Sometimes holy wells turn up in odd locations and the survival of a site in a very urban cityscape shows how such sites can survive despite the predations! For in the church is a pump which draws its water from the newly discovered spring found in the boiler house said to be St. Mary’s Well associated with a shrine to the Blessed Virgin or Black Virgin of Willesden. The origin of the shrine is unknown, but the first mention of a statue occurs in 1249, when an inventory of church goods mentions two large sculptured images of Our Lady. Legend has it that the shrine originated due to an appearance of Our Lady Mary in the Churchyard.
The celebrated black image of Our Lady was a centre of pilgrimage until its destruction at the Reformation. In 1535 the statue was torn down and taken to Chelsea and publicly burned on the same fire as the statue of Our Lady of Walsingham. Consequently, Henry VIII imposed a fine on the ‘idolatrous’ Church to be paid every year by the Priest and indeed it is clear that interest in the shrine did not wane at the destruction of the image. It is noted that a vision of the Holy Trinity was seen by a Dr. Crewkerne who in a conversation in with Our Lady, telling him to preach abroad and that she wished to be honoured at Ipswich and Willesden, as she had been once before. A restoration never happened during this period however. However, when Fr. James Dixon became Vicar in 1902, he restored the shrine and a statue of Mary and Jesus was placed in the Chancel and devotion to the shrine has been encouraged. In 1972 a new statue was made and pleased by the Bishop of London on the feast of Corpus Christi.
Of the well, J.T Gillet’s 1964 The History of Willesden notes that:
“There is a distant tradition that Our Lady appeared in an oak tree in the churchyard to a client, and that a well began to flow, at which miracles were wrought and which became noted for cures from blindness. The well was used until comparatively recent times, but then it was condemned as ‘unsanitary’ and was covered over.”
Jeremy Harte in his 2008 English Holy Wells notes that the tradition also appears to date to 1885, and was thus probably propaganda set up by a Catholic mission was set up to revive the mediaeval Marian shrine at Willesden, although the VCH (1969–2004) take it as evidence that:
‘the church was built on the site of a holy well possibly that which gives the settlement its name, first recorded in 939 by King Athelstan.’
An alternative tradition is recorded by John Norden in 1596. Norden (1723) Speculum Britanniæ: an historical and chorographical description of Middlesex and Hartfordshire which notes in relation to Alderman Roe’s a:
“springe of faire water, which is now within the compass of house”.
However of course this does not stipulate that this is a holy well nor the exact spring. Similarly, it is likely to refer to Willesden from the Anglo-Saxon Wiell-dun – hill of springs as noted in Nicholas Schofield’s 2002 Our Lady of Willesden, a brief history of the Shrine and Parish who also state
This is said to have been associated with pilgrimages to the Virgin’s shrine. The church website notes that:
“The water from the well is used extensively to this day, for Baptisms, anointing and mixing with the wine in the Chalice. On Saturday 4 July 1998, at the Annual Willesden Pilgrimage, a new Holy Well was dedicated enabling the healing Waters of Willesden to flow freely at St. Mary’s. The waters are available to be used in Church and to be taken away.”
Interestingly Foord appears to describe it as:
“in regard of a great cure which was performed by this water, upon a king of Scots, who being strangely diseased, was by some devine intelligence, advised to take the water of a Well in England, called Muswell, which after long scrutation, and inquisition, this Well was found and performed the cure’. Later this king was identified as Robert the Bruce (the Bruces held land nearby), and the illness was held to be leprosy.”
However is this another site?
The well is although described as now surmounted with a pump within the church, this appears to have gone and now a demijohn of water is found in the Lady Chapel. Apparently the source was rediscovered in 1998 but access cannot be granted.
Sometimes mysterious creatures at wells and springs have mysterious origins and perhaps one of the most mysterious is Nanny Rutt, who is associated with an artesian well in Math Wood near Bourne, Lincolnshire.
The story tells of a young girl who arranges to meet her lover in the wood and sets out early in the evening and meets an old woman wrapped in a shawl which obscures her face. She warns of the dangers of the wood at night as well as why she should not elope without knowledge of her parents. She ignores this advice and reaches the well where she has arranged to meet her lover. Waiting for a long time she realises her lover is not going to come and it has become very late. With tears in her eyes she becomes hopelessly lost and stumbles upon an overgrown stone house in a clearing and there in its doorway is the old woman who’s face is revealed it the moonlight to be hideous. As the girl runs, the old woman’s shadow paralyses her and her throat becomes so dry she is unable to scream and is never seen again.
How old is it?
An interesting legend, who apart from the name of the Old women is very modern and resembles an ‘urban legend’. What is unclear is why there is a well included. Does this suggest that at some point it had a greater role? Did Nanny Rutt haunt the well? Was she another Jenny Greenteeth? Did the girl actually drown in the well?
Its origin is equally mysterious, neither the authors Eliza Gutch and Mabel Peacock in their Examples of Printed Folk-Lore Concerning Lincolnshire, Volume 5 or Ethel Rudkin in her Lincolnshire folklore , both very thorough folklore collectors in the turn of the last century
According to the Wikipedia entry, the earliest reference is 1920s, but the name Rutt is possibly very old deriving O.F rut the same origin as Latin rugitus both meaning ‘sexual drive’ and perhaps suggest a greater date. The contributor notes:
“It may be possible to suggest an explanation for the story of the disappearance. Perhaps at some date a girl took her developing sexuality into Math wood, met someone who complemented it and was soon taken off to a home for un-married mothers never to return to Northorpe. An explanation was required for the other young people and at a time of reticence about sexuality, Nanny Rutt was invented. If this happened when the use of the French language in England was remembered, the story is medieval. Nanny Rutt could also be based on a real woman who once lived in the wood”
Rutt could also reference rutting or a goat both again very sexualised! Nanny is a common name for a fairy character but equally for someone who might offer baby sitting!
Although the woods still exist I could find any evidence of a well on the 1880 O/S or current map, and according to my correspondence with local historian Rex Needle, he believed the whole story is made up, but when, why and by who and more importantly why include a well, name it after the main character, but do not explain why. In all it is a very confused story. Even more confusing is that since including the well in my work on Holy wells and healing springs of Lincolnshire the well is included in a geocache! Does it exist then?
Chigwell on the Essex outskirts of London is a site claimed to have derived its name from a spring called the King’s Well as Samuel Lewis in his 1848 Topography notes:
“within the bounds of the great forest of Waltham and in ancient records is styled Cingwella supposed to imply the King’s Well a purgative spring here from which its present name is derived.”
However did it? According to P. H. Reaney’s Place-Names of Essex the name means ‘Cicca’s well’, Cicca being an Anglo-Saxon personal name. Furthermore, the 18th-century historian Nathaniel Salmon The History and Antiquities of Essex stated that the “-well” element in the name derives from Anglo-Saxon weald meaning wood which would make sense considering its proximity to Hainault Forest. Hence my claim in the book Holy wells and healing springs of Essex that it was
“The King’s well was certainly an ancient site, possibly a pre-Christian origin”
May seem now a little over-enthusiastic!
Philip Morant in his 1763-8 History and Antiquities of Essex gives the earliest account of the well, being found:
“…..behind the wind-mill, among the trees whose water has a purging quality, and the late Dr Frewin used to speak of its flavour….Near the well is a hole wherein the water of the fame nature, perhaps proceeding from the other.”
Morant (1763-8) also suggests that the well was once frequented, but less so by his time. By the end of the 18th century it appears to have become entirely neglected. This situation never improved, as even in 1838, a Professor Booth noted it to be ‘now quite neglected’. This decline lead to its final destruction in the late 1870, when the site was drained, filled in and turfed over, by a Mr. Radley, acting on behalf of the then owner. By the time Christy (1910) visited the site, the well had long gone, but fortunately he too obtained some vital details concerning the well. The well was reached by a private road, although once a public right of way, near a mill pond. Unusually it would appear that the fame of the water differed in regards its appearance, for when yellow it was best only for cattle. He was informed by the older residents of the community that this well laid in a meadow of about thirty acres called ‘Parkfield’, belonging to a Mr. Philip Saville, and near his residence of ‘The Woodlands’. It was situated due south of Forest House, about 300 yards from the road, and not very far from Grange Hill Station. It lay on the steep slope of London clay, lying on the south side of the road.
A description of the site
Fortunately, a description of the site survives. A Mr. Green, who had lived many years in the Parish described the well as a hollow place, bricked around, with steps leading down to the water. Surplus water was relayed to a ditch via pipes. Yet despite its destruction 30 years before, it was still famed in the 1900s. A local man Mr College referred to it as the ‘purging well’. Furthermore a Dr. Reeve, formerly of Chigwell Row, described it as good as any medicine as a purgative.
The site today
In the book Holy Wells and Healing Springs of Essex I recorded that the site was located in Whitehall Close, but there is now nothing to mark it; the area being developed for housing.
Since Morant’s (1763-8) description the whole area has drastically changed. The windmill was burnt down in about the 1850s, and the trees that surrounding the well (part of the old Hanault Forest) were probably cut down even earlier.
However, in 1907 about 50 yards from the reputed site of the well, there was a stagnant cattle pond. Miller Christy and May Thresh’s 1910 A History of the Mineral Waters and Medicinal Springs of the County of Essex believes that this is probably the hollow described by Morant (1763-8). This too has gone.
However, there is some confusion and subsequent research places it more precisely in the rear of the house located at 67 Brocket Way being marked on the land registration map of Redbridge Council shows “Chig Well (site of)”
However, that might not be the whole story! In an excellent article on the Chigwell Row community blogsite called Chigwell derived from King’s Well or Cicca’s Well the jury is out! the author notes:
“I hope to work on a project to commemorate that early past and have it recognised locally. Hopefully a local project will revive an interest in our historical past like the Mammoth replica project has in Redbridge. I have followed the map I bought with local resident Neil Patel who has lived her for over 40 years. We believe that the location of Chig Well would have been in land adjacent to the wells Park School or at it’s rear. I have contacted the school to try and ascertain whether the name of the school is somehow linked to the history of the well listed on the map. A call to the school office was met with short-shrift and the woman who answered said she knew nothing about the origins and nor would other school staff. she said:“The decision to name the school was made by Essex Council.“They gave the school to options and early decision-makers went with Wells Park School.”When pressed on how Essex Council derived the two name options, I was reminded to contact Essex Council. I have contacted the Essex Record Office who is not able to advise me on the origins of the name of the school, but I will ask the officer there and the school again, in hope of clearing up this mystery. Later it would be able to gain access to the rear of the school or the private land next to it, to locate any remnant of the potential well site.”
It seems sad that such a renowned site, that had given the place its central focus and name, should have been destroyed with little regard for its importance. However one does wonder what they have found in the garden of number 67, or Whitehall Close or as the author above states the School!
Enfield might not seem the most profitable for holy and healing well hunting but there were some interesting sites. Sadly searching for the first site was less than fruitful. According to Samuel Lewis’s 1831 Topographical directory) there is a spring called King’s Ring, although Hope (1893) calls it Tim Ringer’s Well, he also notes that whose waters never freeze nor dry up. Lewis (1831) notes its location:
“To the south-west of the town, and about a mile from Old Bury, is a smaller moat, on the estate of John Clayton, Esq; and to the south of Goulsdown lane is another, separating two square fields, in the first of which are the remains of out-buildings belonging to a mansion in which Judge Jeffreys is said to have resided, and near the entrance a deep well called King’s Ring, the water of which is deemed efficacious in diseases of the eye: a celt was dug up in 1793, at the depth of twelve feet from the surface.”
G. M. Hodson and E. Ford 1873’s A History of Enfield note that it was on the south side of Nag’s Head Lane, near Ponder’s End. It was a deep well, probably the brick conduit noted in Ogilby’s roads 1698. Mr Leonard Will, local historian notes that Godfrey Maps reproduction of the Ordnance Survey map of Ponders End, 1896, shows King’s Ring (WELL) (Site of) on the south side of Southbury Road, just to the east of Churchbury Station (now called Southbury station).
The site does not appear to have survived as the area is heavily urbanised, it would appear to correspond to Poppy drive and despite some green spaces there nothing could be found!
More mysterious is the pond located in Trent Country Park called Camlet Moat, a name which first appears in 1440 A.D. The name has been thought to suggest that this was the site of the legendary castle of King Arthur Camelot. The site is also noted for a ghost of Geoffrey de Mandeville, Earl of Sussex and Hertfordshire and Constable of the Tower of London whose ghost was apparently first recorded in the 12th century. He is said to guard a pot of treasure he hid down a nearby well before he was arrested for treason. Local legend also records has a paved bottom beneath which the treasure would be found which is protected by a magic spell. Curiously he is also associated with guarding treasure in ‘castle’ well in earthworks at South Mimms (cf Holy Wells and Healing Springs of Hertfordshire)
A steep crater in the north-east corner of the moat has been identified as the well. During excavation in the 1920s by the then owner, a on 6th April 1924, the Zanesville Times-Signal, an Ohio, USA based newspaper, ran a full page story with the headline ‘The Ghost that Guards the Treasure in the Well’ discussing the issues of disturbing the ghost of Geoffrey de Mandeville. According to A. Mitellas 2015’s A Concise History of Trent Country Park Version 3:
“The February 21st 1903 issue of Country Life tells of a story about the ‘last owner of The Chase’, who, having been accused of treason, hid in a hollow tree. Later that night, he sneaked out to make his escape but then fell down the well at the north-east corner of Camlet Moat and ‘perished miserably’. The ghost of this last owner is said to haunt the moat.”
Also associated with the site is Dick Turpin who would hide by the moat. He does not haunt the site but according to local Pagan and New Age groups, a female ghost called the ‘The White Lady or Goddess’ does. The groups who have taken to adopting the site as a significant religious. They have adorned the trees with votive offerings and make bowers from local branches in which they place shrines. As Mitellas (2015) notes:
“Camlet Moat is considered to be a sacred place by a Pagan and mystic network that stretches out far beyond the local vicinity, and, indeed, the country. Local Pagans who regularly visit the site occasionally build bender huts from the surrounding branches and brushwood, complete with shrines. In particular, the well is considered to be sacred. Followers have adorned a partially felled hornbeam tree that leans over the well with prayer rags, symbols and trinkets.”
C. Street’s 2009 London’s Camelot and the Secrets of the Grail believes that the site was a place of healing and inspiration being a site of an ancient oracular shrine. He also notes that it is one of the corners of ‘The Barnet Triangle’ with the east Barnet’s St Mary the Virgin and Monken Hadley’s St Mary the Virgin churches forming a perfect equilateral triangle. A triangle which is claimed to be a powerful conduit of energy feeding ley lines locally.
The name Camlet is thought by many to have been corrupted from Camelot and hence theories have developed regarding a link to the legendary King Arthur, indeed it has been called ‘London’s Camelot’. A reference from May 1439 does record the demolishing the ‘manor of Camelot’ supporting the idea. Another possible origin is that the 14th century stonemason William Ramsey who constructed Edward III’s round table for Windsor, lived here and named it Camelot out of homage.
In my Holy Wells and healing springs of Middlesex I believed to have located Noddin’s Well as a small boggy hole near the old Middlesex University buildings. However even more mysterious is that others appear to identify it as the ruins of what appear to be a folly building perhaps a bath house. Equally mysterious is the name local Pagan groups have attempted to associate the well with the Celtic God Noden’s who is associated with spring in his mythology. However, equally it could derive from a local land owner. No-one appears to know and it remains an enigmatic site.
Extracted in part from Holy Wells and healing springs of Middlesex
On and off I have been surveying the holy wells of East and West Sussex which is an area which does not appear to have collected much academic interest. Thanks to myself and James Rattue Kent is now covered more than satisfactorily, ditto Rattue’s Surrey and now Dorset, Hampshire and Sussex in a way await further exploration. Thus it is possible that new and interesting holy wells maybe found in these counties, ones missed by Jeremy Harte’s 2008 magnus opus English Holy wells
Battle is such a place. It is a place I have visited many times and thought there should be a holy well there and indeed there was. However, the Wishing, Holy or Dr Graye’s Well is described by one source Her Grace the Duchess of Cleveland’s account of the History of Battle Abbey as:
“a square opening five or six feet wide, enclosed by a massive stone wall nearly seven feet high; a flight of steps led up to it on either side, and at each angle was what he called a vase, or receptacle for flowers and votive offerings. The spring was conveyed to the other side of the church wall.”
It was located:
“On the north side of the Cloister Garth stood the Holy Well, from which some writers have derived the name of Senlac, given to this place by Ordericus Vitalis. It is mentioned in Queen Elizabeth’s time, as a place held sacred by recusants’ :-whither many, especially women, resort, like a young pilgrimage, and call it Dr. Graye’s well.’
Did this have an older history? The author suggests that its water gave Battle its old name of Senlac – possibly – but there is no evidence as such- and the origin of that name has itself been debated. What is more likely perhaps is that the spring provided the domestic water supply of the Abbey and later converted post Reformation as suggested above as a holy well needed to meet Catholic recusant use.
Who was Dr Graye?
The author continues to explain that Dr Grey was a priest, the Dowager Viscountess Montague’s chaplain, a zealous Roman Catholic, who resided at the Abbey in Elizabethan times. He was imprisoned by Sir Francis Walsingham. He appears a likely person to concoct a holy well out of an available spring.
What happened to the well?
The author continues to record that:
“ It was afterwards known as the Wishing Well, and was unfortunately destroyed in the course of Sir Godfrey Webster’s alterations, in 1814….and now furnishes the drinking water of the household; it is remarkably sweet and pure, and we appreciated it for its own sake long before we were made aware that it was the charmed water of the old Holy Well.”
And so it disappeared into obscurity after perhaps a brief period of fame – a holy well of the Catholic faith in hiding and as such of great interest.
The real sacred well of Battle?
However, another claimant to have an association with the Battle of Senlac is still to be found. King Harold’s Well is enclosed in a circular well can be found in the front garden of Three Virgins Lane.
Local tradition records that the spring was drunk by King Harold before the Battle of Hastings. Whether it is originally a Saxon well is unknown it certainly does not look it. It is perhaps not the most attractive site but at least something remains to remind us of the days of King Harold.
In a quiet corner of Kent is one of the county’s most renowned wells. A well known local legend is associated with St. Eustace’s Well (TR 062 458) Hasted (1797 -1801) based his knowledge on the work of Roger of Wendover describes the well as follows:
“In it (Wye) is a hamlet, called Withersden, formerly accounted a manor, in which there is a well, which was once famous being called St. Eustace’s Well, taking its name from Eustachus, Abbot of Flei,…..a man of learning and sanctity…to come and preached at Wye, and blessed a fountain there, so that afterwards its waters were endowed by such miraculous power, that by all diseases were cured.”
Hasted (1797-1811) relates the properties of the well in detail:
“..from the taste of it alone, the blind recovered sight, the lame their power of walking, the dumb their speech, the deaf their hearing, and whatever sick person drank of it in faith enjoyed renewed health.”
The legend set in 1189, during Godfrey de Luce’s tenure at the vicarage. Pope Innocent III sent St. Eustace, a Norman Cistercian Abbot, who held his first meeting at Wye after a terrible sea journey. Thirsty, he searched for water, and finding this spring, blessed it, afterwards it attracted pilgrims, and a guardian priest was established. A specific legend tells of a woman, possessed of the devil, and ‘swollen up as it were by dropsy’ came to a priest, whom upon seeing her urged her to go the spring. This she did and no sooner had the women drunk the holy water, she recovered but vomited forth a pair of black toads, growing into black dogs, then black asses! The woman surprised vented her anger against these manifestations and the priest intervened, sprinkling the holy water on ‘they flew up into the air and vanished, leaving no traces of their foulness.’
When I first became interested in holy wells – some would say obsessed – my interest being piqued by a copy of Janet and Colin Bord’s 1984 Sacred Waters picked up in a Truro bookshop back in the 1990s and in it was St Eustace’s Well. It was described as follows:
“The well is close to Withersdane cottage 3/4 mile southeast of Wye and reached along a lane by Withersdane hall. the well now has an air of neglect but in medieval times it was famous because it was visited by St Eustace when visiting the country. People visited for eye cures.”
As the well was place with the Saint Edith and The Black Prince’s Wells, both exceptional sites, I expected something on an ilk. With the book in hand and armed with a map I looked for the site, and looked and looked. I was expecting to find something beside the road at the corner where the map albeit a less than accurate landranger placed it. To no avail I could not find it. So finally I decided to ask a person in a nearby cottage thinking that perhaps the site was lost in the undergrowth or else unfortunately filled in. Especially as Robert Goodsall in his 1968 A second Kentish patchwork first visiting the site in 1966, found the site overgrown with saplings and weeds, but recently the site has been tidied up. There was report of steps and rails from the roadside down to the spring head with a stone nearby near the pond for leaving water vessels.
Upon asking I thus discovered that the person I was asking had it in the corner of their garden. The owner, a Mr. John Hilton and he gladly showed me the well. It consists of a shallow rectangular shaped pond, with its source enclosed within a square brick structure with a concrete top, to the north of the actual well basin. I was informed by the then owner Mr. Hilton that even in the 1976 drought, there was no apparent difference in depth, the only considerable change being the influx of agricultural fertiliser causing overgrowth in algae over the years.
Within recent years it has been reported that St. Eustace’s Well had become very yet overgrown again. Perhaps due to a change of ownership it has again been cleared of bushes and this time it was noted that the water table had fallen due to water abstraction for mains supply nearby and thus turned the well more into a murky pool. However, I noticed that in a recent photo from Will Parson of the Pilgrimage Trust that it looks much more inviting with the steps down to it having been tidied up and the water looking clear and clean. It is clear from the planting that this back garden holy well is much appreciated.
As the restrictions on travel have been largely lifted we are all free to visit holy wells again further afield so this is my last armchair visit – hopefully!
This month theoretically we can start exploring holy wells again (within guidelines of course)…so hopefully for the last time I present England as an armchair journey.
Bedfordshire is a bit of forgotten county when it comes to research into holy wells but a digging into a range of resources coupled with field work indicates that the county does have a number of interesting sites. St Chad’s Well at Pertenhall is one such site. I was first made aware of the site reading Haunted Britain by Anthony Hippisley Coxe being one of only two holy wells he mentions in the county. It is also worth noting that despite an inclusion in Charles Hope’s 1893 Legendary lore of holy wells it has been largely forgotten. The author records:
“The other day, in passing through Pertenhall, I noticed the Chadwell Spring, at Chadwell End, to be a big one. At one time it was proposed to have a drain to carry the water to Kimbolton, a distance of seven miles. Within the last few years much water from this spring has been bottled, and used for sore eyes. The parish church is dedicated to St. Peter, and formerly Pertenhall was Saint Peter’s Hall, and there were seven churches altogether in the parish once on a time, so my informant, an old inhabitant I chanced upon, asserted.–A. C. G. Cameron, H.M. Geological Survey. March 14, 1891.”
When J. Steele Elliott compiled Bygone water supplies in 1933 he wrote:
“The water was referred to in 1806 for its ferruginous valves…Yields a considerable flow..”
By the time that Hippisley Coxe in his 1973’s Haunted Britain arrived he recorded another name:
“At Chadwell End, the southern part of the village, is Holy Spring (originally St Chad’s Well)
“where only eighty years ago water was bottled and used for sore eyes. The spring lies off Chadwell Farm, 200 yards to the west, through the farmyard, over a wooden bridge Miss Banks, the farmers’ daughter may not only give you permission to visit it, but also show the way. No building remains.”
The Bedfordshire County Council stated that:
“It is well documented that during the last century it was thought that the water in this well had curative properties, especially for eyesight problems, and people came from miles around hoping to cure their ailments.”
It is St Chad’s Well or Chadwell?
There is a distinction. There are a large number of wells named Chadwell particularly in the eastern part of the country.
Like quite a number of so called Chad Wells it is more likely to be derived from the Old English ceald meaning ‘cold’ and indeed it was called Chawdwell in 1607 according to Allen Mawer and F. M. Stenton’s 1926 The Place-Names of Bedfordshire and Huntingdonshire. On this basis it appears not and indeed Steele Elliott notes that the name Cadwell is recorded in 1712-14.
Bedfordshire was part of Mercia where Chad lived but there is no evidence his visited this area of Bedfordshire. Furthermore, although the manor once belonged to the Knights Templar there is no evidence that the group either utilised the well or named it. However, Elliott does that there is a record of a Nun’s Well in the same parish but he does not give a location so perhaps this site and the Nun’s well are the same? Is Anthony D Hippisley Coxe naming of the site Holy Spring a clue?
The site today
A glance of the current O/S map shows in blue writing Chadwell spring in an indistinct location at the confluence of footpaths. Elliott shows a photo (see below) of the site which appears to show a spring flowing at some speed into a circular possibly stone lined basin.
Before decide to explore its current state my attention was drawn to the Bedfordshire County Council (2002) notes that:
“The well is still there today but in a poor state of repair, although the Parish Council are hoping to undertake restoration work in the near future.”
Bedfordshire 2002 – Issue 19, June 2002
Therefore I was expecting to see some sort of structure in line with Elliot perhaps. However the site is difficult to line up with his photo. It is possible that the site has been tanked although one can hear the sound of water flowing into a small pool of clear water but one could note easily reach this area. Not exactly derelict and just about observable from the footpath although the spring itself probably lies off of it. Clearly a spring of considerable importance but whether St Chad was there it seems very unlikely!
This year we are focusing on the often controversial subject of rag or clootie wells. The topic has already been explored on this blog a while back but with new research it is worth exploring again. So this year either view detailed history/folklore discussion or photo archive we shall be exploring the topic again. To start rather than a detailed History/folklore blog post it would be good to look at the range of clooties or rags left at the country’s most famous example with my ideas of why and I hope it might encourage discussion.
Over Beltane 2017 I had the privilege to spend much of the day at this famed holy well. My aim was two fold:
a – to photo as many as possible of the clooties and other offerings at the well as a record
b – to hopefully encounter visitors attaching clooties
Below is a photo archive cataloguing some of the diverse form of offerings at the well. For the background to this site please see the earlier post. I shall give my recollections of b in a later post with another on the site’s history
I have tried to categorise each item and give some rationale…it’s a controversial subject and now the site has been cleared recently do doubtless many of these have gone, which is not necessarily a bad thing in many cases!
Underwear – were these spare or did they completely undress? Are they associated with problems with these parts of the body? There is the famous bra fence in Australia associated with cures of cancer is this the same or are they ex votos as thanks?
Shoes – Similarly for foot problems or thanks for travelling safely…some new shoes as well
Teddies and dolls – personal items of a sick child perhaps?
Flags! – Hope for Nationalism and a record for overseas visitors
Football scarfs – wishing the team good luck!
Tabards – asking for solving work problems or to give protection for workers!
Personal messages – hope, thanks and memories of friendship renewed
Bags – good luck for school
Plaster casts – speak for themselves
Odd eggs! – Cowabunga! Fertility perhaps or just an attempt at egg rolling!?
This one’s been here for a while!
And there are many many more…perhaps enough for another blog post at the end!