If there was a claim for the Scottish holy well visited by the most famous people it must be the suitably named Scotlandwell. It would add that it is also one of the most picturesque holy wells in Britain and very easy to find – being signposted down a lane with parking off the village that shares its name.
A Roman site
It is said that in the late 1st century A.D the Romans named the well Fons Scotiae’ . Whilts it is known in 84 AD, Roman soldiers were marching between their camps at Lochore in Fife and Ardoch in Perthshire however, there does not appear to be any evidence especially archaeologically, but what is known that a hospital dedicated to St Mary was established in the area in 1250 by the Trinitarian Friars. It is locally said that they utilised the water. Their association may have attracted one of the most famous of Scotland’s kings – Robert the Bruce. It is alleged that he came here to be cured of leprosy. Janet and Colin Bord in their 1985 Sacred Waters note:
“Robert Bruce, King of Scotland (1306-29) suffered from leprosy, and at least three wells were reputedly used by him in his search for a cure. He is said to have been responsible for a well at Prestwick (Ayr) which flowed where he stuck his spear in the sand while resting from his struggles with the English. He stayed for several days, and his leprosy was reputedly cured. He is said to have built a leper hospital for those who could not afford treatment. He also visited the St Lazarus Well at Muswell Hill (London) being granted a free pass by the King of England to do so.”
It is thus said to have become a place of pilgrimage. Another monarch, Mary Queen of Scots also is said to have visited it. However, the Friar’s establishment remembered as Friar Place was demolished in 1587 probably not long after Mary’s patronage at the start of the great Reformation in Scotland.
However, the well itself must have been accessible as Bill Anderton in his 1991 Ancient Britain tells us that:
“ records show that Charles II travelled from his Dunfermline Palace to take the waters.”
Whatever these records are, are in themselves unclear and whilst the ancient royal seat of Dunfermline is indeed not many miles from the site, I have been unable to find further details.
The site may have slowly disappeared into obscuring if it was not for the fortitude of local landowners. When in the early 1820s the site, itself common land, could be described as:
“an almost unapproachable slough of mire and filth” and within it “a half ruinous building used sometimes as a washing house and sometimes as a slaughter house.”
This may have been some remains of the Friar’s buildings perhaps and it is impossible that some older stone in the current fabric of the well house could be from this date. The building of the ornamental well and its nearby wash house was done by a Thomas Bruce of Arnot who owned land in the aras between 1857 and 1860 after acquiring the land. He employed David Bryce an important Edinburgh architect to draw up plans for both in 1857 which consisted of a large stone lined bath like chamber covered accessing all around by covered by grill. Over which is an ornate wooden roof, akin to a alpine chalet style. All painted dark green. Water bumbles up through sandy soil in the water quite obviously and then emerges from a small gap into a small circular basin and then run off. Steps go down from both sides to reach the outflow. Using stone available from quarries nearby that the well was completed soon after at the cost of £154 in 1858. On either side of the water spout are the initials TBA for Thomas Bruce of Arnot and his wife Henrietta Dorin embossed. The nearby washhouse also bears TBA and 1860.
Thomas Bruce of Arnot stated in his memoirs:
“The improvement of the village and of its “Well” has cost me more money than some might perhaps say I aught to have expended upon them, but it has been a subject of great interest to me and I have been far more than repaid in one way at least by the gratification it has afforded to the villagers by a desire for whose moral improvement it was that I was mainly actuated in what I did and am still doing.”
Then in 1922 two years after the death of Sir Charles Bruce of Arnot the well and wash house, were handed over to the people of Scotlandwell as a gift and the site is currently looked after by the Parish council.
The bath house locally called ‘The Steamie’ was where laundry was washed, being connected to the well’s underground water source, ceased being used in 1960s but has recently been restored as a small tourist attraction and currently leaflets are given out concerning the well and the bath house
In Ruth and Frank Morris’s 1978 Scottish Healing Well they note:
“In October 1978 we met there a women, her husband and brother who had travelled from Edinburgh a round trip of some 80 miles which they frequently made, to fill to two large bottles with clear well water. One of the men, a cancer sufferer had been induced to take the water some time before and found it did him some good , clearing a stubborn body rash that he continued to use the water: “If it was good enough for Robert the Bruce, it’s good enough for me. ”
However, reaching for the metal cup I took myself a large gulp not noticing that the sign that he had read when Ruth and Frank Morris had visited in 1978: ‘Health giving water of Scotlandwell was for many years used to help cure the sick…” was replaced with UNFIT TO DRINK DO NOT DRINK!
Oh well this was a few summers ago and I am still okay. Whether you drink or not, Scotlandwell is one of the country’s most attractive and perhaps oldest healing springs.
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.
Essex is not that noted for its holy wells, but as Holy Wells and Healing springs of Essex will attest there are a few and perhaps the most interesting is that of St Botolph’s in the picturesque village of Hadstock.
The earliest reference is in William Harrison’s 1567 Description of England he records:
“divers wells which have wrought many miracles in time of superstition, as St Botolph’s Well in Hadstock.”
John Wilson in his Imperial Gazetteer, III (1872) describes it as:
“A well set round with stones, and called St. Botolph’s Well, is in the churchyard.”
John Player’s 1877 Sketches of Saffron Walden and its vicinity notes
“We see it in that ever flowing stream passing under the Church yard wall affords an ample supply of pure unadulterated water of which the villagers gladly avail themselves. The well St Botolph’s well is near the Church and may it long continue a symbol of the purity of that heavenly lore which should proceed from that desk where the Rev Addisson Carr so long known and so much respected in this district pursued the even tenor of his sacred calling for so many years.”
However, by the time of Royal Commission on Historic Monuments, An Inventory of the Historical Monuments in Essex, I (1916) it was:
“In the churchyard—a well, known as St. Botolph’s well, now covered.”
Indeed there would be some confusion regarding the exact location of this well. The church guide describes a pump to the west end of the churchyard as the well (but the only pump apparent was that across the road), however I was informed that this well was the one picturesquely situated by the road beneath the church. This is a brick-lined square well whose spring percolates into a pool covered in duckweed. No evidence of any material earlier than Victorian is apparent, suggesting it may date from when the pump was established. A wooden fence has been erected around it to prevent people falling in, but apparently the well itself has been covered.
An ancient site
Locally there is evidence of Iron Age occupation. Not far on the Cambridgeshire border is a ring enclosure, and pot shreds have been found in Hadstock Wood as well as bronze axe and an arrow in the village area. However, it is for its association with an Anglo – Saxon saint, Botolph, which has more relevance to the well.
Who was St Botolph?
“that place sanctified to religion in the days of the holy Botolph, there at rest”,
So states Archbishop Theobald of Canterbury in 1142. The well could be a significant site associated with a significant Anglo-Saxon saint interment. In 1974 Dr Warwick Rodwell carried out an archaeological investigation of the church and reported in The Antiquaries Journal, March 1976, 56 Part 1.:
“Total excavation of the nave, crossing, and transepts of Hadstock church in 1974, together with a detailed examination of parts of the upstanding fabric, revealed that this well-known Anglo-Saxon building is not a single-period structure, as has long been assumed. Three periods of Anglo-Saxon work are now known, the earliest of which probably belongs to the pre-Danish era: it comprised a large, five-cell cruciform church which, it is suggested, may be part of the seventh-century monastery founded by St. Botolph, at Icanho. Rebuilding on a monumental scale took place in the early eleventh century and the possibility is discussed that this was Canute’s minster, dedicated in 1020. The church was extensively repaired in the thirteenth and fourteenth centuries, following the collapse of the central tower. Subsequently the decline in the size and importance of Hadstock as a village saved the church from further extensive alteration.”
These three stages would appear to link to the idea that Icanho was destroyed by the Danish armies in 869 and by 970s all there was left was a one priest chantry chapel. It is thought that Bishop Aethelwold of Winchester obtained the King’s permission to remove the saint’s remains. He would then distribute them to a newly established Thorney which then became dedicated to Botolph, the royal reliquary at Westminster and Ely (which got the head). Although tradition also states that in 1090 they were stolen from Ely! What is interesting is that against the south transept’s east wall an empty grave. This being a significant location it seems highly likely this would be an important person. The village continued its connection with the saint having upheld a pre-Norman charter which allowed a fair to be held on St Botolph’s Day, the 17th of June.
Curative or kill?
Its waters have had a mixed reputation. Tradition records their ability to cure scrofula. Until recently the well was the important source of drinking water for the village. One tradition suggests that if a ring was dropped into it by a lovelorn girl she would find her true love. This tradition was supported by the finding of two rings recently in the cleaning of the well. Wilson (1970) notes a strange activity was practiced within living memory by the white witch: to keep the water pure, dead cats were placed down the well. Obviously, this was not continued for on one occasion the water was the harbinger of a typhoid outbreak, and forty percent of the population—or 40 people—died (although there is no evidence for either). The contamination was the result of the Rev F. E. Smith using the spring as an outlet for his lavatory. If this was not bad enough, one of his staff was a typhoid carrier! This is also notwithstanding, that it was commonly believed that the spring water drains from the graveyard above it: and hence it has earned the name ‘bone gravy’. Despite all these traditions, this did not deter the locals, who vouched for its goodness. Even when piped water was brought to the village in the 1930s, many locals could not see the point as the well water was good enough.
However, once cleaned it could surely be as good as suggested by this review in the London Strand Magazine:
“A Well In a Churchyard. Hadstock. in Essex. Possesses what is probably a unique water supply. It ls entirely derived from a deep well in the pariah churchyard The well is over 800 years old and ls known is St. Botolph’s well. The Inhabitants of Hadstock declare that it contains the best tea making water in Great Britain, and as the village in question ls one of the healthiest places In Essex there ls undoubtedly some truth In their boast?”
Sadly, now apparently due to some odd health and safety claim the well itself is covered with a large metal sheet and covered with flints, however its water still fill the pool beyond.
One has the feeling that St Botolph’s Well is one of the most significant wells of Anglo-Saxon England but so little is known. It is good that in a way that what was once a little known holy well is better known.
In April I examined a well know rag well but as research for my Holy wells and Healing Springs of Lincolnshire regards the county is a hot bed for rag wells. In this first part I will examine those found in the far north of the county
Perhaps the oldest account of such a rag well is that associated with the Holy Well at Winterton not far from the ragged springs at Healing. Winterton’s Holy Well (SE 944 178) was undoubtedly an ancient one, recorded as the fieldnames as 13th Century Haliuel, c.1200, Haliwelle Daile, early 13th century and gives its name to Holy Well Dale on road to Appleby. The earliest account by a Mr Joseph Fowler, of Winterton, who was born in the year 1791, remembered people who had seen rags on the bushes near. Andrew (1836) notes:
“There are excellent springs about Winterton, one of which, lying in a field eastward of the town, called “the Holy-well Dale”, has the property of petrifying vegetable matter”
Edward Peacock, 1877), A Glossary of Words Used in the Wapentakes of Manley and Corringham, Lincolnshire, English Dialect Society 15 which describes it as accounted useful in the cure of many sorts of sickness. Fowler (1908) notes that:
“an old lady of eighty-one years tells me of how people frequented that spring, hung fragments of linen or cloth or ribbon on the hedge or bushes near, and took its healing water away in bottles.”
Charles Edward Hope (1893) in his Legendary Lore of Holy Wells takes a number of sources, some hitherto unknown. These are:
“WINTERTON : HOLY WELL DALE. There is a spring at Holy Well Dale, near Winterton, in North Lincolnshire, formerly celebrated for its healing properties; and the bushes around used to be hung with rags.
Sadly this is a site which despite still being marked on the current OS has apparently been recently removed in the last 15 years by drainage. The fate of the well emphasizes the need for preservation of such sites. In a report by Pastscape, they note that Mr. Herring, a local farmer indicated this spring on the ground at and said it ran following rain. They noted more modern piped spring nearby probably accounts for the mainly dry state of the old spring. It is interesting that in Hilary Healey (1995a), Lincolnshire holy wells in Lincs. P & P 19 pp. 3–6. they record the attachment of a rag to a nearby signpost.
Nearer to Scunthorpe at Bottesford is a site which has been discussed before on this blog by Ian Thompson under his examination of the Templar’s Bath nearby. Near the church is St John’s Well, a grade II listed approximately five foot high stone and brick well house, whose spring arises in the garden above it and flows towards the wall where the well is situated. Its masonry is mainly of Victorian date with possible older stones. A fairly recent gate is set across the entry but one can still peer inside to see the water inside in its sunken trough, although the actual well which is said to be eight feet deep is inaccessible in the garden of St. John’s House as noted. Locally I have heard it called St. John’s Ragwell but no authority can justify it but I would suggest that as its rag well and not clootie well it is probably authentic.
One of the most intriguing rag well is to be found to the north east of the village of Utterby along Holywell Lane. It is simply called the Holy Well (TF 317 937) and here it is said that coins were dropped and it was formerly a rag-well of great repute for its medicinal qualities. Peacock (1895) notes quoting White’s directory that:
“The surrounding bushes used to be tufted over with tatters left by people who visited it to benefit by its waters. Three or four years ago, if not later, remnants of clothing might still be seen on the shrubs. Persons yet living have taken their children to this well, and, after sprinkling them with water, have dropped a penny into it for good luck.”
This would appear to be the same site which Cordeaux, J., (1876), Anatolian folk-lore, Notes & Queries describes as a rag well near Great Cotes, Ulceby.
The springs appear on the first 6” O/S map as Holy Well (chalybeate) and remained until 1951 edition, when it disappeared. Thorogold and Yates in the Shell Guide of Lincolnshire (1965) describe it as a holy well full of sticks in a spinney. A correspondent to Collins (2011) called Steve, notes of the site:
“Finding it amongst the dense thorn bushes is another thing, dowsing helped me locate it back in the early 1990’s. I cleared out a 6 foot deep hollow many leaves and cans etc. and it was very dry. I returned about 6 months later to find it full of bubbling red rich water….”
When researching the site for Holy wells and healing springs of Lincolnshire I could not find any evidence of a site. Indeed the site according to the Utterby Heritage group is now is dry and rather overgrown, hidden and no longer traceable. A return visit in early December always a good time to search for holy wells enabled me to get into the thicket and despite some promising hollows I could not claim to have found the exact site. However, clearly someone in the Utterby group know the exact location as they stated there would be a plan to restore the site at some time in the future.
In the next instalment we shall travel southwards and explore why rag wells are prevalent in Lincolnshire
Waltham Abbey in Essex was said to have been fed by a series of well recorded Holy Springs which were granted to the Abbey by William of Wormley. It gave them the right to fish in the piscina of Wormele, and all the fountains. Wormley, itself was an estate conferred by Edward the Confessor to Waltham’s college of secular cannons, founded by Harold in 1060. This was later re- founded as an Augustinian abbey. In 1220-1222, a conduit was laid to take water in lead pipes from Wormley, about three miles away. The granting of the rights to the springs, and the laying of this facility is well recorded in a Manuscript (Harl. MS 391 folio 6). The springs were called ‘fons Wrmeleiae’, and appear to have been situated on property adjoining the main road on the east, and bound on the north by the Parish boundary, and on the south by Wharf Road. Despite what would have been a distance from the Abbey!
This area has been known as Small Wells: the conduit started here. The manuscript shows an elaborate sketch is given, with several streams and three springs: a main pipe carries the water from a pool over a bank of clay into another large pool. On the south of this were two pipes or outlets intended to carry off waste water, and to convey water for washing. It continued eastward to Waltham Abbey.
In 1907, a large section of wooden conduit was discovered in Slipe Lane. Using the early documents as their source, Waltham Abbey Historical Society sought the site(s) in the late 1960s and early 1970s. Excavations were made at Smallwells, but nothing was discovered. Further excavations were made to the site and grounds of Springs House, further south from Smallwells. A survey of Cheshunt dated 1562 shows ‘the conduite crofte’. Although, now in the Parish of Cheshunt, it is believed that it was in Wormley. This revealed a trough three feet wide and one foot deep in the centre, formed in a stone layer about four feet below modern ground level, and largely filled with silt. This could not be dated but appeared to be a leet. Despite this nothing conclusive was discovered. The exact site appears to have been lost. Or has it?
Perhaps the springs did not arise at Small wells. An interesting possible alternative is described by John Edward Cussans in his History of Hertfordshire (1870-3) and again on a visit by the East Herts Archaeological Society, who visited it in 1902. These ‘once celebrated Chalybeate springs’ lay in the meadow adjoining the house of Stanstedbury. Indeed the East Herts Archaeological Society suggest was the source for Waltham Abbey’s water supply, as the house was one of their granges. Interestingly, the report continues to state that one of the springs flows into the cellar part of the house called the Monk’s chapel, where a piscina and ambry are found.
In research for my Holy Wells and Healing Springs of Hertfordshire I approached the owners, the Trowers, in the early 1990s. They said they were happy to explore the site including the cellar. I arrived and saw that there were springs in the grounds close to the house. One arising in a roughly square grey stone structure, parts of which appear old, possibly mediaeval at the base, but the water arises in a black boggy hole. There was also nearby a circular brick well head, but has been filled in, and appeared Victorian. Close to this is a deep square well which is still full of water, covered by a concrete domed structure (like a pigsty). I was informed by Mr. Trower, the owner that he has to remove iron from their own water supply hence the chalybeate springs were still present.
The water from the well head appears to flow towards the house, which would be concurrent with view of the water entering the cellars. However, despite scrambling about for some time beneath the great hall in the cellar, I could not locate this piscina and ambry. It would appear to have been lost when the room above was deepened by shortening the cellar beneath in the 1930s. This required the walling to be improved and now it is red-bricked. Mrs. Trower remembers that the cellar was very damp. Why there should be such a chapel is unclear, possibly it was designed to continue Catholic mass after the Reformation, but as Mrs. Trower noted the property was never in the hands of a recusant family although it perhaps it was part of an under croft for the grange. Interestingly, I had heard of the springs were developed as a spa but the Trowers had never heard of this, and their family had been there for a long period; nor have I found any evidence other than the springs being celebrated.
Were these springs the Holy Springs of Waltham Abbey? The distance is the problem of course Stansted Abbotts is even further away than Wormley. Perhaps they were both owned by the Abbey but not as direct water supplies as such but as waters for the communities there perhaps as holy wells and the revenue went to the Abbey?
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.
A fragment of cream coloured cloth is a curious exhibit piece at Oxford Universities’ Pitt Rivers museum. It states:
“Votive rags from St Helen’s Well, Thorp Arch near Boston Spa, West Yorkshire 1884.140.331 is an example of the votive rags that were tied to a tree near a well.”
Interestingly it also notes:
“Oddly this item was not accessioned into the Pitt Rivers Museum collections until the 1990s though it had lain in the museum for over a hundred years by then.”
This rag is perhaps unique being the only museum example of a rag taken from a rag well (considering the folklore associated with such sites I would be interested what happened to the collector). It is fitting to have this record of one of the countries most famed rag wells. For outside the famed Clootie Well and Madron Well, St Helen’s Well, Thorp Arch is perhaps the most famed rag well; one which today only a memory survives perhaps –and this acquisition is interestingly the earliest reference to the site. The earliest published reference is in A Thousand miles in Wharfedale by Edmund Bogg (1892) refers to it as:
“St Helen’s or the Wishing Well, which is often visited by young men and maidens… In a clump of trees near the river, hanging on the roots of the trees, are some scores of gewgaws left by anxious lovers, who suppose the well holds some subtle efficacy or charm.”
A gewgaw would appear to refer to rags as the dictionary definition being a showy thing, especially one that is useless or worthless. A term which has largely fallen out of usage since the Victorian times.
Our next reference is Charles Hope in his 1893 Legendary Lore of Holy Wells. He explicitly now refers to rags, as he notes that:
“It was usual for those who consulted the oracle at this well to make an offering there of a scrap of cloth. This was fastened to an adjoining thorn, which, being literally covered with pieces of, rag, presented a peculiar appearance.”
Harry Speight (1902) Lower Wharfedale visited St. Helen’s Well he notes in reference to a cross:
“This interesting relic of the ancient faith was discovered here, hidden among brushwood near the celebrated spring which bears St. Helen’s name. Whitaker thinks that the distinguished lady had crossed the ford of Wharfe, and that in all probability she had drank at this well, which for centuries afterwards became a very popular resort of religious votaries, particularly from the vicinity of York. Subsequently a chapel was erected on the spot, which was standing in Leland’s time, but the Reformation did away with most of these wayside oratories, and not a stone now remains.
He description of the rag custom seems to suggest it was by his time in abeyance:
Such, however, was the fascination of this time-honoured spot, that down even to our own time pilgrimages continued to be made to the holy fountain, and bits of metal or pins were thrown into the water, or ribbons were attached to the adjoining bushes (as many as forty or fifty have been seen within living memory), in propitiation of the good cause of St. Helen and Christianity. The water is beautifully soft and clear, and in former times was much resorted to as a specific for sore or weak eyes.”
By the time that C.N. Bromehead wrote an article entitled ‘Rag Wells,’ in Antiquity IX, March 1935 he visited the well he recorded that:
“There is now no well or visible spring, but from the position at the lower margin of a gravel terrace it is obvious that water would be obtained by digging a few feet; a small stream flows just east of the site.”
Yet despite its lost he noted that:
“It is curious that the hanging of rags should survive when the actual well has vanished, but the writer has visited the spot many times in the last seven years and there are always plenty of obviously recent additions. The custom is to stand facing the well (i.e., due west), preferably after sunset, wish, and then attach something torn from one’s clothing either to the big tree — wych elm — or to any of the bushes.”
Like a precursor of the lovelocks folk craze now current everywhere the author then continues to observe:
“Probably the custom is largely maintained by vagrants who frequently camp in the wood, but it also has its attraction for courting couples from the neighbouring villages!”
Certainly the final nail in the coffin was in 1940 when a munitions factory called ROF Thorp Arch was opened following compulsory purchase of the land. This made St Helen’s Lane and the Rag Well out of bounds until 1958 when the site was closed. According to Pastscape historical record that in 1958 it recorded:
“St. Helen’s Well (a Votive or Rag Well) still used as such. The Well, now dry and overgrown, has no associated masonry, and appears to have been a simple spring.”
This appears to be to the contra of the fact the munitions factory had emasculated the custom. Yet it was doubtless on the way out for by 1963, this entry had been updated to read:
“There are no visible remains of the chapel, but the contour of the ground in the vicinity of the well, suggests a natural hillock at SE 45134583 as the probable site.
However even in the 2000s ribbons could still be seen in the vicinity but whether these were placed by locals seeking a cure or local pagans keen to continue the tradition is unclear but it is interestingly that one of the most famous English rag wells lives on. I only wish that those who had attached the current rags were aware of the that original in Oxford and ensured that their examples were cotton based!
Dear followers and casual readers, as Covid-19 spreads across the globe and around 80% of the World’s population are in Lock Down the chances of any of us visiting a holy well are less than usual – unless its on our recreational walk or like me its under the house! Therefore I thought I’d post some Youtube videos which enable us to travel to holy wells from the comfort and perhaps frustration of our armchairs. I plan to focus on an area each month until the Lock Down period is over in the UK – sorry the rest of the world!
This month – Wales
A great introductory lecture
Now on the edge of a modern housing estate on the outskirts of Brecon, the Maen du well is a delightful find. Nestling in a small wood, a signed footpath takes you from the road to another world. The well is a small building, measuring 1.7, by 1.5 m inside. It is constructed of stone with a high vaulted roof formed with overlapping slabs. A doorway leads into a shallow pool of clear water with steps descending into it. The water flows into a large stone lined pool below it.
How old is it?
Despite resembling the early Christian chapel/monastic cells that survive in Ireland and Scotland . A stone by the entrance is engraved 1754 with the initials WW. Which suggests it is not medieval after all. However, this could be the date it was built, or perhaps of a later rebuilding. The remains of an older well-building maybe evidenced by the ring of rough boulders in the pool.
An article provides more in The Express dated 27th February 1913:
“THE MAENDU WELL – The well-known and ancient well is situated four fields from Maendu Street, and is to the north of the Priory Church. There is a pathway leading from Maendu Street, but this path for many months of the year is simply a gutter to carry away the water overflowing from fields higher up which badly want draining. The well was for many years the chief supply for the people residing in the Baileyglas and Pendre, and in ancient times it also supplied the Brecknock Castle. Old Sam Cooke, whose father was at one time wood-man to the Camden estate at Brecon, tells us that the well for some years also supplied water to Priory House, being carried through pipes to a tank placed in one of the fields near the Priory Churchyard. There is always a strong and clean supply of water. The well is arched over with stone-work and behind is planted a holly tree. On a stone at the entrance are the letters and figures “W.W. 1754” – probably the date when the present arch was erected. The stone-work shows signs of decay on the N.E. The dimension of the well inside is about 5 feet square, and the roof is about 10 feet from the water, which is only a foot deep, but very clear. The water runs away to a place outside, where those who were in the habit of fetching the water could descend steps and there place their water vessels, beneath the running stream.”
A well for the castle
Thompson notes Pen y Crug an iron age hill fort nearby and suggests that the population therein used the spring. Certainly, Maen-Du well supplied Brecon Castle with water. An account reads:
“THE MAENDU WELL SUPPLIES THE CASTLE.
Hugh Thomas tells us, that at each corner of what he calls the square of this spacious building, were two watch towers, as might then be seen. The ruins of two of them still remain at the southern angle, and join an elevated and artificial mound, to the north east is the keep, since the confinement of Morton bishop of Ely, called Ely tower, where the conversation with the duke of Buckingham, mentioned in the former volume, is supposed to have passed. The adjoining ground on this side is considerably higher than the site of the castle, which made the northern front more assailable than on any other aspect ; there were here therefore, in addition to the deep ravine or mote before noticed, two additional fosses, occasionally filled with water from a well called the Maendy well, which also supplied the fortress, though from the facility with which this stream could be interrupted by an enemy in the time of a siege, there can be no doubt that there was also a well within the walls, as water could be procured there without digging to any great depth.”
A well for lovers
This well is very generally known as “The Wishing Well”, and love sick maidens are said to make pilgrimages and drop pins in the water whilst making their wishes.
Ian and Francis Thompson note in their 1999 The Waters of Life notes:
“the water was also good for eye complaints. We were assured that one man still fills his bottles at the well for his own use and that of his dog, who will not drink the local tap water.”
Richard Hall, the Brecon poet, has a reference to this well in his “Tale of the Past and other poems.” Today there are no pins in the well that can be seen so perhaps the lovers have ceased to come…and now only local children hide out in this place.
Thompson notes that:
“within living memory hat pins were dropped in the well by girls seeking a husband, and since hatpins were relatively expensive, cheap imitations were sold in local shops for this purpose.”
The pool was restored with EU money and a local group called the Maen Du Group since 2009 have looked after the site clearing litter from the site, keeping the pond clean and producing signage although part of this sign has recently been vandalised. One does wonder how long the well can survive with the encroachment of urbanisation on its doorstep but for now it remains a romantic curiosity.