Blog Archives

Rediscovered/Restored: The mineral well of Tenbury Wells, Worcestershire

A search for fresh water

When landowner Mr S. H. Godson was looking for a better supply of water in , he exposed a brine mineral water which although not good for drinking could have potential. Then Dr.  A. B. Granville took an interest. In 1837 he had written a book on The Spas in Germany which aroused much interest and in 1839/1840 he undertook a tour of England and in the Midlands section he toured Buxton, Matlock, Woodhall, Spa, Ashby-de-la-Zouch, Tenbury, Malvern, Leamington, Cheltenham etc. He wrote of the waters describing the effect on them on his digestive system:

“Immediately upon swallowing half a tumbler of Tenbury water, a disturbance, or rather a commotion, is set up in the abdomen, which, upon a repetition of the same quantity of the fluid, after a proper interval, will be found in most cases to end in a way desirable in the circumstances.”

Visiting the site 1839 Grenville advised on modifications to the well structure in which would prevent contamination from other springs and prevent dilution of the mineral properties. His analysis suggested it contained Iodine and as such would have healing properties. To be successful, Grenville suggested that to be successful the town needed:

“baths pump rooms and a promenades, lodging houses, walks roads and other accommodation in order to constitute a Spa of the first class.”

There was a problem with such an enterprise, Godson’s land at The Court could not be expanded as there was local opposition. Grenville however was so keen it seeing the site developed that his son, an architect, was sent but this was to no available Mr. Price of the adjacent Crown Inn decided that one well was not enough to supply the amount of bottled water needed. He commenced sinking a well on his premises and on August 24th 1840 at a depth of 42ft he reached the mineral water layer. This opposition was soon bought out by Septimus Godson. They and the small red brick bath house was constructed in 1840, and by March 1841 they published the rules and regulations for using the well, the Court ground were used for promenading after drinking or bathing often listening to a band. Then by 1850 a London surgeon was in residence running the Spa and two wells were now available. However, financial difficulties made the site close albeit temporarily in 1855, but the coming of the railway revitalised it. Local businessmen developed the ‘Tenbury Wells Improvement Company’ in December of 1860 and built the present pump room on the meadow by the Swan Hotel. In A Mr. James Cranston of Birmingham in 1862 was behind the design of new Spa, consisting of 2 halls with a Pump Room including a recess with a fountain. The Spa. An octagonal tower was built containing the well and pumps. the whole were surrounded by pleasure grounds. The building costing approximately £1000.

Taking a 99 year lease on the site, the Tenbury Wells Improvement Company asked Mr Thomas Morris, well sinker, to remove the whole of the bricks, curls and ironwork from the old mineral well by the Swan Inn and used at the new site. However, the Crow’s well was cleaned and established as a reservoir. The Well was 58ft from the surface and produced mineral water at the rate of 20 gallons hour. The smell was said to be something like when a gun was discharged.

The Tenbury History website state:

“He got the idea for the design of the Spa from some greenhouses he was designing at Holmer, near Hereford. In 1862 he published a book about a newly patented design for Horticulural Buildings and he used this principle for The Tenbury Spa replacing glass panels with those of sheet steel, It was erected on a pre-fabricated principle being one of the first in the country. The wrought iron plates and cast iron clips with foliated ends were made in Birmingham and erected on site. The building was described as being ‘Chinese Gothic’. The roof was painted in French Grey with rolls between being deeper and bluer in shade. The Spa was supposed to attract the ‘Middle to Working Class’.”

On May 1st 1883 the baths opened for the summer season, they consisted of six hot baths cost 9/- ( 45p) and six cold baths 5/- (25p). It was suggested by the 1916 Medical Times that after the first world war, convalescent soldiers should go to Tenbury Wells and by 1913 the name of Tenbury Wells had stuck becoming official later. Ironically the Pump rooms were about to decline. During the war it was used for bathing evacuees but this was the last time it was used for any bathing albeit not medicinal. Despite plans as late as 1931 the wells were filled in in 1939.

Slowly the building fell into decline, becoming a brewery, a tea room and Women’s institute but by 1978 it was in serious decline and decay. Kathleen Denbign in her A hundred British Spas wrote in 1981

“In such a bad state of decay that it was bolted and barred and threatened with demolition – though not without protest from local residents.”

It was purchased by the Leominster District Council in 1986 but that did not halt the decline. Repairs were finally done in 1998/9 with funds from English Heritage, Advantage West Midlands, the European Regional Development Fund, Malvern Hills and Leominster District Councils and Teme Rural Challenge. The Tenbury wells history website note the problems with the repair:

“The major problem that the architects responsible for the repair had to deal with was a major sag of one of the portal frames over the conservatory glass. It appears to have been due to bad design. Each roof structure now has a steel member going down to a concrete block cast at foundation level.

There was also a big problem with regalvanising the wrought iron sheets. After being regalvanised they buckled and would not fit the structure. This was solved by sending the sheets to specialist car body firm in the Medway who were used to dealing with very thin steel. Another big problem was to ensure that the roof was watertight. The roof was an extremely complicated shape, there were valleys and areas of flat roof and all sorts of unusual angles between one part of the building and another. It never was watertight originally, but hopefully, all the problems have now been solved.

All the wrought iron sheets now have spaces between them to try and stop any rust problems recurring and it has been fully insulated. A lot of the brick work was only 1/2 brick thick and so would always have been rather wobbly. This has all been straightened, but still keeping the exterior as it was built in 1862.

With insulation, damp barriers and other weatherproofing measures means that it is now up to modern building standards and hopefully now as an office and tiny museum one can now peer into the well, see its ornate foundation, baths and read all about it. It was probably originally designed for a life of only 25 years, but has lasted 137 years.

A lost well dressing – Welton Lincolnshire

Lincolnshire is not the first place on thinks of concerning holy and healing springs but as my research for my book on Holy wells and Healing springs of Lincolnshire showed closer examination can reveal some interesting sites and traditions. One such site now completely forgotten is found in the aptly named Welton. Here the Old Man’s Spring and five wells, which the spring head supplies, in the village were the source of a local little known and forgotten well dressing custom. A correspondent of Maureen Sutton in her excellent Lincolnshire Calendar (1996) a resident of Welton notes:

“The custom of well dressing was an annual event which took place on  Ascension day. Five wells in the village were dressed including one in the churchyard, one in the grounds of the vicarage, two in West Carr and one in spring cottage in Sudbeck Lane. The origin of the source being ‘old man’s head spring’ in Welton Cliffe (Westhall Farm) The dressing of the wells took a different format to that of neighbouring counties, Derbyshire and  Nottinghamshire. In Welton each area surrounding the well was marked with an arch formed from a tree branch and decorated with lilac and laburnum. A linen, white calico cloth on which was depicted a text taken from the bible was put into each arch; this was put up by the men in the village early on Ascension Day morning. The ceremony began with a service in Saint Mary’s Church followed by a parade to the decorated beck in the churchyard. Each well was then dressed in turn and a prayer said and a hymn sung. The local Sunday school children took part in the ceremony by placing wild flowers at each well.
Sutton (1996) records two references in the local parish magazine, one in 1910 which reads:
“On Ascension Day we again propose to continue the custom of ‘Well dressing’ as an act of thanks-giving to Almighty God for the blessing of bountiful supply of pure water to Welton. Celebration of Holy Communion 8 am; Well dressing service 2pm; Procession to the wells 3pm; Public and Day school Tea 4.30pm; Children’s concert and Prize distribution 6.30 pm We pray to God to favour us with fine weather for the festival”.
Sadly, the colourful and last survivor of a more widespread Lincolnshire tradition ended in 1924. One wonders why the spring head itself was not dressed until it reached the church yard; perhaps this was a conscious attempt to Christianise the site, does the Old Man have a pagan connotation? Alternatively, it may have been that the spring head was too inaccessible! There do not appear to be any direct traditions associated by this spring head. But I was told that during a whooping cough epidemic in the village in the 1900s, mothers took their prams containing the infants and stood them in the beck, believing that the germs would be carried away, with the flow of the fresh water! Perhaps this suggests a healing tradition. The spring itself arises around a large concrete culvert and indeed appears to bubble up more around it through some stones to the side than this channel. The spring quickly forms a pool and flows downwards towards

Rediscovered/Restored: Another St. Anne’s Well near Buxton. Was there a Roman water shrine at Brough, Derbyshire?

Whilst researching for the book Holy Wells and Healings Springs of Derbyshire, I came across a reference to a holy well which appears to have been ignored. Much had been written of Bradwell’s well customs and even consideration made for its thermal spring, but this was unrecorded by authors over the years only being noted on the first series OS map. I was eager to see it if it survived and doubted it had considering I had heard nothing of it.

Overlaying the old map for the new OS map I pinpointed the location and went exploring. Taking a few steps off the main road I was pleased to see there was a well approximately where the well was marked on the older map. Also unlike other such forays this was not some boggy weed filled morass but a substantial structure and over the overflowing trough was carved into a stone the name – St. Anne’s Well. However this was a forgotten or at least unknown St Ann Well for it appears to have been completely missed from previous surveys including the most recent Jeremy Harte (2008) of English Holy Wells. However, a stone erected over the well clearly reads: Town Well or St. Anne’s Well. 1859. What was more interesting, furthermore, across the road from the well was a noted Roman settlement, Navio was there a connection?

A forgotten holy well?

The well is quite a substantial structure consisting of two separate chambers. The spring fills at first a five foot, two foot rectangular stone trough enclosed in a small walled enclosure, which presumably was constructed for people. The overflow from this fills the trough beside the wall enclosure and beneath the large stone where the well’s name is carved. The arrangement is not an uncommon one to prevent contaminating domestic and animal supply.

How old is the dedication?

Bar the inscription, there appears to be very little concrete evidence. The most official being its notation as noted in copperplate writing on the first series of the O/S map. This suggests that the site was an antiquity when the map was drawn, however the Victorian love of antiquarianism as a form of vindication it is dubious. Possibly more convincing is are the names of the houses around, both are 1700s in date and are named after the well.

The support for an ancient well.

Yet despite the lack of any concrete written evidence it is possible that this site is a very ancient one associated with the Navio settlement. Let us look at the support for that argument. Firstly, its position. The spring arises on Batham Gate the Roman road to Buxton and a few yards from the Roman settlement. It would indeed seem odd that the Romans did not know it flowing as it does so close.

Significantly perhaps, in Navio an altar was found dedicated to goddess Arnomectis who has been seen as an adopted Celtic Water deity however authorities believe this is related to the river Noe, but why not the spring? The inscription reading:

DEAE ARNOMECTE AEL MOTIO V S L L M

“To the goddess Arnomecte Aelius, willingly, gladly and deservedly fulfils his vow”

It is also probable that it is the same deity, Arnemetia, which was celebrated at Buxton, so perhaps this is a memorial from there but that it does not preclude the deity being celebrated here.

It is worth noting that on the outskirts, Brough does have another noted well which has been considered a thermal spring utilised by the Romans as a bath. It survives as a campsite pond, called Bath Spring, it is more likely that the bath was that constructed in 1830 by a Robert Middleton of Smalldale.

The evidence against

The main evidence against the theory is the lack of note of this. However evidence of absence is not absence of evidence. It may be also questioned why the well was not enclosed within the Navio enclosure. It may be that it formed a separate temple precinct and so would be kept separate. Of course there is always the possibility that some local antiquarian, decide to re-dedicate it. If they did why then not publicise it? Victorian works are full of these sorts of self-supporting arguments on antiquity so why does no one mention it? It is surprisingly absent from the main work on Bradwell – ancient and modern by Seth Evans (1912). This is surprising because the author took care to include notes on the well traditions of the community. Although he does relate that the settlement may take its name from a well at the Roman settlement. Interestingly, it is worth noting that Nottingham’s lost Saint Anne’s Well may have been called Broadwell (Bradwell?) may have been associated with the well, but it would be strangely coincidental even more so considering the well is dedicated to St. Anne (as is Buxton), this view is supported by Clarke and Roberts (1996) but they are unaware of the well!

Yet here it is a great discovery – a St Anne’s Well a few miles from the famous Buxton one – but all but unknown!

 

Rediscovered/Restored: Where is St. Fursey’s holy well of Burgh Castle?

Here is potentially a little known holy well of note. It is absent from Charles Hope’s pioneering 1893 work Legendary Lore of Holy Wells nor did it fall into the net of Jeremy Harte’s 2008 Holy Wells sourcebook! Its exact history and provenance is under question but if genuine it is a survival of that early time of Christianisation in East Anglia. The possible site I rediscovered during research for my forthcoming book on Norfolk holy and healing wells…but as always things are not always as clear cut as that!

One possible site?

Image result for "roman well" burgh castle

However there is debate whether this or another well called the Roman Well is the site. That itself is of questionable age, Dahl in his 1913, The Roman Camp and the Irish Saint at Burgh Castle notes:

“There is a public path at the foot of ‘The Hanger’ which leads to a small piece of ground, still belonging to the glebe, but which has been thrown open to the public, and which is termed in some of the old maps ‘The Roman Well,’ but this is a mere tradition and cannot be accepted as having any foundation of truth. There is undoubtedly a spring of water here, but it is certainly not Roman.”                                                   

Of this site local tradition states that the well was restored by Canon Venables in 1893 who is said to have discovered a sump hole, lined it with a wall of flints set into a bank and two upright stones recording the date of April 9th 1893 or 1803. Above the well are biblical verses which read:

“The Lord is my shepherd, he leadeth me beside still waters, He restereth my soul”

By 1928 although the site was already overgrown it remained visible until the 1950s but research in the 1980s failed to find any trace.  Scott (1902) appears to suggest that the Roman well at the foot of the cliffs is the said site marked on the 1883 OS. However, this would be at odds with the report by Saul (2007) in their portrait of the village in the 1950s which states that the well is firmly in the churchyard. It is possible that there of course two wells and they have become confused. The question being of course why would Canon Venables restore a well which was not a holy one (but perhaps he did also restore that in the churchyard) and why does Dahl (1913) not mention the churchyard site?

Who was St Fursey? 

St. Fursey was an Irish missionary saint who had built a monastery at Burgh and as far as I am aware this is the only dedication to him in the country.

Another possible site?

The well above appears lost but the churchyard well, and therefore the more likely origin well survives albeit nearly lost under a considerable amount of ivy and surrounded by nettles in a forgotten section of the churchyard is St. Fursey’s Well (TG 476 049). The site is not recorded by any authorities that I can find.

Although dry and looking forlorn, St. Fursey’s Well can be easily found. It is a six foot brick built arch structure, two feet deep and much covered with ivy.  The brick is plastered over although parts of this plaster are crumbling due to the action of the ivy. It resembles many small well chapels covering wells in Cornwall and is not seen elsewhere in the county and probably dates from the 1800s. Hopefully it can be restored with a flow – if there ever was one that is – such is the confusion over this site.

Taken from and adapted from the forthcoming R. B. Parish Holy Wells and healing springs of Norfolk

 

Taking plunge in Cambridgeshire – cold bathing in Cambridge

On the banks of the Cam in Cambridge is a rare site a popular outdoor public lido. However, what is less well-known is that Cambridge pioneered swimming pools by developing cold baths, which although developed for medicinal reasons have progressed into recreational uses.

A precursor for such baths was a cold bath which had a small arch with Gothic tracery existed in the gardens of John Mortlock on land which was owned by the Austin Friars. As such it may have had an earlier origin but sadly as all evidence of this has now gone.

However it is their establishment within the University’s college system which makes Cambridge unique (even rival Oxford could not match this). Five colleges have records of cold baths.

At Peterhouse College, it is noted that:

“There is a Grove South of the College, and a large Garden beyond, abounding with all manner of Wall-fruits, and a Cold-bath, much frequented by the Students.”                       

Ackermann notes that this site still survived in 1815, noting that: ‘a cold bath is one of the valuable appendages of the place’. It does not appear to have survived beyond this date however.

A Cold Bath was also found Clare College.  John Willis Clark (1886) in The Architectural History of the University of Cambridge and of the Colleges of Cambridge and Eton Late describes it as:

“there was a bath, lately removed, in the basement of the west range, between the gate leading to the walks and the south-west corner of the quadrangle.”

Edward Carter (1753) in his The History of the County of Cambridge describes a cold bath at Pembroke College, at the end of his description of the gardens:

“There are besides several other Gardens, belonging to the Apartments of Fellows, in one of which, is another small and simple, yet well contrived WaterWork, which is continually supplying a large Cold-Bath with fresh Water; the over-plus of which runs through the Second Court, and so into the King’s Ditch.”

Yet the Cold Bath or Fellow’s Pool still survives in Emmanuel College Fellows’ garden.  It was constructed in 1690 and is claimed to be the oldest swimming pool in the country although evidence suggests it may be the following site. Much of the current fabric however is from the 1800s. Its waters were derived from the Hobson conduit, and was often green with algae, some much that a white line was painted on the bottom to help Fellows swim. Yet since the restoration in the 1980s the supply is from the mains. The present changing thatched changing hut dates from the mid-19th century and replaced the previous classical style hut which was constructed about 1745. Although located in the Fellows’ Garden, junior members of the college are permitted to use the pool at certain times.

The Christ’s College cold bath (TL 451 585) also claims to be the oldest but has an accepted date of 1699 yet recent accounts from the archive suggests 1688. Clark (1886) notes:

“The Gardens of this college are pleasant and tastefully disposed containing a good bowling green summer house and a cold bath surrounded little wilderness. In the garden is a large mulberry.”

Perhaps the most famed of all such pools, being where Charles Darwin may have swam. Like Emmanuel at one end there is a tri-arched summerhouse and beside the pool are busts of Cudworth, Milton and Saunderson and stone vase in Memory of Joseph Mede.

Again until recently, the pool which is fed by Hobson’s conduit, was murky and uninviting and plans were in place to establish it as a duck pond. However, in 2010 it was restored and renamed Malcolm Bowie’s Bathing Pool in honour of the Master of the College from 2002 to 2006. Sadly, again like Emmanuel’s Bath, it is now fed by mains water, but at least like it, it is being used for swimming.

In a side development Clark (1886) also notes that when St. Catherine’s Hall was built in 1875, in the cellar of one of the houses a bath was constructed for the use of the undergraduates. Whether this was spring-fed or not is not noted.

The cold baths of Christ College and Emmanuel can be observed, although not at close hand in their gardens. To get a closer view find a friendly undergraduate.

Extracted from

Holy wells and healing springs of Cambridgeshire

Ashby de la Zouch’s forgotten Holy Well

An Act for Making and Maintaining a Navigable Canal from the Coventry Canal records

“Use of the said Canal or Works from or out of a certain Spring called the Holywell in the Parish of Ashby de la Zouch or out of the Stream or Brook flowing from the same whereby Town is in Part supplied with Water nor in any way to divert or the Course of the said Spring Stream or Brook but that the same shall and may at all Times hereafter flow as freely fully and beneficially to said Town of Ashby de la Zouch and along the antient Course thereof to Intents and Purposes as heretofore.”

Such an important notice to preserve Ashby de la Zouch’s holy well one would have thought it had been better known perhaps. However, although Ashby-de-la Zouch is famed for its Spa a more ancient spring. These springs of which were on the borders with Derbyshire and now fill ponds at the Conkers activity centre where there is a small information board about it.  The famed portico was destroyed in the early 1970s and the site of the springs is still noted in the Conkers adventure park although there is nothing to see. However, there is something to see at the Holywell at the town.

It first appears in the LRO Description of Ashby De La Zouch in 1735 as Hollywell a name we will come back to. John Nichols (1795–1815) in his work The History and Antiquities of the County of Leicester notes is the first to note site stating that:

“Ashby is well watered with springs, by the name of… Holywell”

In the 1831 A descriptive and historical guide to Ashby-de-la-Zouch and the neighbourhood it notes:

“Ashby possesses several fine springs of water they are distinguished as Holy Well Lyon sWell and Perring’s Well”

This spring still arises as John Richardson (1931) the Water supply of Leicestershire calls it as:

“a good spring (30,000 to 35,000 gallons a day, not now used)… half-a-mile NNW of the Church”.

Holy or Hollow?

A lack of tradition, legends, folklore or even properties can be problematic. However what is more problematic is the name Hollywell compared to the geography of the well. Such names can often derive from the Old English word ‘Holh’ for hollow rather than ‘Halig’ for holy! The well not only appears to rise in a small cave but the whole stream flows to the town in a deep hollow! So is it Hollowell? Possibly.

The site today

The site still exists being near Holy Well Farm on the outskirts of the town. The spring arises in a dense thicket at the edge of Holywell Spring Farm. Some years back I was given assistance to examine it, a rather hazardous occupation, as the site is very steep.

Its source is fills a large rectangular pool which is brick and stone lined. Water then flows under a small arch into a much large rectangular pool. The exact source is too overgrown to see clearly, but its water then cascades over the basin to form a small sandy stream. The structure appears to be too ornate to be modern and probably in parts date back to the use of the water in the spa period. Its waters are said to feed two taps in the town: one in the Spa and the other in council grounds. The area around the springhead is soon to be developed for housing so hopefully this ancient water source will survive the change!

Rediscovered/Restored: King’s Newton’s Holy Well, Derbyshire

The well depicted in Hope’s (1893) Legendary lore of holy wells, sadly he says nothing about it!

The well depicted in Hope’s (1893) Legendary lore of holy wells, sadly he says nothing about it!

This was first recorded 1366 as ‘Halywalsiche. and then in purchase of the lands of St Catherine’s Chantry, lately dissolved, in 1564, it refers to lands here at ‘Holy well hedge’ and ‘Hollywell siche.’  However, nether of the dates help identify when the structure shown by Hope was actually built. Over the arch was carved inscription an inscription which read:

“Fons sacer hic strvitvr Roberto Nominus Hardinge 16xx”

which mans:

“this Holy well was built by Robert named Hardinge 16xx“.

Briggs suggested the date of 1660, which is quite likely, as it coincides with the Restoration of Charles II as the family at the nearby hall.  The aforementioned Hardinge, were staunch Royalists, and of course puritans disliked holy wells as many other so called ‘popish’ things. However, its restoration may have been for little more than to maintain a good water supply. Later depictions such as pre-war postcards show the date to be quite clearly 1662.

The restored holy well today, original stonework to rear with newer stone at the front

The restored holy well today, original stonework to rear with newer stone at the front

The present condition of the well is tribute to its local community.  The arch survived for nearly 300 years but a combination of vandals and the roots of the nearby ash tree caused the arch fall down and it lay in pieces in the 1950s. Sadly the original inscription appears to have been stolen or entirely broken to pieces. However, unlike many similar sites, this was not the final fate of the well. In the 1980s it was restored using as many of the old stones as possible. The landowner was happy to sell the land and Melbourne Civic Society donated money for its restoration. No artifacts were found, apart from 17th century Ticknall ware pottery, later tiles, and drainpipes fragments. Most of the original stones were recovered, but the job of reconstructing them appeared to be a large task and new stone was required. The arch over the well was left blank as it was thought misleading to re-inscribe it. H. Usher in there (1984) The Holy Well at King’s Newton, Derbyshire in the Old Series of holy wells journal Source notes that on the first Sunday after Ascension Day, May 19th 1985, over a hundred people gathered for the opening ceremony when the plaque was unveiled by the Society’s President, the Marquees of Lothian, of Melbourne Hall. It is delightful to see it restored and celebrated by the community.

Folklore

There appears to be no records regarding its properties baring its ‘superior excellence of its waters‘, and being noted as a mineral spring. Interestingly, its waters are said to flow towards the rising sun.

Extracted from R.B.Parish’s (2011) Holy wells and healing springs of Derbyshire

 

 

 

The old baths of London – The Roman Bath of the Strand

This slideshow requires JavaScript.

Situated beneath 5 Strand Lane is one of the city’s most enigmatic and perhaps little known relic, the so-called Roman Baths. Laying four feet six inches (1.4m) below the modern street level, the bath measures about 15 foot (4.72m) by 6 feet (1.91m), with a depth of just over four feet (1.37 m) deep. Its lining is built from bricks measuring 9 inches (22.9 cm) by 3 inches (7.6 cm) and is 1.75 inches (4.4 cm) thick.

John Pinkerton (1784) is the first author to describe the site, called it a:

“fine antique bath’ in the cellar of a house in Norfolk Street in the Strand formerly belonging to the Earl of Arundel whose house and vast gardens were adjacent”        

The next notice was when MP William Weddell, a well-known antiquarian died of a sudden chill when bathing there in April 1792. Even Dickens (1849) used the bath as a location in David Copperfield having the titular character having cold plunge within and describes it as ‘at the bottom of one of the streets out of the Strand.’ A sign on the baths in the eighteenth century, put up by its then owner read:

“the celebrated Cold Plunging Bath (built by the Earl of Essex in the reign of Queen Elizabeth, 1588) is open all the year round. It is known to be the most pure and healthy bath in London ensuring every comfort and convenience to those availing themselves of this luxury. This bath, which is strongly recommended by the Medical Profession, is essentially supplied from the Spring, and discharges at the rate of ten tons per diem. Consequently, every bather has the advantage of a continual change of water. The old Roman spring water bath, nearly two thousand years old, can be viewed.”                            

Roman or more recent?

Despite this claim the actual origins of the origins of the bath are unclear. Although Roman London lay 1 mile (1.6 km) to the east and all the remains appear to suggest a Tudor origin at the earliest. They may have indeed been built for Arundel House, which was built by the Earl of Essex as a water cistern. When this house was lost in the 16th century, the area was built over by a row of houses and it was only rediscovered after a fire in 1774. A man called James Smith appeared to be responsible in converting the derelict cistern into a cold bath when he moved into No 33 Surrey Street in the mid 1770s. He soon started to advertise it as:

“the cold bath at No. 33, Surry-street, in the Strand … for the Reception of Ladies and Gentlemen, supplied with Water from a Spring, which continually runs through it.”

Two years later he constructed a second bath which was lined with marble. This the Essex Bath survives robbed of its cladding in the basement on the Norfolk Hotel but currently due to the building being empty is inaccessible.

A survey of the brickwork by Dr. Kevin Hayward of Pre-Construct Archaeology in May 2011 revealed that brickwork and tiles to date from 1450 to 1700. Further chemical analysis by Dr Stuart Black of University of Reading suggested a date between 1550 and 1650. Although, the date would support the cistern origin for Arundel House, Trapp (2010) believes that it may have been associated with the grotto fountain, said to represent Mount Parnassus or Helicon, in the privy garden of adjoining Somerset House. The area where it stood was being redeveloped in the 18th century. Trapp (2010) notes that Treasury Warrant book for April 1710 records a petition from Thomas Vernon, the then owner of this land nearby which records:

“for the grant of a little old shed in Strand Lane…being 14 feet square, formerly a water house to a grotto in Somerset House but now in ruinous condition and like to fall into the petitioner’s land.”   

This is clearly the Roman Bath for its dimensions are identical and Vernon’s property Surrey Street property would have abutted the site. Interestingly a record of 1724 which records ‘Old Waterhouse’ (a decayed building of no use)’ suggests it was still standing and when it was demolished and became the bath today is unclear.

The source of water

It may seem so surprising in an area where so many wells have been capped, filled in and culverted into sewers, the water supply has been relatively constant bar when in the 1940s it was blocked with rubbish or during 1970s building work. However it has been unclear how where it comes from.in the mid 1800 it was bubbling from a hole in the floor but this was apparently patched over, then meaning by the early 1920s it entered by the north-east corner but since then it has been supplied via a settling tank at its east end.

It is probable that one of a number of lost holy wells fill it either St Clement’s Well or the Holy Well which gave Holywell street its name. Certainly the properties of the water being high in phosphate could suggest it was a medicinal spring

A remarkable survival

Despite not being as the 1838 advertising would say an ‘Old Roman Bath’ the bath’s survival is no more remarkable. In 1893, one of its users a New Oxford Street draper called Henry Glave bought the complex – he sold off the Essex bath and its building and focused on the older one refurbishing it by using the Essex Bath’s stone flooring, marble lining and wall tiles and creating changing-stalls and decorative sculpture. The family, the site being inherited by his daughters, ran the site until 1922 when it was offered for sale for £500. It was subsequently purchased by the Rector of St Clement Danes, the Reverend William Pennington Bickford. His ambition was for the bath to be restored to its Roman glory and be a major historical monument. He was supported by historian Edward Foord who wrote about its provenance. The plans never materialized and then when he died in 1941 it was bequeathed to St Clement Danes patron, Lord Exeter. Then through various complications it ended with it being taken over by the National Trust but controlled by Westminster Council who would organise the day to day maintenance. After some decorations it was opened once more to the public in June 1951.

On a recent Open London Day I was able to have a closer look again. The site is remarkable as being still full of water in a city with demands on water and a plus are the remarkable Dutch tiles. Of course no one is able to take a bath in it but it remains a curious relic of London’s cold bath system – the only one remaining of many in the city

The ancient Wells of Alderley Edge – part one – The Holy Well

There is certainly an otherworldly feel to the woods of Alderley Edge. Unsurprisingly, it is a landscape which boasts three mysterious springs: the Holy Well, Wizard’s Well and the Wishing Well.Roeder and F. S. Graves in 1905s Recent archaeological discoveries at Alderley Edge by C Roeder and F S Graves, in the Transactions of the Lancashire and Cheshire Antiquarian Society states:

“Well and the Holy Well. These, and especially the latter, were in ancient times connected with well-worship, and propitiatory offerings were made by people to the presiding deities, and also were frequently resorted to in Christian times, but doubtless the cult was observed here in much earlier days.”

They detail the cures and nature of the votive offers:

“Their healing powers were considered to be unfailing; the barren, the blind, the lame, and bodily-afflicted constantly made their way thither; maidens whispered their vows and prayers over them, their lovers and their future lives being their theme. Crooked silver coins were dropped into the well, but these have been cleared out long ago. At the present time the devotees are satisfied, in their economical habit, to offer mere pins and hairpins; the custom is not dead yet, for some of the immersed pins are still quite uncorroded and bright. Some of the sex deposit the pins in their straight and original form, others bend them only at right angle, and as many again seem to consider the charm alone to act effectively when carefully and conscientiously doubled up. Maidens of a more superficial cast just give the slightest twist to the object. To judge from the state of corrosion, and the old-fashioned thick, globular heads, some of these pins must have been in the well for at least sixty years. We have brought three cases to show the various forms into which the visitors have tortured the pins, and classified them into groups. There are occasionally to be seen also a few white pebbles in the two wells.”

The Holy Well

The Holy Well is first mentioned in an 1763 Court Rolls of Bollin Fee in a perambulation however its first written account is in Memoires of the Family of Finney, of Fulshaw, (near Wilmslow) Cheshire, by Samuel Finney of Fulshaw, Esquire’, in 1787. Which noted:

“Lower down the Hill, just below the Beacon, is a Spring of very clear Sweet Water, that issues pretty plentifully out of the Rock, called the Holy Well, which, no doubt, in times of Superstition, had its Virtues, which are now unknown, though many young people, in the Summer time, resort to it in parties, and regale themselves with this water, which is still supposed to have a prolific quality in it.”

Robert Bakewell’s 1843 Alderley Edge and Its Neighbourhood, who states:

“this well trickles in a constant stream from a cleft in a large rock about 60 yards below the Beacon… the waters of this well are said to be a cure for barrenness.”

Mystical author Alan Garner in his 1998 The Voice That Thunders: Essays and Lectures work tells us much of the site:

“Our water supply derived from the Holy Well, which granted wishes to tourists at weekends, and an income for the child of our family who, on a Monday morning, cleaned out the small change. Yet for no money would that child have climbed the yew that stood beside the well. “If I ever so much as see you touch that”, my grandfather had said, “I’ll have the hide off you”. And there was a memory that could hardly be restored to words: of how the well was not for wishing, but for the curing of barren women; and the offerings were of bent pins, not of pence.”

Interesting Garner notes:

“And Grandad spoke of rags tied to trees there. That had been a long time ago, he said.”

As such it is the only such recorded rag well in Cheshire/Staffordshire/Derbyshire area and perhaps was imported from Wales however the nearest traditional site would be over 100 miles away and as such it is an odd anomaly or evidence of a wider lost practice!

Holy Well on Alderley Edge
cc-by-sa/2.0 – © Raymond Knapman – geograph.org.uk/p/3882665

The Holy Well today

The Holy well is situated beneath a piece of rock filling an old stone trough set into the ground with a break at one end allowing its waters to flow out.

In the next post we shall explore the legend of the Wizard’s Well and the mysterious Wishing well.

The spring of the morning star: St John’s Well, the spring of John Wycliffe, Lutterworth

Who was John Wycliffe?

He was a Yorkshire born scholastic philosopher, with his critical views on the the veneration of saints, the taking of sacraments, use of requiem masses, the concept of transubstantiation, monasticism, and the pomp of ceremonial worship, the status of clergy and the existence of the Pope he is seen quite rightly as the morning star of Protestantism. His views influencing the great protestant reformers of a hundred years or so later. Famed also for translating the bible into English. His views and activities were clearly a thorn in the side of the Catholic church but he was protected by influential figures such as John Of Gaunt. He was Rector of Lutterworth, where he died in 1384 on New Year’s Eve giving a sermon! After his burial the Papacy demanded he be dug up and burnt, his remains being thrown in the river. And it is this terrible act of ‘sacrilege’ which is pivotal to his Holy Well.

 

A miraculous origin

“Tradition also says, that, at the time of this ceremony [the exhumation or burning of John Wycliffe’s bones], one person who staid, after the rest had left his grave, in order to search as strictly after the least bit of bone… having found one, ran hastily to his companions with it in a triumphant manner; but, before he reached them, fell down, and dashed his brains out; and from the very place where he fell immediately gushed out a spring of water, which to this day is called St John’s Well.”  

Dyson (1913) in  Lutterworth, John Wycliffe’s Town,  notes a later version of the legend tells how this bone fell from the bier and was later dug out, and how a spring issued from the place. It would be ironic if this well was really named after the reforming cleric and opponent of pilgrimages and adoration of saints.

“THE HOLY WELL OF ST. JOHN THAT the name of Wycliffe was regarded with something more than veneration by the people of Lutterworth during the Middle Ages is proved by the story of the Holy Well of St. John. The legend is that, as the bones of the holy man were being carried on a bier from the church to the riverside for burning, in accordance with the ecclesiastical decree, in passing down the steep slope at what is now the bottom of High Street a bone fell to the ground and was immediately trampled into the soft soil of the unmade roadway by the crowds which followed. Some years afterwards a man working upon the spot brought to light the missing bone, and, upon taking it from its position, forthwith there issued from the hole where it had lain embedded a fountain of the purest water, which ceased not to flow day or night to the joy of the inhabitants of the town, who regarded it as a display of Divine favour upon the remains of their local saint. The water was immediately looked upon as miraculous and was conveyed to a stone drinking- fount placed by the side of the way at the spot where the discovery was made.”

Dyson (1913)  Lutterworth, John Wycliffe’s Town,  also notes that it had:

“For ages the power to cure all manner of diseases especially where the eyesight was affected, was attributed to this water, and the actual stone basin which received it is believed still to exist behind the brick wall which was built in front of it some sixty years ago. The spring itself was tapped a few years ago in excavating for a sewer, and was so strong that it had to be conveyed into the common drain.”

Holt (1884) in John de Wycliffe; the first of the reformers, and what he did for England notes;

“Even then, thirty years after his voice had been stilled in death, evidence remains to show that his parishioners at Lutterworth had regarded him with a heart-veneration which, had he fought for Rome instead of Christ, would have gone far to earn him canonization. Legends sprang up and took root among them, to the effect that no water would flow under that arch where Wycliffe’s ashes had been flung ; and that on the spot where one of his bones had fallen sprang ” St. John’s Well,” which still runs clear and abundant, never drying up even in the hottest seasons.”

 A noted well

Finding evidence for the site’s provenance is illusive. The 15th century topographer William of Worcestre never visited the town and certainly when Leland visited in 16th century he did not mention it, despite mentioning springs arising in the hills in the area but not this well.  However it is possible that earliest record may be a note of 1695 by Edmund Gough which was referred to be Camden (1695)):

“Lutterworth… near which is a spring of water so very cold, that in a little time it converts straws and sticks into stone.”

Yet no later authority refers to a different site a petrifying spring especially as Harte (2008) in his Holy Wells of England states Gough mentions it just before discussing the exhumation of Wycliffe’s body. Of St. John’s Well, a contributor to Nichols (1795–1815) does describe it as petrifying and that:

“in the neighbourhood of Lutterworth is a petrifying spring called St John’s well, the water of which is exceeding cold, and so strongly impregnated with petrifying qualities, that in a very little time it is said to convert wood and several other substances into stone.”

But Nichols himself gives the name to a different site:

“St John’s Well is in the town, opposite to the last house, on the left hand side towards London. It is a soft water, and used for drinking.”

The association with the bones giving a petrifying properties to the spring and hence the association.

Wrong John?

Despite an obvious association with John Wycliffe, it appears more likely to be named after  a hospital in the town which was dedicated to St John the Baptist, over time local memory of this would have been forgotten but the name remembered.  Indeed even Dyson (1913)  Lutterworth, John Wycliffe’s Town, relays this:

“It has been thought bv some to have been called the Holy Well of St. John from its position within sight of the Hospital of that name, to which we have already alluded, but it seems to us, in the face of the above tradition, that the dedication to St. John was far more likely to have had reference to the Christian name of Lutterworth’s great rector.”

The spring was clearly an important water source hence reference in the Town Masters account book of 1716 it is recorded that four shillings was paid for “a spout of elm 7 foot long to lay at St. John’s Well”

Searching for the well

Field researchers (record on pastscape as F2 FDC 18-AUG-1960)  in 1960 stated:

Enquiries of the owner/occupier revealed that the building was so named from “St John’s Spring” which is in the ornamental garden at the rear of the house and which was surveyed. The owner was aware of the legend… and stated that the well was believed to lie beneath an ash tree adjacent to the spring but that structural remains had not been found. The spring, freely flowing, is perpetual.”

According to the Bords (1985) Sacred Waters:

“It is now situated in the garden of a private house, but can be visited by making an appointment with the owner, John Daniell, of the Springs”

Since I picked up the book in 1986 I have been planning to search out the well. I had written to the address, kindly provided in Sacred Waters – but to no avail. So 32 years I decided to look for it. I found The Springs, easily found on the road to Rugby and knocked on the door – no answer. It looked like the property was now a busy property and empty. I knocked next door and noticed a small garden adjoining – was this where the spring was? Unlikely. I saw an elderly man engaging with another in a house overlooking the springs and decided to ask him. At first he was not sure of what I was talking about but when I mentioned spring he realised he knew where it was.

This slideshow requires JavaScript.

I was right the spring was no longer in the grounds of The Spring in the subsequent decades houses have been built in the garden of the house. In fact he told me that when the houses were built the builders had a problem with the spring. He remembered it as a circular dip or pool. Fortunately, the builders did not destroy the site and it remains in the front garden of the house. No one was home but as it was in the front garden I decided it did not harm taking a few photos. The spring now flows rather sluggishly through a pipe enclosed in a brick and stone structure. It fills an oval pool, possibly that referred to by the neighbour and then flows out into a small brick structure.

The rediscovery of the original well was a bonus. A foot away it could be found obviously discovered when the original wall was removed to build these new houses. The well a circular stone line structure is dry and crosses under the fence into the next door property. Which was a great find!

A common theme

What is interesting hagiographically is that this was a frequently encountered trope which was used to show the sanctity and power of saintly figures; a theme in itself derived from a pagan folk belief. Furthermore, the emergence of a spring underlines not only the sanctity of the person but emphasised that the act was unjust, being a victim of persecution such as many saints murdered by pagan kings or jealous step-mothers! In this case it might appear strange to associate such a site with a figure so firmly connected with the Reformation. However, this is perhaps a post-modern revisionist view point. To the followers of Wycliffe, the common town folk, who perhaps did not know the full ramifications of his politicised religious views, worthy religious people became saints and feasibly they did not see why their Wycliffe would not. Saints needed sites to justify their saintliness and a local mineral spring already named after a John would be a likely candidate. It is an irony to those who understood his anti-veneration of saints view but lost to the generations just after him, they would only remember his importance to the town. Indeed in 1518, a John Stilman was indicted for saying that ‘Wycliffe was a saint in heaven’. The date may be significant and may explain the lack of appearance of the spring until the late medieval period. It was a local site whose fame would only be noted post the Reformation’s most zealous period. I have discussed how sites associated with Queen Elizabeth I also took on the properties of saint’s wells and it is also possible that in the vacuum created by the Reformation figures associated with the principles of the Reformation were treated like the pre-Reformation saints by the uneducated faithful to provide the same forms of solace. Even today it is clear from the church the importance of Wycliffe where his pulpit, door he passed through when he collapsed on New Years Eve 1384, a font from his era and possibly his garments are proudly on show..all saintly equivalents!