One of the most fascinating lost Leicestershire holy wells was St. Mary’s Well or Everlasting well – although there is no clear evidence they are one and the same I should add but it is more than likely. Why is it more fascinating than most? It was because it was associated with David Papillon, said to be a local mystic.
Who was David Papillon?
David Papillon (1691-1762) was great-grandson of the builder of Papillon Hall, locally he was called Pamps and stories state he had psychic powers and that he had the power to bewitch people with his ‘evil eye’. One local tale tells how he criticised two farm labourers for ploughing a field poorly and so mesmerized them so they could not move all day and only released them at the end!.. As a result villagers made the sign of the cross in dough when baking bread to protect them. It is not clear how he used the well but it was probably thought he cast spells over it!
Holy well come evil well?
Pen Lloyd 1977, in their The History of the Mysterious Papillon Hall, Market Harborough, notes:
“A chalybeate spring in the grounds used to be known as St Mary’s Well”
The site of the Hall was thought to have been on the site of a Leper colony established by Leicester Abbey. Another name of this was the “Everlasting Well”, which was reported to be David Papillon’s magic well, which was supposed to possess great medicinal virtue. In my research for my Holy wells and Healing springs of Leicestershire volume I aimed to discover if the site survived and what remained of it.
History of the well
The first account is John Nichols (1795–1815) in his The History and Antiquities of the County of Leicester:
“within a few yards of the Welland… in a stone cistern, formerly in some repute for weak eyes’
But he fails to suggest its name or refer to it in reference to David Papillon. Lloyd (1877) records an account by a Mr Walker, a previous owner of the Hall, who had a fragment of the well cover which still showed a P and one of the butterflies from the coat of arms. He gave it to Pelham Papillon who lived in Sussex in 1908 and the stone was supposed to have been built into a stone wall in the garden at Catsfield Place. Why it was given away is unclear and perhaps suggests at this time the well itself had become derelict and being removed. Whatever, it is also reported that he experienced some misfortune followed and he was forced to return it. However, where it is now is unclear.
What happened to the well?
In Old Pamp and the Slippers of Papillon Hall by David Allen or Lubenham.org.uk states:
“around 13 years ago (1988). It was at this point I decided to take a closer look…… I was surprised at what was still standing including……… the remains of St Mary’s well”
So it would appear it probably survived when Bob Trubshaw was recording it in his 1990 Holy wells of Leicestershire. No photo or drawing exists of the well that I can find but it must have been large enough to have a slab over it or on its enclosing wall.
Does the Everlasting Well last today?
Contacting a Mrs Barbara Burbidge, Secretary of the Lubenham Heritage Group I was informed that the well no longer existed. She also informed me of a local man called Bernard remembered when his parents and many others would get water because the mineral content was supposed to have therapeutic healing powers. Bernard’s mother used it to bathe her eyes. Even Jack Gardiner the famous boxer from Market Harborough is reported to have used it after his fights to help him recover.
She continued by informing me:
“Unfortunately I can verify that the well itself was removed several years ago and when I visited the site about five years ago doing research on Papillon Hall, all that remained was a slight staining in the ground and a few pieces of brick and rubble. I expect ploughing in the field in subsequent years has removed even those traces.”
According to Mrs Burbidge the well was situated about a mile to the west of Lubenham and south of what is now the A4304. The site can be found by following an avenue of trees from the road (opposite the entrance to Papillon Hall Farm and Branfield Residential Park) towards the River Welland. As you approach the river, turn left into an arable field and the well was in that corner of the field. Following those instructions I could not find any evidence and it looks like the Everlasting well lasts no more.
It’s great to record that this is the 300th post of this holy well blog and as this month is also its 8th Birthday I thought it would be worth making it clear why the posts are by Pixyled Publications or more precisely why Pixy led! What does this mean and why is it used? Well for this 300th blog post and on the blog’s 8th birthday I felt it was appropriate to describe the well where the term is most commonly associated with. This is Fitz’s Well laying in the desolate moors of Dartmoor at Princetown overlooking its foreboding prison. Charles Hope in his 1893 Legendary lore of holy wells aptly explains:
“John Fitz, of Fitzford, near Tavistock, who was one day riding with his wife, lost his way on the moor. After wandering in vain to find the right path, being thirsty and fatigued, he at last found a delicious spring of water, whose powers seemed to be miraculous, for no sooner had he partaken thereof than he was enabled to trace his steps correctly homewards.”
Getting lost was often thought to be due to elemental spirits and Hope continues to note:
“John Fitz erected the memorial stone marked I. F., 1568, which, with a few other slabs of granite, protects it, for the advantage of all pixy-led travellers.”
Comically Sabine Baring Gould in his 1899 Book of Devon recorded that when he came to the well in the 19th century, some of his party including officers from the Ordnance Survey complete with their surveying equipment went astray in the mist and were completely lost. He noted:
“pixy-led out of pure mischief to show how superior the pixies were even to the most scientific equipment.”
However, you may still ask what does Pixy-led mean? British novelist Anna Eliza Bray first recorded the Pixy or Pixie in her 1837 The Borders of the Tamar and the Tavy. It was recorded that Pixies would enjoy the prank of leading people astray and getting them lost. Thus the terms pixy led or rather amusingly for modern ears, pixilated, meant someone lost on a familiar route which lead to a state of confusion or bewilderment. If one thought they would be pixy led they would turn their coats inside out.
Hope goes on to describe the site as:
“about 3 feet deep, and lies in a swamp near the remains of an ancient bridge, or clam, the bridge being partly swept away by a flood in 1873”.
Sabine Baring-Gould notes:
“Fice’s Well, which I remember in the midst of moor, is now included within the new take of the prisons, and a wall has been erected to protect it. This deprives it of much of its charm.”
In 1826 an engraving by P. H. Rogers shows no sign of the enclosure wall. This must have been built by the prison’s intake post this date and before Baring Gould’s visit. The Field Investigators of State Environment in the 1954 note:
“A well constructed granite dipping chamber of drystone masonry. Internally it is 0.8m. square and 0.8m. high with a slab roof and a lintel over the open S side bearing the initials “IF” for John Fice and the date 1568. The well is enclosed by a circular protection wall, probably of much later date, and access is by steps over the wall which effectively precludes a photograph of the build.”
Confusingly, Okehampton and Tavistock also have Fitz’s well, although only the former could claim to have a position which might match the legend, but these are for another blog post perhaps. Finally, apart from removing the powers of the Pixy or as Sabine Gould calls it ‘Pixy glamour’ in an account obviously borrowed from Hope, it is also said to have:
“possess many healing virtues”.
No authority says what.
Today the well is a lot easier to find following the footpath from the road but I have only visited it on a warm and clear summer’s day. One could still imagine the Pixies would be about on a cold and misty November.
Spurting out sometimes 2 metres into the air, in the Semuliki National Park can be found the remarkable Sempaya Hot Springs. Boiling at up to 103 degrees Celsius; the indigenous Bamaga clan have a legend to explain it.
The male and female springs
The Bamaga clan, state that a hot spring arose after the tribe’s womenfolk saw a hairy man dressed in bark holding a spear with his dog moving in a zig zag fashion, whist collecting wood. Quickly returning to the men, the men then decided invite him to their village and find him a wife called Nyansimbi. However, the man who became known as Biteete disappeared once hunting and after searching they came to the hot spring where they found him and found no traces of both the man nor dog at the site, only their spear. They cried out Bilente meaning ‘Oh he has gone’ and thus the spring was so named. On returning to the village they told his wife and who also ran into the forest and was never seen again. When they looked for her they found at another hot spring her clothes. As a result they named the springs Male and Female, giving them the name Bilente and Nyansimbi respectively.
They believe the springs to be where their ancestors reside, Consequently, over the generations, the Bamaga tribe would perform rituals over the springs yearly, throwing in coins and making animal sacrifices. At Nyansimbi pregnant women would visit and pray for a safe pregnancy and delivery whilst other women visit to improve their fertility. Whilst others visit the waters believing the water, which are rich in salts, can cure skin problems. These extremely hot waters still continue to spurt out of the water producing a remarkable spectacle for all he see it.
A rather uninspiring pond in a field outside of Evesham is the site of perhaps one of the most fascinating healing springs in England.
A saintly Simon de Montfort?
Much is written of Simon de Montfort but it short his establishment of two parliaments during his interloping coup against Henry II and short rule he is seen as the father of parliamentary democracy. His death at the Battle of Evesham, which saw the rightful monarchy restored, resulted after miracles were reported at his shrine, to be an politico-religious saint and pilgrimages occurred through the late 1200s. Amongst the cures at his tomb Gunnell of Ketton’s son Harry who took dust from it to cure his paralysis and a hen from Sulgrave, Northants was revived to life!
The miraculous creation of a spring
Not unsurprisingly, what with the evocation of Simon and his miracles at the tomb, attention would turn to the site of his demise or in the eyes of his followers ‘martyrdom’. In the 1840 Halliwell translation of the circa 1280 The Miracles of Simon de Montfort, an account records how a Piers de Saltmarsh in 1274 was travelling in the retinue of William Beauchamp of Elmley, one of the Kings’ supporters over the site of the Battle of Evesham. This is said to have happened before June 1266 it is said. Piers doubted Simon’s saintliness and called on him to prove it by providing them, miraculously, with living waters, Piers then:
“seized a horse’s shoulder blade, and began to dig. God works wonders! Out of that dusty hard ground there shot up a spring of sweet water, high as the hills”.
An interesting precursor to this would appear have to been recorded by William rector of Warrington who is said to have taken away earth from the site of the earl’s death and was able to have a dying man by mixing this with water.
Of course the discovery of the spring need not be that miraculous as William Tindal noted in 1794 the spring was normally dry in summer and was just a depression in the ground. Of course both William and Piers were not local and thus would not be familiar with any intermittent spring in the area.
Miracles and cures at the well
Halliwell (1840) again tells how a‘ contemporary authority’ in the 1270s that:
“some say that there have been many miracles at his tomb, and that on the spot where he was killed there is now an excellent spring which has healed those suffering from all kinds of sickness; but nobody dares tell the world of this, for fear of the King and his party”.
The Miracles of Simon de Montfort tell how between 1274 and 1279 record ten miracles of healing from ‘the Earl Simon’s well’ Alice of Burton Overy Leicestershire merely kept vigil and was cured. However most cures were from drinking or washing themselves in water which was brought to them; water was taken as far as Oxfordshire, Thanet, Dunstable and London. Such were Stephen Aungevin’s young son at Dunstable Bedfordshire, Alexander of Suffolk, a citizen of London although some immobile recipients lived nearer such as Harry Chaunteler of Bretforton and a woman at Elmley Castle. Of her a supplementary miracle is recorded. . She is said to have journeyed with a jug to fill it with the miraculous water for her mistress. However, at the time there was an attempt to stem the cult and visitors to the well. As such some soldiers sent to prevent people visiting stopped her and when they looked inside the jug saw only beer and let her pass. However by the time she gave it to her mistress at Elmley, it contained water!
Certainly large numbers appear to have attended the site, when Ralph of Boklande of Thanet bathed his leg in the well it is said that he was cured:
“in the site of many people.”
It is recorded that people were even carried in carts from as far away as Leicestershire and even London. A ritual was established in which they would drink at the well, and either worship there or at Evesham Abbey. Even animals were cured A winded palfrey ( a docile horse), being rode by the Countess of Gloucester being cured there. The Miracles recording:
“The Countess of Gloucester had a palfrey that had been broken-winded for two years. In returning from Evesham to Tewkesbury, the horse having drunk of the Earl’s Well and having had its head and face washed in the water, recovered of this. The Countess and all her company are witnesses”,
The 1910 Evesham Journal reports that:
“until a very little time ago… there was a belief that this water was very efficacious for weak eyes… People often visited the spring and took water away with them to bathe their eyes’
The establishment of a chapel
Understandably, the well attracted considerable trade and obviously money. Alms being given at the spring by a follower of Simon, Robert de Vere, the Earl of Oxford around either 1273 or 1279.
Despite a decline in the cult by the 1280s the well’s famed did not die with it and it appease to have survived long after it with a chapel. In 1448 The Brut by Richard Fox, a monk of St Albans it is recorded:
“where the battle and murder was is now a well, and grete elmes stande about the well; there is over the well an hovel of stone (a canopy), and a crucifix and Mary and John”.
This appeared to suggest that something of a wayside cross or Calvary was present there but no other authority records it and there is certainly not trace. By 1457 the site was called Battle Well and in that year Abbot John Wickham’s receiver accounted for the abbots expenditure of one penny there. A flyleaf inscription in a missal of 1489 indicates that:
‘to the chapel of le Battell Welle’.
After the Reformation
The chapel appears to have continued until the Reformation, and the Battle well was still remembers long after. In 1702 a man was fined for ‘nuisance at Battle well’ suggesting either he was disturbing those visiting the site or annoying the landowner in attempting to gain access.
Richard Pococke records in his 1757 Travels records:
‘I walk’d near a measured mile to Battle Wells, in the northern road… They say the battle was in the road…and they told me that they found in the road a vault full of bones, which formerly might be under some chapel’.
William Tindal in their 1794, The History and Antiquities of the Abbey and Borough of Evesham records:
‘a little nearer the town, on the same side, is the spot called Battle-well’,
Nathan Izod names and precisely marks it on his 1827 map and it appears on the 1886 OS map as well. It then lay 120 yards west of the road about 200 yards northwest of the mile post and about 145 yards southwest of the Worcester road junction. Richardson (1927) in their Wells and springs of Worcestershire identifies it as
“simply a field-pond situate at the head of a valley that runs down to the River Avon.”
Cox in his translation of the Chronicle of Evesham Abbey provides a map, and says that:
‘examination of the site in 1961… confirmed that Battlewell at present derives its water from land-drainage, and often dries up completely in Summer. In a rainy season, however, it may be filled’.
As D.C. Cox in their Battle of Evesham a new account records:
“The apparent continuity of the name Battle well from the fifteenth century to the nineteenth and the consistency of the early written references, both with each other and with the nineteenth century maps, make it reasonable to suppose that the present Battle well is the fifteenth century one.”
However they cautiously note:
“Earl Simon’s well, according to the thirteenth century collection of Montfortian miracle stories, lay near the Evesham -Kenilworth road at the top of the hill which the battle was fought. That it was the later and present Battle well cannot be proved but cannot easily be doubted.”
Today one can trace this site quite easily although it is unclear of access rights. The site is free to observe during the annual blessing at the well each August however, A simple spring fed pool but one where history, folklore and belief are intrinsically intertwined.
In this post I thought I’d examine some little known holy and healing springs from East Kent extracted from the book Holy wells and healing springs of Kent
This parish is associated with the Holy Maid of Kent, Elizabeth Barton, whose proneness to fantastic illusions, attracted great numbers of followers, angered by Henry VIII’s split from Rome. Frightened of any connection with Rome, or power she may hold over the peasant folk, she and her collaborators, local monks, were hung at the Tyburn in London. Neame (1971) notes that there was another reputed ‘holy well’ at Goldwell manor apparently associated with the Holy Maid, called the Golden Well (TR 066 371). This was never known to fail, and was still frequented in the 1930s. It lay in the north-east corner of the house and was reached via steps in the cellar, being surrounded by a low brick coping. Sadly it has now blocked up and lost.
The remains of the Chapel of Our Lady (TR 090 353) judging from early engravings, has degraded considerably over the centuries, and sadly all that now remains are three walls with traces of Romanesque archways. A large water cress covered pool, lies beside this. This was the pool used by the pilgrims visiting the Chapel. However, below this is a spoon shaped stone lined chamber, which appears to be a well and may have been a holy well. Although much of it is filled in, and dry, one can envision, a series of steps flowing down to the stone-lined circular pool. It would appear to be unrecorded by other authorities. Perhaps an excavation can be employed to discover its origin.
Charles Igglesden (1900-46) in his Saunters through Kent notes a ‘Pilgrim’s Well’ (TR 082 354):
“Here is a bridle path from Smeeth Station to Lympne Road, called Pilgrim’s Way, from the fact that there is a well at the Lympne end.”
This dubious site, however, appears to have been lost.
Here is an ancient well, called Queen Anne’s Well (TQ 958 291), because its waters it is said were drunk by a thirsty Queen Anne, asking for refreshment at the house. Consequently, the house was named ‘The Queen’s Arms’ to commemorate the event. Considering the Queen’s liking for spas, the water may have been a mineral water. Perhaps, although one naturally associates the well with the Stuart monarch, she may have been the wife of James II, Anne Hyde or even further back James I, Anne of Denmark. The well lies in the cellar of a private house of The Queen’s Arms, the one nearest the church. I was informed by the owner that its water flows from the wall behind and then flows via a series of drains to and from the well. Niches facing the well indicate a great antiquity, and emphasise that the house may be built on an old chapel or even priory, as it appears medieval in period, which was the view of the owner. Considering the antiquity of the surroundings, its name may derive from St. Anne. Little is known of its history, it may have been a main ancient water source.
To the east of St. Augustine’s Priory at the edge of a field is a site called the Holy Well (TR 044 356). However, I have been unable to discover any reasons for the dedication; it may not be a particular old dedication although it is likely to be the water supply of the priory. It is a simple spring without any sign of structure.
Igglesden (1901-1946) records a tradition of a curative spring, called The Golden Well (TQ 969 425) which he considers a feeder of the Medway, arising beneath the private cellar of a house. He notes that the house:
“Takes its name from a golden well that lies under the cellar and there used to be a legend the effect that the water possessed curative powers over the certain diseases.”
It arises at the base of the rag stone cellar wall, into a circular stone lined well shaft. This although appearing to be only a foot or so deep, was once deeper, but filled when the present house was erected over the cellar. Recent analysis shows it was not potable, yet it is remarkable clear. Interestingly, the owner, Mr. Peter Green, told me of a tradition of a tunnel which lead from the cellar to the edge of Romney Marsh, or rather the sea. He thought he came across the tunnel whilst building a wall.
However, the origin of the well is not clear cut. Wallenberg (1934) in his Place names of Kent, conversely, believes that the Manor’s name derives from the Goldwell family. The explanations are not exclusive. The family may have obtained the name from being guardians of the well. Goldwell may derive from golden votive offerings given to the spring, or the discovery of a hidden hoard from the Reformation, a common myth embroiled around such sites.
“O Lady graced by God,
you reward me by letting gush forth, beyond reason,
the ever-flowing waters of your grace from your perpetual Spring.
I entreat you, who bore the Logos, in a manner beyond comprehension,
to refresh me in your grace that I may cry out,
“Hail redemptive waters.”
The ancient city of Istanbul is a melting pot of religions and cultures. As a result it is an excellent place to search for holy wells. The most famous is the Life Giving spring or font or Hagiasma which survives despite a history of destruction revealed to a Byzantine soldier called Leo Marcellus who became the Emperor Leo 1 who reigned between AD 457-474.
The legend according to Nikephoros Kallistos Xanthopoulos a Greek Historian writing in 1320 occurred on April 4th 450. At the time outside the Porta Aurea of the city of Constantinople there was an overgrown grove of trees where a shrine with a polluted spring existed. It is described that as Leo was passing a grove of trees, he passed a blind man who was lost. Leo helped him find the path and seated him in the shade. The blind man was thirsty and so Leo looked for some water. In his search, Leo heard a voice say
“Do not trouble yourself, Leo, to look for water elsewhere, it is right here!”
However,he looked around and could see any. Then he heard the voice again
““Leo, Emperor, go into the grove, take the water which you will find and give it to the thirsty man. Then take the mud and put it on the blind man’s eyes. And build a temple here … that all who come here will find answers to their petitions.”
Rather surprised by the voice he did as told and once mud was placed on the blind man’s eyes and he miraculously regained his site. Finally when Leo became Emperor he built a church on the site of the spring.
After his accession to the throne, the Emperor erected a church to Theotokos or St Mary. The spring continued to provide healing waters and in particular was said to allow people to be brought back from the dead hence its name. Indeed, the name Life giving font’ became an epithet for St Mary It became a major pilgrimage site in the Greek Orthodox church who celebrate the spring on Bright Friday in the Orthodox church. .
The present church is also rectangular and the spring arises in a crypt outside the church adorned with icons and paintings surmounted by a dome painted with an image of Christ in a starry sky. It is accessed a stairway parallel to the longer side of the church. The springs water flows into a marble basin. Inside the basin can be seen fishes who have been present in the water for several centuries. This is remembered in the complex’s Turkish name balikli the “place where there are fishes.
How did the fish end up in the holy well? It is said that a monk was frying fishes in a pan nea the shrine when a fellow monk told him of the conquest of the city by the Ottomans. He did not believe the other monk saying he would only believe it if the fish he were frying came back to life. At that point they did, jumped from the pan and into the water and began swimming!
Joseph the Hymnographer in the 9th century wrote a hymn to St Mary called Zoodochos Pege:
As a life-giving fount, thou didst conceive the Dew that is transcendent in essence,
O Virgin Maid, and thou hast welled forth for our sakes the nectar of joy eternal,
which doth pour forth from thy fount with the water that springeth up
unto everlasting life in unending and mighty streams;
wherein, taking delight, we all cry out:
Rejoice, O thou Spring of life for all men.
The seaside Kent town of Folkestone has three notable water sites The first is perhaps the commonest picture postcard available and there are several versions as can be seen here. This is surprising as the site is not particularly well known or celebrated. Indeed its’ provenance may be perhaps a little dubious. This is the Holy Well or St. Thomas’s Well (TR 221 382) is. Its first description by S. J. Mackie in their 1856 Handbook of Folkestone gives the greatest detail and describes the scene around the well:
“Whence we look down its sheep trodden sides into the deep dell, where, sheltered by the rank rushes lie the dark un-ruffled waters of Holy Well. Do these raise tracings on the grass cover the remains of some lonely hermitage. The Country people tell you something about the pilgrims to Becket’s Shrine, it is called also St. Thomas’s Well, resting here on their way to Canterbury.”
Watt (1917) in discussion of the town notes in Canterbury Pilgrims and their ways:
“..also on the hills above it we have St. Thomas’s Well, but such are scattered all over the district.”
Samuel J Mackie records in 1856 A description and historical account of Folkestone
“Sheltered by the rank rushes lie the dark waters of Holy Well Do those raised tracings in the grass cover the remains of some hermitage The country people tell you about the pilgrims to Becket’s shrine it is called St Thomas’s Well resting here on their way to Canterbury I confess it seems to me slightly out of road but there it is and all I can tell about it is there is nothing now to be told.”
In the 1865 an illustrated hand-book to Folkestone and its picturesque neighbourhood by H Stock
“A short distance from this to the immediately at the bottom of Sugar Loaf Hill a remarkable spring of beautiful water known as Well or St Thomas’s Well Why so called saith not By some it is thought that it was resting place of the pious souls who worshipped shrine at Canterbury but how those worthies here cannot be conjectured It is now used as sheepwash”.
This latter point would explain the odd concrete structure, now lost, seen in some postcards.
In the 1925 Wonderful Britain by John Alexander Hammerton he noted:
“Folkestone’s Holy Well, sometimes called St. Thomas’s well…the old highway to Canterbury runs close by and tradition says that pilgrims to the shrine of St Thomas a Becket used to drink here and that Henry II himself did so when he went to do penance at the Cathedral whose Archbishop he had murdered and martyred.”
When visiting in the 1990s the information board states that the name holy well is a modern name for these springs, and 80 years ago one was called St. Thomas’s Well but the account above disagrees. There appears to be some confusion over the site. Consequently it is difficult to pinpoint the exact site. I was informed by a local in his late 60s that, when he was a boy, the second now dry spring was called Holy Well. The spring arose in a deep gully, now covered with bramble and heavily eroded at the source. However, continuing the path around to the base of the hill, one comes across a large pool, fed by all the springs. This is the site called the Holy Well on an early 1900s postcard. So perhaps there were two sites after all?
When William Parsons of the excellent British Pilgrimage Trust visited the site was largely overgrown and derelict as can be seen here in 2016, he repairing it with some stones found around which may have been part of the original structure.
Next time we shall be exploring Folkestone’s attempt to develop a spa.
Just a small distance from the highly visited Dovedale is a sacred landscape of hermitage, holy well and shrine. Ilam boasts a rarity in England a largely intact shrine with its foramina (holes in which the pilgrim could insert ailing limbs and get closer to the holy person). The shrine is that of Beorhthelm or Bertelin, Bettelin or more commonly Bertram. The patron saint of the county town of Staffordshire, Stafford.
Who was Bertram?
Bertram is an interesting local saint, dating from around the 7th-8th century in what was the Mercia. Briefly, he is said to be of Royal Irish lineage but after making a princess pregnant, escaped to England where he sheltered in the woods around Ilam. The story is told by Alexander, a monk, in the 13th century who notes:
“They were in hiding in a dense forest when lo ! the time of her childbirth came upon them suddenly ; born of pain and river of sorrow! A pitiful child bed indeed! While Bertellinus went out to get the necessary help of a midwife the woman and her child breathed their last amid the fangs of wolves. Bertellinus on his return imagined that this calamity had befallen because of his own sin, and spent three days in mourning rites”.
As a result he became a hermit living in a cave in the valley near Ilam. Despite the earliest mention being Plot, the local geography is suggestive that this is the site of an early Christian hermitage site, although no mention of a well is noted in his legends it can be noted. The cave itself still exists but reaching it appears to be problematic. Only being accessible when the river Manifold dries which suggests a very useful hermitage site. However, it is worth noting that some accounts have the cave being Thor’s cave further up. Perhaps this is significant as it suggests a Christianisation of a pagan site.
One well up on the hillside has perhaps the greatest provena is surrounded on four sides by varying low stone walling, about two feet or so at its highest (although it appears to have been built up and down over the time I have visited the well). The spring flows from a small, less than a foot square chamber, enclosed in stone and set into the bank through a channel in the rubble flow and out along the path towards it.
Since the 1990s, on the first Saturday in August, the Orthodox Church makes a pilgrimage to the site and blesses the well.
Interestingly, literature available from the National Trust shop fails to mention this well, but notes a more substantial second St Bertram’s Well. This is close by the church and surrounded by a rectangular stone wall with steps down, the water arises here at greater speed and flows into the nearby River Manifold. Visually it is more impressive and more accessible but whether there is any long tradition of this second well is unclear, but authors such as the Thompsons’s (2004) The Water of Life: Springs and Wells of Mainland Britain and Bord (2008) Holy Wells of Britain appear to have fostered its reputation.
Little is recorded of the wells, but Browne (1888) in his An Account of the Three Ancient Cross Shafts, the Font, and St Bertram’s Shrine, at Ilam, noted that the ash had gone, but the water was still being used. He states that:
“The late Mrs Watts Russell always had her drinking water from it.”
Since the 1990s, on the first Saturday in August, the Orthodox Church makes a pilgrimage to the site and blesses the well. Interestingly, literature available from the
More is recorded is rather curious. Plot (1686) in his The Natural History of Stafford-Shire, the earliest reference of this fascinating site and he records that a
“St Bertram’s Ash… grows over a spring which bears the name of the same Saint… The common people superstitiously believe, that tis very dangerous to break a bough from it: so great a care has St Bertram of his Ash to this very day. And yet they have not so much as a Legend amongst them, either of this Saint’s miracles, or what he was; onely that he was Founder of their Church”
Such ash trees are commonly associated with holy wells. It is worth noting that in North myth, the sacred Yggdrasil was an ash tree associated with divination and knowledge. In some places rags would be tied to such trees but no such record exists here. By the late 1800s as noted in A general collection of voyages and travels digested by a J. Pinkerton in 1808 that the:
“Ash tree growing over it which the country people used hold in great veneration and think it dangerous to break a bough from or his in the church which are mentioned by Plot I did not hear of it at the village.”
Thus suggesting by that time it had gone by this time
A final observation is that in the 1800s a Roman relic found there:
“In the parish of Ilam near the spring called St Bertram’s there was found an instrument of brass somewhat resembling only larger a lath hammer at the edge end but not so the other This Dr Plot has described in the XXIII Tab 6 This he takes to have been the head of a Roman Securis which the Papoe slew their sacrifices.”
Does this suggest that sacrifices were made at the spring by the Romans?
Sweden boasts a number of sacred springs or skalla. Many of these are what are called in English sacrifice springs where objects of wealth of deposited. One of the commonest dedications is to St Olof and so we shall explore two of these first.
Who was Sankt Olof ?
Born in 995 in Norway, Olav, Olov or Olof II Haraldsson as the King of Norway, Christianised the country and many miracles were associated with him after his death in 1015. That he was elevated to saints was due to the miracles that were said to have happened after his death. The saint fame spread throughout the Nordic countries and St. Olof’s day, the July 29 is celebrated widely. In the folklore, Olav appears as a patron saint against the pagan evil powers.
St Olof’s well Vasterlanda
The spring may have been a pre-Christian site of sacrifice with the saint’s name being applied to Christianise it in the 1100s. Its water was considered good for eyes being recorded as such in 1693 to cure eye diseases.
The site was a popular pilgrimage site with people coming on the saint’s day, although the church was uncomfortable with the mix of sacredness and drinking. People came to leave money at the spring and poorer people left meat meaning that the spring was often covered with a layer of fat
Famous scientist Carl Linnaeus writes in his Skåne journey:
“The most beautiful party is St. Olof’s day, when the people here storm to a great extent from distant places to interrogate the sermon and to sacrifice.”
St Olof’s Spring, Hallaröd
The information at the site neatly describes it. Its states:
“In the Middle Ages, about 1050-1500 AD, the source cult received a boost and many and special rites were created through the direct involvement of the Catholic Church. After the Reformation, in 1536, the saint’s cult was considered superstitious and primitive. The church was now trying to eradicate it in various ways, but the interest in the sources lived partly, sometimes until the end of the 19th century. It mainly concerned the custom of sacrificing money and drinking and washing in the health-care source water. At the end of the 17th century, the art of healing also began to be interested in health sources and surpluses. The biggest holiday day was of course the day of the holidays on July 29.One offered money or perhaps food and asked for health, prosperity and about the daily bread. Olof also kept beasts, snakes and trolls away from the creature and he protected and blessed the annual growth. The journey to Hallaröd’s sacrificial source was usually concluded with a visit to the market which was held near the church. By the middle of the 18th century, the market was moved to Hörby.”
The Hammarby Kalla
Considered to have considerable healing powers was this source just northwest of the church at Lake Fysingen in Uppland . To secure a cure one would drink seven sips on a triple evening , which is seven days after the Pentecost .Hence the spring was called a triple well. The site was restored in 2011 and re-blessed on Sunday 4th September. People can be baptised and married at the well in the summer.
At the Fagertofta burial ground there is a site where coins were left at Midsummer Spring . It is two meters in diameter and 3 decimeters deep and surrounded by a wooden fence. According to the saying, you drank or washed here during the midsummer night to stay healthy. This is one of the source of sacrifice or Osterkalla were objects of value such as coins would be added. These were often associated with midsummer and youths.
This sacrifice spring was one of the most famed. As the source flowed north it was thought to make the water more magical and healthy and on certain times it had extra healing powers. In “Witchcraft, disbelief and house cures in Danderyd and Lidingö at the year 1783” noted:
A source flowing to the north has wholehearted waters, than the one that flows to other directions […] Near Landsnora Qvarn is such a source, running out of the halle mountain, from there water is collected for the cure of numerous diseases, especially for sick eyes.
It is difficult to imagine that this small and remote village was once the scene of great pilgrimage. The centre of this being St. Faith’s Well (TL 103 303). St Faith also known as Foy, a third century martyr and virgin, burned alive and beheaded at Agen in Gaul, is associated with Saints Hope and Charity. Her body translated to Conques where a splendid shrine and reliquary was established. The saint was popular with pilgrims and crusaders, and one shrine was established at Hasham, near Norwich.
It is believed that the dedication arose due to the land being in the charge of a homesick French monk: hence the church and well shared the same dedication. In 1243, Abbot John assigned the rectory of Hexton to the sacrist of the Abbey, and the revenue was so great that it was shared with the almonry. Indeed the revenue was greater than the parson’s holdings and tithes. The well thus attracted great numbers and an alehouse was established for their benefit, this is now Red Lion cottage next to the school.
Unfortunately, St. Faith’s Well fell afoul of the Reformation, but luckily lord of the manor Francis Taverner, recorded a great deal of details regarding it. Indeed, his description has become a valuable guide to the possible complexity of less recorded sites. He described the well and its position as follows:
“There is a small persell of ground adjoining to the churchyard called St Ffaith’s Wick Court, about a pole in measurement, anciently divided from Malewick by a ditch in the same place now a large moat is made. The greatest parte standing upon a bedde of springs, and undrained was very boggye, towards the churchyard. But the west side of the wick, being higher ground….neer adjoining unto which…the Craftye Priests had made a well.”
The well itself was:
“about a yard deep and very cleere in the bottome, and curbed about. Now over this well, they built a house.”
Pilgrimage to the well involved adulation to an image of the dedicated saint, for he notes that:
“..in this house they placed an image or statue of St Ffaith and a cawsey they had made…. for people to passe, who resorted thither from four and neere to visit our lady and to perform their devotions.”
The well would seem to be beneficial for foot complaints for pilgrims would be:
“… revently kissing a fine colured stone placed on her toe’ which was believed to bestow cures.”
Also the sick would throw something (nothing is specifically described) into the well:
“..which if swamme above they were accepted and there petition granted, but if it sinke, then rejected which the experienced Prieste had arts enove to cause to swymme or sinke according as himselfe was pleased with the partye, or rather with the offering made by the partye.”
It would appear that the priest was able to influence the object like some kind of wizard. Unfortunately, the land was drained and levelled in 1624 being noted that:
“St. Faith’s Well continued as a waste and unprofitable and neglected piece of land till such time as the footpath was turned through the midst of it to the outside on the south by the highway, and their clearing and levelling the ground.”
It is worth noting that the effigy of the saint was dressed and in an old book of churchwarden’s accounts, in the reign of Henry VIII it is noted that:
“that they had delivered unto the St. Faith a cote and a velvet tippet.”
Land lying in Mill Field, called St. Faith’s ½ acre, which associated with the shrine, came to the King’s hands at the dissolution, and is now parcel of the demesnes. The approximate site can be seen to the side of the church, where a small picturesque pool of water is apparent. The collapse of the tower may have been as a result of undermining from the spring.
In our days of heritage protection it seems astounding that single handed one man could remove this great site, but they did. However, the name St Faith’s wick court is remembered and the water from the well still remains it appears to fill the moat but it is a poor replacement for what sounded like a fascinating site in this remote area of Hertfordshire.