The once much visited well seems to have consisted of two stone basins or cisterns. Water from one was supposed to have great medicinal properties, especially for ailments of the eyes. The other seems to have made a very good pot of tea.
Frederick C. Jones in his The Glory that was Bristol in 1946 suggests that the well may have had another dedication:
“Much speculation must always surround the venerable fountain called Mother (or Dame) Pugsley’s Well which rose amid the daisied turf at Kingsdown. That the well existed long prior to the seventeenth-century is certain, and its feminine appellation has suggested to some students an earlier dedication, possibly Saint Mary, since an ancient title appears to have been “the Virgin’s Well.”
Jones continues by suggesting a ritual approach to those visiting the well:
“the well furnished for many centuries a copious supply of water, it being the custom for substantial citizens to perambulate on summer evenings around the meadows enclosing the two stone-basins, one holding healing water and the other crystal liquid for domestic purposes. Miss Marian Pease informed the writer that she has heard her mother say that when she was a very little child, about 1832/3, living at Union Street, it was a favourite place for the nurses to take “the children there.”
Who was Dame Pusgley?
Pugsley was said to be Royalist officer and he owned or died in the well the field was in but the name may hide a local wise women who lived near the well. F. Nicholls and John Taylor in Volume III of their 1882 Bristol, Past and Present gives greater detail:
“Mrs. Pugsley died August 4th, 1700, aged eighty. Her funeral was according to here directions, and was ‘punctually performed to the admiration and in the view of ten thousand spectators.’ Her body was borne uncoffined on a litter, with a sheet for shroud, preceded by a fiddler playing a sprightly air, and two damsels strewing sweet herbs and flowers, while the bells of St. Nicholas church rung a merry peal. Thus it was carried to a grave in a field adjoining Nine-tree hill. Dame Pugsley was supposed to be the widow of a young soldier killed at the siege of Bristol, 1645, and buried with military honours on Nine-tree hill. His widow wore mourning all her life, and desired to be borne to her grave with demonstrations of joy at their happy reunion. Mother Pugsley’s well is within recent memory. It consisted of two stone basins, one of which contained ‘an infallible remedy for the eyes,’ whilst the other was especially renowned for making tea. She built a hut over the spot where her husband fell and was buried, which gave her name to the field and well. At her death she bequeathed money for a sixpenny loaf and a ninepenny loaf at Easter, and a twopenny loaf on Twelfth-day, to each of the sixteen women inhabiting St. Nicholas’ almshouse. The vulgar supposed her to have been a witch, and they trampled upon her grave. A skull, thought to have been her husband’s, was dug up; it had a bullet hole just above the temple.”
The disappearing well
Mr. F. J. Burt (of Brislington) writing in the Western Press in 1920 remembered that the well situated in a builder’s yard at the top of Nugent Hill, Cotham when he was a child, he recalled drinking the water which had the reputation of being of medicinal value, especially for the eyes.
In January 1845 a local meeting met over the proposal to build Fremantle Square on the site which meant that free access would not be allowed. The meeting was unsuccessful in finding money to support the survival of the rights. Then in 1864, the following statement was made:
“29 July 1864 As regards ‘Mother Pugsley’s well’ it appears that the quantity of water is not large and that in order to render this available for the public use it would be necessary to purchase the property on which the well stands, the cost of the premises and of laying pipes for leading the water would be more than the benefit to accrue therefrom would warrant”
Thus the well was lost. A compromise was the placing of a pump on the site which was recorded as still being extant in 1940.
Its exact location being the boundary wall of 10, Nugent Hill from 2, Clare Road, Cotham. Quinn (199) in his Holy Wells of Bristol and Bath states some evidence of the well head remains but I was unable to discover it. One day it may be recovered.
Folly estates are often a good place to find substantial holy wells and sacred sites and to north-west of Stourhead Gardens splendid Stourhead Estate, a National Trust property, is a splendid example – St. Peter’s Pump. However, yet like many such sites, the origins and names are confusing to explain. The well head, unlike some sites, is very easy to find being a high medieval cross sitting slightly incongruously upon a rubble grotto where the spring, now dry, arose. A strange hotchpotch
The well, is one of supposedly six, giving the site the official name of Six Wells. The earliest reference, is before the folly was John Leland in the 16th century noted:
“ther of 6 fountaines or springes, whereof 3 be on the northe side of the parke harde withyn the pale.”
He also noted that Lord Stourton, a family name of great antiquity has six fountains on his coat of arms. Such sources of great rivers often attract folklore, although none appear surprisingly to be holy wells. The name Six Wells first appears in 1822.
King Alfred’s holy well?
The origin of the springs is said to owe itself to King Alfred the Great, the great Anglo-Saxon King. In her 1932 book, Moonraking a little book of Wiltshire stories, Edith Oliver tells us
“It is said, when tired from fighting with the Danes, King Alfred and his soldiers prayed for water, and up came six wells or springs. If the legend is true, if this is not a holy well, surely a heaven-sent one.”
Indeed, I have argued how royal wells were often seen as sacred and considering Alfred’s standing it seems likely these were. However, his name appears never to have been associated with the well. The king is remembered in a substantial folly tower not far from the springs, but his absence here is quite surprising?
Why St. Peter?
Where the name St. Peter’s Pump comes from is at first unclear. There is a record according to Gover, Mawer and Stenton’s 1939 Place Names of Wiltshire of a Peterswells in 1279 somewhere in Wiltshire, was it here? The name St. Peter is in itself rarely associated with British Holy Wells. To add to the confusion, the site is also called St. Agnes Pump, the reason being that it derives from the origin of the medieval cross which tops the grotto structure. The present structure was built by Henry Hoare in 1786.
The moving cross
The cross was originally a pump, which has six square posts with moulded cappings to six ogee- arched openings each with cherubs over each, then there are six niches with semi-circular heads above each containing a seated figure with hexagonal moulded pillar and narrower shaft to top. Interestingly a date 1768 is incised on east side of pillar. An odd date for a medieval cross said to be 14th century, so why?
The reason why the date of 1768 is incised on the pump is because it was moved. The pump head originally sat over St. Edith’s Well, in the City of Bristol. It once stood at the junction of Peter Street and Dolphin Street in Bristol for 300 years and provided water for the city. Then in a strange form of forward thinking beneficial vandalism, it was dismantled under an 1766 Act of Parliament, which looked to improve transport in Bristol and placed upon a purposely made grotto. The well itself was also moved. It may seem strange that I view this as beneficial, but the exact spot of the cross was hit by a bomb in the Second World War, which caused the nearby church to be ruined and would have destroyed the cross. The well according to Phil Quinn’s 1999 Holy wells of Bristol and Bath Region:
“Today both the old and new wells lie under the flagstones of Castle Park, the site of the old St. Edith’s Well being marked by a slab laid upside down and of a lighter colour than its neighbours.”
Quinn states that the Bristol well was called St Peter when it was repaired in the 15th century after the church nearby…the Peterswell in Wiltshire would appear to be a red herring! The name originating when in 1546 pumping mechanisms were established subsequently being recorded as Saynt Peter’s plumpe. So mystery solved.
Another reason for the 17th century date is to explain the difference between the original cross in Bristol and its appearance now. What is above the niches is 18th century as the top of the cross is lost. Was it broken in transit? Vandalised in the 18th century? Or too Catholic?
So all in all a curious hotchpotch of history, much like the structure itself.
When is a well a holy well? Ruge well in Bristol, may not having any history of healing, association with saints or legends but by its association with the grand church of St. Mary Redcliffe and the continuation a unique tradition makes it a worthy consideration for this blog. The well is one of the few surviving and largely functioning springs which fall between two forms of classification, neither holy (or healing) nor domestic, by its association with the church it could be considered holy and as such I have included such sites in my surveys, but clearly there does not appear to have been anything sacred thought about it. But what is more remarkable is that there remains a surviving custom associated with it which dates back on and off 900 years!
An ongoing gift
The giving of the spring head by a member of the Berkeley family of nearby Berkeley Castle dating back to 1190 is perhaps the only such one surviving. The record reads:
“The Grant by Robert de Berkeley, at the instance of William, Chaplain of the church of St. Mary Redcliffe, to the said Church of the well called Rugewell, which is between his wood and that of Robert de Werve, with free access thereto. With a proviso that the hospital that the hospital of St. John the Baptist, Redcliffe, shall have a pipe as ‘mensuram unius mediocris pollicis’ for carrying water to their building.”
So reads the grant recorded in the Bristol record office dated 1190. What is surprising that not only does this spring still flow towards the church, an annual inspection of the source and pipe continues to this day. This was made possible by Juliana, Robert’s wife who affirmed that ‘the Church and her Ministers were allowed to lead off the stream of the well over the demense lands and lands of the tenants, through fence and enclosure and meadow and pasture by a conduit to the church in perpetuitary However, the first record of the pipe is not until 1552 the pipe gets its first notice when the vestry accounts recorded there is a charge for the purchase for the use of pipe for a house, the rental of which continues for a number of years. When the annual inspection begun is unrecorded but it is assumed to be when the grant was given.
This annual event was not at one point unique in the city, a similar annual inspection was undertaken by the city corporation of the Raven’s Well, also in Knowle and its conduit, called the Temple Conduit. This inspection being paid by an annual Temple fair, whose rowdy reputation, led to its closure and as a result without its annual meal. The Pipe walk similarly was associated with annual meal, although when abandoned is unclear, whatever it did not stop the custom although it is possible that it may have been responsible for its temporary abandonment and revival in 1928 as reported by the Bristol Evening Post. An amusing account from Pipes, pumps and conduits reads:
“Had you passed by the Wells Road on Thursday week, you would have seen a small troup of substantial citizens, walking with their sticks in hand, resolutely bent on a rustic expedition; and had you followed them, they would have led you through the fields about a mile further on, to a farm at Lower Knowle. Here the jolly pilgrims would have come to a standstill at a flat stone, about two feet square, in the centre of some ploughed ground. Presently a couple of plumbers, who accompanied them, raise the stone and disclose down below a deep subterraneous and good sized chamber, which it would require the light of Aladdin’s lamp to explore. There is a good deal of joking amongst the gentlemen as to who shall descend the ladder first, and as you look around and see amongst them several plump worthies, you come to the conclusion that to them ‘the descendent to Avernus’ is not only ‘not easy’ but physically impossible; but there are among them slim gentlemen, whom parish dinners, have not blown out, and these come forward and disappear one by one into the bowels of the earth, leaving their ‘fat friends’ behind, not only loath but unable to quit the warm precincts of the cheerful day.”
The description of the well head indicates that post that date some considerable improvements were made and now the well, enclosed with allotments, is a substantial stone well house. When the door is opened, now a rather ugly metal one, an older chamber is visible in which a considerable flow was visible. However, one is mistaken if thinking that this structure is the true well for a few feet behind it some land hand given way and a deep stone lined conduit could be seen. Beyond this is a circular boggy area where the springs arise. The report states:
“Don’t be afraid to descend the ladder after those who have been hardy enough to get down, and there by the flicker of a lamp and the occasional flash of a lighter cigar, you will see sparkling up from the fissure of the living rock the water of Ruge Well.”
From this spring a pipe line was laid travelling two miles to a tap conduit head near the church. This route has changed little since the 1190s although urbanisation has sprung up to enclose it and now Victorian pipe has replaced whatever medieval structure there was; the route remains fossilised in time. From the spring head the walk takes itself through allotments, much to the bemusement of those tilling it, down narrow lanes, along streets, at certain points, small stone monuments mark the pipe. If you were not looking for them you would miss them! Most vaguely reading SMP. At certain points, most amusingly in the garden of a ‘modern’ house a manhole cover is lifted and the pipe revealed. What is particularly interesting is how the depth of this pipe becomes increasingly greater to where we reach Victoria Park, where a ladder is needed to descend some distance into the earth. At this last one, ceremonies appear to have developed; in early times the walkers would take a refreshing draft from the pipe…not recommended now but probably welcomed then. The other being the bumping of new attendees on the walk, a ritual often associated with boundary walks which was done to ensure the walkers remembered the marks. The above account also suggests other aspects of beating of the bounds were done – the hitting of the markers with ‘their sticks in hand.’ In 1990, when the 900 years of the pipe was celebrated a token walk over the railway line was done here. This is because despite the presence of an underpass and the importance of this main line, walkers arranged for the trains to be stopped so all the walkers could cross. During the 900th walk, a celebration peal of the church was also rang during it and the Bedminster Citadel Band of the Salvation Army played at one of the stopping points.
A water labyrinth
Also in Victoria Park is a delightful and unique fountain head, the result in 1984 of Wessex water needing to build a sewer across Victoria Park where the pipe ran. The resulting labyrinth was created based on one depicted on a boss of St. Mary Redcliffe. The pipe water fills this labyrinth, the water flowing around the pattern. From the Park, under the railway and down Spring Lane, the pipe travelled over Bedminster bridge and up to the church to fill a tank in the church yard and flow from a lion headed pipe over which reads translated from Latin:
“For the health of the soul of Robert Berkeley, who gave to God and the church of St. Mary Redcliffe and its ministers the Rugewell and conduit. AD 1190 Erected.”
Sadly, during the Second World War, the pipe got a direct hit, however in the 1990s, the source of its break was located and now the flow continues, albeit rather rusty looking to the tank behind the fountain head. It has yet to flow from the lion’s mouth. So Bristol’s Pipe and its walk is a curious survival. It survived the Reformation unlike many church related customs, probably became it was not necessarily associated with ritual but function. It survived the 1800s, when similar customs such as the Temple Walk declined. It survived the wars, although I believe it ceased for the First World War. And it continues to survive long after there is any need for its waters. Yet it is a worthy celebration of the importance of water and long may it continue.
Now remarkably lying in a green oasis in some of the worst areas of industrialised Bristol is the St. Anne’s Well (ST 621 725). This lies in St Anne’s wood, which was acquired by the Bristol Corporation, and since then very little has been done thankfully to change its situation. The circular brick rounded well, was restored early this century. A suitable inscription reads:
“Wishing well, St Anne’s Well. This Holy Well was associated with the chapel of St Anne, which stood about 300yards to the NW; throughout the Middle Ages , pilgrims were made here, and especially by the sailors of Bristol, Henry VII. Visited this spot in state in 1485, and hither his Queen came in 1502.”
“The Chapel, dating from about 1392 was destroyed with Keynsham Abbey, to which it belonged, in 1539 by Henry VIII.”
William Worcester described the chapel as:
“58ft by 80ft high, with colossal square candles, renewed yearly at the Pentecost, that touched the roof nearly at the roof and cost £ 5 each. Thirteen others burnt before the image of St Anne. There were also 32 models of ships and boats, 20 shillings each, for receiving and containing offerings and sometimes to burn incense in .”
It was founded by a certain Lord de la Warr, of Brislington. One can say without doubt that the pilgrims, many of the important, must have contributed greatly to the coffers of Keynesham Abbey. A typical entry is shown in the Duke of Buckingham (1502) diary:
“ My Lord’s and my young Lady’s oblation to St Anne in the wood, seven shillings and four pence.”
The chapel was controlled by a custodian or warden. One particular individual is remembered in the Keynesham church. It reads:
“Hic Jacit Walternus Jose canonicus nuper custos capelle Sancti Anne in the Wode cujus animo propicietur alissum amen.”
From 1635-1800 the chapel was used as a pottery works when it was demolished. In 1889 action was brought about concerning a public right of way through the wood and passing the well. This footpath had been used for centuries for passing to St Anne’s Ferry, and to make pilgrimage to well and chapel. This is referred by Leland in 1542:
“At two miles above Bristow was a commune trajectus by bote (ferry boat) where was a chapel of St Anne on the same side of the Avon that Bath standeth on , and here was great Pilgrimage to St Anne.”
Interestingly none of these authors directly make reference to the well and authorities such as Harte (2008) in a magnus opus question that there was ever a holy well. This may be so, certainly the recorded history of St Anne’s Chapel being much greater than that of this well, which does not get mentioned until the 1880s, when Morris (1885) who discusses ‘the Shrine Well of St Anne’s-in-the-Wood, Brislington’. The well becoming at this time a place of pilgrimage by local Catholics who perhaps replaced the chapel as it was no longer possible to re-build or even trace its remains with the well. Indeed, it may be when as Hope (1893) notes a Father Grant cleared out the well in 1878 and found:
“some coins were found in this well… 1. Half groat, Edw.IV; 2. An abbey token; 3. A half groat, Hen.VII; 4. A Portuguese coin; 5. A reckon-penny or counter.”
By the time Hope (1893) refers to this he states that:
“The water of this well was formerly considered good for affectations of the eye”.
Horne (1923) in his Somerset Holy Wells monologue reports that the well:
“has been cleaned out to a depth of twenty feet, and the stone work at its sides is in perfect condition. The spring enters the well about six inches from the bottom, on the north side.”
According to Jones (1946) in his The Glory That Was Bristol, states that by the turn of 1900s the well was ruined again who adds:
“The writer as a boy often visited the well taking away, with others, the water for the bathing of weak eyes. Its water is used to-day for weak eyes, rheumatism, and blood impurity. “Johnny Onion Men” from Brittany made annual pilgrimages to the well till recent years… The writer commenced in 1920 a movement for the restoration of the Well”
This also resulted in the woods containing the well being given to Bristol Corporation to allow continued access to the site. Winchester (1986) in St Anne’s, Bristol: A History,, notes that:
“in front were five large stepping stones, said to be Holy Stones. The Stones were very old and worn, with deep impressions made by hundreds of feet. They were removed in 1924 but replaced… In 1926, the City of Bristol had the well covered with a picturesque canopy and surrounded by a protective wall… Few people lived in the area, but I do not think that any child passed the well without standing on the stepping stones and stirring the waters with a twig, hoping to find Queen Anne’s ring!”
Another account records that the Cordwainers:
“In May, 1939, members of the Guild with their friends and distinguished visitors made a pilgrimage to the “Holy Well” in St Anne’s Wood. They were led by the sheriff of Bristol, Colonel Lennard, who was a cordwainer.”
The fortunes of the well and its pilgrimage over the last 90 or so years have been mixed. In the 1920s a circular well was constructed with a conical tiled roof. However, the well has gone through several stages of neglect. Winchester (1986) records in 1975 that rubble filled the well with a metal disc cover over it but a local holy wells pagan group, The Source set about restoring the site and created a new circular well chamber and a statue of St. Anne, although this statue now lays prostrate. They also established a regular visit to the well. Currently, a theatre group enacting the characters of King Henry VII and Elizabeth of York for a mile long community walk to the well with readings at it on the Sunday closest to the saint’s day following the ancient route.
More can be found out here, with some excellent photos and illustrations http://brislingtonarchaeology.org.uk/projects/st_anne/index.html
and https://www.facebook.com/events/133809176814235/ for the events
Copyright Pixyledpublications. Happy for photos to be used on amateur websites/blogs but please give attribution to this website. Thanks