. 1963. Traditional Domestic Architecture of the Banbury Region), was provided to allow some access. This door could only be opened from the park side. Even allowing for the fact that the Reformation brought about a divorce between the established church and the idolatrous practice of visiting a holy well one must assume that on some level of superstition the well still occupied an important part in the community’s consciousness. What was communal has become private.”
Healing waters and development as a spa
Francis Smith in their 1825 Warwickshire delineated
“A chalybeate spring rises at Farnborough, known by the name of St. Botolph’s Well, which was formerly resorted to by the credulous and superstitious, for its wonder-working miracles!”.
According to C.S. Wharton (cited in A.W. Bates’S 1993, ‘Healing waters: holy wells and spas in Warwickshire’ in Warwickshire History):
“its’ reddish water is said to be coloured by rust from the nails of the Cross”.
Which is an interesting and as far as I am aware a unique tradition. Does it suggest an association with a nearby relic?
Bates (1993) says that it had only a very limited reputation as a spa, and had fallen out of use by 1890, certainly there is no evidence of people visiting it and perhaps this was associated with the development of the estate by Sanderson Miller, the folly architect. However, its current structure although not a boggy hole is perhaps a little lacking the panache of a structure one would associate in a folly estate.
The current state of the well
The well is now enclosed in land owned by the National Trust. St Botolph’s well consists of an archway of red sandstone built into the wall surrounding the park which is a surprising arrangement and one would have imagined if it was developed a spa a more impressive arrangement would be found. The water arises in a two foot deep rectangular chamber in a recess in the park’s wall. An arch of dressed stone covered the well but this has all but gone and either lays beneath it or else robbed. This notwithstanding the site was certainly more impressive than what Patchell and Patchell suggested and there were no cattle in sight! However, perhaps due to its ruined status it might not be far off becoming a boggy hole if its not repaired soon.
Back in the 1990s when I was researching the Holy Wells and healing springs of Nottinghamshire I first found the site of Orston Spa, a rare ‘intact’ site. My book describes it as follows: “the wall had recently been re-pointed, although the steps look vandalised as some of its stones had fallen off. The spa […]
“Walkers enjoy day in ‘Hidden’ forest. Hundreds of ramblers and conservationists converged on the secret Wychwood Forest on Sunday to walk through its leady glades. It was the one day of the year – Palm Sunday – when Lord Rotherwick the owner of the 2150 acre medieval woodlands, allows public access.”
To which I might add just! This is a curious custom where part of the tradition remains, but aspects of it appear to have disappeared. The custom apparently was established to provide access of the local parishes adjacent – Leafield Five Ash, Charlbury and Finstock particularly – for the collection of wood and the visiting of the springs and wells of the estate. It is the latter of which is of considerable interest.
If you go down the woods…..
My aunt and uncle did not live far from this area and I have always been fascinated with this woods and their privacy. Apparently, I was not the only one. Large numbers of visitors could be found wandering the woods; their cars lined the narrow streets around the forest. It was not just for local people. In an excellent article by Roy Townsend on the Finstock Local History Website records the memories of a Mr Pratley of nearby Finstock. He notes the widespread nature of the visitors:
“It was possible to meet people from Cornwall one minute, then a family from Durham a few yards later.”
But why? The name the ‘Secret Forest’ was part of the appeal no doubt. It was a forest which could only be visited on Palm Sunday each year. Any other time of the year it was strictly out of bounds. Everyone loves a mysterious place and getting access to it was part of the allure.
One of the major reasons for the access on Palm Sunday was for the local community to visit the springs and wells, which were thought to have a healing tradition on the day. A local historian, John Kibble, noted in 1928, recorded that prayers were said at the springs:
“Hast then a wound to heal; The wych doth grieve thee?Come then unto this welle, It will relieve thee:Nolie me tangeries, And other maladies”
This was one of the main reasons also why the estate and its curious access tradition fascinated me. Wells and springs were often visited on this date, but this one appeared to have the longest surviving tradition and from some accounts some people still did it. The main aspect of this tradition undertaken was to make Spanish Water, using liquorice, brown sugar or sweets often black peppermints. Mr. Pratley again notes:
“This tradition took place all through the 20th century, and probably before, although the liquorice may have originally come from the root of the plant, rather than being shop bought.”
Three wells can still be found in the estate – the Cyder, the Wort and the Spa or Iron Well. The Wort Well or another lost well called Uzzle were the most popular apparently around them would grow wild liquorice. The name wort derives from healing suggesting its health giving properties. Of the Iron Well, Roy Townsend notes:
“Spanish Liquor is made up with some pieces of hard liquorice with two to three black gobstopper type sweets and white peppermints which were crushed, made up on Saturday night and shaken well on Sunday Morning. You take your bottle with the mixture in down to the well behind the kennels called the Iron Well. If it’s still there behind the fencing. We were forbidden to drink much of it on the way home.”
A poster in the Finstock Local History website, called Fabulous Flowers notes:
“I remember walking to the Iron Well on Palm Sunday with my great Aunty Vi and Molly and mixing the water with our Spanish liquor. Before the footpath was opened through the Wychwood forrest (sic) as it is know this was the only day you could walk down to the lakes and I remember lots of people doing this.”
The date of this visitation is unclear but this aspect tradition appears close to extinction or is extinct. An account noted that:
“a man from Leafield, who used to take his bottle of mixture to the well up until a few years ago.”
On entering the estate I still noticed that the route outlined still made a bee-line to the Iron Well. The route had been diverted and I easily found my way in courtesy of a man who did the walk every Palm Sunday. I made my way at first to the Iron Well. I wasn’t convinced to drink the water..it certainly lived up to its name, having a reddy-orange scum on the edges – it didn’t look very appetizing. Entering the park I first made a slight detour to see the Cyder Well, which poured out a considerable flow of clear fresh water. However, I thought I would leave my Spanish water experience to the main well which was associated with the tradition – the Wort well. This was the less impressive of the springs but the easiest to determine the spring source.
The name wort is suggestion of a long tradition of healing – wort is said to be a healing source, more frequently the end of a herb such as woundwort! Its other name Uzzle is suggestive that it derives from the Anglo-Saxon greeting Wæs þu hæl, meaning “be in good health” and thus again suggests it was a general cure-all.
Thus I lowered my bottle and filled it. Popping in my liquorice and giving it a shake I took a slip…it was refreshing but I could detect no real flavour. However as I progressed back along the path regular sips revealed a more flavoursome experience. By the end it was rather delicious and I regretted not filling more bottles or having more liquorice.
One wonders how old the Palm Sunday access is as Briggs refers to an Easter Monday tradition:
“on Easter Monday the Leafield people maintained, and still believe that they have the right to go into the Wychwood Forest and make Spanish Water which is made from one of the sacred springs in Wychwood Forest. The bottle is then shaken till the liquorice is dissolved. This is believed to be not only a tonic but a sovereign remedy for all kinds of disorders. It is grievance to the Leaford people that Wychwood is now closed to them.”
However, talking to local people they stated that they had had 100s of years of access on the date. In the church at Charlbury, I fortunately met Mrs Fowler. She informed me that visiting wells for Spanish Liquor was still very common up until in the 1980s. She and her husband remembered that a Royston (Dobber) Scroggs, a Cotswold Warden, would stand by the well and tell people the history. This is no more. However, small groups do formally visit the springs such the Green Friends of the Hindu spiritual leader Mata Amritanandamayi who undertook a walk in 2014 and the Wychwood Forest church in 2017 who visited the Iron and Wort Wells.
Wandering around I watched a number of people on my journey around, of which only one came near to the springs…although they did fill a bottle and drink it. They did not have any liquorice though…Fortunately I did and it tasted rather nice.
Cannot see the wood for the trees.
Ironically the popularity of the custom appeared to lead to its decline. An account from 1984 tellingly records:
“And the Council for the Protection of Rural England took it as an opportunity to promote its campaign to have the forest opened all the year around. Walkers and ramblers were asked, and were willing to sign a petition supporting the campaign. They were signing at the rate of 100 an hour.”
And so that signing lead to the opening up of a permanent footpath, from Patch Riding, Finstock, to Waterman’s Lodge, near Charlbury, through the estate in 1990..the one I used to access the permissive path. It may be only one, but like any incision, it allowed greater access and so the mystic began to fade…but not quite yet. It was clear that Palm Sunday I went that a considerable number of local and not so local people were still keen to see the vistas and green swards generally unavailable. The estate covers a considerable area and the footpath only crosses a very small section.
Walk on the wild side
The Palm Sunday Walk is a curious survival but one still under threat. Many years ago the clergy tried to bribe children by offering free crucifixes to keep them in church. Even today a poster to the Finstock History page notes:
“The last time I tried to visit it on a Palm Sunday, the gate which would have given access to the iron well was locked. I suspect it is only ignorance that keeps us out: if the local history society asked, they’d probably let a group in next year.”
But local people are determined to keep the Palm Sunday Walk open. Mr Pratley writes:
“I walk this permanent footpath regularly but also try to do the Palm Sunday walk as often as possible, as that’s still the only day the Five Ash Bottom route is open to the public.”
He remarks he saw few people despite doing a complete circuit! Indeed, when I arrived I found the traditional route sadly blocked and plenty of walkers appearing and then turning around scratching heads and moaning. However, at least access remains whether people take the waters or not…plenty enough people were happy to ensure that the custom of walking the path remained.
However it would be nice to see more Spanish Water drinking. The is especially significant when if you visit many wells you can find the tradition of tying objects, called clooties to the trees, a tradition foreign to many places it is now found. It would be better to see the revival of more native traditions such as Spanish Water drinking – at this site I can safely vouch for its safety of drinking its water. So if you are in the area please keep the Spanish water alive!
Chigwell on the Essex outskirts of London is a site claimed to have derived its name from a spring called the King’s Well as Samuel Lewis in his 1848 Topography notes:
“within the bounds of the great forest of Waltham and in ancient records is styled Cingwella supposed to imply the King’s Well a purgative spring here from which its present name is derived.”
However did it? According to P. H. Reaney’s Place-Names of Essex the name means ‘Cicca’s well’, Cicca being an Anglo-Saxon personal name. Furthermore, the 18th-century historian Nathaniel Salmon The History and Antiquities of Essex stated that the “-well” element in the name derives from Anglo-Saxon weald meaning wood which would make sense considering its proximity to Hainault Forest. Hence my claim in the book Holy wells and healing springs of Essex that it was
“The King’s well was certainly an ancient site, possibly a pre-Christian origin”
May seem now a little over-enthusiastic!
Philip Morant in his 1763-8 History and Antiquities of Essex gives the earliest account of the well, being found:
“…..behind the wind-mill, among the trees whose water has a purging quality, and the late DrFrewin used to speak of its flavour….Near the well is a hole wherein the water of the famenature, perhaps proceeding from the other.”
Morant (1763-8) also suggests that the well was once frequented, but less so by his time. By the end of the 18th century it appears to have become entirely neglected. This situation never improved, as even in 1838, a Professor Booth noted it to be ‘now quite neglected’. This decline lead to its final destruction in the late 1870, when the site was drained, filled in and turfed over, by a Mr. Radley, acting on behalf of the then owner. By the time Christy (1910) visited the site, the well had long gone, but fortunately he too obtained some vital details concerning the well. The well was reached by a private road, although once a public right of way, near a mill pond. Unusually it would appear that the fame of the water differed in regards its appearance, for when yellow it was best only for cattle. He was informed by the older residents of the community that this well laid in a meadow of about thirty acres called ‘Parkfield’, belonging to a Mr. Philip Saville, and near his residence of ‘The Woodlands’. It was situated due south of Forest House, about 300 yards from the road, and not very far from Grange Hill Station. It lay on the steep slope of London clay, lying on the south side of the road.
A description of the site
Fortunately, a description of the site survives. A Mr. Green, who had lived many years in the Parish described the well as a hollow place, bricked around, with steps leading down to the water. Surplus water was relayed to a ditch via pipes. Yet despite its destruction 30 years before, it was still famed in the 1900s. A local man Mr College referred to it as the ‘purging well’. Furthermore a Dr. Reeve, formerly of Chigwell Row, described it as good as any medicine as a purgative.
The site today
In the book Holy Wells and Healing Springs of Essex I recorded that the site was located in Whitehall Close, but there is now nothing to mark it; the area being developed for housing.
Since Morant’s (1763-8) description the whole area has drastically changed. The windmill was burnt down in about the 1850s, and the trees that surrounding the well (part of the old Hanault Forest) were probably cut down even earlier.
However, in 1907 about 50 yards from the reputed site of the well, there was a stagnant cattle pond. Miller Christy and May Thresh’s 1910 A History of the Mineral Waters and Medicinal Springs of the County of Essex believes that this is probably the hollow described by Morant (1763-8). This too has gone.
However, there is some confusion and subsequent research places it more precisely in the rear of the house located at 67 Brocket Way being marked on the land registration map of Redbridge Council shows “Chig Well (site of)”
“I hope to work on a project to commemorate that early past and have it recognised locally. Hopefully a local project will revive an interest in our historical past like the Mammoth replica project has in Redbridge. I have followed the map I bought with local resident Neil Patel who has lived her for over 40 years. We believe that the location of Chig Well would have been in land adjacent to the wells Park School or at it’s rear. I have contacted the school to try and ascertain whether the name of the school is somehow linked to the history of the well listed on the map. A call to the school office was met with short-shrift and the woman who answered said she knew nothing about the origins and nor would other school staff. she said:
“The decision to name the school was made by Essex Council.
“They gave the school to options and early decision-makers went with Wells Park School.”
When pressed on how Essex Council derived the two name options, I was reminded to contact Essex Council. I have contacted the Essex Record Office who is not able to advise me on the origins of the name of the school, but I will ask the officer there and the school again, in hope of clearing up this mystery. Later it would be able to gain access to the rear of the school or the private land next to it, to locate any remnant of the potential well site.”
It seems sad that such a renowned site, that had given the place its central focus and name, should have been destroyed with little regard for its importance. However one does wonder what they have found in the garden of number 67, or Whitehall Close or as the author above states the School!
Often the Heritage Open Day in September gives the curious an opportunity to see some hidden gems and Gledhow’s Bath House in Leeds is a great example. The bath house probably the oldest standing in the UK is a delightful find on the edge of the woodland cliff.
The building is grade 2 listed and consists of a small building with a fireplace designed to sweat patients after immersion in the sunken bath outside. It is made of coursed square gritstone with a slate gabled roof. There are high ways enclosing the plunge pool which is around 1.75 m deep and three metres square with a small edge around three sides of it. The entrance has quoined jambs with a circular window in the gable and moulded gable coping. There is a large Latin plaque which reads “constructed by Edward Waddington of Gledhow in 1671”.
How old is the bath house?
The earliest reference to the spa is when it was constructed in 1671 by Edward Waddington of Gledhow Hall subsequently it alternative name is Waddington Bath. A Latin inscription reading:
Annovae Domini 1671”
However, it first receives academic interest when in 1708 when the noted Leeds Antiquarian Ralph Thoresby took his younger song, Richard to the site. He had been suffering with either rhickets or rheumatism and as part of his treatment it was recommended that he visit the bath regularly to take a cold immersion. In his diary for the 5th of July the author wrote:
“Walked with my dear by Chapel-town and Gledhow to Gypton-Well (whence my Lord Irwin who comes thither in his coach daily, was but just gone) to enquire for conveniences for my dear child Richard’s bathing”.
It must have been a successful because he found in his 1715 Ducatus Leodiensis easily to promote the site stating:
“The Gipton well was accommodated with convenient lodgings to sweat the patient after bathing and is frequented by Persons of Honour, being reputed little or nothing inferior to St Monagh’s’
The later comment referring to a spa spring near Ripon which was popular at the time. Not much is known of the intervening century of the bath house as it does not appear to be much mentioned but it would still appear to have been utilised by 1817 as Edward Baines’ Leeds Guide of 1817 described the village as
” a small, pleasant village, 2 miles from Leeds. Within the wood is a cold spring with a small bathing house attached.”
However by 1834 the fame of the spring was waning as Edward Parson’s notes in his
History of Leeds: ”
“The Waters of Gipton have lost their celebrity and are no longer frequented.”
However he is positive by stating:
“There is no reason why they should not be restored to fame. If some chemist was to report an analysis of their component parts, if some physician were to publish a book in their praise, if some speculator were to build a decorative bath, a large hotel or perhaps a crescent of houses with a sounding name, it is certain that quite as much benefit would be reaped from Gipton Well as from many of the Springs which are highly extolled for their salutiferous qualities and around which complaining valetudinaians and idle loungers so numerously congregate.”
It had not been forgotten of course because Kelly’s directory of 1881 notes that they “are still resorted to by people who live in the neighbourhood.”
Fortunately, when in 1888 the eldest daughter of the first Lord Airedale, Honourable Hilda Kitson, , bought the farm which the bath house stood on she didn’t remove it but was concerned for its survival and as such she offered £200 to the Leeds Corporation from which the interest would repair it. However it was not until 1926 did they take her up on the offer and the Corporation took it over.
Sadly despite this the bath house went through considerable amount of neglect over the intervening times. The roof had been seriously damaged, trees grew through it and it was frequented by drug users and prostitutes. The site was fenced off as a result in 2004. Finally in 2005 the Friends of Gledhow Valley Woods cleaned up the site and repaired it ready to open it to the public. And a delight it is too, when I visited I found the small place very atmospheric with candles flickering in the small fireplace.
The water was deep clear and inviting although I did not in. Nearby the group had made bottles of the spring water beside the pool although I would be interested if anyone drunk it.
Waltham Abbey in Essex was said to have been fed by a series of well recorded Holy Springs which were granted to the Abbey by William of Wormley. It gave them the right to fish in the piscina of Wormele, and all the fountains. Wormley, itself was an estate conferred by Edward the Confessor to Waltham’s college of secular cannons, founded by Harold in 1060. This was later re- founded as an Augustinian abbey. In 1220-1222, a conduit was laid to take water in lead pipes from Wormley, about three miles away. The granting of the rights to the springs, and the laying of this facility is well recorded in a Manuscript (Harl. MS 391 folio 6). The springs were called ‘fons Wrmeleiae’, and appear to have been situated on property adjoining the main road on the east, and bound on the north by the Parish boundary, and on the south by Wharf Road. Despite what would have been a distance from the Abbey!
This area has been known as Small Wells: the conduit started here. The manuscript shows an elaborate sketch is given, with several streams and three springs: a main pipe carries the water from a pool over a bank of clay into another large pool. On the south of this were two pipes or outlets intended to carry off waste water, and to convey water for washing. It continued eastward to Waltham Abbey.
In 1907, a large section of wooden conduit was discovered in Slipe Lane. Using the early documents as their source, Waltham Abbey Historical Society sought the site(s) in the late 1960s and early 1970s. Excavations were made at Smallwells, but nothing was discovered. Further excavations were made to the site and grounds of Springs House, further south from Smallwells. A survey of Cheshunt dated 1562 shows ‘the conduite crofte’. Although, now in the Parish of Cheshunt, it is believed that it was in Wormley. This revealed a trough three feet wide and one foot deep in the centre, formed in a stone layer about four feet below modern ground level, and largely filled with silt. This could not be dated but appeared to be a leet. Despite this nothing conclusive was discovered. The exact site appears to have been lost. Or has it?
Perhaps the springs did not arise at Small wells. An interesting possible alternative is described by John Edward Cussans in his History of Hertfordshire (1870-3) and again on a visit by the East Herts Archaeological Society, who visited it in 1902. These ‘once celebrated Chalybeate springs’ lay in the meadow adjoining the house of Stanstedbury. Indeed the East Herts Archaeological Society suggest was the source for Waltham Abbey’s water supply, as the house was one of their granges. Interestingly, the report continues to state that one of the springs flows into the cellar part of the house called the Monk’s chapel, where a piscina and ambry are found.
In research for my Holy Wells and Healing Springs of Hertfordshire I approached the owners, the Trowers, in the early 1990s. They said they were happy to explore the site including the cellar. I arrived and saw that there were springs in the grounds close to the house. One arising in a roughly square grey stone structure, parts of which appear old, possibly mediaeval at the base, but the water arises in a black boggy hole. There was also nearby a circular brick well head, but has been filled in, and appeared Victorian. Close to this is a deep square well which is still full of water, covered by a concrete domed structure (like a pigsty). I was informed by Mr. Trower, the owner that he has to remove iron from their own water supply hence the chalybeate springs were still present.
The water from the well head appears to flow towards the house, which would be concurrent with view of the water entering the cellars. However, despite scrambling about for some time beneath the great hall in the cellar, I could not locate this piscina and ambry. It would appear to have been lost when the room above was deepened by shortening the cellar beneath in the 1930s. This required the walling to be improved and now it is red-bricked. Mrs. Trower remembers that the cellar was very damp. Why there should be such a chapel is unclear, possibly it was designed to continue Catholic mass after the Reformation, but as Mrs. Trower noted the property was never in the hands of a recusant family although it perhaps it was part of an under croft for the grange. Interestingly, I had heard of the springs were developed as a spa but the Trowers had never heard of this, and their family had been there for a long period; nor have I found any evidence other than the springs being celebrated.
Were these springs the Holy Springs of Waltham Abbey? The distance is the problem of course Stansted Abbotts is even further away than Wormley. Perhaps they were both owned by the Abbey but not as direct water supplies as such but as waters for the communities there perhaps as holy wells and the revenue went to the Abbey?
In this second post on the town’s noted water supplies we turn to its chalybeate spring. Like many of the towns, Folkestone made a bid to develop into a spa town. In the town a Chalybeate Spring is noted by Seymour in his 1776 Survey of Kent:
“At a place called Foord, a quarter of a mile distant west from Folkestone, is a fine salubrious spring of water, which has all the virtue and efficacy of the chalybeate being impregnated with iron in a degree equal to the Tunbridge Water. It has been proved with success by Dr Gill, operates by urine and perspiration, and is of infinite service in cold chronic distemper, weakness, and bad digestions.”
He describes it as:
“CHALYBEATE SPRING which although uninviting in appearance from its ferruginous aspect is much resorted to in cases of stomach affection and nervous debility after a long illness The component parts of this water are Carbonic Muriatic and Sulphuric Acids Soda Lime Magnesia and Iron which occur in the following order Carbonate of Soda, Carbonate of lime, Muriate of Soda Carbonate of Soda Carbonate of Lime, Muriate of Soda, Muriate of Lime, Sulphate of Soda, Carbonate of Iron The water is principally alkaline from Carbonate of Soda the quantity of Muriate is small The charge for drinking it is very moderate.”
In L. Fussel’s 1818 Journey round the Coast of Kent:
“such an accidental circumstance that which first brought Tunbridge wells into repute is only wanting to give celebrity to the chalybeate water at Foord, and make the fortunes of Mr Holmes, a very civil, attentive and intelligent master of the Red Cow near the spot.”
As noted thus in 1815, the said Red Cow landlord, William Holmes, obtained a license to bottle and sell its waters. Seymour (1776) suggests that the site could be made a valuable spa, suggesting suitable accommodation at a Mr. James Bateman’s White Hart Inn.. Yet, whether he was basing his views on any tradition. It was said that the best time to drink the water would be in the morning, taking a further two or three glasses through the day. It was often mixed with milk or even brandy to make it more palatable!
Amongst the diseases Foord’s water could cure were:
“diarrhoea, gout, rheumatism, flatulence, gout, rheumatism, scurvy, blood fluxes, dysentery, bleeding of piles, lowness of spirits, weakness of the nerves, want of appetite, indigestion, habitual colic, vomiting, jaundice, dropsy, nephritic disorders, asthma and scorbutick cases”.
By 1850 a mock castle had been built as a pump room by Mr J G Breach of Pavilion Hotel, but the lack of baths, and entertainers and the rise of sea bathing lead to its demise! Sadly he did not make his fortune, moved on, but the Silver Spring Mineral Water Company, did move to Foord Road in the 1890’s., remembered by a plaque over what was Crown European Upholstery, now closed itself. Indeed, when Dr Augustus Granville was researching for his 1841 The Spas of England and Principle Sea Bathing places he missed it
The spring has long gone, a row called Chalybeate row being built on the site, until 2012 a pub named after the Mock Castle survived to remember Folkestone’s attempt to become a spa town’ but this too has gone!
Christian reader view in me, An emblem of true charity, Who freely what I have bestow, Though neither heard nor seen to flow, And I have full return from heaven, For every cup of water given.
Cuthbert Bridgewater on a plaque above the spring
Overlooked by Liverpool’s august Anglican Cathedral rising amongst the dead of its rock cut cemetery, the spring arising there could easily be confused as a holy well. But of course, the Cathedral is Victorian in date and the spring was only discovered when the quarry was being made!. This was 1773 and a local surgeon, James Worthington was quick to identify its possible benefits. In his paper about the site he said the water was good for
“loss of appetite, nervous disorders, Lowness of spirit, headache is proceeding from crudities of the stomach, Ricketts and weak eyes.”
Similarly, a Dr. Houston identified the site as important and gave it the name ‘Liverpool Spa’ stating that the water was cool and refreshing to taste but ‘warmed the stomach and gave a cordial and inebriating sensation’ In an article called Virtues of the Liverpool Spa he records that:
“This water then contains, without a doubt, iron dissolved, both by fixed air, and by vitriolic acid: in this latter circumstance having the advantage over Tunbridge, and most of our other chalybeates. This renders it not liable, like them, to deposit its metallic principle by keeping. Yet the mineral vitriol is so very much diluted and so minutely divided, as to render it at once extremely beneficial, perfectly innocent and accepted even to weak stomachs. There is also a small proportion of muriatic and earthly salt, mentioned above, but not in such proportion as to claim any share in the medicinal effects.”
The account states that:
“It is particularly adapted to promote appetite and digestion, and to strengthen the tone of the stomach, impaired by excess or other causes. It gradually strengthens the whole habit, and hence is excellent in that weakness, which remains after acute diseases, and for those who, without any apparent cause, lose their strength, fall away, and are generally said to be going into weakness. It is useful in the first stage, or beginning of consumptions, and may be used with advantage, even in the more advanced stages, if the matter spit up be good pus and there be no considerable degree of fever. It is of great service in nervous diseases, and in such as arise from weakness of the system, and reciprocally serve to increase it as in the beginning of a dropsy, in the Pluor albus or other feminal weaknesses, Diarrhoea and Diabetes. It is good to prevent the gout in the stomach and bowels, may be useful in rheumatisms, and in some bodies may remove the cause of barrenness or imbecility. In general it will be serviceable in a relaxed state of the solids arising from luxury, or excess or inaction, or a sedentary life, or consequent on iome d sease: it will correct a bad habit of body, and promote good suppuration and granulation in ulcers; and its frequent use will render a person less liable to be affected by cold, damp or putrid air, epidemical or other causes of diseases. It will provide an efficacious medicine in all the cases which were mention’d under the article of iron.”
After a length discourse on who should not take it the account the author talks about the method of using the water
“The best time for drinking this water is when the stomach is empty, in a morning, or an hour or two before dinner. It is proper to begin with half a pint, or a pint, and gradually to increase the dose, so as to take in some cases four or five pints a day, or even to use it for common drink at meals. The use of it should be continued for a pretty long time to reap the benefit of it, and where the quantity drank has been gradually increased, as soon as the end proposed is obtained, it shou’d be gradually decreased though not perhaps entirely left off. The summer season is best for drinking it, although the chief reason for this is that the fittest for exercise and bathing which greatly promote the good effects of the water, especially in nervous cases: this is also one motive for advising its being drank at the spring rather than at home. Moderate exercise, regularity, temperance, a light simple diet, not flatulent, using but little animal food, malt liquor, tea or coffee and relaxation of the mind also contribute much to assist its operation; as does, in obstructions, the warm bath.”
Another local surgeon, a Dr. James Worthington, also attempted to promote the spring in a pamphlet called Experiments on the Spa at Mount Zion, Near Liverpool in it he said it was good for:
“Loss of appetite, nervous disorders, lowness of spirit, headache, crudities of the stomach, rickets and weak eyes.”
However, the spring was largely ignored possibly due to its location in the cemetery and indeed within twenty years of its discovery it was overgrown by bushes. In the 1800s it was restored and surrounded by railings and filled a large pool. Despite the lack of interest for its medicinal water it did have a rather unusual effect on the graveyards its nearby occupants. In 1894, the copse of Captain David Gwin who died in 1813 was found to be completely petrified and turned to stone due to mineral water from the spring entering the grave. Today the spring flows continuously its water largely ignored by passersby but certainly still visited as shown by the presence of the leaf inserted into its flow.