Japan is a spiritual place. One of many sacred places. The majority of these being associated with the Shinto faith. Water is protected by the Suijin, a type of kami or Shinto spirit. These creatures were believed to be either serpents, eels or kappa . Women in the Shinto society were thought to be able commune with the Suijin and across Japan there are a number of sacred springs.
One important Shinto site is Mount Fuji which is doted with shrines or Akagami. In the grounds of the main one, Fujisan Hongu Sengen Taisha is a the sacred water of Mt Fuji said to have considerable healing properties. At the Goshado Shrine is the Sugatami-no Ido, or the Well of Full-Length Mirror, which is supposed to reflect the person’s remaining days who looks into the well. If no reflection is seen the person will die in three years!
A feature of the temples are the purification pools, or Mitarashi-no Ike, or ‘Holy Washing Pond’ Local legend states that at the one on Mount Hakusan that it is still haunted by mountain spirits and that it was formed in a single night, and through the years it has never run dry, even when the region was struck by droughts. At the Kashima Shrine, it is said that whether tall or short, the pond will have the same depth!
Japan’s other main religion is Buddhism and this too has it sacred water sources. The Daishi-do temple is set into the cliff of the Goishizan mountain. Dedicated to Shingon Buddhist founder Kobo Daishi. It is here that a spring can be found. Local legend tells us that Kobo Daishi formed it by hitting the ground with his staff. Beside the spring is a figure of Kannon, the Goddess of Mercy, a Buddhist Bodhisattva, an enlightened figure. What is interesting is that the area of Dounzan is especially sacred during the Summer Solstice because an image of Kannon appears on the rock said to caused by the light.
Of course Japan is particularly famed for its Onsen or Hot Springs, which are distributed widely across the country
In Huntingdonshire, twin springs, simple called the Hail Weston Springs were the most celebrated in the county and were highly esteemed and much visited but now lost and largely forgotten. Charles Hope in his 1893 Legendary lore of holy wells notes basing his work of C. G. Cameron, H.M. Geological Survey:
“HAIL WESTON : HOLY WELLS. At Hail Weston, on the borders of the counties of Bedfordshire and Huntingdonshire, about two miles north-west of St. Neots, there are some mineral springs, formerly looked on as holy wells. They are situated on the alluvium of a small stream, but may have their origin in the underlying Oxford clay. Michael Drayton describes them as “the Holy Wells of Hail Weston.”
Indeed it does appear to have Michael Drayton who suggested these were holy wells in his Polyobion published in 1613 as follows speaking of the Ouse, as they were discovered less than 20 years before that publication in 1597:
“The muse, Ouze from Fontaine brings, Along by Buckingham and sings, The earth that turneth wood to stone, And t’holy Wells of Hailweston……Scarce is she entered yet upon this second sheere,Of which she soveraigne is, but that two fountains cleere, At Hailweston neere hand, th’ one salt, the other sweet, At her first entrance thus her greatnesse gently greet, One we were two fair Nymphs who fortunately proved. The pleasures of the woods, and faithfully beloved. Of two such sylvan gods, by hap they found vs here, For then their sylvan kind most highly honoured were, When the whole country’s face was forresty, and we Liv’d loosely in the wilds which now thus peopled be. And quoth the saltish spring, as one day Muse and I Set to recount our loves, from his tender eye, The branish teares dropt downe on mine unrepeared breast, That brackish I became. He finding me deprived Of former freshness quite, the cause from hmm deprived, On bestowed this gift, my sweetness to requite, That I should ever cure the dimnesse of the sight!‘and’ quoth the fresher spring, ‘the wood-god me that woo’d, As one day by brm surprised with love he stood, One me bestowed the gift, that ever after I, Should cure the painful itch, and loathsome leprosie!”
His naming them as holy wells appears to be unquestioned. Fuller in his 1665 Worthies notes that:
“Now in the aforementioned village there be two fountainlets, that are not far asunder, (1) one sweet, conceived good to help the dimnesse of the eyes; (2) the other in a great measure salt, esteemed sovereign against the scab and leprosie. What Saith St James? Doth a fountain send forth at the same place, sweet water and bitter?’ meaning in an ordinary way, without miracle. Now although these different waters flow from different fountains, yet seeing they are so near together it may be justly advanced to ber the reputation of a wonder.”
It was still esteemed in 1770 when it was described as:
“There is a mineral spring at a village called Hail Weston, near St Neots, which is esteemed extremely useful in curing many disorders incident to the eyes and likewise for eruptions of the skin.”
Another account notes:
“place of baths or medicinal welles is at a hamlet called Newston, a little from Sant Neots…which is ten or twelve miles from Cambridge, where two springs are known to be, of which the one is verrie sweet and fresh, the other brackish and salt; this is good for scabs and leaperie the other for dimness of sight sweet and cured painful itch and leprosy was salty and cured dimnesse of sight. … Verrie many also doo make their reparie unto them for sundrie diseases, some returning whole, and some nothing at all amended, because their cure is without the reach and working of those waters. Never went people so fast from church, …as they go to these wels.”
The site of these spring was north-west of Hail Bridge, the site is marked as mineral springs on the first edition OS map. The 1952 OS marks as Sodium and soda and saline (covered) and a separate spring. Kelly (1898) includes a lengthy piece on the springs:
“Springs.-Near the village, and on the right bank of, but at some distance from the brook, are three mineral springs or wells of considerable value, and once in high repute: they rise within a limited area situated on high ground sloping gently to the brook, and through strata of the secondary period, but though near each other, differ materially in their constituent elements, two being distinctly mineral, and therefore medicinal in character, while the third supplies fresh water of remarkable purity. It appears probable that the existence of these wells was known at a very early period, land in the immediate vicinity of the springs having furnished large numbers of Roman remains, some of considerable antiquarian interest; and it is an ascertained fact that the springs in question were extensively used for medicinal purposes, as long ago as 1597, during the reign of Queen Elizabeth. Raphael Hollinshed, the well-known chronicler of that period, whose histories were published in 1577, refers at some length to the wells of Hail Weston, and to the great repute of the waters yielded by them, as remedies for diseases of the skin, dimness of sight and other affections. A short poem by Michael Drayton, “The Holy Wells of Harlweston’’ describes these springs; and their characters and reputed medicinal properties are also mentioned by Fuller the historian, and by Camden and others. Later on the wells fell into disuse, in consequence of the land surrounding them having been much trespassed upon, and therefore inclosed by the owners; but in 1815, samples of the water yielded by the two mineral springs were submitted to analysis by Dr. C. R. Aikin, whose report (dated June 24th, 1815) was produced when the Hall Weston springs were sold April 2nd, 1844. In December, 1885, the springs were visited, and samples taken from each, by Arthur H. Hassall esq. M.D. and E. Godwin Clayton esq. F.I.C., F.C.S. and these samples were afterwards submitted to full chemical analysis, with the following results:-the water taken from the fresh water spring was found to be of excellent quality, and therefore well adapted for ordinary consumption; the water from the first of the two mineral springs contained as its chief constituents chloride of sodium and sulphate of soda & belongs to the class of saline aperient mineral waters, but without their unpalatable qualities; it is free from every kind of organic contamination, and constitutes an agreeable table water. The water of the second mineral spring has a local reputation for its beneficial effect in cases of skin disease, and has long been known by the name of “Scorbutic” or “Sore” water. These springs are used by the Hail Weston Springs Company, for the manufacture of soda and potash water and other aerated beverages. The results of the analyses of 1885 are given below, the figures representing in each case parts by weight in 100,000 parts of water:
|Constituents||Fresh Water||Mineral Spring No 1||Mineral Spring No 2|
|Chloride of Sodium||3.29||212.57||137.92|
|Sulphate of Soda||2.17||108.72||82.45|
|Carbonate of Lime||17.05||12.95||14.29|
|Nitrate of Lime||5.61||1.07|
|Carbonate of Magnesia||0.42||5.64||0.86|
|Sulphate of Magnesia||3.90||9.15||7.96|
|Carbonate of Iron||1.54||0.61||0.41|
Chris Dunn in his 2001 Cambridgeshire journal article Taking the waters also found out that it cost 5 shillings per month to use the waters at this time or sixpence for a quart to take away. Dunn (2001) records that their fame had become largely forgotten by the middle of the 19th Century and attendance had dwindled. This resulted in a company called Hail Weston Springs buying the springs. The company tanked the springs and had the bottled water aerated, and sold. This bottling plant has itself gone, being at Hail Bridge adjacent to the A1. Although they continued to be marked on maps until the early 20th century the site had long gone. The site was unfortunately incorporated into the water supply by then, although they continued to be marked on maps until the early 20th century.
“by the side of the ditch arose a spring, which superstition consecrated to St Ethelbert, there is a handsome old stone arch erected over it.”
William Stukeley (1724) Itinerary
Hereford’s St Ethelbert’s well sadly does not have a handsome old stone arch over it but down on Castle Green the site of the well is still marked. It is a well with a good degree of pedigree being first mentioned on a 1250 deed which in referring to a property records:
“a road leading towards the former fountain of blessed St Ethelbert”
Similarly a grant in 1359 to a John of Evesham refers to:
“the lane leading to the well of St Ethelbert”.
John Speed on his map of the town in 1611 draws it and Thomas Dingley in 1683 draws it.
The cult of St. Ethelbert
I have discussed the martyrdom of the saint in a previous post but it is worth recalling two traditions. One that as the body with its decapitated head was being carried to Hereford it fell and tripped over a blind man who was miraculously able to see. The other is that this was a resting place for the coffin before transfer to the cathedral but it is not mentioned in his main Vita. His body was transferred to the cathedral and became a shrine lost in the reformation. In 2008 a shrine surrounding a pillar near the high altar was established it shows scenes of the saints martyrdom.
The original well
In 1802 the well ‘appears on a plan… drawn as a circular feature enclosed by walls and approached by five stone steps. It was situated in the eastern corner of a garden soon to be occupied by St Ethelbert’s House’
By Wright (1819) A Walk through Hereford he was noting that:
“Some disjointed remains of this arch may yet be noticed; on each side the door in the modern wall are key stones, ornamented with foliage or corolla, with terminations of rib-work. In a niche above, defended by an iron palisade, is a head, wearing a crown, carved in stone; it is part of the image of St Ethelbert, which formerly stood in a niche on the ancient west front of Hereford Cathedral… The well is now provided with a pump erected and kept in repair during her life-time, by the late Johanna Whitmore, of this city.”
Thus by 1869 Havergal notes in Fasti Herefordenses and other Antiquarian Memorials of Hereford:
“the superstructure has long since disappeared, and the well itself is entirely excluded from sight by four brick walls and a vast accumulation of rubbish.”
In 1904, the original site was stopped up, although it was said then that a circular stone within Mr Custos Eckett’s garden marked the exact position, but that exact position itself was lost.
James Brome in his 1700 Travels Over England, Scotland and Wales stated that the well was:
“by the Trench near the Castle… a very fine Spring, call’d St Ethelbert’s Well, famous formerly for Miracles.”
Wright (1819) records it as:
“a beautiful limpid spring, formerly much reverenced; and even now in great esteem for its medicinal properties.”
Storer (1814–19) records that:
“the place is still visited by person s afflicted with ulcers and sores, to which the washing is often very salutary.”
Havergal again notes:
“many wonderful cures are said to have been effected at this well.”
W. J. Rees in their 1827 The Hereford Guide says that the water was:
“reputed to be of service to persons afflicted with bad eyes, ulcers, and sores of various kinds.”
“caused the cases to be ascertained in which the use of the water was of service.”
Yet in December 1822 when the water being analysed by Mr J. Murray:
“his opinion was that the medicinal qualities were not very important”.
It would appear if Wright is correct that it was traditional at some point to give a pin for he notes:
“In cleaning it out for that purpose, a great quantity of pins were found in its bottom.”
Watkins 1918-1920 noted that there was more than one site which claimed to be the well indeed there were four. These were as well as to the circular stone where the medieval well-house had been, and the new drinking fountain there was also:
“a pump and well in Dr Du Buisson’s yard in the line of the ditch…..a flowing spout of water, formerly running close under Castle Cliffe house at a spot which is, or ought to be, a public watering or landing approach to the river, and which ceased to flow on being cut off in laying a main sewer in 1888. Half a century ago my father investigated the possibility of bottling this water (with its medicinal reputation and attractive name) and secured its analysis, but was much surprised to find (in its organic impurities ) stronger indications of an origin in at own ditch than in a rock spring.”
Whitehead records how this drinking fountain was erected in 1904 and has been restored twice once by the Hereford Civic Trust and rededicated by the Right Reverend J.R.G. Eastaugh, the Lord Bishop of Hereford on St Ethelbert’s Day, 20 May 1978’
Sadly the waters are now not obtainable for Sant (1994) says it dried up during building works after the war. Today the sadly worn face of Ethelbert stares over a dry lion’s head.
Our Lady’s Well (SO 814 173) is certainly one of most interesting and picturesquely placed Holy well in Gloucestershire and one of the best near the city of Gloucester, overlooking as it does over the Severn valley. The spring itself issuing from the sand/bunter pebble stratum, probably of glacial origin, and fills the well house overflowing to fed a large stone trough replacing the previous structure.
Traditionally it is believed that the well was built by the Canons of St Mary’s Priory, of Llanthony in the 14th Century ( the ruins of which are presently being restored and can be visited ). However, another tradition asserts that the dedication of this well is that of St Anne, rather than St Mary which we shall explore later. The water of the well was associated with medicinal virtues and cured any ailment bathed within its waters. Indeed as Walters notes it may well have been a place of pilgrimage. Another tradition is that it is referred to as Lady’s Wash house being were the ancient ladies washed!!
An engraving of Our Lady’s Well is given by Maclean 1888–9 who describes it as
“a small cell or chapel erected over a well… The plan is nearly a square of 7 feet, on a wider basement. The east and west ends are gabled; in the latter is an ogee door, and a narrow ogee window of one light. On the east end is some sculpture, which seems to have been a rood. The covered roof is of stone, and the ridge is finished with a rib. The whole is of good ashlar masonry. This little building stands on the side of rather an abrupt slope, overlooking the valley of the Severn. A fine thorn tree which overhangs it adds much to its picturesque beauty.”
The well-house is probably of early fourteenth-century date and made of oolite limestone. The pitched roof, is comprised of large slabs of this stone, of which rebates have been cut to ensure overlap and keep watertight. The north and south sides are plain, however the of the east side are the worn remains of a sculptured carving. Remains of steps are visible on the north and south sides of the structure.
In Maclean’s time this was built in, but afterwards it was opened, being blocked for a time by an iron door
A curious discoverer
Roy Palmer in his 1994 Folklore of Gloucestershire describes a legend that the Virgin herself discovered the spring. On her way to visit Joseph of Arimathea at Glastonbury, her boat was washed up near here by the Severn Bore and climbing the steep slope from the Severn and found the spring. However he is the first to record this most curious of legends!
Who is the carving?
The sculpture on the east side has been variously interpreted. The virgin addressed by kneeling figures was Ashworth (1890) xxx suggestion. Bazeley and Richardson (1921–3) xxx :
“the central figure is a woman, probably St. Anne, standing between her daughter St Mary and an angel or perhaps her husband Joachim.”
They say that ‘Mr Hurry of Hempsted Court mentioned a tradition of two children being drowned in this well while bathing’, and the carvings may have been popularly supposed to commemorate this. It has also been suggested that the site was of pre-christian importance and was derived from Wan, the pagan god of fire, later becoming St Ann although the lateness of her cult, which is 14th century suggests not.
Holy Well or Wash House?
The well lay on land belonging to Llanthony Priory as a water supply and the well was thus a conduit. Its alternative name was called Our Lady’s Washhouse and Ashworth (1890) notes that many who washed in the waters were relieved of their infirmities and that this was the reason it was called Lady Well or Lady’s Wash House. Another notes that it was where as Walters (1923) notes:
“it was a place where ancient ladies washed”
They would find it difficult to wash from now as it has been dry. However, the well is still easily found by taking the road to Hempstead before Gloucester and after the roundabout. Take this road and then turn into the road of the church. Park here enter the graveyard and follow to the other end where there is a gate. Enter this follow the path between the hedges and into the field and the well will be quite self-evident.http://www.megalithic.co.uk/a558/a312/gallery/England/Gloucestershire/lady_well_hempsted.jpg
“Every morning, before six o’clock, a throng of men and women make their way to the edge of the ancient city of Gondar in northern Ethiopia. They are among many from across Ethiopia who have risen early to attend a holy spring in search of healing for their physical, spiritual and mental disorders. Some have walked for days from the remote countryside having heard of the power of this water at Ba’ata church. Others come from Gondar itself. Still more have taken the bus from the capital, Addis Ababa, 400km (250 miles) to the south. They believe that the cure they will find here will be more complete than any offered in the government hospitals in the city.”
Ethiopia: Washing away the demons Rachel Chambers 1999
Ethiopia is well endowed with notable springs. Many of them are simple springs such as Burkito where hundreds each day bath in the hot waters of the volcanic spring whereas others are developed into spas. Indeed the hot springs of Wondo Genet, Yirga Alem, where in 1964 it was developed by Haille Selassie by establishing a swimming pool and hotel
These springs are said to cure a wide range of medical issues. The list includes prevention of musculo-skeletal disorders (such as arthritis), chronic diseases of respiratory system (such as bronchitis, asthma), Chronic diseases of the digestive system, metabolic diseases (such as obesity, diabetes) and dermal diseases and allergies (such as atopic eczema, acne). Many claim these properties as spas other have a more spiritual sites such do the sacred springs of Gondar. Which at the break of dawn each day is a scene of religious reading, blessings, prayer, baptism and exorcism!
Unlike some other holy springs, the site is restricted site. The site, a walled around spring head is only accessible to the Ba’ata church’s priests who distribute the water, often sprinkling it to the pilgrims. Chambers (1999) notes that when she visited:
“An elderly woman is assisted by her two daughters. A young peasant girl stands to explain to those around her that she is poor and has travelled far. A few onlookers drop cents into her cup to help her pay for the treatment she will receive here. An elder from the community prays from a well-thumbed book of prayers and disturbs the flies with his horse-hair whisk. And a woman soothes the disabled child she is carrying on her back in a leather harness decorated with shells.”
The site is sacred to a tribal group called the Qemant who despite adopting Christianity still have pagan traditions. Gary R. Garner in his 2009 Sacred Wells states that:
“the Qemant are descendents of the Agaw and they continue many of the Agaw traditions including worshiping a sky god, and recognising personal spirits: genii loci, and sky spirits…the Qemant continue to annually sacrifice a white bull or sheep to the geni loci that are residing in…holy geographic places.”
These the author suggests are springs. Indeed, Lake Bishoftu remains a site of annual sacrifice by the country’s Muslim and Christian groups.
At the sacred spring of Gondor. During the ceremony the water is said to be purified by retelling a hagiographical story of the Life of Saint Teklahaymanot. A saint said to have stood on one leg for so long in prayer that it went gangrenous and was cut off. By retelling the story it is said that the demons are driven away! Once done the water can be utilised. Chambers states that once the reading was done:
“The old priest is now at liberty to offer his blessing to the people who are already clamouring for his attention. A young woman seeks a blessing for her first pregnancy, another brings her sick child to be touched by the priest’s iron cross. A man with gastric problems has his stomach rubbed with the cross and is recommended to take the holy water for seven days. Another man reports difficulty in walking and duly has his legs massaged with the cross. The reading continues for over an hour and is only interrupted when a small child swallows a cent and needs a hefty thwack on the back to bring it flying out, to the immense relief of his mother.”
There are two types of pilgrim to this water. Some come to receive baptism. Many unclothe. This is undertaken by a priest who holds a cross upon the supplicant whilst the other hand holds a hose which douses the person with baptism water. The other group seek its purging affects and ask for water to fill cans and bottles. The deacons present dutifully fill these cans with holy water and each attendee pays 50 cents, a recommended price for seven days of treatment. The water is potent stuff. It is recorded that once the water is collected the pilgrims disperse to various rocks to drink it. Why? It is because the water has strong purging effects – rapid diarrhoea or vomiting will result! This is good because it will cleanse the body of the evil spirits within or whatever is calling the disease. These evil spirits are drawn out by the priest, the water causing them to be shouted out. It is said that the priests makes a plea with the demon to remove themselves over the seven day treatment.
Perhaps the most noted Ethiopian ceremony associated with water is orthodox Timkat, itself meaning baptism being as it does on the 19th January celebrate Jesus’s baptism in the Jordan. Recorded by Author Donald N. Levin in his 1974 Greater Ethiopia: the evolution of multi-ethnic society it is noted that the day starts with the divine liturgy is celebrated near a stream or pool early in the morning around 2 am, this nearby body of water is then blessed and its water sprinkled on those present in a form of symbolic renewal of baptismal vows. Many jump into 17th-century Fasiladas’ Bath on the third day after the priest enters the pool at 7 am, praying and dipping his cross in pool.
Ethiopia has a rich water heritage to explore
Hidden deep in the woods on St. Anne’s Hill is the mysterious St Ann’s or Nun’s well…mysterious for many reasons, least of all its difficulty in finding (although read at the end of a sure-fire way to find it)
St Ann’s well or Catholic folly?
Although the first account of the well is by John Aubrey in his 1718 Surrey he describes it as:
“Westwards of this Town, on a steep Hill, stood St Anne’s Chapel, where, in the Time of the Abbots, was Mass said every Morning… Near the Top of the Hill is a fine clear Spring, dress’d with squar’d Stone.”
Manning and Bray in their 1809 History and Antiquities of Surrey similarly do not name it only stating it was:
“a spring, lined on the sides with hewn stone”
It is only in S.C. Hall’s 1853 Chertsey and neighbourhood that the name appears. It is also curious that the the current structure does not resemble that shown in Hall’s work either more in keeping with Aubrey’s description. It is probable that as the site was gaining a more religious name that it was getting a new structure. This is probably to do with the then owners of the hill, Lord and Lady Holland, who had converted to Roman Catholicism which would explain the improvements in 1850s and its associated with the saint and closer affinity to the chapel. This lending it to the idea of being a sort of romanticised folly.
The chapel itself is first mentioned in 1402 as the capella Sancte Anne is recorded although a chapel was licensed in 1334, but in 1440 St Anne’s hill was still the “hill of St Anne… otherwise called Eldebury Hill.” when a fair was granted which continues today although not unbroken as the Blackcherrry Fair in the town. The chapel is associated with an Abbey which was founded by St Erkenwald in 666 and such the cradle of Christianity in Surrey but it is a big jump to assume the well dates from then. This chapel remains on the hill, the guide in the car park refers to a mound near the house but the nearby mysterious Reservoir cottage incorporated most. However, it is improbable that a considerable amount of water would have been left untapped. The area was a hill fort whose exact history is unclear due to the predations over the centuries, but a Bronze Age date has been suggested.
A Topographical History of Surrey by Edward Brayley and Edward Mantell (1850) state
“and up to within recent years the country folk round about have been used to fetch away water from it, in the belief that it has virtues as an eye lotion. It has a strong taste of iron; would that be good for the eyes?”
Manning and Bray in their 1809 History and Antiquities of Surrey were stating that the waters were:
“not now used for any medicinal purpose. It rarely freezes when other springs do”.
Yet Hall (1853) under the name Nun’s Well states that:
“even now, the peasants believe that its waters are a cure for diseases of the eyes.”
Looking at its dirty murky waters today one would suggest it might cause as many eye problems as it cures!
Ghostly goings on!
Long in his 2002 Haunted Pubs of Surrey records the legends associated with the hill. It is possible that the nun’s well name may derive from a legend of a murder of a nun at St Ann’s convent who was buried in a sandpit. The veracity of this story and even the location of a convent is unclear. The well, it is said being the resort of the nun:
“whose deep begging signs can be heard on certain nights…on such a day, this place reeks of remorse, suffering or sorrow.”
On a spring evening with no one around one could quite imagine such ghostly cries.
A prehistoric landscape
In A Topographical History of Surrey by Brayley and Mantell (1850) it notes:
“Another curiosity is the so-called Devil’s Stone, or Treasure Stone. Aubrey calls this “a conglobation of gravel and sand,” and says that the inhabitants know it as “the Devil’s Stone, and believe it cannot be mov’d, and that treasure is hid underneath.” There have been many searchers after the treasure. One of them once dug down ten feet or more, hoping to come to the base of the huge mass, but his task grew unkinder as he got deeper, and he gave it up. He might well do so, for what is pretty certain is that he was trying to dig up St. Anne’s Hill. All over the face of the hill there are masses of this hard pebbly sandstone cropping up, though they are not so noticeable as the so-called Devil’s Stone because they are flat and occasionally crumbling, and have not had their sides laid bare by energetic treasure-seekers.”
Such stones are often found in conjunction with stones and the treasure may suggest the giving of votive offerings. The combination of a healing spring, an ancient stone and as the name of the hill might suggest a sacred tree is something of considerable interest to those interesting in sacred landscapes and suggests a possible old cult hereabouts. The existence of a ghostly nun may also be significant, there are near identical legends at Canwell and Newington Kent and, the later associated with another Devil’s stone. Do they remember old pagan deities, water spirits who lived by the spring? But this is the only evidence, the old writers are silent on anything more! My musing are just that musings!
The well today is indeed a substantial is ruined structure. It resembles an ice well in structure, its plan being a key shape with a rectangular basin and a dome over the source, although this is difficult to locate. Much of the dome has been weathered and ruined by the ages and being built into the earthen back this has preserved it. The brick work is a curious mix of redbrick, iron slag, cobbles and some older possible reused squared medieval stone work.
Another healing spring?
In their A Topographical History of Surrey by Brayley and Mantell (1850) again:
“Another Spring, once highly reputed for its medicinal virtues, rises on the north-east side of the hill, in the wood or coppice called Monk’s Grove, which gives name to the seat inhabited by the Right Hon. Lady Montfort. This spring, according to Aubrey, had been long covered up and lost; but was again found and re-opened two or three years before he wrote. The water is now received into a bason about twelve feet square, lined with tiles. “
James Rattue in his indispensable 2008 Holy wells of Surrey found this site stating that it resembled in part the Nun’s well and was clearly part of the landscapers attempt to improve the area. It was a dry circle of brickwork and filled with leaves. He describes it as being on the flat part of the hill. However with his instructions, OS reference and old maps showing a spring I failed to find it – although I did find another spring overgrown in the rhododendrons.
However, despite this author and others claims I did find the Nun’s well easy and here the fail-safe way to find it. Don’t go through the car park and continue along the road, passing the second car parking area in the dingle and then as the lane drops just past a house on the right there is a signposted public footpath. Take this and continue until passing a crossroads of another public footpath just past a hedge in the field on the left. As you past this and before the path you are on drops into a series of wooden steps there is a path to the right where the Nun’s well can be seen – simple! Good luck!
Outside the town of Mogenstrup is one of the most famed holy wells of Denmark. A holy well dedicated to a saint whose following spread across the Danish world, a saint still remembered from Orkney’s to Denmark – St Magnus or Mogens, a Danish Royal Martyr. Local traditions believes that the well was a pagan sacrifice site taken over by the early church and dedicated to the saint. When this re-dedication was done is unclear but it was certainly since 1292 as the area around has been called Magnus torp since.
The best time to visit the well was Midsummer by the sick and weak. There were certain ceremonies which had to be adhered to, which ensure the water’s best powers were bestowed, such as the giving of swords, jewellery or even animals. When the church was established they encouraged the giving of money into a box , a block and hence called block money, in the church. This paid for the church, the poor and those who had to guard the spring. It is said that its waters were particularly officious at midnight and that pilgrims were so keen to take its waters that fights would occur. On is recorded between two women in 1670 from Næstved in 1670 who fought to reach the spring first and the fight resulted in a law suit of the 1st July 1670.
Another tradition to ensure that the water was effective was that the applicant should approach the well in silence. Thus, they must not greet people once they had been to the spring, avoid again meeting anyone on a return visit. Of course you could collect water for someone else but it must not be sampled on the journey back or else its power would be lost. It was also thought that the water flowed greatest and was more efficacious at midnight and bowing three times against the sun was also recommended.
The water could be used for internal diseases including cancer, insanity and mental illnesses, or external one which require the area being rubbed. In the donation of money it is said that odd money was needed for external diseases but also rags were would be used where the affected area would be rubbed or tied to and then left at the site. There are accounts of those suffering from arthritis donating their crutches to the church as firewood! Unlike British clouts it is said that the clothes were buried as local people would steal them or burn. Local accounts tell sometimes people came had their sight restored or even their life by virtue of the saint!
The Reformation here too had an impact and in 1536 there are records of the clergy trying to prevent people access the site. However, over a hundred years later, accounts of 1681-86 record that the weak and crippled were still visiting the spring donating 3-5 shillings. There were said to be several thousand at midsummer.
A turnpike was established in 1824 through the woods, the outflow was channelled into a fountain with a lion’s head which itself was restored by 1862 by the owner of a local brewery obviously tapping the water. However, the move was to have a negative impact on the supposed powers of the spring and numbers of visitors dropped.
The holy well still survives arising in a circular basin whose overfull continues to the lion’s head, however the vast concourse of pilgrims have long gone.
Down a lane away from the village in quiet solitude is St Ethelbert’s church at Marden. It is a church associated with a saintly legend and a location of particular interest for anyone concerned in water lore; for two pieces of local legend are recorded both with familiar motifs. Perhaps the most familiar one is associated with the strange find in a carpeted room to the left of the entrance. Here sadly dry is St. Ethelbert’s Well. The earliest record is John Duncombe 1804 Collections for a History of Herefordshire
“At the west end of the nave, defended by circular stonework, is a well about ten inches in diameter, about four feet below the pavement of the church, aspring supposed to arise from the spot in which the body of Ethelbert was first interred…. This spring is said to have been held in great veneration from the circumstance of the water retaining its purity, when overflowed by the stream of the Lugg, however muddy or impure.”
Charles Hope (1893) in his Legendary Lore of Holy Wells also records:
“MARDEN: ST. ETHELBERT’S WELL. THERE is a well in the church of Marden, Herefordshire. It is near the west end of the nave, defended by circular stone-work, about ten inches in diameter, and enclosing a spring, supposed to arise from the spot in which the body of King Ethelbert was first interred, and is called St. Ethelbert’s Well (Notes and Queries, 3 S., viii. 235).”
Jonathan Sant in his 1994 The Healing Wells of Herefordshire notes:
“Formerly to be seen at the west end of the nave, St. Ethelbert’s Well has recently been swallowed up by an extended vestry where it can now be seen incongruously surrounded by carpeted floor. The octagonal stone well-top is apparently late Victorian but the square top within the shaft below is doubtless older. Needless to say, the table which has been built over it is very modern and prevents small children from falling down the well”
The well is much as Sant describes although there have been recent talks of an improvement to make a more appropriate structure although that could possibly ruin this strange well. He records water in it as well, it was dry when I examined it in April of this year.
What is particularly strange is that once the wooden lid is removed this is a deep shaft well. Very few holy wells are such deep shafts, the majority being shallow springheads. Perhaps this suggests that this could as Sant suggests provide pure water even when the river was in flood. Its depth may also suggest a great age indicating how the ground level has risen as the years have built up more sediment. The church guide suggests it had a healing tradition but I am unable to find their source, similarly they claim the well and church were a place of pilgrim, likely but again no written evidence. Current pilgrims have thrown coins in the well as can be seen.
The legend of St Ethelbert’ or Æthelberht’s Well
Overlooking the village of Marden are the scant remains of Sutton Walls now a tree covered hillfort. Here local tradition record was the royal vill or sort of temporary villa of the great Offa of Mercia the scene of the saint’s murder.
According to the Anglo-Saxon Chronicle he was captured whilst visiting his bride to be Ælfthyth. Richard of Cirencester records that Offa’s queen Cynethryth convinced Offa that Æthelberht should be killed, although there is no evidence why. Although it was likely political as Æthelberht was King of the Angles and Mercia had domination over East Anglia and would be keen to stop any possible claimant under control.
One legend tells that he sat upon a chair with no seat a trap door of sorts, the whole being covered by a cloth and that he fell down the hole, a deep pit, his head being removed to ensure that he was dead. Another tells how he was smothered in his bed clothes. All accounts record his beheading, but some say that this was done in Offa’s presence. The body being hastily buried with the head beside the river below.
Discovery of the body and formation of the well
The legend is told in a panel upon the 2008 shrine to the saint in Hereford Cathedral but it is absent in the first version of the story which is restricted to the shaft of light subsequent tellings have mentioned the spring.
Issues with the legend
Considering the well head’s location and the church’s remote location it is more than likely that the church was placed here because of the well. However, does this make the well date from St. Ethelbert? Although, one would not miss to pour water upon the county’s famed legend, there are concerns that it might.
Hagiographers will notice that the religious features his martyrdom closely resemble that associated with the legend of St. Kenelm. This is best summarised by Edith Rickert’s 1905 article The Old English Offa Saga. II in Modern Philology Vol. 2, No. 3:
“At this point, however, mention must be made of another legend, that of St. Kenelm, which shows a curious relationship to the story of Ethelbert. The resemblances are these: a) Each saint, by the ambition and malice of a wicked kinswoman, was treacherously lured to his death and beheaded.’ b) The murderess in each case perished miserably by super natural intervention.2 c) Each saint had divine foreknowledge of his death in a dream or vision in which a beautiful tree was cut down and he himself was turned into a bird and flew up a column of light to heaven.”
Overall it suggests perhaps that the St. Ethelbert legend was a transfer from St. Kenelm (or vica versa) but if it was a concoction why? The other legend that of the Mermaid may give us a suggestion why….but we can discuss this in a future post.
“It could have been Illmington Spa not Leamington Spa” Newfoundwell, the forgotten chalybeate spring of Warwickshire
Leamington Spa is a well-known spa town, although its spa heritage is not capitalised much, however if only by a twist of fate or geography that the main spa town would be Leamington and not Ilmington spa. For not far from the Gloucestershire border is the village of Ilmington, a quiet sleepy village but once hopes were high for the settlement when in 1681 a plan was made to capitalise on a chalybeate spring found in the parish. Local legend tells that the Lord of the Manor, Henry Lord Capel, saw a local woman washing her eyes in the water of the spring and asked why. She said they eased her eyes and as a result he then contacted local physicians. It was publicised by Oxford Physicians Samuel Derham and William Cole. In their Hydrologia Philosophica or An Account of ILMINGTON WATERS the author describes it great details the qualities of the emerging potential spa. He notes after a lengthy background:
“Now I shall proceed to Enquire, what are the Ingredients of Ilmington Spaw, first taking notice of its Colour, which is far more pale then Rock-spring water. With Syrup of Violets it would turn green, like Alkalizate Liquors with that syrup: with Galls, to a Purple; like Martial Vitrioline Waters: for Cuprous Vitrioline with Galls turn muddy with a very little Purple or Black; but of this more afterwards. Its body being of a thick muddy consistence, I weighed (in a very dry Season) a Pint of this Spaw-water against a Pint of ordinary Water, but the Spaw exceeded near half a Drachm. Another time after a wet Season and when the Ocre was fallen an old Pint pot of common Pump-water weighing 18 Ounces did equalize (and if either, did turn the Scales) the same quantity of the Spaw-wa∣ter: which may caution us from prefixing a determinate Weight to any Spring-water. Variety in the Weight of Waters may appear by comparing That Salt spring water of Droitwich with sweet springs, yea to him that compareth the Waters of several sweet springs together, For the Esurine salt many times being carried along with the water sliding through its secret Meanders or veins of the Earth; of which part insinuateth itself into, and part corroding occurrent bodies; it fretteth off fragments, such as fragmenta ferrea from Iron-stones, and particles from ordinary stones, which are carried along with the water, and lie latent to the naked eye in its pores, but by Distillation, Evaporation &c. will appear, Whence of necessity followeth a great variety in weight, according to the greater or less quantity of sabulum or fragments therein contained.”
He then notes about the mineral properties. He continues:
“Then I proceeded to enquire after the Mineral, with which this Spring was impregnated. And first I took about half a pint of new milk, upon which in a Porringer I poured this water fresh from the Spring-head, but could not discern any coagulation; yea, for anything did appear, this mixture differed not from a mixture of milk and ordinary spring water. After four miles carriage of the water, when the reddish Ocre began to subside, I poured upon warm milk from the cow a pretty quantity of this water, and let it stand at least twelve hours; but neither in this mixture, nor in milk and this Spaw-water boiled together, did any Coagulum appear. Hence I began to suspect, that its brackish taste was not from an acid Salt; therefore on this spring-water I instilled some oyl of Tartar, but upon the instillation, and the standing of the water all night, a very small curdling did ensue; only the mixture looked more white than the Spaw-water itself, which alteration of colour proceeded from the oyl of Tartar. Whereupon I concluded, that no Acid salt was here predominant, yea rather as such, scarce discernable in this Spring; it being, as I shall hereafter prove, far nearer to an Alkali than to an Acid salt.”
After trying with galls, a common method of testing mineral waters, the author notes:
“Now considering the small quantity of Galls, with which a Pint of water was thus tinged, I believe we may compare our new found Spaw (in this particular) with any of the English Medicinal waters, yea with the German Spaws so much in request.”
One of the important aspects of promoting a new potential spa was to compare it to well-known others. The author notes:
“Besides, Aluminous Springs are purgative, witness the Scarbrough Spaw, Epsom and Barnet Waters, &c. but this near Ilmington worketh most what by Urine. Yea perhaps (and truly) I might conclude, That this Spaw in respect of its mineral ingredients worketh not by Siedge. I know it may be objected, That some persons drinking of this water do there upon find a loosness, perhaps to the number of four or five stools or more, To which I might answer, That any simple Spring-water drank in a large quantity, will purge by its own weight: for as it lyeth heavy upon the stomach and intestines it oppresseth Nature, whence the Peristaltick motion is excited to expell that which infests and is burdensome; and if the water doth much oppress the sto∣mach before it pass through the Pylorus, vomiting is the effect according to Dr. Willis. Besides that, Alum is an Acid, as I have al∣ready proved, and also is a Cathartick; both which properties are not to be found in this Spaw, comparatively more than in ordinary Spring-water. I observed also, that the Excrements of those that drank this water were turned blackish, which is a consequent to the taking of Chalibeat Medicines, but not to the drinking of Aluminous waters. But observing this Water after its being exposed to the open air for some time, either stagnating at the Spring-head, or else as it is set in open vessels hath a blewish Cremor swimming on the top or surface of the Water, much resembling waters that stand long upon sulphureous bogs; I began to enquire, whe∣ther this might not be a Sulphureous Spring, like that at Knarsbrough, &c. By an Analysis of this Water into its Principles, not one grain of combustible Sulphur is to be found.”
The new spa begun to popular, it was described by William Dugdale in his 1730 Antiquities of Warwickshire as:
“much frequented’ and of particular value for the treatment of ‘scrophulous and leprous cases”.
However, it would look like the visitors were not enough. The site attracted no well-known visitors, no royalty, no patronage of note and so within the same century the well fell out of favour. It went largely out of use about the time of the enclosure of the common fields in 1781. The Well House built to provide shelter for the users of the well, remained standing for another 80 years. Later the spring became a watering place for stock. In 1998 erosion of the bank of the pond revealed the worked stone. On recovery, it was found to be a sizeable fragment of the basin. This is now incorporated into a fountain a plaque on which reads:
“This is a fragment of a basin installed around 1682 by the Lord of the Manor, Lord Capel to collect water from the chalybeate spring known as Newfound Well. The spring (1/4 m NW of Ilmington on the path to Lower Larkstoke) was described by Dugdale (1730) as: “much frequented’ and of particular value for the treatment of ‘scrophulous and leprous cases”.
Today the site is a large oval shaped pool in fields above the village. Two plastic pipes in the western end of the pool pour copious amounts of water into it which flows beyond the path into a stream. On one side of the pond can be seen stone work which may be part of the bath house, if so it is unrecorded.
Standing on this remote quiet location it is difficult to imagine what the place could have been like if the spring had had more money poured into its development. One the county’s first spas, which ironically unlike its better known cousin still flows from its main source rather from a pipe!
Extracted from forthcoming Holy Wells and Healing Springs of Warwickshire
“+In This Place/ Paulinus the bishop/ Baptized/ Three Thousand Northumbrians/ Easter DCXXVII+”
So reads the inscription at one of the country’s most famous and picturesque holy wells…but what is the truth?
The most beautiful fountain….
Taking the lane up from between the houses and the side of the farm, climbing over and stile and into a pastoral landscape, ancient oaks lie to the left and a small babbling brook, moving away at great speed as we follow this the enclosure of the well is ahead of us. Here laying in this peaceful enclosure
Whose well is it?
Three names appear to be attributed to the well – Lady, St Ninian and St Paulinus. Which is the correct one? Certainly the later was current in John Warburton in his 1715 History of Northumberland describes it as:
“Paulinus’ Well, a very beautiful fountain in a square figure, length 42 feet and 21 foot in breadth; wall’d about with a curious stone resembling porfire, paved in the bottome and incompos’d with a grove of trees and at each corner thereof the foundation of a small [illegible]. Out of the well floweth a stream of water very cold, and clear as christall, and if cleaned out would be a most comodious cold bath and perhaps effect several cures without a marvell. At the east end lyeth a stone 3 foot in length and 2 in breadth called the holy stone, said to be the same whereon the forementioned bishop kneeled at his baptising of the heathen English; and was formerly held in great veneration by the gentry of the Roman Catholick religion who oft-times come here on pilgrimage.”
This association with St. Paulinus is easily explained. Although Bede descrived the conversion of 3000 this was misread by John Leland as Sancte Petre (holy stone )but it was Sancti Petri – St Peter’s Minster, York…an easy mistake but one which then enters as fact into Camden’s Britannia and consolidated over and over again! This was further endorsed by as William Chatto (1935) notes:
“a stone figure, intended for Paulinus, which was brought from Alnwick in 1780.”
The name Lady’s Well is also easily explained there was a Benedictine priory of Holystone which was dedicated to the Virgin in the 13th century and either their name was transferred to or else they renamed it. It was probably the former as the a signboard was first seen by a William Chatto seen in 1835 is the first to call it ‘the Lady’s Well’ and it appears on such on the 1866 OS. Hall (1880) calls it ‘St Ninian’s Well’. By the time of Butler (1901–2) all three names were in use, as he says that:
‘the beautiful well at Holystone, known to us as “The Lady’s Well”, described… as“The Well of St Paulinus”, was formerly “St Ninian’s Well”’
When visited by Dixon (1903) it was:
“a spring of beautiful water in a grove of fir trees a little north of the village. The well is a quadrangular basin within a neatly kept enclosure; the key of the gate can be obtained at the Salmon Inn… A stone statue of an ecclesiastic, originally brought from Alnwick castle, formerly stood in the centre of the well, but a few years ago this was removed and placed at the west end of the pool, and a cross of stone bearing the following inscription substituted: “+In This Place/ Paulinus the bishop/ Baptized/ Three Thousand Northumbrians/ Easter DCXXVII+”’.
A sizeable hoard
Hall (1880) notes that:
“At the bottom, visible through the pellucid water, Dr Embeton informs me he has formerly noticed many pins lying.”
Binnall and Dodds (1942–6) found it:
“now a wishing well, into which crooked pins or occasionally pence or halfpence are thrown.”
No pins can be seen in its waters although they would be hidden by the leaves and perhaps the sign which notes:
“don’t damage (sic) the water as it’s the village water supply”
However, beside the saint’s statue laying at his foot is a small hoard of modern coins and so perhaps starts a modern tradition. One wonders what happens to the money? National Trust? Church or local landowner?
All in all despite its duplicity with names and dubious origins sitting in the arbour of trees and peering into that clean beautiful water in this remote location you are divorced from the modern world and its modern problems…and if for that reason only Holystone’s special spring is worthy of a top ten for anyone.