St Chad’s Well at Stowe on the edge of Lichfield is perhaps one of the few such named wells with a direct link to the saint. The site has a more direct link as Thomas Dugdale’s 1817 County of Warwickshire states in his translation of the death of Saints Wulfade and Rufinus based on 14th century text that Wulfade the son of the pagan king Wulfhere of the Mercians was hunting when he pursued a white hart, and the wounded stag took him to the hermitage of St Chad:
“which he had built within the thickets of the wood on the edge of a spring, so that he might throw himself into its waters to overpower the heaviness of sleep and reawaken himself with its cold”.
St Chad took advantage of the occasion to preach to the prince, telling him that:
“as the hart desireth the water brooks, so he should seek after the cool grace of baptism, and Wulfade, converted by this analogy, consented to be baptised from the well. Rufinus soon followed the same course. At first his father was angry and killed his sons, but afterwards he repented and gave nobly to the Church. “
According to Simon Gunton’s 1686 History of Peterburgh Cathedral there were windows in the cloisters of Peterborough Cathedral, accompanied by mottoes apparently of the fifteenth century which told how
‘the Hart brought Wulfade to a Well and ‘That was beside Seynt Chaddy’s Cell.”
John Floyer discussing St Chad in his 1702 Essay to prove cold bathing both safe and useful proposes that:
“the Well near Stow, which may bear his Name, was probably his Baptistery, it being deep enough for Immersion, and conveniently seated near that Church; and that has the Reputation of curing Sore Eyes, Scabs, &c. as most Holy Wells in England do”.
Robert Hope in his 1893 Legendary Lore of Holy Wells states that the water was thought to be dangerous to drink because it caused fits. Septimus Sunderland’s 1915 Old London’s Baths, Spas and wells also met a woman who looked after the well who said that it still had a reputation for bad eyes and rheumatism and was known as a Wishing Well. Thomas Harwood in his 1806 The History and Antiquities of the Church and City of Lichfield states that at the well it was adorned with:
“…boughs, and of reading the gospel for the day, at this and at other wells and pumps, is yet observed in this city on Ascension Day.”
However, by the time of Langford (1896) he noted that it was but sadly shorn of its ancient glory. According to Skyking Walters’ 1928 Ancient Wells and Springs of the Cotswolds, the site was still decorated with flowers on Ascension Day, a tradition which continues today in a modern form similar to that seen in Derbyshire. The site despite being in the grounds of an Anglican church was the site of Catholic pilgrimages from 1922 until the 1930s (although an Anglican one visited in 1926)
In his Itinerary of c. 1540 (published 1906–10), John Leland reports that:
“Stowchurche in the est end of the towne, whereas is St Cedd’s well, a thinge of pure water, where is sene a stone in the bottom of it, on the whiche some say that Cedde was wont nakyd to stond on in the water, and pray.”
The stone mentioned by Leland was still there or a version of it in the 1830s as it was shown to any visitors who visited the site and appears to have had its own significance in cures and rituals at the well.
The tour diary of John Loveday, 1732 (published 1890) states in reference to Stowe church that:
“near it, in a little garden is St Chad’s Well, its Water is good for sore Eyes; it is of different colours in a very little time, as They say.”
According to the V.C.H. (1908–84), the well was cleaned in 1820 by the churchwardens as it had become only six feet deep and the supply of water had become reduced by the draining of local water meadows. The well basin itself had become filled up with mud and in 1830 a local physician James Rawson built an octagonal stone structure over the well bemoaning in the Gentlemen’s magazine in 1864:
“Whatever the well might have been originally, it had, by the year 1833, degenerated into a most undignified puddle, more than six feet deep . . .
…..from two men of far-advanced age, in the year 1833, I learned that the supply of clear water around the well had become much lessened by the drainage of the lower meadows during the latter part of the eighteenth century, At all events, by the date
first named here, the well-basin had become filled up with mud and filth; and on top of this impurity a stone had been placed was described by the sight-showers as the identical stone on which St Chad used to kneel and pray!
For my own part, hoping by means of a public subscription to procure a new supply of water for the site of this ancient baptistry . . . I endeavoured to exclude the surface water of the old marsh land from the well, because of this surface water being loaded with orchre: and, as a feeder for the well, a supply of clear water was carefully obtained from the rock at a moderate distance, for close to the well a running sand became an impediment to the work. Over the well an octagonal building was erected with a saxon-headed doorway, and a stone roof surmounted by a plain Latin cross .”
It is interesting how a tradition soon built up around this new structure. Langford (1896) notes how wishes would be granted by placing one’s hand on a granite stone built into the well house, which was said to be that originally used by St. Chad.
By the early 1920s, the supply dried up and the well was lined with brick and a pump was fitted over the well and a special service was held in 1923 by the rector to officially open the pump. This created a revival. Catholic pilgrimages begun each year from 1922 to the 1930s and even an Anglican pilgrimage in 1926.
However by 1941 the well had become derelict, and after a commission set up by the Bishop of Lichfield it was restored in the 1950s, unfortunately replacing the 1840 octagonal structure with an open structure with a tiled roof (with R. Morrell in his 1992 Source article calls the Stowe bandstand). And so St Chad’s Well remains, not perhaps the most romantic of structures, but a link to those early Christian times.
One of the frequently encountered mysterious creatures near springs and wells, as well as other bodies is called Jenny Greenteeth. In an article in the Transactions and proceedings of the American Philological Association in 1895, Charles P.G. Scott notes in the Devil and his imps remarks:
“Jenny Green-teeth, in the vernacular Jinny Green-teeth, is the pretty name of a female goblin who inhabits wells or ponds.”
The name Jinny Green-Teeth is recorded in the Folk-speech of South Cheshire (1887) and A Glossary of Words Used in the County of Chester (1886) stating that:
“Children are often deterred from approaching such places [as wells or ponds] by the threat that “Jinny Green-Teeth will have them.”
Edwin Waugh notes in 1857 Sketches of Lancashire life and localities
“ lurking in the streams and pools, like ‘Green-Teeth,’ and ‘Jenny Long Arms,’ waiting, with skinny claws and secret dart, for an opportunity to clutch the unwary wanderer upon the bank into the water.”
Often description is given of this goblin and it appears to be restricted to the west of the country, with references made in the Notes and queries around Manchester, Birmingham and as far east as Shropshire. Roy Vickery in a piece on his excellent Plant-Lore blog reports an account from Bebington Merseyside in the 1980s:
“Although Jenny Greenteeth was usually unseen, in about 1920 the bogey which inhabited two pools beside Moss Pitts Lane in Fazakerley, ‘had pale green skin, green teeth, very long green locks of hair, long green fingers with long nails, and she was very thin with pointed chin and very big eyes.”
Moreover it is possible that in Lincolnshire the same goblin is encountered as Jenny Hearn, Hurn or Yonde. This name is found associated with a bend of the Trent at Owston Ferry was haunted by Jenny Hearn or Hurn or Jenny Yonde. Unlike Jenny Greenteeth the creature is described. In Lincolnshire folklore Ethel Rudkin reports:
“The pygmy propels the dish rapidly across the stream by means of a minute pair of oars, the size of teaspoons. It is said, that having reached shore this being crosses the road and proceeds to browse in the field. ‘Or again it is said that a ‘thing’ is known to come crawling out of the water, having large eyes, and long hair, and tusks a walrus. It goes into the fields to feed. The river bank here curves in the shape of a horse-shoe, consequently a short-cut footpath has been used for years to counteract this bend.”
A possible ancient origin of this creature is suggested by another Lincolnshire location: Jenny Stanny Well a site has appeared to have passed through a number of name changes. Abraham de la Pryme discussed it in his 1680 discussion of Lincolnshire described the well as Julian’s Stony Well and now it is called Stanniwell. The name is suggestive of a Roman heritage.
Here interestingly, the name Jenny Stanny well has been supported by the suggestion that the site is haunted by a ghost presumably of that girl who carries her head under her arm. She is said to have drowned in the water. Is this a confusion of the Jenny Greenteeth tradition?
Interestingly in Preston the goblin is associated with a holy well. In the anonymous 1852 piece A Prestonian, ‘Preston More than Forty Years Ago’ in the Preston Chronicle:
“Near Friargate, and not far from the houses now called Mount Pleasant, was ‘Lady well’, about which the superstitious old women used to tell strange tales of one ‘Jenny Greenteeth’, who was said to be occasionally seen riding on a broomstick, cutting wonderful capers.”
The association of drowning with Jenny Greenteeth is significant as it would seem that the folklore probably developed as a way to warn children off playing in dangerous areas of water. This being done by associating the goblin with algae and duckweed. A note in an 1820s version of Notes and queries records Jenny Greenteeth being a name for duckweed in Birmingham. In A Glossary of the Words and Phrases of Furness (North Lancashire) (1869) she is called
“Jinny-green-Teeth — green conversa on pools.
“green scum on ponds, but supposed to imply the presence of a water-sprite or “boggart”, a terror to children as they pass the pond on which the appearance is seen.”
This is emphasised by an article by A.R. Vickery, Lemna minor and Jenny Greenteeth, in Folklore 94: 247-50, 1983. whose correspondent noted:
“ I was brought up in the Upton/Crenton area of the west side of Widnes in Lancashire (now Cheshire) …It was and still is…a farming area and many of the fields contained contained pits – some of them have quite steep sides Jinny was well known to me and my contemporaries and was simply the green weed Duckweed, which covered the surface of stagnant water.”
Finally, it is interesting the correspondent also notes
“Children who strayed too close to the edge…would be warned to watch out of Jinny Greenteeth, but it was the weed itself which was believed to hold children under water. There was never any suggestion there was a witch of any kind there!”
And such does a folk tradition become diminished! However, it was a clever way to use a common plant of stagnant water to signify dangerous waters – pity it wasn’t used in 1970s Public information films – Dark and dangerous water!
The Lady Magdalene’s Well
Back in the 1990s I was busily researching for my Holy Wells and Healing Springs of Kent and was searching for two notable wells which existed on private grounds. Back in those well searching days there were really only three ways to find out if a site existed beyond someone else’s account and the appropriate map. These were – writing, turn up on spec and linked to the later try to see the well by doing a bit of exploring. As both laid firmly on private ground (and one a school) it seemed prudent to enact the first option. So I wrote and fortunately both were forthcoming so I arranged a day to explore them.
Lady Magdalene’s Well (TQ 707 333) is in fact one of a number of chalybeate springs which surround Combwell Priory, probably named after Mary. Although Combwell itself is a ‘modern’ building, it is constructed around the old priory, pieces of which are recognisable in its fabric. Nearby under a mound the un-excavated remains of other sections of the priory. Little is clear concerning its history. The earliest reference to the well is on a 1622 Combwell Estate map and Combwell Priory was granted a fair on St Mary Magdalene’s Day in 1226-7 so it is doubtlessly an ancient source.
Only a few years before my visit, the site was a boggy area. When I visited it is tanked and enclosed in modern brickwork (although there would appear to be signs of an earlier, probably Victorian structure). The overflow from the spring emerges as a stream a few feet from this structure. There is little here to excite the antiquarian. Mrs. Fehler, of Combwell Priory, informed me that it was used as drinking water at the house, although she suspected its quality, having a blue tinge. The carved bust of a woman, said to be a cook who foiled a Roundhead attack is of interest at the Priory. Mrs. Fehler refers to this as ‘The Combwell.’ Could it have been associated with the well? Perhaps the story was later constructed around the object to explain it.
The Lady’s Well
The Lady’s Well (TQ 341 721) is noted in blue italics on the map, with the words chalybeate spring beneath. It was located within the private Bedgebury School Estate. Although the name suggests a dedication to Our Lady, it is according to local historian Mr. Bachelor, its origin appears to be secular, deriving from Viscountess Beresford who resided at Bedgebury. To add to the confusion the well is now dedicated to a past Bedgebury School Headmistress. A plaque at the well records this. Yet despite this it is a pleasing site, the spring arising in a distinctive square sandstone well house, found nestling in a Rhododendron dell below the main building.
This structure, Romanesque in style, is six foot high, with water emerging through a pipe in its centre to fill a semi-circular basin set at its base. The structure’s condition suggests that it is of no great age and would correspond with early Nineteenth Century. Whether the water was taken for its waters, being a noted for its iron rich water like Tunbridge wells, is unknown. Since visiting the site is no longer enclosed in the grounds of the school as it closed in 2006 and the building is currently derelict.
Interestingly there was another chalybeate spring in the wider grounds of the school I did not visit and two more in the woods nearby – I did fail to visit these but no history or tradition was apparently recorded concerning these.
Chigwell on the Essex outskirts of London is a site claimed to have derived its name from a spring called the King’s Well as Samuel Lewis in his 1848 Topography notes:
“within the bounds of the great forest of Waltham and in ancient records is styled Cingwella supposed to imply the King’s Well a purgative spring here from which its present name is derived.”
However did it? According to P. H. Reaney’s Place-Names of Essex the name means ‘Cicca’s well’, Cicca being an Anglo-Saxon personal name. Furthermore, the 18th-century historian Nathaniel Salmon The History and Antiquities of Essex stated that the “-well” element in the name derives from Anglo-Saxon weald meaning wood which would make sense considering its proximity to Hainault Forest. Hence my claim in the book Holy wells and healing springs of Essex that it was
“The King’s well was certainly an ancient site, possibly a pre-Christian origin”
May seem now a little over-enthusiastic!
Philip Morant in his 1763-8 History and Antiquities of Essex gives the earliest account of the well, being found:
“…..behind the wind-mill, among the trees whose water has a purging quality, and the late Dr Frewin used to speak of its flavour….Near the well is a hole wherein the water of the fame nature, perhaps proceeding from the other.”
Morant (1763-8) also suggests that the well was once frequented, but less so by his time. By the end of the 18th century it appears to have become entirely neglected. This situation never improved, as even in 1838, a Professor Booth noted it to be ‘now quite neglected’. This decline lead to its final destruction in the late 1870, when the site was drained, filled in and turfed over, by a Mr. Radley, acting on behalf of the then owner. By the time Christy (1910) visited the site, the well had long gone, but fortunately he too obtained some vital details concerning the well. The well was reached by a private road, although once a public right of way, near a mill pond. Unusually it would appear that the fame of the water differed in regards its appearance, for when yellow it was best only for cattle. He was informed by the older residents of the community that this well laid in a meadow of about thirty acres called ‘Parkfield’, belonging to a Mr. Philip Saville, and near his residence of ‘The Woodlands’. It was situated due south of Forest House, about 300 yards from the road, and not very far from Grange Hill Station. It lay on the steep slope of London clay, lying on the south side of the road.
A description of the site
Fortunately, a description of the site survives. A Mr. Green, who had lived many years in the Parish described the well as a hollow place, bricked around, with steps leading down to the water. Surplus water was relayed to a ditch via pipes. Yet despite its destruction 30 years before, it was still famed in the 1900s. A local man Mr College referred to it as the ‘purging well’. Furthermore a Dr. Reeve, formerly of Chigwell Row, described it as good as any medicine as a purgative.
The site today
In the book Holy Wells and Healing Springs of Essex I recorded that the site was located in Whitehall Close, but there is now nothing to mark it; the area being developed for housing.
Since Morant’s (1763-8) description the whole area has drastically changed. The windmill was burnt down in about the 1850s, and the trees that surrounding the well (part of the old Hanault Forest) were probably cut down even earlier.
However, in 1907 about 50 yards from the reputed site of the well, there was a stagnant cattle pond. Miller Christy and May Thresh’s 1910 A History of the Mineral Waters and Medicinal Springs of the County of Essex believes that this is probably the hollow described by Morant (1763-8). This too has gone.
However, there is some confusion and subsequent research places it more precisely in the rear of the house located at 67 Brocket Way being marked on the land registration map of Redbridge Council shows “Chig Well (site of)”
However, that might not be the whole story! In an excellent article on the Chigwell Row community blogsite called Chigwell derived from King’s Well or Cicca’s Well the jury is out! the author notes:
“I hope to work on a project to commemorate that early past and have it recognised locally. Hopefully a local project will revive an interest in our historical past like the Mammoth replica project has in Redbridge. I have followed the map I bought with local resident Neil Patel who has lived her for over 40 years. We believe that the location of Chig Well would have been in land adjacent to the wells Park School or at it’s rear. I have contacted the school to try and ascertain whether the name of the school is somehow linked to the history of the well listed on the map. A call to the school office was met with short-shrift and the woman who answered said she knew nothing about the origins and nor would other school staff. she said:“The decision to name the school was made by Essex Council.“They gave the school to options and early decision-makers went with Wells Park School.”When pressed on how Essex Council derived the two name options, I was reminded to contact Essex Council. I have contacted the Essex Record Office who is not able to advise me on the origins of the name of the school, but I will ask the officer there and the school again, in hope of clearing up this mystery. Later it would be able to gain access to the rear of the school or the private land next to it, to locate any remnant of the potential well site.”
It seems sad that such a renowned site, that had given the place its central focus and name, should have been destroyed with little regard for its importance. However one does wonder what they have found in the garden of number 67, or Whitehall Close or as the author above states the School!
Ask anyone to name one thing about Wantage and they will tell you it was the birth place of King Alfred. When I visited the town in the 1990s I had read of a King Alfred’s Well and naturally was keen to find out more. John Murray’s 1923 A Handbook for Travellers in Berks, Bucks, and Oxfordshire:
“1/4 m. W. of the town, at the Mead, are King Alfred’s Bath and Well ; the latter a basin of clear water, in a pretty dingle, formed by a number of small petrifying springs.”
I was not the first one to visit it of course and it appears to be a popular site for school parties if this account is an example this account in the St Mary’s, Longworth, Parish Magazine, 1910:
“August 1910 On Saturday, June 25, the Sunday School children, to the number of nineteen, were taken by the Rev. T. H. Trott a little outing to Wantage. They were met at the end of their journey by Mr. A. A. Herring, who after kindly giving them some refreshments at the Temperance Hotel, took them round the town to see the principal objects of interest, such as the Parish Church, the Victoria Picture Gallery, King Alfred’s Well and King Alfred’s Bath.”
It had clearly become one of the places to see in the town and doubtless and opportunity to stress the history of King Alfred. The biggest recognition of the site’s history was for the 1000th celebration of his birth. The Freemason’s Quarterly Journal recording:
“THE ALFRED JUBILEE A grand jubilee in honour of the one thousandth anniversary of the birth of King Alfred who according to antiquarian calculation was born in 849 was celebrated at Wantage on the October 1849 The town was decorated for the occasion the shops and business except in the hotels which were crowded generally Many visitors thronged into the place and at one o clock a was formed to King Alfred’s Well about a quarter of a mile the town and supposed to be the site of the ancient stronghold of Saxon kings.”
The Gentleman’s Magazine records that year that a speech on the:
“history and traditions of King Alfred The Rev CL Richmond from America made an eloquent speech to the concourse outside After this a procession was made to King Alfred’s Well about a quarter of a mile from the town and supposed to be at the site of the Anglo Saxon palace.”
Some people still hold firmly to the idea that the palace stood on the ground now occupied by ” The Mead’ (the property of Lord Wantage).
In the 1901 Wantage past and present the author, Agnes Gibbons adds more to the rationale stating that:
“traces of Alfred’s palace are still believed to remain in the High Garden, where there is a close still bearing the name of ” Court Close,” and ” Pallett’s More ” which has been supposed to be a corruption of Palace More.”
However, they continue to claim that:
“Their chief reason for this belief is the fact that there is near the Mead a brick “bath” or ” well ” which has for some time been called King Alfred’s Bath.”
So it appears a cart before the horse situation perhaps!
King Alfred or just Alfred’s?
It would appear that those who had made their pilgrimage to the site were possibly at best mistaken or at most deluded about the history of the site. This is stressed by Gibbons again who claims
“It is, however, extremely doubtful if the bricks which compose the bath are one hundred years old, so that no value can be attached to this argument. “
Wantage Now and Then informs us of the true origin of the well:
“It is said that in reality the ” bath ” was dug out and bricked in, by one Alfred Hazel, a former owner of the Mead (possibly for sheep dipping) and was then called ” Alfred Hazel’s Bath.’”
One can see it this became ” Alfred’s Bath,” and then ” King Alfred’s Bath.” Although how this could be forgotten in less than 100 years seems odd! The author continues:
“The bricks have a suspicious resemblance to those which were made at Challow, early last century, of green sand, many of which are still to be found in the town.”
An odd piece of folklore commonly encountered elsewhere with supposed ghostly appearance on its anniversary, is that the pond nearby which appears to have been the bath with the spring nearby being the well, was a coach. The author continues:
“The pond which is close to the bath, is said to have beneath its muddy surface an old coach, said to be the one formerly used by Mr. Chas. Price (he was Lord Mayor of London in 1802, and his family lived in Wantage) on his journeys to and from the metropolis. It was highly gilded, and minus wheels, and was at one time used as a bathing machine, by men who bathed in the pond. supposed to be the King’s bath or cellar! Both references to Alfred are equally mythical supposed to be the King’s bath or cellar! Both references to Alfred are equally mythical.”
So what was claimed and is still claimed to be his well and bath was Victorian construct possibly and a sheep wash at that. But how could its construction be forgotten about!
When I visited the site it was overgrown and a muddy morass. I could not easily trace any spring but subsequently it has been improved and tidied up to make it easier to visit.
What is interesting that what was formed as dam to clean fleeces and cloth may have also had linked with baptisms, Alfred Hazel was a Baptist. In the late 19th century Lord Wantage VC bought the area and had it landscaped as a fern garden and it may have been around this time that the story of King Alfred became consolidated as perhaps he adopted it as a sort of folly although this would not explain the visit in 1849 unless they didn’t go to this well and there is another King Alfred Well lost in Wantage. Of course there are examples of Lady Wells being repaired by the Lady of the manor! This could be the same the springs are noted a petrifying and so it is possible that they were noted but whether it was Alfred or not is unclear. It is also confusing what was the well and what was the bath – was the bath Alfred Hazels but the springs had been called after King Alfred before that!
In 1921 a descendant, Arthur Thomas Lloyd, presented the area to the town of Wantage and such it has been ever since landscaped and improved more recently. Whatever its history the site with its improved flow is a delightfully refreshing place to visit.
If there was a claim for the Scottish holy well visited by the most famous people it must be the suitably named Scotlandwell. It would add that it is also one of the most picturesque holy wells in Britain and very easy to find – being signposted down a lane with parking off the village that shares its name.
A Roman site
It is said that in the late 1st century A.D the Romans named the well Fons Scotiae’ . Whilts it is known in 84 AD, Roman soldiers were marching between their camps at Lochore in Fife and Ardoch in Perthshire however, there does not appear to be any evidence especially archaeologically, but what is known that a hospital dedicated to St Mary was established in the area in 1250 by the Trinitarian Friars. It is locally said that they utilised the water. Their association may have attracted one of the most famous of Scotland’s kings – Robert the Bruce. It is alleged that he came here to be cured of leprosy. Janet and Colin Bord in their 1985 Sacred Waters note:
“Robert Bruce, King of Scotland (1306-29) suffered from leprosy, and at least three wells were reputedly used by him in his search for a cure. He is said to have been responsible for a well at Prestwick (Ayr) which flowed where he stuck his spear in the sand while resting from his struggles with the English. He stayed for several days, and his leprosy was reputedly cured. He is said to have built a leper hospital for those who could not afford treatment. He also visited the St Lazarus Well at Muswell Hill (London) being granted a free pass by the King of England to do so.”
It is thus said to have become a place of pilgrimage. Another monarch, Mary Queen of Scots also is said to have visited it. However, the Friar’s establishment remembered as Friar Place was demolished in 1587 probably not long after Mary’s patronage at the start of the great Reformation in Scotland.
However, the well itself must have been accessible as Bill Anderton in his 1991 Ancient Britain tells us that:
“ records show that Charles II travelled from his Dunfermline Palace to take the waters.”
Whatever these records are, are in themselves unclear and whilst the ancient royal seat of Dunfermline is indeed not many miles from the site, I have been unable to find further details.
The site may have slowly disappeared into obscuring if it was not for the fortitude of local landowners. When in the early 1820s the site, itself common land, could be described as:
“an almost unapproachable slough of mire and filth” and within it “a half ruinous building used sometimes as a washing house and sometimes as a slaughter house.”
This may have been some remains of the Friar’s buildings perhaps and it is impossible that some older stone in the current fabric of the well house could be from this date. The building of the ornamental well and its nearby wash house was done by a Thomas Bruce of Arnot who owned land in the aras between 1857 and 1860 after acquiring the land. He employed David Bryce an important Edinburgh architect to draw up plans for both in 1857 which consisted of a large stone lined bath like chamber covered accessing all around by covered by grill. Over which is an ornate wooden roof, akin to a alpine chalet style. All painted dark green. Water bumbles up through sandy soil in the water quite obviously and then emerges from a small gap into a small circular basin and then run off. Steps go down from both sides to reach the outflow. Using stone available from quarries nearby that the well was completed soon after at the cost of £154 in 1858. On either side of the water spout are the initials TBA for Thomas Bruce of Arnot and his wife Henrietta Dorin embossed. The nearby washhouse also bears TBA and 1860.
Thomas Bruce of Arnot stated in his memoirs:
“The improvement of the village and of its “Well” has cost me more money than some might perhaps say I aught to have expended upon them, but it has been a subject of great interest to me and I have been far more than repaid in one way at least by the gratification it has afforded to the villagers by a desire for whose moral improvement it was that I was mainly actuated in what I did and am still doing.”
Then in 1922 two years after the death of Sir Charles Bruce of Arnot the well and wash house, were handed over to the people of Scotlandwell as a gift and the site is currently looked after by the Parish council.
The bath house locally called ‘The Steamie’ was where laundry was washed, being connected to the well’s underground water source, ceased being used in 1960s but has recently been restored as a small tourist attraction and currently leaflets are given out concerning the well and the bath house
In Ruth and Frank Morris’s 1978 Scottish Healing Well they note:
“In October 1978 we met there a women, her husband and brother who had travelled from Edinburgh a round trip of some 80 miles which they frequently made, to fill to two large bottles with clear well water. One of the men, a cancer sufferer had been induced to take the water some time before and found it did him some good , clearing a stubborn body rash that he continued to use the water: “If it was good enough for Robert the Bruce, it’s good enough for me. ”
However, reaching for the metal cup I took myself a large gulp not noticing that the sign that he had read when Ruth and Frank Morris had visited in 1978: ‘Health giving water of Scotlandwell was for many years used to help cure the sick…” was replaced with UNFIT TO DRINK DO NOT DRINK!
Oh well this was a few summers ago and I am still okay. Whether you drink or not, Scotlandwell is one of the country’s most attractive and perhaps oldest healing springs.
In a quiet corner of Kent is one of the county’s most renowned wells. A well known local legend is associated with St. Eustace’s Well (TR 062 458) Hasted (1797 -1801) based his knowledge on the work of Roger of Wendover describes the well as follows:
“In it (Wye) is a hamlet, called Withersden, formerly accounted a manor, in which there is a well, which was once famous being called St. Eustace’s Well, taking its name from Eustachus, Abbot of Flei,…..a man of learning and sanctity…to come and preached at Wye, and blessed a fountain there, so that afterwards its waters were endowed by such miraculous power, that by all diseases were cured.”
Hasted (1797-1811) relates the properties of the well in detail:
“..from the taste of it alone, the blind recovered sight, the lame their power of walking, the dumb their speech, the deaf their hearing, and whatever sick person drank of it in faith enjoyed renewed health.”
The legend set in 1189, during Godfrey de Luce’s tenure at the vicarage. Pope Innocent III sent St. Eustace, a Norman Cistercian Abbot, who held his first meeting at Wye after a terrible sea journey. Thirsty, he searched for water, and finding this spring, blessed it, afterwards it attracted pilgrims, and a guardian priest was established. A specific legend tells of a woman, possessed of the devil, and ‘swollen up as it were by dropsy’ came to a priest, whom upon seeing her urged her to go the spring. This she did and no sooner had the women drunk the holy water, she recovered but vomited forth a pair of black toads, growing into black dogs, then black asses! The woman surprised vented her anger against these manifestations and the priest intervened, sprinkling the holy water on ‘they flew up into the air and vanished, leaving no traces of their foulness.’
When I first became interested in holy wells – some would say obsessed – my interest being piqued by a copy of Janet and Colin Bord’s 1984 Sacred Waters picked up in a Truro bookshop back in the 1990s and in it was St Eustace’s Well. It was described as follows:
“The well is close to Withersdane cottage 3/4 mile southeast of Wye and reached along a lane by Withersdane hall. the well now has an air of neglect but in medieval times it was famous because it was visited by St Eustace when visiting the country. People visited for eye cures.”
As the well was place with the Saint Edith and The Black Prince’s Wells, both exceptional sites, I expected something on an ilk. With the book in hand and armed with a map I looked for the site, and looked and looked. I was expecting to find something beside the road at the corner where the map albeit a less than accurate landranger placed it. To no avail I could not find it. So finally I decided to ask a person in a nearby cottage thinking that perhaps the site was lost in the undergrowth or else unfortunately filled in. Especially as Robert Goodsall in his 1968 A second Kentish patchwork first visiting the site in 1966, found the site overgrown with saplings and weeds, but recently the site has been tidied up. There was report of steps and rails from the roadside down to the spring head with a stone nearby near the pond for leaving water vessels.
Upon asking I thus discovered that the person I was asking had it in the corner of their garden. The owner, a Mr. John Hilton and he gladly showed me the well. It consists of a shallow rectangular shaped pond, with its source enclosed within a square brick structure with a concrete top, to the north of the actual well basin. I was informed by the then owner Mr. Hilton that even in the 1976 drought, there was no apparent difference in depth, the only considerable change being the influx of agricultural fertiliser causing overgrowth in algae over the years.
Within recent years it has been reported that St. Eustace’s Well had become very yet overgrown again. Perhaps due to a change of ownership it has again been cleared of bushes and this time it was noted that the water table had fallen due to water abstraction for mains supply nearby and thus turned the well more into a murky pool. However, I noticed that in a recent photo from Will Parson of the Pilgrimage Trust that it looks much more inviting with the steps down to it having been tidied up and the water looking clear and clean. It is clear from the planting that this back garden holy well is much appreciated.
Sitting rather incongruously beside a main road is the Beggar’s Well. A site which is often without explanation included in works on holy wells however there is no folklore or history recorded of the site. Described Patchell and Patchell (1987) Old Wells of Warwickshire describe it as like a dog kennel. Indeed this structure is very confusing. When Lichfield road was widened the well was rebuilt sometime 13 metres to the west of its original location between 1962 and 1983 it appears and surprisingly no one remembers exactly when or by whom. Even more confusing is that a surviving photograph held in Warwickshire Record Office showing woman standing by Beggar’s Well which is dated between 1900-1909 it appears completely different in shape, size and appearance. When I visited it was evident to me that the brickwork did not match that seen in the photo. Thus it asks the question why were new bricks used, what happened to the original brickwork or is this the original brickwork which could be found behind encasing possibly seen in the photo. It is possible that the brickwork is that seen below the conical shape but one might ask why not completely rebuild and what happened to the conical top. It is all very odd. Furthermore the site is now completely dry no one thought it appears to direct the spring (assuming it was still flowing when moved). All in all it looks like an amateur job but someone must know for sure.
Is it a holy well?
Some sources emphatically include it in surveys of obvious holy and healing wells. But there is no evidence of this. Nor is there evidence of any age either. It’s earliest reference is on the first series OS map it appears. Yet could it be a holy well? Is there more to its history? Let us examine the evidence.
Is it really St Peter’s Well? St Peter’s Well ‘appears in many old documents’. The parish church is dedicated to Sts. Peter & Paul, but the wells exact location is unclear unless it refers to the Beggar’s Well? The evidence against this, but not exclusively problematic, is that many wells which share the same name as their parish church are located near the parish church – the Beggar’s well is not. Furthermore one could suggest that St Peter as a dedication suggests that as a holy well it may have derived its name from the church and thus emphasising its proximity.
Is there any other evidence? Well no but perhaps it is worth exploring the name Beggar’s Well. No authority appears to give reason for its origin. The obvious answer is that this was a site frequented by beggars which provided free water. There are other Beggars wells in the country, perhaps the most similar and indeed it even looks like Coleshill’s Beggar’s Well, is that of Threapwood, Staffordshire. Here its is said that workers at the now disused sandstone quarry discovered this source of water in the 1840s. Landowner Earl of Shrewsbury allowed locals to use it. Although that does not really explain the name!
There is another possible if rather hypothetical origin to the name. Is it derived from St. Bega? It seems unlikely St Bega as a saint is restricted to the north west of England it appears and I know of no evidence of her cult in this area of the country. However what is more interesting is that she was a Celtic saint and there is evidence of Celtic remains here.
Is the Romano-British settlement a clue?
In 1978, local enthusiasts discovered Roman pottery and more significantly it is I discovered this unattributed record:
“workmen removing the original stone lining in preparation for sinking a new well to one side of the dual carriageway found a crock pot buried behind one of the sandstone blocks, breaking it open they found it was full of Roman and Romano-Celtic coins – not one of which had been minted after 63ad.”
This report is of the Beggar’s well and indicates the ancient use of the well and the deposit of coins an offering. The date link suggesting perhaps to prevent the impact of Bouddican raids. This finally suggests that if the well in the article in question is the Beggar’s well we can state fairly emphatically that it was a sacred spring.
Was the well linked to a Roman settlement with a Roman temple found on Grimstock Hill. This was occupied from the 1st to 3rd century and the discovery of silver plaque showing a figure holding a shield suggests it was dedicated to Mars or Mercury. Unfortunately, such a deity is not a strong indication of a local water cult. What was worked out was that the square shrine was built on top of earlier ovens where food may have been offered to the gods.
An important Celtic religious site would be likely in Coleshill as it was the meeting point of three Celtic tribes: the Cornovii, the Dobunni and the Coritani. Of course the observant amongst you will see the name of the hill is significant – Grimstock – is this our final clue albeit a Germanic one? It is highly suggestive that Grim derives from Grimr, a version of Odin the Norse chief god and stock derived from Old English ‘stoc has been suggested as meaning ‘place’ quite often for a holy place. Was this a name given by Germanic settlers seeing the temple remains one wonder or did they celebrate their god here and utilise the spring? Interesting here might be another clue to the age of the well and its name. Böðgæðir is another name for the god, as is Báleygr, and whilst there is no evidence of either being used locally or indeed how they are pronounced, consenental drift over the years may have made it sound like beggar and the ill informed made it so.
Is the Hawkswell evidence?
Also in the parish is a Hawkeswell. Now I have mooted a theory that such named wells are vestiges of ancient motif wells which were named after the motif animal of different tribal groups that met there perhaps.
There is a record of a Cold Bath in the parish which was said to cure leprosy. Where this was I have been unable to ascertain but it may have been possibly associated with the spring. Its association with leprosy is significant often leprous beggars were an issue for many medieval towns and villages was this a way to prevent lepers reading the centre. It was after all on the edge of the settlement.
So in summary I would say there is not much evidence for Beggar’s well to be a holy well in the Christian sense but there is some circumstantial evidence that it is sacred spring in the Roman British time and possibly into Anglo-Saxon times. It does feel that the Beggar’s well holds more secrets and perhaps one day these will be revealed. So for now Beggar’s well is not a holy well.
Essex is not that noted for its holy wells, but as Holy Wells and Healing springs of Essex will attest there are a few and perhaps the most interesting is that of St Botolph’s in the picturesque village of Hadstock.
The earliest reference is in William Harrison’s 1567 Description of England he records:
“divers wells which have wrought many miracles in time of superstition, as St Botolph’s Well in Hadstock.”
John Wilson in his Imperial Gazetteer, III (1872) describes it as:
“A well set round with stones, and called St. Botolph’s Well, is in the churchyard.”
John Player’s 1877 Sketches of Saffron Walden and its vicinity notes
“We see it in that ever flowing stream passing under the Church yard wall affords an ample supply of pure unadulterated water of which the villagers gladly avail themselves. The well St Botolph’s well is near the Church and may it long continue a symbol of the purity of that heavenly lore which should proceed from that desk where the Rev Addisson Carr so long known and so much respected in this district pursued the even tenor of his sacred calling for so many years.”
However, by the time of Royal Commission on Historic Monuments, An Inventory of the Historical Monuments in Essex, I (1916) it was:
“In the churchyard—a well, known as St. Botolph’s well, now covered.”
Indeed there would be some confusion regarding the exact location of this well. The church guide describes a pump to the west end of the churchyard as the well (but the only pump apparent was that across the road), however I was informed that this well was the one picturesquely situated by the road beneath the church. This is a brick-lined square well whose spring percolates into a pool covered in duckweed. No evidence of any material earlier than Victorian is apparent, suggesting it may date from when the pump was established. A wooden fence has been erected around it to prevent people falling in, but apparently the well itself has been covered.
An ancient site
Locally there is evidence of Iron Age occupation. Not far on the Cambridgeshire border is a ring enclosure, and pot shreds have been found in Hadstock Wood as well as bronze axe and an arrow in the village area. However, it is for its association with an Anglo – Saxon saint, Botolph, which has more relevance to the well.
Who was St Botolph?
“that place sanctified to religion in the days of the holy Botolph, there at rest”,
So states Archbishop Theobald of Canterbury in 1142. The well could be a significant site associated with a significant Anglo-Saxon saint interment. In 1974 Dr Warwick Rodwell carried out an archaeological investigation of the church and reported in The Antiquaries Journal, March 1976, 56 Part 1.:
“Total excavation of the nave, crossing, and transepts of Hadstock church in 1974, together with a detailed examination of parts of the upstanding fabric, revealed that this well-known Anglo-Saxon building is not a single-period structure, as has long been assumed. Three periods of Anglo-Saxon work are now known, the earliest of which probably belongs to the pre-Danish era: it comprised a large, five-cell cruciform church which, it is suggested, may be part of the seventh-century monastery founded by St. Botolph, at Icanho. Rebuilding on a monumental scale took place in the early eleventh century and the possibility is discussed that this was Canute’s minster, dedicated in 1020. The church was extensively repaired in the thirteenth and fourteenth centuries, following the collapse of the central tower. Subsequently the decline in the size and importance of Hadstock as a village saved the church from further extensive alteration.”
These three stages would appear to link to the idea that Icanho was destroyed by the Danish armies in 869 and by 970s all there was left was a one priest chantry chapel. It is thought that Bishop Aethelwold of Winchester obtained the King’s permission to remove the saint’s remains. He would then distribute them to a newly established Thorney which then became dedicated to Botolph, the royal reliquary at Westminster and Ely (which got the head). Although tradition also states that in 1090 they were stolen from Ely! What is interesting is that against the south transept’s east wall an empty grave. This being a significant location it seems highly likely this would be an important person. The village continued its connection with the saint having upheld a pre-Norman charter which allowed a fair to be held on St Botolph’s Day, the 17th of June.
Curative or kill?
Its waters have had a mixed reputation. Tradition records their ability to cure scrofula. Until recently the well was the important source of drinking water for the village. One tradition suggests that if a ring was dropped into it by a lovelorn girl she would find her true love. This tradition was supported by the finding of two rings recently in the cleaning of the well. Wilson (1970) notes a strange activity was practiced within living memory by the white witch: to keep the water pure, dead cats were placed down the well. Obviously, this was not continued for on one occasion the water was the harbinger of a typhoid outbreak, and forty percent of the population—or 40 people—died (although there is no evidence for either). The contamination was the result of the Rev F. E. Smith using the spring as an outlet for his lavatory. If this was not bad enough, one of his staff was a typhoid carrier! This is also notwithstanding, that it was commonly believed that the spring water drains from the graveyard above it: and hence it has earned the name ‘bone gravy’. Despite all these traditions, this did not deter the locals, who vouched for its goodness. Even when piped water was brought to the village in the 1930s, many locals could not see the point as the well water was good enough.
However, once cleaned it could surely be as good as suggested by this review in the London Strand Magazine:
“A Well In a Churchyard. Hadstock. in Essex. Possesses what is probably a unique water supply. It ls entirely derived from a deep well in the pariah churchyard The well is over 800 years old and ls known is St. Botolph’s well. The Inhabitants of Hadstock declare that it contains the best tea making water in Great Britain, and as the village in question ls one of the healthiest places In Essex there ls undoubtedly some truth In their boast?”
Sadly, now apparently due to some odd health and safety claim the well itself is covered with a large metal sheet and covered with flints, however its water still fill the pool beyond.
One has the feeling that St Botolph’s Well is one of the most significant wells of Anglo-Saxon England but so little is known. It is good that in a way that what was once a little known holy well is better known.
“so called after a fountain at the bottom of the Craigs…sacred in Popish times to the Virgin.”
One of the most ornate holy wells in an urban environment is Glasgow’s Lady Well. Laying check and jowl to a brooding industrial landscape of Tennent’s Brewery (does this mean holy water is in the Special Brew?)
It is noted by in the 1935 Glasgow Evening News ‘Encyclopedia of Glasgow’, Glasgow Evening News that the waters became polluted once the Necropolis was built they were redirected below it where the spring exited from the brae. The earliest mention of the well is mentioned by George Eyre-Todd 1934 History of Glasgow who stated that in 1715 when a John Black was paid a salary of 400 merks yearly to keep the well clean:
“Black was to furnish them with chains, buckets, sheaves, ladles, and other necessary graith, as well as with locks and iron bands. He was ‘to cleanse, muck and keep them clean,’ and to lock and open them in due time, evening and morning. In case of failure he was liable to a penalty of £100 Scots.”
Thus 1715 appears to be the earliest mention. It is likely to be much older, being noted on old maps. It may have provided water for Romans travelling the Carntyne Highway towards Antonine Wall. In medieval times it lay outside the old city wall.
Our Lady or local Lady
Paul Bennett in his 2017 Ancient and Holy Wells of Glasgow states that although it is assumed to be derived from Or Lady the site may be derived from a local benefactor, Lady Lochow, who lived nearby and built a hospital at the old Gorbels in the 14th century. However, there is no evidence bar the possibility it would be associated with the similarly unsubstantiated belief that it was sunk when commoners were denied access to the nearby Priest’s Well.
The well head was built in 1835-6 by the City Council and Merchants House when the area behind was converted into a burial ground; the necropolis. An account recorded in J. R. Walker’s 1882 Holy Wells in Scotland in the Proceedings Society Antiquaries Scotland states:
“THE LADY WELL, Ladywell Street, Glasgow. This well has been restored and rebuilt, as it bears. I have not been able to find any drawing showing the original structure. I cannot possibly imagine that the present building bears any resemblance to the former, it being now strictly classic in design and detail. The cross and urn are of cast metal. “Lady Love” or “Lady Well,” so called after a fountain at the bottom of the Craigs (now included in the Necropolis), sacred in Popish times to the Virgin.”
The structure originally was an open round artesian well and was developed into a classical style with the date being carved upon its lintel stone. The site remains a source of water until the 1860s when fresh water was the piped from Loch Katrine rather than another legend which claims it was closed up being a source of plague. There was later restoration in 1875, probably when the well head was capped, and then again in 1983 by the Tennent Caledonian Breweries beside which it incongruously lays. The well itself is more of an ornate folly head with its tureen like basin unlike any holy well I have ever seen nestled in its classical portico. It certainly fits into the grandeur of the necropolis above but as a holy well it is perhaps a little lacking in romance; however it is better off preserved than completely lost! It must mean something to a number of people for the basin and the base are littered with coins which surprisingly considering they are not in water have not been taken!