In search of rag wells: St Teilo’s Well, Llandeilo – a photo archive
In search of rag wells: The Lincolnshire rag well cluster part 1
In April I examined a well know rag well but as research for my Holy wells and Healing Springs of Lincolnshire regards the county is a hot bed for rag wells. In this first part I will examine those found in the far north of the county
Perhaps the oldest account of such a rag well is that associated with the Holy Well at Winterton not far from the ragged springs at Healing. Winterton’s Holy Well (SE 944 178) was undoubtedly an ancient one, recorded as the fieldnames as 13th Century Haliuel, c.1200, Haliwelle Daile, early 13th century and gives its name to Holy Well Dale on road to Appleby. The earliest account by a Mr Joseph Fowler, of Winterton, who was born in the year 1791, remembered people who had seen rags on the bushes near. Andrew (1836) notes:
“There are excellent springs about Winterton, one of which, lying in a field eastward of the town, called “the Holy-well Dale”, has the property of petrifying vegetable matter”
Edward Peacock, 1877), A Glossary of Words Used in the Wapentakes of Manley and Corringham, Lincolnshire, English Dialect Society 15 which describes it as accounted useful in the cure of many sorts of sickness. Fowler (1908) notes that:
“an old lady of eighty-one years tells me of how people frequented that spring, hung fragments of linen or cloth or ribbon on the hedge or bushes near, and took its healing water away in bottles.”
Charles Edward Hope (1893) in his Legendary Lore of Holy Wells takes a number of sources, some hitherto unknown. These are:
“WINTERTON : HOLY WELL DALE. There is a spring at Holy Well Dale, near Winterton, in North Lincolnshire, formerly celebrated for its healing properties; and the bushes around used to be hung with rags.
Sadly this is a site which despite still being marked on the current OS has apparently been recently removed in the last 15 years by drainage. The fate of the well emphasizes the need for preservation of such sites. In a report by Pastscape, they note that Mr. Herring, a local farmer indicated this spring on the ground at and said it ran following rain. They noted more modern piped spring nearby probably accounts for the mainly dry state of the old spring. It is interesting that in Hilary Healey (1995a), Lincolnshire holy wells in Lincs. P & P 19 pp. 3–6. they record the attachment of a rag to a nearby signpost.
Nearer to Scunthorpe at Bottesford is a site which has been discussed before on this blog by Ian Thompson under his examination of the Templar’s Bath nearby. Near the church is St John’s Well, a grade II listed approximately five foot high stone and brick well house, whose spring arises in the garden above it and flows towards the wall where the well is situated. Its masonry is mainly of Victorian date with possible older stones. A fairly recent gate is set across the entry but one can still peer inside to see the water inside in its sunken trough, although the actual well which is said to be eight feet deep is inaccessible in the garden of St. John’s House as noted. Locally I have heard it called St. John’s Ragwell but no authority can justify it but I would suggest that as its rag well and not clootie well it is probably authentic.
One of the most intriguing rag well is to be found to the north east of the village of Utterby along Holywell Lane. It is simply called the Holy Well (TF 317 937) and here it is said that coins were dropped and it was formerly a rag-well of great repute for its medicinal qualities. Peacock (1895) notes quoting White’s directory that:
“The surrounding bushes used to be tufted over with tatters left by people who visited it to benefit by its waters. Three or four years ago, if not later, remnants of clothing might still be seen on the shrubs. Persons yet living have taken their children to this well, and, after sprinkling them with water, have dropped a penny into it for good luck.”
This would appear to be the same site which Cordeaux, J., (1876), Anatolian folk-lore, Notes & Queries describes as a rag well near Great Cotes, Ulceby.
The springs appear on the first 6” O/S map as Holy Well (chalybeate) and remained until 1951 edition, when it disappeared. Thorogold and Yates in the Shell Guide of Lincolnshire (1965) describe it as a holy well full of sticks in a spinney. A correspondent to Collins (2011) called Steve, notes of the site:
“Finding it amongst the dense thorn bushes is another thing, dowsing helped me locate it back in the early 1990’s. I cleared out a 6 foot deep hollow many leaves and cans etc. and it was very dry. I returned about 6 months later to find it full of bubbling red rich water….”
When researching the site for Holy wells and healing springs of Lincolnshire I could not find any evidence of a site. Indeed the site according to the Utterby Heritage group is now is dry and rather overgrown, hidden and no longer traceable. A return visit in early December always a good time to search for holy wells enabled me to get into the thicket and despite some promising hollows I could not claim to have found the exact site. However, clearly someone in the Utterby group know the exact location as they stated there would be a plan to restore the site at some time in the future.
In the next instalment we shall travel southwards and explore why rag wells are prevalent in Lincolnshire
In search of rag wells: The Ragged Springs of Healing, Lincolnshire
There are records of a considerable number of rag wells in Lincolnshire and as such a cluster can be identified. In a couple of posts we shall be exploring the sites focusing on some in detail such as the significantly named Ragged springs near Cleethorpes to the north of the county which is the focus on this blog post.
First it is worth considering the name. The springs themselves whilst possibly being an ancient site, noted by the fact that the earliest name for the parish is Heghelinge. One may make the assumption that perhaps this derives from the springs. However, this is at variance to the view of the Cameron (1985-2002) as it is noted that Hægelingas is derived from ‘the sons or followers of a man named Hægel’ rather than healing, although it is of course a strange coincidence perhaps.
The first reference appears to be Charles Edward Hope (1893) in his Legendary Lore of Holy Wells, which of course takes a number of sources, some hitherto unknown, but often from local accounts. He records it confusing under another nearby village and states?
“Lincolnshire GREAT COTES, ULCEBY. Here is a spring celebrated locally for its healing properties. It rises from the side of a bank in a plantation, and is overshadowed by an ancient thorn, on the branches of which hang innumerable rags, fastened there by those who have drunk of its waters.”
Gutch and Peacock (1908) note that a:
“Mr. Cordeaux visited them not long since for the purpose of discovering whether pins are ever dropped into them, but the bottom of the water in both cases was too muddy and full of leaves to allow accurate examination.”
According to Gutch and Peacock (1908) each well had a different use, one spring being a chalybeate one was done for eye problems, whereas the other was for skin problems. They continue to note that a:
“F S, a middle-aged man, who grew up in an adjoining parish, states that when he was a lad, one spring was used for bathing, and the second for drinking. The latter was considered good against consumption, among other forms of sickness. . . . What the special gift of the bathing well was F S cannot say. He often plunged his feet into it when a boy, but he does not venture to assert that it had any great power in reality, although ‘folks used to come for miles,’ and the gipsies, who called the place Ragged Spring or Ragged Well, frequently visited it. A Gentleman who hunts with the Yarborough pack every winter, says that he notices the rags fluttering on the shrubs and briars each season as he rides past. There is always a supply of these tatters, whether used superstitiously or not, and always has been since his father first knew the district some seventy years ago.”
The custom apparently continued until the 1940s, indeed a visitor in the 1920s noted that even the trunks were covered with longer pieces of rag. A picture in Healy (1995) shows a number of rags on the bushes as seen below.
It is worth noting that perhaps the presence of a large thorn perhaps suggests a great antiquity to the site The springs are still marked on the current OS map, as Healing Wells, in a small plantation, but they are, as the photo shows, only marked by circular indentations in the ground, the first spring being the easier to trace and appears to have holes, although these may be made by animals.
The springs are now quite dry, perhaps that the clogging of the springs noted above continued as the springs were forgotten, resulting in the current situation. Lying around the springs are a range of metal buckets in various stages of decay and some metal pieces which may be remains of a metal fence around it. I was unable to find any sign of rags although the man I asked in the whereabouts referred to them as the ragged springs. So there name maybe remembered even if the custom has long since been forgotten.
An abecedary of Sacred springs of the world: The rag wells of Wales
As a prelude to next year’s theme on votive offerings at holy and healing wells with a special focus on rag wells, for this abecedary entry W I have picked Wales and want to focus on rag wells in the country as an early prelude to my theme next year which is on rag or more often called cloottie wells.
The earliest confirmed reference is an English one of 1600 and evidence from Wales of their existence comes much later as nearly 300 years after the first accounts. What are we to make of this?
An account by Professor Rhys in Folklore for September, 1892 is the easiest reference and he is given the following information, said to be ‘lately sent to him by a friend, about a Glamorganshire holy well situated between Coychurch and Bridgeendd’ he notes.:—
“people suffering from any malady to dip a rag in the water, and bathe the affected part. The rag is then placed on a tree close to the well. When I passed it, about three years ago, there were hundreds of these shreds covering the tree, and some had evidently been placed there very recently.”
He was further informed that :
“People suffering from rheumatism. They bathe the part affected with water, and afterwards tie a piece of rag to the tree which overhangs the well. The rag is not put in the water at all, but is only put on the tree for luck. It is a stunted but very old tree, and is simply covered with rags.”
An interesting variant of the custom is recorded at Ffynnon Eilian (St. Elian’s Well), near Abergele in Denbighshire. Here Professor Rhys was informed by Mrs. Evans, the late wife of Canon Silvan Evans, who states that:
“some bushes near the well had once been covered with bits of rag left by those who frequented it. The rags used to be tied to the bushes by means of wool-not woollen yarn, but wool in its natural state. Corks with pins stuck in them were floating in the well when Mrs. Evans visited it, though the rags had apparently disappeared from the bushes.”
This may have been to do with the unfavourable nature of the well which was renowned as a cursing well. Recently restored it rags have yet to re-appear there!
Finally he records Ffynnon Cefn Lleithfan, or Well of the Lleithfan Ridge, on the eastern slope of Mynydd y Rhiw, in the parish of Bryncroes, in the west of Caernarvonshire, here:
“The wart is to be bathed at the well with a rag or clout, which has grease on it. The clout must then be carefully concealed beneath the stone at the mouth of the well.”
Which is yet again another variant possibly to do with the paucity of trees in the area
In an article in the Cardiff Naturalists Society (1935) by Aileen Fox, entitled “A Rag Well near Llancarfan” the spring called the Inflammation Spring she states that:
“When I first visited the spring in August, 1935, 3 old rags – pieces of dish cloth and calico – and a piece of brown wool were tied on overhanging branches by the source.”
And records that:
“The treatment described by Mrs Williams consisted in using the water for drinking to the exclusion of all other fluids, in applying mud from the source as a plaster on the affected parts, and in tying a rag, preferably from the underclothing, by the well.”
Distribution of the rag wells in the county is spread out with a small cluster in the south. Research and survey work indicates that there are eight traditional sites of which only three have a continued tradition, although it is difficult to describe or define the presence of rags there as continued or revived tradition without further research. Add to this only three sites which have no tradition but have no become rag wells. This latter category itself is a puzzle to define.
A recent visit to the atmospheric St. Pedr’s Well at Caswell Bay on the Gower did reveal rags and objects hanging from trees. However, the more traditional appearing was St. Teilo’s Well, Llandilo in Pembrokeshire where trees beside the pool filled by the spring were adorned with white and red fabrics of cloth and as such perhaps appears closer to the tradition than other sites such as St Anne’s Well, Trelleck, Monmouthshire, where a tree is adorned with a multitude of objects when it is not actively cleared up by local people. Why rags and objects should appear at St Tegla’s Well, Llandega, Denbighshire, or the Holy Well, Pileth, Powys or Patrishow’s holy well, Llanlawer is unclear. As sites which have received publicity in the earth mysteries and pagan press these rank pretty high. However, it is interesting to note that they are all close to the English border too. The origins of the custom in Wales similarly is difficult to determine. The widespread nature of the custom and it variant usage suggests possibly a wider distribution and the sites remaining are bar the remnants or that it arose individually in a number of places.