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.
Haiti is a fascinating country for those interested in the overlap between pagan beliefs and the Catholic church. This is particularly evident in the beliefs associated with springs and particularly on the island, water falls.
Voodoo or Vodou is a religious practice which origins in the Caribbean from West African slaves under the French colonists adapting Yoruba and Kongo, Taíno (indigenous Caribbean) beliefs as well as Roman Catholicism and even Freemasonry.
One of the most notable features is the association of the springs and water bodies with spirits. One of the most important was Simbi a guardian of marshes and fountains, where he would help those in need of a cure from supernatural illness. However he can be a troublesome character and would kidnap fair skinned children who would come to fetch some water to drink and make them work under the water releasing them years later with the gift of second sight as a compensation!
Another water deity was the Damballah, a snake whose lives in the water and the land. He is said not to be able to communicate but create a feeling a comfort, optimism and fertility. Interestingly he is associated with St. Patrick who is of course famed for vanquishing serpents in Ireland.
The most famed spring site is Machann Dessalines, where there is a small cave or gròt, associated with a man-made pool, where Vodou spirits Ezili Freda and Simbi reside giving their healing powers to those who submerge in the pool.
However, the most sacred water place of the Haiti’s is the Saut d’Eau found in the Mirebalais district where physical illness, social and psychological issues can be cured – it is hoped! Why? For it is here that in the 19th century either a vision of the Virgin Mary of Mount Carmel or her Vodou counterpart Lwa appeared in a palm tree nearby. It is recorded that a French priest afraid of the repercussions cut it down. It did not work for the site became the main pilgrim destination on the island. Those Roman Catholic attend the church of the Virgin Mary whilst the Vodou followers bath in the waters of the waterfall. The most important day is during the festival of Our Lady of Carmel, July 14-16th During this period the eucharist is said at the site.
The waterfall is also sacred to Damballah and it is said that its waters also cure infertility and it is said that many women give offerings of underwear. At the time of the festival the waterfall is a great spectacle of people in different stages of rapture taking in the sacred waters. They scrub themselves with soap in preparation for a leaf bath where medicinal herbs are used. They then bath again and after rinsing off the water, the priest and priestesses tell the attendees to them remove their clothes and offer them to the waterfall. By doing so they remove any illness or negativity and are reborn healthier with new clothes. The spectacle of so many people here all hoping for 7intervention from either the deity or the Virgin Mary, in a place where the pagan and Christian combine harmoniously.
“O for a beaker full of the warm South Full of the true, the blushful Hippocrene, With beaded bubbles winking at the brim, And purple-stained mouth; That I might drink, and leave the world unseen, And with thee fade away into the forest dim”
John Keats Ode to a Nightingale
Sacred springs were an integral part of Greek Mythology. Perhaps the most famous were the springs said to have arisen on Mount Helicon. Here overlooking the Valley of the Muses was a spring formed by the hoof of the Horse Pegasus (a theme which has transferred to Ann Boleyn’s Well in Carshalton). It is said that he hit the rock with such force that the spring arose as a result. This was called Hippocrene or Horse’s fountain. Being associated with the muses, (those providing poetical inspiration) drinking its water was supposed to induce that poetic inspiration. The poet Hesiod in his work, Theogeny refers to the spring in the late 7th century BC:
|“From the Heliconian Muses let us begin to sing,
Who hold the great and holy mount of Helicon,
And dance on soft feet about the deep-blue spring
And the altar of the almighty son of Cronos, and,
When they have washed their tender bodies in Permessus
Or in the Horse’s Spring or Olmeius,
Make their fair, lovely dances upon highest Helicon
And move with vigorous feet.”
Callimachus in his 3rd century BC Aitia follows in Hesiod’s footsteps and in the work, Tiresias finds the spring and Athena bathing with it and is blinded as a result. However, as a compensation he gains the ability to prophesize.
The Hippocrene spring is identified as a spring which still flows on the mountainside arising in a stone hollow. Also on the mountain was the spring where Narcissisus looked upon his own beauty but its location appears to have been lost.
Perhaps the second most famed spring is that found at the sacred landscape of Delphi. It too was thought to provide poetic inspiration. The Roman saw this as the location where Apollo killed the Python who guarded over the spring. This was the Castalian Spring. Pausanias stated that its name was derived from a local lady called Castalia, a daughter of the river Achelous
Interesting the site may have been a sanctuary associated to a local hero who vanquished the Persions, called Autonous according to Greek writer Herodotus which may have been a precursor to its association with Apollo .
However its greatest importance was to provide preparation for those visiting the famed Delphic Oracle. Here the priests would cleanse themselves before invoking the oracle, sprinkling it over the temple, and pilgrims according to Euripides Ion would prepare according to their background. For many just a wash of their hair would be enough, but murderers would have to completely cleansed! Pausanias Guide to Greece stated that the water had a delicious taste!
The spring was said to have arisen from two rocks called the Pheriads becoming a stream called Papaddia and joining the river Pleistos below Delphi. In the grounds of the ruined Delphi the Greek and Roman fountains fed by the springs survive. Water is delivered by s small aqueduct to the Greek fountain emptying through lion-headed spouts into a marble-line basin, nine by three metres, surrounded by benches. It dates from the 6th Century BCE. Interestingly, the Roman fountain from the 1st BC is found higher up from the original spring. It has niches carved into the rocks for the giving of votive offerings and it is interesting that it was later converted into a church of St. John the Baptist. Water reached the fountain by an aqueduct and seven bronze spouts on the fountain.
Interestingly, it is claimed in the English translation of Pausanias’s Guide to Greece by Peter Levi that the water was still bottled and secretly supplied for its magical healing properties!
Hot springs can be found across Greece, historically one of the most famed was the Thermopylae, hot sulphur springs. These were thought to be the Hot Gates and as such the entrance to Hades. The site was first associated with the cult of Demeter but later Greek myths associate him with Heracles. Here it is said to have jumped in of wash of the poison from the Hydra which had attached to his cloak. This is why the spring became hot and sulphurous. The springs still arise but no structure exists around them.
In Southwestern Greece is the Kaiafas Thermal Spring which have unlike the above been developed into a spa town. Arising in a natural cave at the foot of Mount Laphithas, historically, here the Angrides, cave dwelling nymphs were found and people would pray at the waters hoping to be relieved of leprosy, which the nymphs could cure. The waters which have a temperature around 340C are rich in sulphur compounds and are thought to be good for musculosketal diseases. In 1907 a spa facility was established outside the mouth of the cave which still provides healing support today.
Greece is a country whose ancient wells continue to provide spiritual and physical healing into the modern age.
The best recorded holy well in the Cambridgeshire is that of St. Audry’s Well (TL 540 801). It is noted in the 12th century that a spring arose at the place where the saint was first buried
St Audry or rather Ethelreda or Æthelthryth was an Anglo Saxon saint who was a 7th century East Anglian princess, one of four saintly daughters of Anna, queen of Northumbria and Abbess of Ely. Interestingly she was born at Exning in Suffolk where a well is also associated with her. She died and was buried at Ely and it is recorded by Bede that when her body was disinterred her body was uncorrupt as such her powers and clothes were said to have special powers. She was reburied in the Cathedral and her shrine remained until the reformation. She is best known for the term tawdry for rubbish, a term which derived from the poor quality clothing sold at fairs on her feast days.
In the 12th century it is reported that:
“If any sick people take a drink from this spring, or have been sprinkled with its water, it is reported that they subsequently recover their original vigour…. in account of her merits, are acquainted with remedies and assiduous in curing the sick”.
It is noted that the monks made the spring site into a pit like cistern so that they could collect some of their water. Several miracles are associated with the well. One tells how a blind woman washing her face and eyes became able to see, how a man travelled from Northamptonshire to be healed and found the door locked. He was apparently barred entrance and was told that there was no bucket at the well and nothing to collect it with. He did not take no as an answer and so barged his way in where he found the well overflowing into the courtyard and thus cupped some water into his hands. He evoked the saint’s name and as he did so begin to recover. Another story tells how a woman fell into the well after accidently being pushed in by a crowd at the well. She was apparently left in the water for two hours and was found still alive by the monks.
The established site of the well is at Barton Farm to the east of the Cathedral. The site is shown on a Moore’s map of the fens dated in 1684 shown as St. Aldreth’s Well. According to Hippisley-Coxe in his 1973 Haunted Britain this site still survived as a muddy pool in a clump of elms near Barton Farm. The spring fills a small tree lined pool on the edge of the grounds of Ely’s Cathedral School, which has absorbed Barton Farm, and the Golf course. There does not appear to be any evidence of fabric but at some point, some brickwork has been used to create a channel to allow the water to flow way showing that the spring is still active.
Conversely the metrical Life and Miracles of St Æthelthryth by Gregory of Ely, c.1120 states that ‘the holy precinct of the church includes a spring’, but does not identify this as a holy well; the original grave of St Audrey lay:
“somewhere in the vicinity of the former Bishop’s Palace, the area close to the Fountain Inn, and the present St Mary’s Church, where the water-table is high.”
This was where:
“…where the people of the neighbourhood do now resort to drink the waters of it, it being a sort of mineral water”.
This suggests two things, one that it was an arrangement like current St. Withburga’s well at East Dereham and that it was nearer the Cathedral. Indeed I was shown by Mr Hart of Ely School a possible alternative site, a small duck pond in the grounds of the Bishop’s Palace. This however although might be a more likely sight indeed it lay across from the school’s old chapel and in the shadow of the Bishop’s Palace.
Details in Holy Wells and healing springs of Cambridgeshire and the Isle of the Ely.
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!
For many years, the only evidence of Eastbourne’s claim in sacred spring history was the area named Holywell, favourite of the retiree. However, since 20 the town has some real tangible evidence for a holy well, although whether the spring is the original holy well is open to debate.
The first record of a settlements called Holywelle dates from 1316 and by the 15th century the name Haliwell, Hallywell is recorded. Yet the first reference to a spring is by James Royer (1787) East-Bourne, being a descriptive account of that village who reports that:
“one of the springs is called Holy-well, supposed to be so named from the many advantages received from drinking those waters”.
In in the anonymous 1861 book Eastbourne as a Resort for Invalides [sic] it notes:
“At Holywell there is a chalybeate spring, the curative properties of which have given the name of the Holy Well. However, a subsequent analysis of the water demonstrated that it had no particular ‘curative properties”.
A location has been suggested by historians by associating it with the Chapel of St Gregory once near the South Cliff Tower in Bolsover Road, however it is thought that this was too far from the current area so called. Thomas Horsfield (1835) History of Sussex noted:
“the chalybeate springs at Holywell, a short distance west of the Sea House, are highly worth the attention of the visitor. The quality of the water is said intimately to resemble the far-famed springs at Clifton”.
George Chambers A Handbook of Sussex (1862) records that:
“they have however been analysed, at the instance of the present vicar, and found to consist of simple but very fine surface water.”
The well was apparently rediscovered in 2009 as a spring arising at the foot of the chalk cliff. A wooden sign has now been affixed as well as a cup and chain. Akyildiz (2011) notes in Landscape and Arts Network Articles – The rediscovery of a Fresh Water Spring beside the sea: a local holy well?
“The low stone wall built by Dan and fellow helpers, Pat and Shaun, is both a built physical structure designed to protect the site and a creative act of care. All these three have a passion for the well and provide their labour for free; they say “We feel we are doing a job of worth at the spring and that we are helping people access an alternate source local freshwater…the Holywell spring is such a peaceful place to be, and we have made many new friends here.” The low wall of large stones gathered from around the site protects the spring – and its vital source: the spring water.”
He also notes that a local Catholic church has blessed this site twice and on each occasion has attracted a gathering of nearly 50-70 people and in 2014 there was an evening concert at the well with a New Age flavour, so it is good to see this local spring being embraced by its local community, whether is the titular spring is unclear however.
“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
An abecedary of sacred springs of the world: (United States) of America: The sacred springs of Seattle
This year’s running theme is to look at global holy wells and healing springs. So for the next twelve months I will doing an abecedary so this months, a bit of a cheat I report back on a site I visited last year. My aim to is to at the similarities between them and many British sites. To start with is a typical spring which is very similar being a religious site later converted to a spa.
Mention Seattle you’ll get Sky Tower, Monorail, Grunge scene perhaps, healing springs are generally not on the list. However, in the suburbs can be found a number of springs which survive in pockets of undeveloped land. One such area is Licton Springs, a small park, located in North Seattle between Interstate 5 and Aurora Avenue, which protects its titular spring.
A red spring sacred to the First Nation
Licton Springs had a spiritual and ritual significance for possibly thousands of years (the area was populated after the last glacial period c10,000 years ago) to the local Duwamish, the tribe who incidentally under Chief Seattle signed the 1855 Port Elliott Treaty at Mukilteo which gave the world Seattle of course!
Like the more well-known Chalice Well, the significance of the spring was in the providing of its red paint, called Lee’kteed, pronounced liq’ted. The word liq’ted being a dialect word for the reddish mud made from the red ochre deposited. Here this red-ochre pigment would be harvested for spiritual celebration. This red pigment being itself considered sacred and used in the marital ceremonies between the High Borns, the hereditary nobility who married outside of the tribe to other coastal Salish. As a consequence, it was here at the springs they would annually gather to gather the pigment which would only be found in this region. The red-ochre was used to paint their faces, cover their longhouses and other objects of spiritual significance.
Around the spring the tribe built a wu Xted (WUKH-Tud) a sweat lodge where those visiting the spring could cleanse and revitalise. Herbs and the red paint would be applied to the skin to heal.
The coming of the Europeans colonisers
After purchasing Licton springs in 1870, Seattle pioneer David Denny had the water of two springs in the area tested in 1883 and the results were favourable – one being Iron (the surviving Licton Springs) and the other Sulphur Magnesia. So begun the spa history of the springs. Indeed, the impact of the well was personal, Denny’s own daughter Emily Inez was cured so it was recorded from an incurable disease by drinking the waters. Denny himself only built a cabin but still thousands visited. It was not until 1903 when Calhoun, Denny and Ewing when landscapers Olmstead brothers were to build rustic shelters over the two spring basins and they became a favourite resort for Seattle being a health resort. The rustic shelters never happened but photos from the 1910s show a circular stone surround around the springhead. However, it was not until 1935, an Edward A. Jensen provided thermal baths at a newly developed spa. A sign proclaimed:
“Before travelling to distant resorts in search of health, investigate the merits of the Spa Licton Springs thermal bath.”
The sign proclaimed it would give:
“Relief of neuritis, arthritis, rheumatism, lumbago, tired arches, nervous depositions.”
He also bottled the water and sold it. It is unclear how successful the scheme was but by 1960 the park was purchased by the city. Sadly, the spa building and shed over the iron spring were demolished. However, the iron spring was enclosed by a concrete ring which remains today.
Despite being enclosed in a park, the spring still has a significant role for the Duwamish. Like many wells modernisation is still a threat as the quote from the Matt Remle’s Sacred sites, sacred rites: Saving Licton Springs on the Last Real Indians website notes:
“ Elders from the Duwamish and other tribes have voiced concerns about damage to or the loss of Licton Springs. I recently spoke with one of my Elders who, as a child, was taken to le’qtid (“Licton Springs”) by her father. She expressed concerns that the demolition of Wilson-Pacific School (Indian Heritage High School) and the construction of the new Mega-School may damage the subterranean water table, disrupting the flow of the mineral waters from the sacred site.
This Elder told me that she had visited le’qtid last Fall to prepare for the Winter Ceremonials, as is our tradition since time immemorial. She pointed out that the rate of flow from le’qtid was substantially reduced, compared to her first visit those many years ago.
Le’qtid cannot be re-created, replaced, or re-located. Its importance is beyond measure and description, and its value is beyond price. The Duwamish People are the stewards of le’qtid, other holy places and the natural endowment that dókwibuA (Creator) bestowed upon our ‘ál’altid (Ancestral Homeland).
At the beginning of time, le’qtid (“Licton Springs”) was given to us by dókwibuA (Creator) in perpetuity. It is an inalienable part of our Patrimony, a legacy from our Ancestors, and the Cultural Heritage of the dxdew’abS (People-of-the-Inside), Chief Seattle’s Duwamish Tribe.”
Boughton is a curious place, a place of desolation and decline…it’s ancient parish church lies ruined, now a distance from its settlement, its famed fair forgotten, its great Hall gone and its estate overgrown and little visited. It is a settlement which is associated with a number of noted ancient wells –two of which can be visited and one as yet mysteriously untraceable.
The easier to find is that at the ruined church of St John’s. Called St John’s Well it lies in its shadow creating a picturesque scene of forlornness. Despite a supposed medieval origin, the church is first recorded in the 13th century, its first mention is by Baker (1822–30) in his History of Northamptonshire:
“St John the Baptist, whose name is appended both to the church and the spring in the church yard.”
In William Whellan’s 1849 History of Northamptonshire states:
“St John’s spring which rises from the east bank of the church yard formerly furnished the element for the holy rite of baptism, but now supplies the water for culinary purposes at the fair’”
This fair was what the settlement was famed for. Being a three-day chartered event being established in 1351. It was focused around the feast of St John the Baptist suggesting it was based on the patronal festival of the now ruined church. Nothing is left of the fair, its last vestige, the Shepherd’s Race turf maze cut on a triangular piece of church overlooked by the church, survived to the first world war when practice trenches were cut across it, obliterating in once and for all, although some accounts suggest it survived until 1946.
Beeby Thompson (1913–14) in his Peculiarities of Water and wells describes it as:
“enclosed on all sides but one by stone local sandstone apparently like the main portion of the church the opening to the east being approximately one yard square. The covering slab had on it a cross fleury.”
This covering slab I have never been able to find, perhaps the earth has built up too much since, yet it was pleasing to see that on a recent visit the site had even improved since my first in the 1980s, when the nettles and bramble were virtually enclosed upon it and the church. This was certainly the experience of Mark Valentine who in his 1985 Holy Wells of Northamptonshire noted:
“When I last visited this site, the Spring trickled into a ditch which was chocked up with abandoned refuse. With a little imagination, this spot could be the scene of a wayside park, with appropriate displays to recall its past glories. As it is, it remains tumbledown and forlorn.”
Perhaps they heeded his word? Now the grass it kept short and the water flows quite freely the outflow protected by a curb of stones. While it is not exactly a country park, there are information boards and it is more cared for. Yet despite the tidy up there’s still a rather otherworldy feel when one peers inside the chamber and the place does have an unquiet feeling – perhaps because of the ghost of Captain Slash! (but that is another story)
Even more otherworldly is the Grotto Well or Petrifying Spring, a spring which arises within a simple Grade II listed Grotto in the estate of Boughton Hall. Although grotto is perhaps a rather too enticing name for what is basically a limestone rubble hemisphere beneath an earth mound and consisting of unadorned stone walls. The whole structure interestingly seems devoid of cement or mortar. It was constructed by William Wentworth, the second Earl of Stratford around 1770. The spring itself being the supply for his artificial lake which lay at the bottom of the valley.
However he could have improved upon an earlier structure for a local A local legend tells that when Charles I was imprisoned at nearby Holdenby House in 1647 he visited the spring. He is said to have bathed in it and used the grotto as a changing room. This suggests that there was a structure predating the 1770s one ascribed to it. Indeed this association may have started when the King was sent a skull said to have been petrified in the waters of the well. The Northamptonshire Mercury of 25th August 1810 records:
“At Boughton is a spring, conceived to turn wood into stone. The truth is that it doth encrust anything with stone. I’ve seen a skull bought thence to Sydney Sussex College in Cambridge, candied over with stone…The skull was sent for by King Charles the First to satisfy his curiosity and again returned to the college.”
Although it was indeed loaned to Charles I and according to a letter written by the college to the author Simon Scott to The Follies of Boughton Park it still survives. It is housed in a wooden box dated 1627. However before head cult theorists get too excited the origins of the skull are dubious. The skull of what appears to be a child’s, are Cretian not Northamptonshire! Was it a hoax to support a project to advertise the well or a simple mistake. Is it the correct skull? Is the association with Charles correct or is it a confusion with the bathing legend. All in all it is a confused story.
Charles Kimbell in 1946 in the Boughton Parish magazine wrote that:
“The spring cascaded into a gloomy pond whose waters were black through layers of decomposing leafage…about 50 years ago my father made a water pit under the archway and piped the stream out of the little wood and down the valley. And so the petrifying spring was incorporated into the village xx system without apparently any ill effects on consumers.”
Our third and final peculiar water source, to quote Beeby’s phrase, was the Marvel-Sick. The account by topographer John Morton (1712) Natural history of Northamptonshire recording:
“THIS spring is in Boughton Field, near Brampton Bridge, near the Kingsthorpe Road; it is of great note with the common people. It never runs but in mighty gluts of wet, and whenever it does so, it is thought ominous by the country people, who consider these breakings out of the spring to foretell dearth, the death of some great person, or very troublesome times.”
This is a common folk motif based on geology, a woe water, the name sick referring to an old English word for stream still current in Derbyshire and Nottinghamshire place names. Where was this stream? It is impossible to say with any certainty however Brampton Bridge to the west can still be found and the road which crosses it does go to Kingsthorpe. No spring is marked on the map but there area does have a number of streams. Is this one? Of course in a way this a spring we don’t want to find, warn as it does of war…another word of warning should you go looking for Boughton’s surviving springs don’t go in high summer…as your journey to find the grotto well will involve a considerable fight against the undergrowth.
Rushton Hall is famous as the home of Thomas Tresham, a family famed for its associated with recusancy and the Gunpowder Plot. North of the Hall is the well-known Triangular Lodge, with its Catholic imagery. However, to the south of the hall is another folly.
This is a delightful yellow stone rectangular bath house. The site being interesting for it incorporates a holy well called St Peter’s Spring, indeed it is this rather than the bath house which is marked . Of which John Taylor (1895) ‘Rushton and its owners: II’ in Northamptonshre Notes & Queries notes:
“St Peter’s petrifying spring. The head of the water at this spring furnishes the drinking fountain and the adjacent bath. The bath is within a small building now falling to decay. The only door opens directly into the bathroom, the only apartment. The bath occupies the centre; there is a marginal path of about two feet all round. Along the two sides are several niches in the walls serving as seats. The roof is absolutely gone; formerly it was glazed. Steps at the head lead to the bottom of the bath, the water in which is within a few inches of the margin. The floor is of brick. Two posts with iron staples stand in the water. Until recently chains were attached, placed there for the convenience of the bathers.”
Verses engraved around the bath included Campani’s Huius nympha loci reading:
“Huius nympha loci,
sacri custodia fontis,
Dormio dum blandae sentior murmur acquae,
Parce meum quisquis tangis cava Marmora somnum,
Rumpere: sive bibas,
sive lavere taces.”
Which translated as:
“Nymph of this place, sacred guardian of the fountain,
I sleep while the water babbles sweetly,
Beware of breaking my slumber as you approach the marble basin,
Either you drink or you bathe in silence.”
Another plaque taken from Virgil reading:
“Fortunatus et ille, deos qui novit agrestes
“Happy the man who knows the rural gods.”
Holy well or well by a chapel?
The age of the spring is difficult to ascertain. Certainly topographer Morton (1712) knew it:
“as being a Collection of Nine little Springs which gush forth, it’s said, at as many distinct Apertures, within a small Compass of Ground, and are now drawn into a Stone Basin over which a handsome Summer House was built, by the late Lord Cullen.”
Thompson (1917–19b) in his Peculiarities of water and wells in Northamptonshire suggests that the name appears after the church which was located by Rushton Hall was demolished in 1785, when the church was demolished which sat near Rushton Hall. It appears that before this it was called Nine-Spring-Head before this.
Properties of the waters
Many plunge pools and bath house utilise simple springs, some actually streams, most claim no direct healing properties. Rushton’s bath house is unusual perhaps because it utilises a holy well, so perhaps being recusant Catholics this was intentional and it is not beyond reason that it was ceremonially used – even for baptism! The name Nine Springs is also significant, there are many nine springs most numerically difficult to justify. Could it be that the word nine derived from the Roman noon meaning ‘mysterious’. Interestingly, also is Taylor’s statement of the waters being petrifying is also interesting suggesting that the hard water was part of the function of the bath. Unfortunately as with many holy wells little was written down.
The site today
Rushton Hall is now a hotel, but the route to the bath house over an ornate bridge appears to be locked and closed off. No one could help in the Hall, but I was directed to down the lane where there was a local fishing club. One of the members directed me, although stressed it was private property! The bath house is found in a small opening in a copse in the woods, being reached by crossing over an ornamental weir. The bath house although missing a room, a glass one I imagine would have been too expensive and easily damaged, was restored in 2000. Through the main entrance, padlocked, can be seen the large rectangular pool which is still full of water. Indeed the structure was not too different from Taylor’s description above. Above the bath in a niche is a reclining figure of a nymph, two other niches have missing figures. In a niche on the outside wall is a pump which supplied the water for drinking.
Perhaps the most curious structure lies to the south of the bath house, an indent in the ground which is stone lined. This would apparently be the original well. The water however is dry and I would presume may have been such since the bath house utilised its water.