Category Archives: Spa
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 search of the healing and ancient wells and springs of Folkestone part two – Foord’s chalybeate spring
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.
In the final instalment of the examination of Carshalton’s healing, ancient and holy waters. In the first we examined the Queen Anne Boleyn’s Well and the second a possible holy well with St. Margaret’s Well. In this final instalment I explore what might be the less likeliest of holy wells but certainly not the less interesting.
The most intriguing nomenclature wise is not terribly picturesque or noted in its history is a dip in Carshalton Park. Often dry, the name Hogpit Pond is interesting. It was first mentioned in the 15th century as Hoggpytte, and is certainly springfed. James Rattue in his Holy Wells of Surrey notes that such sites are often indicative of holy wells. The hog being derived from Old English halig for holy and the pit similarly being an old word for a well or spring. It does appear to have an entry or exit lined by stones. Sadly no legends or traditions are associated with the site to give any indication.
A more significant site is the Scawen Grotto also found in the park. The grotto once had a statue of Neptune with a marble sea shell basin and was decorated with flint, glass, shells and coral. Although the construction only dates from 1724 it utilised the spring which once provided the source for the river Wandle, a river possibly sacred to the Romans. Flow channels brick lined can be seen under the grotto and to the side.
The next two sites, are located in the grounds of Carshalton House. One of these is an ornamented spring head called the Springhead. This is first recorded on the Arundel Castle Map of the mid-Seventeenth century although clearly it is older. The present structure may either originate from Sir John Fellowes estate improvements of 1716 and the work of landscape architect Charles Bridgeman or the 1690s-1700s work of Edward Carleton or even Dr Radcliffe who purchased it after Carleton. It is recorded that both Radcliffe and Fellowes employed hydrologists being Captain Thomas Savery and George Devall respectively.
The springhead is made of a wide outer channel leading under the embankment into three narrower inner tunnels parallel in a westerly direction under the lawn and may have continued further, their function is unclear but they may have been involved with a waterfall which water cascading from the tunnels as seen in Chiswick house not that far away. The outer of these tunnels have a small bay set at right angles to the tunnel’s line. The ends are blocked with a mixture of clunch, stone, flint and brick walling. If Bridgeman was involved it is likely that he created a circular pool as a feature in front of the hermitage along with canals. These canals were removed in the mid 18th century and the current Roccoco style lake area was formed and it is possible that the outer tunnel was added as an extension to the original three tunnels bringing water into the air in front of the house and allowed visitors to walk over the spring head at almost water level to the hermitage. The similarity in the flint work of the sham bridge at the other end of the lake to the springhead supports this view. Over time the water table dropped and now the spring rarely fills the lake and in the summer it is mostly dry. The spring head was restored by the Carshalton Water tower trust in 2015.
The last site was fed by a unique spring fed water tower and is an 18th century bath house lined by deft tiles called a Bagnio. Enclosed with the water house it was erected by Sir John Fellowes by 1721. It was described in 1724 by a John Macky as ‘curious waterworks in Fellowes garden’. Little is known of this plunge pool and no reference is made by Rattue and its first mention is only in 1839. The building pumped water from a spring nearby into a lead tank in the tower which then fed the bath. The original engine was replaced many years ago and only partial remains of mid-19th century water wheel survive in the wheel pit which can be seen. The bath itself is sunk below a marble floor to a depth of 1.37m and is lined with plain tiles, it has a marble floor and is reached by marble steps. under which are hidden lead inflow and outflow pipes It measures an area of 3.28m by 2.58. How it was heated is unclear as no hot water system survives however it may have simply functioned as a cold bath. Now water is found in the bath and has not for some time it would appear. Its secrets and stories are yet to be discovered in a suburb full of fascinating water history.
Islands are of course uninhabitable without a good water supply and this was emphasised on Vanuatu in its creation myth according to John Paton in his 1890s Thirty years among the South Seas cannibals records that springs figure in the folklore concerning the origin of the islands. It is said that local god Matshiktshiki fished the islands out of the sea:
“And they show the deep print of his foot on the coral rocks opposite each island, whereupon he stood as he strained and lifting them up above the waters. Then he three his great fishing line round Futuna, thirty six miles distant, to draw it close to Aniwa and make them one land; but as he pulled, the line broke and he fell where his mark may still be seen upon the rocks, so the Islands remain separated to this day. Matshiktshiki placed men and women on Aniwa. On the southern end of the island, there was a beautiful spring and a fresh-water river, with rich lands all around for plantations. But the people would not do what M wanted them so he got angry, and split the richer part of Aniwa, with the spring and river and sailed with hem across to Aneityum…To this day the river is called ‘the water of Aniwa’ by the inhabitants of both islands; and it is the ambition of all Aniwans to visit Aneityum and drink of that spring and river as they sign to each other: Alas for the waters of Aniwa
Being a geothermal area hot springs are found on the island One such is the hot spring at Efate called the Takara springs. These arise in channels which are stone lined with beautiful blue clear water with some algal growth filling a large communal pool. It is thought that the water mixes with salt water giving the waters an unusual property. However it is when the water flows into the mud pools that it is thought to be particularly efficacious. Here the watery mud is applied to the skin and then after being washed off it is thought that it has the powers to rejuvenate the skin. The locals believe it has considering healing. However, these healing springs have a dark past too. John Paton in his 1890s Thirty years among the South Seas cannibals records:
“We retired to a Native house that had been temporarily granted to us for rest, and there pled before God for them all. The noise and the discharge of muskets gradually receded, as if the Inland people were retiring ; and towards evening the people around us returned to their villages. We were afterwards informed that five or six men had been shot dead ; that their bodies had been carried by the conquerors from the field of battle, and cooked and eaten that very night at a boiling spring near the head of the bay, less than a mile from the spot where my house was being built. We had also a more graphic illustration of the surroundings into which we had come, through Dr. Inglis s Aneityum boy, who accompanied us as cook. When our tea was wanted next morning, the boy could not be found. After a while of great anxiety on our part, he returned, saying, “Missi, this is a dark land. The people of this land do dark works. At the boiling spring they have cooked and feasted upon the slain. They have washed the blood into the water ; they have bathed there, polluting everything. I cannot get pure water to make your tea. What shall I do?”
One wonders if those wallowing in its healthy waters know they could have had another fate there?
I am (slowly) working through researching the Holy and healing wells of the county of Bedfordshire, a county which has never been covered in considerable detail in the topic, although Elliot Steele’s 1922 Bygone water supplies of Bedfordshire is a very good start.
Many years ago in the 1980s when I first got into the subject enlightened and enthused with Sacred Waters I aimed to try and find holy wells locally to where I lived and Bedford was a possible place. I had read brief record of a holy well associated with a medieval bridge in Bromham on the outskirts. However, I could find no more information that this but I did locate the bridge, but the OS map did not reveal a well or spring.
Stopping at one side of the bridge I was amazed to see a small gate, with 18 steps which went down to an arched well head beneath the bridge. This was a rare survival, a Holy Well that arose at the base of a medieval bridge was possibly unique despite a number being recorded in old documents. Sadly, the modernisation of these bridges over time had meant this wells were either filled in or replaced by pumps. However, here it survived.
Why was the well here? The bridge is first mentioned in 1224 when parish records show that 4 shillings was spent on repairs During the 14th and 15th Centuries a toll was collected from anyone crossing. The bridge also included a Chantry Chapel dedicated to St Mary and St Katherine and this was probably associated with the well. It is recorded that it was constructed for the ‘safety of travellers who were in danger from thieves’. The chapel survived until the Reformation in the sixteenth century which spared the well. However the question is was the well there before the chapel or did it capitalise on the popularity of the spring. . The well itself is little recorded but was frequented by those seeking cures although more recently was used as a water supply for the village. The current bridge, now 26 arches, was built in 1813 and unlike other rebuilds respected the spring which was there. The Bromham walk guide notes that the steps and stone arch were built when the road was widened in 1902. It records that:
“As late as the 1950s the well was easily accessed and often photographed but today it’s overgrown and easy to miss! Although at first glance there’s not much to see, its a good example of how a small feature in the landscape can tell a bigger story of the history and geography of our landscapes.”
The site on the drive to Bromham mill is long overdue a tidy up and repairing as can be seen by the photos taken in the 1980s and in 2018.
Two mineral springs are recorded in the parish one near Webb Lane and another in Grange Lane the later having a stone-arched head and formerly had steps from the road; its water had a depth of seven feet. Steele (1922) notes that it is now enclosed on private land and I have been unable to locate whether it has survived.
What has survived is the Grove spring. arises in a small wood bearing its name. It is enclosed in a stone arch and fills a channel. Until 2005 the well was ruined and was restored. It is to be said have had curative properties and was cleared in 1872/8 by Lord Hampden for healing fresh wounds.
It is said that the water was once much sought after for its purity and was fetched with ‘bucket and yoke’ by the villagers. Tradition has it that the water of Grove Spring in Bromham Park has healing powers for sore eyes and sprains. It was derelict for a number of years and was restored appearing similar to that shown in Steele Elliott’s photo as can be seen in the 2018. Each year in September in a festival associated with the church candles are lit around the well which is one of the days access through the wood to it is allowed.
In celebration of the stirling work done by the London Springs, wells and water ways Facebook group and the Fellowship of the Springs I’d thought I would explore Hampstead. Extracted and revised from Holy Wells and Healing springs of Middlesex
In the Georgian period Hampstead was one of the playgrounds of a growing London Its clean air and open spaces was a major draw for the London society and a major addition was its waters, although compared to others their life was short.
Hampstead Wells a chalybeate water compared to Tunbridge Wells. Its water was bottled and sent to an Apothecary at the Eagle and Child in Fleet Street, although as Stanley Foord (1910) in his work Springs, Streams, and Spas of London notes the expense and difficulty of transport meant that this attempt of exploiting the spring was not very successful. The water was extracted from the head spring or pond, called Bath Pond. This was a rectangular piece of water 40 feet wide and 20 feet deep, but filled in the 1880s.
Despite the lack of success, in 1701 John Duffield erected buildings to exploit the mineral spring, which were later on the east side of Wells Walk. Finally an Assembly Room and the Pump room were established on Well Walk. Springs, Streams, and Spas of London notes that:
“The Assembly or Ball Room, built by Duffield, was of large dimensions, measuring 36 feet by 90 feet, of which a length of 30 feet seems to have been divided by a partition from the other, and known as the Pump Room; the two rooms being thus under one roof, and situated near where the entrance to Gainsborough Gardens now is.”
Furthermore, the Green Man tavern (renamed Wells tavern in 1849-50), a Chapel called Sion Chapel and gardens and bowling green were established. On the site of the Pump Room is a new red-brick house called Wellside, built in 1892, according was established. A number of medical experts gave evidence towards the springs’ efficacy. A Dr. Gibbons states that it was ‘not inferior to any of our chalybeate springs, and coming very near to Pyrmont in quality’ and he himself took the waters until his death in 1725. Dr. Soame a noted 18th century physician published a book ‘Hampstead Wells, or Directions for drinking the Waters’, calling the spring “the Inexhaustible Fountain of Health’ yet the wells were in decline. Finally, in 1802, an analysis of the water was made by Royal college of Surgeons member, John Bliss who wrote in Medical Review and Magazine (Vol. VI.) that the water:
“have been found very beneficial in chronic diseases, &c., and where there is general debility of the system.”
In 1804 Thomas Goodwin, a local surgeon discovered another medicinal spring, called New Spa at the south-east extremity of the Heath, near Pond Street describing his findings in ‘An Account of the Neutral Saline Waters recently discovered at Hampstead’. Stating the water had sulphate of magnesia, that the waters were like that of Cheltenham’s saline spa. Its exact location according to Foord (1910) is unclear but he believes it is where Hampstead Heath Train Station now stands, although Mr. Goodwin marks it farther north.
The Long Room, 90 feet by 36 feet wide, with 30 feet used as a pump-room, was converted in 1725 into a chapel being called Well Walk Chapel and being used until 1861-62, when the Rifle Volunteers (3rd Middlesex), hired the chapel for a drill hall, and during the refit basins and pipes were found in the north end being where visitors to the Spa, were supplied with water. Analyses of the Hampstead chalybeate water have been made over the years, Soame in 1734 describes it as having a taste of vitriol of iron and Monro (1770) a Treatise on Mineral Spring states it is a transient Chalybeate lighter than New River water that had been boiled, but heavier than distilled water. By 1870, water from Well Walks spring and that from the fountain on Well mark, on the west side near no 17, noted it was a chalybeate spring mixed with surface water, possibly because the original source was diverted. In around 1885 the public basin on the east side of Well Walk was removed and a new stone drinking fountain was placed by the Wells Charity on the opposite side. In Foord’s time the water could still be drunk, although a sign was on the structure warning against this. Although C.A. White (1910) Sweet Hampstead and its associations noted that in the 1850s:
“it was quite common for working men from Camden and Kentish Towns, and places much farther off, to make a Sunday morning’s pilgrimage to Hampstead to drink the water, and carry home bottles of it as a specific for hepatic complaints and as a tonic and eye-wash.”
Sadly the well is now dry and despite an attempt to connect to the mains no water is accessible at the well.
The only surviving chalybeate spring in Hampstead is Goddison’s Fountain found can be found by following the path downhill from the east side of Kenwood House outside of the house grounds. The fountain is found on the left just as a pond appears on the right. The present structure was built in 1929 as a monument to Henry Goddison who was one of the main campaigners involved in saving the Heath and Kenwood estate for the public. There is no evidence that the spring was exploited before this but it was likely. It certainly is now and it is common to see walkers slake their first there and others collect water in demijohns.
At Kenwood House there is a brick and domed Bath House, it is easily found at the steps leading to the café. This was erected in the early 18th Century, it is believed by the Mansfield family, when they bought the house in 1754. Records show that they ordered marble fittings, purple tiles and oyster shells to decorate the niches. They probably bathed weekly or monthly. A sign on the inside of the door reads:
“The Cold Bath – The Cold Bath is fed by a natural spring of chalybeate water. It was built in the early 18th century when cold plunge bathing became fashionable and was considered a healthy pursuit. The Bath was neglected for many years, and had filed up with silt by the 1980s, when excavation work started. The marble linings had been stripped out and the sides were caving in. Enough evidence was found in excavation to reconstruct the marble lined bath. The dome was restored, and the walls re-plastered. The painted finish is speculative, based on the decorative schemes popular around 1800.”
It is designed as a plunge pool, being ovoid in shape with steps descending into the water at either side of the doorway. It resembles the structure, albeit smaller, of Birley Spa, near Sheffield (see Holy Wells and Healing springs of Derbyshire). The interior walls follow the ovoid shape and have three narrow niches set into the plaster work presumable arranged for statues. The bath water is supplied by a very copious chalybeate spring and is currently very full, but where this drains to is unclear. The site was derelict restored in the 1990s with the bath being full of debris.
Finally it is worth noting that there is a modern house called ‘Lady Well’ it may record a lost holy well but there is no evidence by a modern house name.
The following post originally appeared in Bygone Kent 23 12-16
Canterbury appears to have been well supplied with springs, a factor which may have lead to its adoption as a settlement from prehistoric times. This, together with Canterbury’s considerable importance as a pilgrim goal through the middle ages, has also not surprisingly resulted in a number of noted culted and religious watering holes. Indeed St. Thomas’s Shrine was associated with a healing spring. At the height of the Canterbury pilgrims, St. Thomas’s Well would have been the most famous well in the county, if not the country. Every pilgrim would take its water, believed to be of a highly curative nature, and it became an important part of the pilgrimage. Despite this, it is surprisingly now little known and the well itself has been lost. Although authorities place it in the choir of the cathedral, a site to the left hand of the original shrine site in the crypt is identified. This being a circular stone set into the crypt floor.
Even before his martyrdom, Thomas had already attracted a considerable following, and this well, which he drank from daily, had already gained special notice. After his death, it became even more famed. Indeed, one of his first miracles is by some accounts associated with this water. It involved a man, who upon dipping his shirt in the saint’s blood and rinsed it into its water, he gave this to his wife who was cured of her paralysis.
Obviously the monks were quick to see an important source of revenue. At first pilgrims were supplied with a phial of water into which drops of the saint’s blood were added, but a later story stated that the monks swept the spilt blood into the well, and the water brimmed with miraculous healing water! A story probably supported by the presence of red iron or chalybeate waters as found at Tunbridge. This later story was doubtlessly concocted when the original source of blood ran out! A worn step in the south aisle of the Trinity Chapel is said to be where they knelt to receive the water. Gerveise records ( cited in Erasmus ( 1876 ) Pilgrimage to St. Mary of Walsingham and St. Thomas of Canterbury):
‘..it is not beside my purpose to relate the way in which the Blood of the new Martyr, mixed with water, is given to drink, and then carried away, to the pious who desire.’
Many miracles became associated with the water. One tells of a priest called William of London, who was struck dumb at the feast of the Protomartyr, St. Justian and in a dream was told that he should visit the shrine and be cured. This he did and indeed was. Such news helped to attract greater numbers. As Gerveise continues:
‘As soon as this was divulged to the people, many came to ask for the same: when the Holy Blood was bestowed upon the sick mixed with pure water, in order that it may last longer.’
Another recorded miracle is that of a certain London Shoemaker Gilbert, suffering with fistula, was cured by its water and after returning the sixty-six miles home to London, he stripped to the waist and challenged his neighbours to a race! It appears to have even been able to restore life to the dead, although how the dead drank is not explained! Despite the great cures the saint could also be vindictive to the unworthy, irreligious or insincere. Such people would often find their lead phials, of St. Thomas’s Water, mysteriously empty, even before leaving the Cathedral precincts. ( In truth they often leaked! )
Naturally, such miracles were treated as suspiciously during the dark days of the Reformation, and in 1538 Lord Cromwell, doubting their authority, had pilgrimages stopped. The Kings Commission destroyed Beckett’s Shrine, and the well was consequently lost.
In the town there is another site associated with Beckett’s murder, called the Red Pump. This is said to be painted red as a memorial to the saint’s death. When this legend begun, and why it should be so connected is not clear. Yet, its connection with a Roman milestone suggests some antiquity for the site.
Records note a number of named springs which carry religious names, although few exist in any form or their history fully documented. One of these sites is a St. Edburga’s Well, noted by Urry as Eadburgawelle, and mentioned in a grant to St. Augustine’s Abbey in the Ninth century. Its site is now lost, and even its exact location unclear. Other sites mentioned are a St. Peter’s Well which is noted on a map drawn by Somner ( 1703 ) although he does not refer to the name in his text. There was also a Sunwin’s Well, which according to Urry was named after Sunwin the Smith and lay in the alley from the Cathedral to the Buttermarket. Other medieval wells were Hottewelle and Queningate Well. The former is interesting and suggests it may have been a thermal spring. This is particularly significant as I am unaware of any such sites in the county, and so the site may record such a rarity. ( Was it used by the Romans? ). Records show that a Gilbert the Priest lived close by to this site. The later. Queningate Well was, known also known as Fons de Cueningate, and may again have been known to Romans as it is associated with a Roman gateway.
A Roman origin is given for a fascinating lost site called St. Radegund’s Bath which is believed to have originated as a bath, and latterly to be associated with the cult of St. Radegund. Why it should be associated with this Sixth Century royal saint is unclear, although it is known that her cult was present in the area, as there is a monastic site near Dover bearing her dedication. It is first noted by Gosling ( 1777 ), when it was adapted to cold bath and thus it is worth recording the description in full:
‘St. Radegund’s Bath, a fine spring built over and fitted for cold bathing….in altering a very ancient dwelling house near the bath some hollows or pipes were discovered, carried along in the thickness of an old stone wall, which seemed a contrivance for heating the room in former times, and making a sudatly or sweating room of it.’
Records do show that the City Corporation bought this bath in 1793, and it was consequently leased to Messrs. Simmons and Royle for 28 years. This bath house was extensively repaired in 1794, and its basin was enlarged and divided in two. The baths were originally covered by arched roofs and lit from above by windows set into two turrets. Separate dressing and waiting rooms were also installed to facilitate the customs. Yet by 1825, sadly both the building and the bath became dilapidated, and hence only occasionally used. Sadly the popularity of the nearby Dolphin Inn which was situated above the bath-house, undoubtedly precipitated its destruction. By the 1930s the site was only remembered by the ruins of the Bath house cottages and as Gardiner ( 1940 ) Notes on an ancient house in Church Lane, Canterbury notes that the:
‘Healing waters in the adjacent well or bath of St. Radegund recently ( most deplorably ) filled in, in making a car park.’
Hence regrettably nothing remains of the site to record what appears to have been an historically fascinating site.
To the east of the city centre, are two sites which perhaps considering the proximity to the ancient church of St. Martin’s, are the oldest utilised in the area. St. Martin’s Spring is believed to be that which flowed out into a drain in North Holmes Road ( formerly Church Lane ) but ceased to flow in 1979, possibly the result of trenching near the site of the well. The flow from this, or rather its aquifer source, and that St. Augustine’s Spring were probably incorporated into St. Augustine’s Conduit House as noted by Hasted ( 1797 – 1801 ):
“..among the ruins of St. Augustine’s Monastery, other on St. Martin’s Hill for the dispensing of which are several public conduits in the principal streets of the city..”
This conduit is now enclosed in St. Martin’s Heights Housing Estate. Little archaeologically speaking was known of the site before its slabbed roof collapsed in the 1980s. Previously, it has been only marked by a slight earth mound with a concrete slab. Consequently, this collapse revealed much that was unknown of this structure and this prompted English Heritage to undertake a better study. The concrete slab was opened up to reveal a series of steps leading down into the structure, a ‘dark watery chamber which in recent times children had filled with a variety of domestic rubbish.’ The conduit was shown to be a six sided structure, the chamber within is divided into two sections with three Romanesque arches through which green sluggish water flows. Experts suggest that there was a floor above chamber and the structure was covered by a tiled conical roof. It is likely that this conduit is twelfth century. Around the conduit there is evidence of a large man made pond, which may have predated the conduit in function, but this is unsubstantiated. The structure has now been sensitively restored and can be visited. The water supply of the St. Martins is well covered in an article by Jenkins ( 1980 ) in Trouble Waters ( The Parish of St. Martin and St. Paul, Canterbury Friends of St. Martin ) which mentions the conduits constructed for supplying the city.
The springs feeding the conduit house are part of a complex of aquifers issuing from the step natural hillside across the eastern side of the city in the St. Martin and Old Park area, such as that at Horsefold. Such springs, as Hasted ( 1797-1801 ) mentions, also fed a conduit in Christ Church priory, and all across the city. The exact supply of the Christ Church Priory was probably that of the large reed pond in the grounds of Old Park, but no ecclesiastical, religious, or specific name is recorded. From this source, the Norman Christ Church community had a very sophisticated water system drawing their water from which was the foundation for further improvements. The most remarkable survival of this system is the conduit or water tower, a product of Prior Wilbert‘s scheme. This is equally remarkable as the plans still exist! They show that from the source the water travelled through two and a half inch diameter pipes ( such that would maintain a suitable pressure ) to feed the water tower and lavers ( fountains for the monks ). The full plans and discussion of the water system can be read in an article by Willis ( 1889 ) The Conventional Buildings of the Monastery of Christ church in Canterbury. The springs may indeed have originally been exploited by the Romans to supply baths such as that of St. Radegund.
Clearly Canterbury’s ancient water heritage is a fascinating one showing how its abundant supply has been utilised over the medieval centuries. For anyone interested in ancient water supplies it is an interesting city.
Leicester unsurprisingly being an ancient settlement boasts a number of wells all of which have been lost. The most noted is the spring-name called Tostings Well, which some authorities believe derives St Augustine’s Well. An author with the name ‘Leicestriensis’ says in 1852 (quoted in Potter (1985)) that it was
“now covered and enclosed; but within the memory of persons still living it was in the state… described by Nichols… “Good for sore eyes”… even since the enclosure of the well, many applications for water from the pump erected in the adjoining ground have, I know, been made… On making some enquiries a few years ago of “the oldest inhabitant”, he… exclaimed “Oh! You mean Tostings’s Well!”’.
Nichols (1795–1815) places near a footbridge called Bow-Bridge ran from the Friary near the West Bridge, over a back water of the Soar, to the garden called Bow Church Yard. He describes it as:
“for the use of the friars to a constant spring of limpid water, on the paved road side, a few paces distant, called St Austin’s Well”
It is noted when the Corporation mended the bridge in 1688, St Austin’s well was mending for £2 14s 8d. Nichols (1795-1815) notes that it was:
“Still overflowing with contribution to the back water… the well is three quarters of a yard broad, and the same in length within its inclosure, the depth of its water from the lip or back-edging on the earth, where it commonly overflows, is half a yard. It is covered with a mill-stone, and enclosed with stone and brick on three sides; that towards Bow-bridge and the town is open.”
Sadly it has now been entirely destroyed, occasioned by widening the road.
Slightly more difficult were the springs associated with Leicester Abbey were the Merrie Wells which Potter (1985) and Rattue (1993) suggest derivation of St. Mary’s Well, although no record confirms this. The springs too have been lost. .
More likely is unusually named St Sepulchre’s Well, recorded as Pulcre well in 1476 and was believed to be associated with a chantry of Corpus Christi recorded in 1458 in the payment records of de Joh. Paulmer pro crofto juxta fontem S. Sepulchri. It appears that by 1574 it was called according to Cox (1998-2004) ‘the spring at St James Chapell’ 1573, ‘the hermitage well’ 1638, and ‘the Chappell Well’ 1689,
‘Leicestriensis’ (1852) calls it St James’s Well, as the Chapel of St James survived that dedicated to St. Sepulchre. Billson (1895) notes it as:
“a holy well close to the old pond at the corner of Infirmary Square. This well had a never-failing supply of fresh water, until the deep drainage of the town diverted it from its original outlet.”
Leicester had two attempts at developing a spa, Spa place a terrace of four late Georgian houses remembers the first. Here in 1787 a mineral spring was discovered when a well was being sunk for cattle, and Spa Place. Watts (1820) comments how:
“furnished by the proprietor with neat marble baths and easy convenient appendage for bathing, has not been found to be sufficiently impregnated with mild properties to bring proper use”.
The Leicester Journal reported in 1794 that ‘Leicester Spa is now in high perfection’, Yet it was unsuccessful and by 1798 to a General Baptist College had taken over the site, this became a private house and latter offices. It is remember as Spa Lane.
Another mineral spring was discovered close to what is now Fosse Road North in 1830 by a local market gardener called Isaac Harrison. As a result the area becoming known as Newfoundpool. At the site a Hydropathic Institution was built but by 1835 it was converted into a private residence, Newfoundpool House where the Harrison family lived. However, some of the baths remained open for occasional use. There was another attempt in 1853 to advertise them as having:
“these baths will be found equal, if not superior, to any other baths in the neighbourhood”.
However the revival did not work and when in the 1880s ,the area was being developed, the Hydropathic Institution became the Empire Hotel. This become derelict in the 2005 and was demolished to build a Lidl supermarket in 2014.
The only other surviving of the city’s water history is the Cank Well a plaque of which exists on Cank Street.
Local tradition states that it was famous as a meeting place of gossips, the word cank being a term for cackle. However, this might be folk etymology as in Leicestershire it is a name of a hard ferruginous (i.e iron rich) sandstone and it may record chalybeate (iron rich) and those healing qualities. Alternatively cank may refer to cancer and it was a curative well…but we can debate and gossip that all we want, there is no evidence!