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Guest blog post: Ffynnon Leinw – Holy Well or natural wonder by Tristan Gray Hulse (part two)

It is a pleasure to present Tristan Gray Hulse’s second part of his monograph on Ffynnon Leinw

On the Tuesday of Holy Week 1188 Giraldus and Archbishop Baldwin rode from Bangor to Rhuddlan Castle, where they were entertained for the night. On Wednesday Baldwin preached the Crusade in Rhuddlan, before saying Mass in St Asaph cathedral, after which his party rode on to spend the night at Basingwerk Abbey, near Holywell. On the Thursday they rode to Chester. At some point (Giraldus’ mention is made between his accounts of Tuesday evening and the events of Wednesday, so that he probably heard it at Rhuddlan on Tuesday night) they were told of a spring not far from Rhuddlan which ebbed and flowed twice daily with the tides, but which was also liable to rise and fall frequently throughout the day. Humphrey Llwyd identified Giraldus’ unnamed spring with an unnamed ebbing-and-flowing well in Cilcain parish; adding that the spring was observed to dry up at a certain time of the year. Llwyd’s identification of Giraldus’ spring with the Cilcain well was followed by David Powel, who named the latter as Ffynnon Leinw; and Camden followed Powel in locating an ebbing-and-flowing spring in the parish of Cilcain, without naming it. Richard Mostyn and, after him, Edward Lhwyd, suggested that Ffynnon Asa, in Cwm parish, as being closer to Rhuddlan, was a more plausible match for Giraldus’ spring; also noting that Ffynnon Leinw no longer ebbed and flowed.

Giraldus’ topographical notices in the Itinerarium were almost entirely anecdotal, apparently dependent upon the casual comments of his hosts; the hit-and-miss character of this kind of information-gathering can be assessed from the fact that, although he spent a night at Basingwerk, he has no account of St Winefride’s Well, Holywell, although its fame was by then long established in north-east Wales and the northern Marches – its absence is best explained by assuming that no-one happened to mention the Holywell well to Giraldus during his few brief hours at Basingwerk.

Ffynnon Leinw and Ffynnon Asa were not the only ebbing-and-flowing wells in Wales. Giraldus had mentioned another one in his Itinerarium Cambriae, at Dinefwr (I, 10: Giraldus 1908, 74). Francis Jones wrote that ebbing and flowing was “a claim common to many Welsh wells”. (Jones 1954, 53: Jones noticed the claim for a Ffynnon Fednant, in Caernarfonshire – ib. 154; Llandyfeisant Well, Carmarthenshire, i.e., the Dinefwr well – p. 171; Ff. Asa and Ff. Leinw, in Flintshire – 178, 180; Ff. Maen y Milgi, Llandrillo, in Merioneth – 193; two wells at Chepstow, Monmouthshire – 196; and St Non’s Well, at St Davids, Carncwn Well, at Newport, Ff. Lygaid, at St Davids, and Pencw Wells, at Goodwick, all in Pembrokeshire – 210, 212, 213, 216.) James Rattue (1995, 114) notes that such wells were reported in England, and were particularly attractive to antiquarian writers such as Camden; on p. 117 he quotes Camden quoting an ode by Sir John Stradling to an ebbing-and-flowing well at Newton, in Glamorganshire. (This is St John’s Well, Newton; Jones 1954, 183, listed the well, but missed the ebbing-and-flowing claim, and Stradling’s poem.)

Less than two miles from Rhuddlan, Ffynnon Asa is a plausible identification for Giraldus’ spring; Ffynnon Leinw, rather less so. But, given the sheer number of wells for which such claims were made, it cannot be certain that Giraldus’ spring should be identified with either Ffynnon Asa or Ffynnon Leinw. What is certain is that the ubiquity of Camden’s Britannia guaranteed that a well in Cilcain parish – more exactly identified by Powel with Ffynnon Leinw – was for centuries identified as being fed by an ebbing-and-flowing spring.

So far as I am aware, the claim of regular twice-daily ebbing and flowing has never been established for any of the many springs for which the claim has been made in the past. What is probably being witnessed by such claims is a common but irregular fluctuation in water levels created by sustained periods of more or less rainfall, observed casually, from time to time, by persons who noted different water levels each time they had cause to visit the well, and invoked the example of the universal regular tidal ebbing and flowing as an explanation of a local phenomenon. In certain instances it may be that one has to do with a periodic spring, dry for part of the year, but returning after prolonged rainfall; certainly this seems to be what Humphrey Llwyd was recording for the Cilcain well.

Flintshire is famous for its wells, which owe their existence to the Carboniferous Limestone that constitutes its central plain. This rock is porous and the water percolates it till it comes in contact with impermeable shale or clay, where it accumulates and finds its way again to the surface through some of the many fissures … Ffynnon Leinw, “the flowing well,” in Cilcain parish, was at one time an intermittent spring, flowing at regular intervals, owing to syphon action, but it has long lost this peculiarity (Edwards 1914, 25, 27).

This and related phenomena are common in the local limestone landscape. Numbers of the rivers and streams flowing through Cilcain parish run underground for some distance at certain times of the year; as the Parochialia noted:

All their rivulets dive. [It names the Alun, “underground abt 3 quarters of a mile” (it sinks at a place below Cilcain village called Hesp Alun, “the dry Alun”); the Fechlas, “underground hlf a mile it breaks forth at a place therefore call’d tarth y Dŵr” (Tardd y Dŵr, “eruption, or issue, of water”); and the Cain, “dives for hlf a mile more and so to Alen within the P’ish”.] They have severall other Rills that dive (Lhwyd 1909, 80-1).

(The overflow from Ffynnon Leinw drains into the Fechlas; Tardd y Dŵr is two-thirds of a mile west of the well: SJ 175 675. Tardd y Dŵr and Ffynnon Leinw are both in the former Cilcain township of Dolfechlas.) The places of their re-emergence would all exhibit greater or lesser volumes of water, depending on the rainfall. With regard to Ffynnon Leinw, more careful observation (as suggested by Richard Mostyn and Pennant) would have cleared up the popular suggestion of any twice-daily ebbing and flowing.

The suggestion here is that Ffynnon Leinw, before its final drying-up as a result of mining locally (cf. RCAHM 1912, 16; Davies 1959, 65 – if indeed it has really dried up; it would seem still to flow periodically: cf. Davis 2003, 71), was a periodic spring whose flow varied with the rainfall, and which often ceased to flow altogether during drier periods of the year. This idea is perhaps reinforced by the name of the well. The element leinw has caused placename scholars a number of problems (cf. e.g. Davies 1959, 65), but it may simply relate in some way to the verb llanw or llenwi, “to fill”, and to the masculine noun llanw, “influx”. (The ll > l is simply the regular lenition, following the feminine noun ffynnon, “well”; in just this way the personal names Mair and Mihangel mutate to give Ffynnon Fair and Ffynnon Fihangel. ) It is in this sense that Pennant understood the element, when he translated Ffynnon Leinw as “the flowing well”. Professor Hywel Wyn Owen has commented on the name:

The form leinw cannot be explained as a noun or adjective. Most Welsh speakers would know leinw from Psalms 84.6 ‘y glaw a leinw y llynnau’ [“the rain also filleth the pools” – AV]. That was in the old translation … The Psalms use leads me to suspect that the well was originally y ffynnon a leinw ‘the well which fills’. In time the relative pronoun was omitted leaving us with y ffynnon leinw > Ffynnon Leinw (pers. comm. to TGH, 14 December 2015).

The name would thus seem to reference the sudden filling of a well with the recommencement of a periodic spring after heavy rain. It would seem not to carry any inevitable sense of a regular ebbing and flowing like the sea’s tides, but only of flowing; though doubtless the secondary use of the noun llanw for “the flow of the tide” would facilitate any popular misinterpretation of such periodic springs as regularly ebbing and flowing.

References

Anon., Cambrian Traveller’s Guide, ed. 1, Stourport: George Nicholson, 1808; ed. 2, London: Longman, Hurst, Rees, Orme, & Brown, 1813

Anon., “The Parish of Mold”, 3 parts, The Cambro-Briton vol. 1, London: 1819, 136-43, 179-84, 298-300

Anon., “Extracts from a MS of Ancient Date, giving some Customs and Usages in North Wales”, Archaeologia Cambrensis 40 (1885) 150-6

Anon., “Obituary, The Rev. Elias Owen of Llan y Blodwel”, Archaeologia Cambrensis 56 (1901) 322-4

Browne, Sir Thomas, ed. Geoffrey Keynes, Selected Writings, London: Faber and Faber, 1970

Camden, William, ed., Anglica, Normannica, Hibernica, Cambrica, a veteribus scripta [&c], Frankfurt: 1603

Camden, William, Britannia; sive Florentissimorum Regnorum, Angliae, Scotiae, Hiberniae, & Insularum adiacentium ex intima antiquitate Chorographica descriptio, Frankfurt: Johann Bringer, 1616

Camden, William, rev. Edmund Gibson, Britannia: or a Chorographical Description of Great Britain and Ireland … Translated into English, with Additions and Improvements, second ed., vol. 2, London: Awnsham Churchill, 1722

Carlisle, Nicholas, A Topographical Dictionary of the Dominion of Wales, London: 1811

Cartwright, Jane, Feminine Sanctity and Spirituality in Medieval Wales, Cardiff: University of Wales Press, 2008

Cathrall, William, The History of North Wales [&c], vol. 2, Manchester: 1828

Cox, Phil, “The Lost Chapel of St Leonard”, 1970: accessed 10/12/2015 on the Caer Alyn Archaeological and Heritage website, http://caeralyn.org

Davies, Ellis, Flintshire Place-Names, Cardiff: University of Wales Press, 1959

Davis, Paul, Sacred Springs: In Search of the Holy Wells and Spas of Wales, Llanfoist: Blorenge Books, 2003

Duffy, Eamon, The Stripping of the Altars: Traditional Religion in England c.1400-c.1580, New Haven and London: Yale University Press, 1992

Edwards, J,M., Flintshire (Cambridge County Geographies), Cambridge: Cambridge University Press, 1914

Evans, J., The Beauties of England and Wales: or, Original Delineations, Topographical, Historical, and Descriptive, of each County, vol. 17 (North Wales), London: J. Harris [&c], 1812

Farmer, David Hugh, The Oxford Dictionary of Saints, ed. 5, Oxford: University Press, 2003

Giraldus Cambrensis, tr. Richard Colt Hoare, The Itinerary through Wales and The Description of Wales, London: J.M. Dent & Sons Ltd, 1908

Gray, Madeleine, Images of Piety: The iconography of traditional religion in late medieval Wales (BAR British Series 316), Oxford: Archaeopress, 2000

Gruffydd, Eirlys a Ken Lloyd, Ffynhonnau Cymru. Cyfrol 2: Ffynhonnau Caernarfon, Dinbych, Y Fflint a Môn, Llanrwst: Gwasg Carreg Gwalch, 1999

Gruffydd, Ken Lloyd, “The Manor & Marcher Lordship of Mold during the Early Middle Ages, 1039-1247”, Ystrad Alun: Journal of the Mold Civic Society 1 (Christmas 2000) 3-21

Hooke, R[obert], Micrographia: or some Physiological Description of Minute Bodies made by magnifying glasses with observations and inquiries thereupon, London: James Allestry, 1667

Hooper, Richard, ed., The Complete Works of Michael Drayton, vols 1-3 (Poly-Olbion), London: John Russell Smith, 1876

Jacobus de Voragine, tr. William Granger Ryan, The Golden Legend: Readings on the Saints, vol. 2, Princeton, N.J.: Princeton University Press, 1995

Jones, Francis, The Holy Wells of Wales, Cardiff: University of Wales Press, 1954

Jones, J. Colin, Gresford Village and Church: The history of a border settlement, Wrexham: J. Colin Jones, 1995

Lewis, Samuel, A Topographical Dictionary of Wales, ed. 3, vol. 1, London: S. Lewis and Co., 1848

Lloyd, John Edward, and R.T. Jenkins, eds, The Dictionary of Welsh Biography down to 1940, London: The Honourable Society of Cymmrodorion, 1959

Lloyd, Nesta, “The Correspondence of Edward Lhuyd and Richard Mostyn”, Flintshire Historical Society Publications 25 (1971-2) 31-61

Lhuyd, Humfredus, Commentarioli Britannicae Descriptionis Fragmentum, Cologne: Johann Birckman, 1572

Lhwyd, Edward, ed. Rupert H. Morris, Parochialia being a Summary of Answers to “Parochial Queries” [&c], part 1, London: The Cambrian Archaeological Association, 1909

Morris, John, ed./transl., Nennius: British History and The Welsh Annals, London and Chichester: Phillimore, 1980

Owen, Elias, 1899: “Ffynon Leinw, an Ebbing and Flowing Well”, chapter in The Holy Wells of North Wales, unpublished manuscript NLW 3290D

Pennant, Thomas, Tours in Wales, vol. 2, London: Wilkie and Robinson [&c], 1810

Powel, David, Pontici Virunnii Britannicae Historiae libri VI; Itinerarium Cambriae, Cambriae Descriptio; De Britannica Historia recte intelligenda Epistola, London: Henry Denham and Ralph Newbury, 1585

Rattue, James, The Living Stream: Holy Wells in Historical Context, Woodbridge: The Boydell Press, 1995

RCAHM 1912, 1914, 1925 = An Inventory of The Ancient Monuments of Wales and Monmouthshire. II. – County of Flint; IV. – County of Denbigh; and VII.- County of Pembroke, London: His Majesty’s Stationery Office, 1912, 1914 and 1925

Rees, Eiluned, and Gwyn Walters, “The Dispersion of the Manuscripts of Edward Lhuyd”, The Welsh History Review 7, no. 2 (Dec. 1974) 148-78

Richter, Michael, Giraldus Cambrensis: The Growth of the Welsh Nation, rev. ed., Aberystwyth: The National Library of Wales, 1976

Schwyzer, Philip, ed., Humphrey Llwyd “The Breviary of Britain” with selections from “The History of Cambria”, London: Modern Humanities Research Association, 2011

Spalding, Ruth, The Improbable Puritan: A Life of Bulstrode Whitelocke, 1605-1675, London: Faber & Faber, 1975

Spalding, Ruth, ed., The Diary of Bulstrode Whitelocke, 1605-1675, Oxford: Oxford University Press/The British Academy, 1990

Speed, John, The Theatre of the Empire of Great Britain, London: 1611/12

Stephens, Meic, ed., The New Companion to the Literature of Wales, Cardiff: University of Wales Press, 1998

Walsham, Alexandra, The Reformation of the Landscape: Religion, Identity, and Memory in Early Modern Britain and Ireland, Oxford: University Press, 2011

Whitelocke, R.H., Memoirs, Biographical and Historical, of Bulstrode Whitelocke [&c], London: Routledge, Warne, and Routledge, 1860

[Williams, John] Ab Ithel, “Holy Wells”, Archaeologia Cambrensis 1 (1846) 50-4

Williams, Moses. Humfredi Llwyd, Armigeri, Britannicae Descriptionis Commentariolum [&c], London: William Bowyer, 1731

Wynne, Glenys, Cilcain, Mold: Cilcain W.I., 1944

 

Guest blog post: Ffynnon Leinw – Holy Well or natural wonder by Tristan Gray Hulse (Part one)

As a special extra Christmas treat I present part one of an article by Tristan Gray Hulse exclusively published here on Ffynnon Leinw.

The Inspecting Officer for the Royal Commission visited Ffynnon Leinw, in Cilcain parish, Flintshire, on 24 October 1910. The ensuing published Flintshire Inventory recorded the well as follows:

Ffynnon Leinw … A spring, the flow of which has probably been decreased by operations in connection with the neighbouring lead mines. It is enclosed by masonry 18 feet by 10 feet, and 2 feet deep, but there is now little water save after long continued rain. This spring is noted by Edward Lhuyd in 1699 under the above name (RCAHM 1912, 16: § 54).

The well is located immediately to the south of the A541 Mold-Denbigh road, in the north-west corner of a wood just to the west of the hamlet of Hendre (SJ 186 677). 106 years on, Ffynnon Leinw looks much the same as just described (see also Gruffydd 1999, 84, illus.), but an examination of sixteenth- to nineteenth-century accounts of the well reveals a complex and confusing history. These sources are laid out here, followed by a discussion.

From WellHopper please follow link

Part I

1188 In this year Giraldus Cambrensis accompanied Archbishop Baldwin on a preaching tour of Wales; after which he composed his Itinerarium Cambriae. They stayed one night at Rhuddlan Castle, where they were told (II, 10):

There is a spring not far from Ruthlan, in the province of Tegengel, which not only regularly ebbs and flows like the sea, twice in twenty-four hours, but at other times frequently rises and falls both by night and day (Giraldus 1908, 129).

Giraldus had already noticed another “spring which, like the tide, ebbs and flows twice in twenty-four hours”, near Dinefwr Castle, in Carmarthenshire (I, 10: ib. 74).

 

1572 This year saw the publication of the Commentarioli Britannicae Descriptionis Fragmentum of Humphrey Llwyd (1527-68); in the following year it was translated by Thomas Twyne and published as The Breuiary of Britayne. (The recent edition of Twyne’s translation by Philip Schwyzer modernises the spelling, and uses the currently accepted forms of Welsh toponyms.)

In Tegenia [Latinisation of Tegeingl, the old regional name for the area afterwards named Flintshire] est mirae naturae fons, qui cum a mari sex millibus passuum distat in Parochia Cilcensi, bis in die fluit & refluit. Hoc tamen nuper observavi (Luna ab horizonte Orientali ad Meridianum ascendente quo tempore omnia fluunt maria) fontis aquam diminui, refluviumque pati (Lhuyd 1572, 57).

In Tegenia is a well of a marvelous nature which, being six miles from the sea, in the parish of Cilcain [Kilken, in Twyne’s original text], ebbeth and floweth twice in one day. Yet have I marked this of late, when the moon ascendeth from the east horizon to the south (at which time all seas do flow), that then the water of this well diminisheth and ebbeth (Schwyzer 2011, 116).

Llwyd’s first sentence appears to repeat Giraldus, but identifies his “spring not far from Ruthlan” with an unnamed well in Cilcain parish. Llwyd lived much of his life in or near Denbigh, and clearly knew the Cilcain well from personal observation; he notes that the well had a tendency to lessen or dry up at a certain period of the year.

Twyne’s translation of The Breuiary, edited by Hugh Thomas, was reprinted in 1729, and an annotated edition of Llwyd’s original Latin text was published by Moses Williams in 1731.

 

1585 In 1585 David Powel (1552?-98) published an annotated edition of Giraldus’ Itinerarium Cambriae, with an abbreviated edition of the same author’s Descriptio Cambriae (the first printed editions of these texts). Commenting on Giraldus’ notice of the well near Rhuddlan (Powel 1585, 211), Powel specifically identified this with the Cilcain well noticed by Humphrey Llwyd, and quoted Llwyd’s words (ib. 214). Before this, commenting on Giraldus’ notice of the Dinefwr spring, he had again quoted Llwyd’s text, for comparative purposes; but here he named the Tegeingl well mentioned by Llwyd as Fynon Leinw (ib. 141). This appears to be the earliest record of the name.

 

1586 This year saw the appearance of the first edition of the Britannia of William Camden (1551-1623). The sixth Latin edition was translated into English by Philemon Holland in 1610. This was revised, with many additions for Wales by Edward Lhwyd, by Edmund Gibson in 1695. A revised edition of Gibson’s Camden appeared in 1722. Having discussed Mold, Camden wrote:

Australem sub his regionis partem pererrat Alen fluuiolus, prope quem in monte ad Kilken viculum, fons est qui maris aemulus statis temporibus suas & reuomit, & resorbet aquas (Camden 1616, 549).

Below these places the fourth-part of this Country is water’d by the little river Alen, near which, on a mountain in the Parish of Kilken, there is a spring, which, [as is said,] ebb’d and flow’d at set times like the sea (Camden 1722, col. 826).

The “[as is said]” was added by Edward Lhwyd, who also, in the margin, corrected “on a mountain in the Parish of” to “at a village call’d” Cilcain, and “ebb’d and flow’d” to “ebbs and flows”; the last, seemingly in line with Camden’s original Latin text, the rest with information lately supplied to him by Richard Mostyn, in 1694 (see below). Camden will have known Lhuyd 1572 and Powel 1585, but neither were responsible for his location of the well on a mountain near to the little village of Cilcain – it is Cilcain village itself which sits on a hilltop overlooking the Alun, to the south, rather than the well, which is in Cilcain parish, but almost two miles from the village, to the north-east.

 

1603 William Camden reprinted Powel’s annotated edition of the Itinerarium Cambriae (Camden 1603, 818-878).

 

1611/12 The publication of John Speed’s county maps of Great Britain (the title-page gives 1611, but – certain maps bearing the date 1612 – the actual publication date must have been in the latter year). The text accompanying the Flintshire map (book 2, chap. 13) has the following:

There is also hard by Kilken (a small village) within this Countie, a little Well of no great note, that at certaine times riseth and falleth, after the manner of Sea-tides (Speed 1611/12, 121).

The information is likely to have been derived from the Britannia. The map shows Cilcain, but not the well.

 

28 February 1694 Richard Mostyn, the grandson of Sir Thomas Mostyn, lived at Penbedw, in Nannerch, just over the Cilcain/Nannerch parish boundary. During the years 1693-5 he corresponded with Edward Lhwyd. In a letter dated 28 February 1693/4 he wrote:

The well wch Mr. Cambden mentions yt Ebbs & flows calld Fynnon Leinw is abt halfe a mile hence, ‘tis in Kilken parish indeed, but nothing near Kilken church or ye river Alen (as he says) it now (as J can find) neither ebbs nor flows, thô it did formerly as they say. Powell in his notes upon Giraldus his itinerary makes this to be ye well Giraldus mentions in his passage between St. Asaph & Basingwerk, & from him Speed & Cambden &c seem to take it, but under favour J can’t think it ye same yt Giraldus ment, for ‘tis but seven miles from St. Asaph to Basingwerk, & this is four or five from Basingwerk & eight of St. Asaph. J rather think he meant Fynnon Assa, a noble spring, yt is sd to doe ye same: but this with submission (Lloyd 1971-2, 45).

(In fact, Giraldus mentioned the – unnamed – well when noticing his night at Rhuddlan, before going on to visit St Asaph, and then on to Basingwerk Abbey.) Lhwyd substantially incorporated much of this passage into his additions to Gibson’s 1695 edition of Camden’s Britannia.

 

1695 Edward Lhwyd’s additions to Gibson’s edition of the Britannia.

But it neither ebbs nor flows at present, tho’ the general report is that it did so formerly. But whereas Dr. Powel supposes this to be the Fountain to which Giraldus Cambrensis ascrib’d that quality; it may perhaps be more probably suppos’d, that Giraldus meant Fynnon Assav, a noble Spring, to which they attribute the same Phaenomenon. But seeing that Author (though a learned and very curious person for the time he liv’d in) is often either erroneous or less accurate in his Physiological Observations, it is seldom worth our while to dispute his meaning on such occasions (Camden 1722, col. 826).

 

1698 In his own answers to his Parochialia questionnaire, covering parts of North Wales, Edward Lhwyd recorded that there was a “Fynnon mihangel” and a “Fynnon Leinw” in Cilcain parish (Lhwyd 1909, 81), and a “F. S. y Katrin”, a “F. Y Beili”, and a “F. Ym maes garmon” in Mold parish (ib. 93); no indications as to precise locations within the parishes are given. (The construction of the name “F. S. y Katrin” seems awkward, but it is paralleled in the title of the medieval Welsh Life of the saint, Buched Seint y Katrin, and in a document of 1623 where St Catherine’s church at Llan-faes, Anglesey, is called “Llan Saint y Katherin”: Cartwright 2008, 148 ff., 158.) For Cwm, Lhwyd noted the “most remarkable” spring in the parish to be Ffynnon Asa (Lhwyd 1909, 64). This was reputed to ebb and flow with the tides, but observation over a period of nine hours had shown its reputation to be false.

 

1723, 1731 The antiquarian Moses Williams (1685-1742), who had been one of Edward Lhwyd’s assistants at Oxford, published an edition of Humphrey Llwyd’s Breviary of Britain in 1723, and an annotated edition of Humphrey Llwyd’s 1572 Commentarioli in 1731. Commenting on Llwyd’s notice of the Cilcain well Williams said that the well no longer ebbed and flowed, but suggested that its name, Ffynnon leinw, should be taken as evidence that it had done so formerly (Williams 1731, 87).

 

1781 The second volume of Thomas Pennant’s Tours in Wales first appeared in 1781.

In this parish, on the side of the turnpike-road, not far from Kilken hall, is the noted Ffynnon Leinw, or the flowing well; a large oblong well with a double wall round it. This is taken notice of by Camden for its flux and re-flux; but the singularity has ceased since his time, according to the best information I can receive (Pennant 1810, 59-60).

 

Nineteenth century After Pennant’s time, Ffynnon Leinw was regularly noticed by antiquarian and topographical writers; their comments are entirely dependent upon Camden and Pennant, and often enough upon each other. For example:

The singularity of the noted Flowing Well, is said to have ceased since the time of Camden, who mentions the circumstance (Carlisle 1811, art. “Cîl Cain”).

In this Parish is the noted Ffynnon Leinw, or Flowing Well, noticed by Camden for its flux and reflux; but it appears from Mr Pennant that this singularity has ceased for some time (Cathrall 1829, 225).

 

(For Giraldus, see e.g. Richter 1976; for Edward Lhuyd/Lhwyd, Humphrey Llwyd, Thomas Pennant, David Powel, and Moses Williams, see, e.g., Lloyd and Jenkins 1959, 565-7, 594, 745, 770, and 1060; for the impact of the writings of Humphrey Llwyd and David Powel, see Schwyzer 2011, 1-35: “Introduction”; for Camden and the Britannia, see, e.g., Stephens 1998, 68; for Richard Mostyn, Lloyd 1971-2.)

References

Anon., Cambrian Traveller’s Guide, ed. 1, Stourport: George Nicholson, 1808; ed. 2, London: Longman, Hurst, Rees, Orme, & Brown, 1813

Anon., “The Parish of Mold”, 3 parts, The Cambro-Briton vol. 1, London: 1819, 136-43, 179-84, 298-300

Anon., “Extracts from a MS of Ancient Date, giving some Customs and Usages in North Wales”, Archaeologia Cambrensis 40 (1885) 150-6

Anon., “Obituary, The Rev. Elias Owen of Llan y Blodwel”, Archaeologia Cambrensis 56 (1901) 322-4

Browne, Sir Thomas, ed. Geoffrey Keynes, Selected Writings, London: Faber and Faber, 1970

Camden, William, ed., Anglica, Normannica, Hibernica, Cambrica, a veteribus scripta [&c], Frankfurt: 1603

Camden, William, Britannia; sive Florentissimorum Regnorum, Angliae, Scotiae, Hiberniae, & Insularum adiacentium ex intima antiquitate Chorographica descriptio, Frankfurt: Johann Bringer, 1616

Camden, William, rev. Edmund Gibson, Britannia: or a Chorographical Description of Great Britain and Ireland … Translated into English, with Additions and Improvements, second ed., vol. 2, London: Awnsham Churchill, 1722

Carlisle, Nicholas, A Topographical Dictionary of the Dominion of Wales, London: 1811

Cartwright, Jane, Feminine Sanctity and Spirituality in Medieval Wales, Cardiff: University of Wales Press, 2008

Cathrall, William, The History of North Wales [&c], vol. 2, Manchester: 1828

Cox, Phil, “The Lost Chapel of St Leonard”, 1970: accessed 10/12/2015 on the Caer Alyn Archaeological and Heritage website, http://caeralyn.org

Davies, Ellis, Flintshire Place-Names, Cardiff: University of Wales Press, 1959

Davis, Paul, Sacred Springs: In Search of the Holy Wells and Spas of Wales, Llanfoist: Blorenge Books, 2003

Duffy, Eamon, The Stripping of the Altars: Traditional Religion in England c.1400-c.1580, New Haven and London: Yale University Press, 1992

Edwards, J,M., Flintshire (Cambridge County Geographies), Cambridge: Cambridge University Press, 1914

Evans, J., The Beauties of England and Wales: or, Original Delineations, Topographical, Historical, and Descriptive, of each County, vol. 17 (North Wales), London: J. Harris [&c], 1812

Farmer, David Hugh, The Oxford Dictionary of Saints, ed. 5, Oxford: University Press, 2003

Giraldus Cambrensis, tr. Richard Colt Hoare, The Itinerary through Wales and The Description of Wales, London: J.M. Dent & Sons Ltd, 1908

Gray, Madeleine, Images of Piety: The iconography of traditional religion in late medieval Wales (BAR British Series 316), Oxford: Archaeopress, 2000

Gruffydd, Eirlys a Ken Lloyd, Ffynhonnau Cymru. Cyfrol 2: Ffynhonnau Caernarfon, Dinbych, Y Fflint a Môn, Llanrwst: Gwasg Carreg Gwalch, 1999

Gruffydd, Ken Lloyd, “The Manor & Marcher Lordship of Mold during the Early Middle Ages, 1039-1247”, Ystrad Alun: Journal of the Mold Civic Society 1 (Christmas 2000) 3-21

Hooke, R[obert], Micrographia: or some Physiological Description of Minute Bodies made by magnifying glasses with observations and inquiries thereupon, London: James Allestry, 1667

Hooper, Richard, ed., The Complete Works of Michael Drayton, vols 1-3 (Poly-Olbion), London: John Russell Smith, 1876

Jacobus de Voragine, tr. William Granger Ryan, The Golden Legend: Readings on the Saints, vol. 2, Princeton, N.J.: Princeton University Press, 1995

Jones, Francis, The Holy Wells of Wales, Cardiff: University of Wales Press, 1954

Jones, J. Colin, Gresford Village and Church: The history of a border settlement, Wrexham: J. Colin Jones, 1995

Lewis, Samuel, A Topographical Dictionary of Wales, ed. 3, vol. 1, London: S. Lewis and Co., 1848

Lloyd, John Edward, and R.T. Jenkins, eds, The Dictionary of Welsh Biography down to 1940, London: The Honourable Society of Cymmrodorion, 1959

Lloyd, Nesta, “The Correspondence of Edward Lhuyd and Richard Mostyn”, Flintshire Historical Society Publications 25 (1971-2) 31-61

Lhuyd, Humfredus, Commentarioli Britannicae Descriptionis Fragmentum, Cologne: Johann Birckman, 1572

Lhwyd, Edward, ed. Rupert H. Morris, Parochialia being a Summary of Answers to “Parochial Queries” [&c], part 1, London: The Cambrian Archaeological Association, 1909

Morris, John, ed./transl., Nennius: British History and The Welsh Annals, London and Chichester: Phillimore, 1980

Owen, Elias, 1899: “Ffynon Leinw, an Ebbing and Flowing Well”, chapter in The Holy Wells of North Wales, unpublished manuscript NLW 3290D

Pennant, Thomas, Tours in Wales, vol. 2, London: Wilkie and Robinson [&c], 1810

Powel, David, Pontici Virunnii Britannicae Historiae libri VI; Itinerarium Cambriae, Cambriae Descriptio; De Britannica Historia recte intelligenda Epistola, London: Henry Denham and Ralph Newbury, 1585

Rattue, James, The Living Stream: Holy Wells in Historical Context, Woodbridge: The Boydell Press, 1995

RCAHM 1912, 1914, 1925 = An Inventory of The Ancient Monuments of Wales and Monmouthshire. II. – County of Flint; IV. – County of Denbigh; and VII.- County of Pembroke, London: His Majesty’s Stationery Office, 1912, 1914 and 1925

Rees, Eiluned, and Gwyn Walters, “The Dispersion of the Manuscripts of Edward Lhuyd”, The Welsh History Review 7, no. 2 (Dec. 1974) 148-78

Richter, Michael, Giraldus Cambrensis: The Growth of the Welsh Nation, rev. ed., Aberystwyth: The National Library of Wales, 1976

Schwyzer, Philip, ed., Humphrey Llwyd “The Breviary of Britain” with selections from “The History of Cambria”, London: Modern Humanities Research Association, 2011

Spalding, Ruth, The Improbable Puritan: A Life of Bulstrode Whitelocke, 1605-1675, London: Faber & Faber, 1975

Spalding, Ruth, ed., The Diary of Bulstrode Whitelocke, 1605-1675, Oxford: Oxford University Press/The British Academy, 1990

Speed, John, The Theatre of the Empire of Great Britain, London: 1611/12

Stephens, Meic, ed., The New Companion to the Literature of Wales, Cardiff: University of Wales Press, 1998

Walsham, Alexandra, The Reformation of the Landscape: Religion, Identity, and Memory in Early Modern Britain and Ireland, Oxford: University Press, 2011

Whitelocke, R.H., Memoirs, Biographical and Historical, of Bulstrode Whitelocke [&c], London: Routledge, Warne, and Routledge, 1860

[Williams, John] Ab Ithel, “Holy Wells”, Archaeologia Cambrensis 1 (1846) 50-4

Williams, Moses. Humfredi Llwyd, Armigeri, Britannicae Descriptionis Commentariolum [&c], London: William Bowyer, 1731

Wynne, Glenys, Cilcain, Mold: Cilcain W.I., 1944

Guest blog post: Herefordshire’s Holy and Healing Wells by Janet Bord

I am very pleased as a bit of festive gift to welcome another post from Janet Bord one of the great contributors to the field….Merry Christmas, happy Yuletide and Happy 2019

100 years ago many homes in Britain did not have a mains water supply, with water having to be fetched from nearby wells and springs. Domestic wells were a fact of life for many even in the mid 20th century, whereas today we turn on taps in the comfort of our homes without a second thought. The intricacies of water supply in Herefordshire on the Welsh border in earlier times are shown in a detailed survey by Linsdall Richardson which was published in 1935: Wells and Springs of Herefordshire (HMSO, London, 1935). In addition to the most well-known holy wells of the county, he also describes many more named wells, some holy, many used for healing purposes. I have no idea how many of them can still be identified, but they are worth recording, and so here is a run-through of the most interesting examples, with quotations from Richardson’s book.   Remember that references to the present-day within the quotes will mean the early 1930s!   I have given map references for those wells I have visited. Many of them are also described in Jonathan Sant’s useful 1994 book The Healing Wells of Herefordshire, sadly no longer easily available.

Cae Thomas (or St Thomas’s) Well, Llanveynoe (p.40)

‘This very attractive and copious spring issues from the rock in a steep bank two-fifths of a mile up stream from Ford and courses down the bank into the Olchon Brook…. [It] has long had a local reputation for its medicinal properties…’ At the time of writing in 1935, the owner planned to market the water as Glen Olchon Water, but he died and so the plan was thankfully never carried out.   The commercialisation of this spring doesn’t bear thinking about, and luckily it remains unspoilt, tucked away in the remote borderland, needing persistence to discover but well worth the effort.

St Clodock’s or St Clydog’s Well, Clodock (p.41) SO326273

‘… a dip-well fed by a spring from rock close to the R. Monnow. In times of flood the Monnow invades the well.’   The spring can still be located on the river bank under a low stone slab among the grass. Clodock was a 6th-century Border king who was murdered and whose body was taken away by ox-cart until it broke, so he was buried at that spot, and a church was built there. His well is only a few minutes walk away along the riverside footpath.

St Peter’s Wells, Peterchurch (p.43) SO353388

There were three springs originally, the two highest being good for eye troubles; pins were thrown into them. ‘The water of the larger [lower] well flowed through a sculptured head of St Peter into a shallow bathing place made for the use of sufferers of rheumatism.’   The well has been restored so that the water still flows, or did in 2009 when I saw it, through the stone head. The site of the pool below is now overgrown.

St Mary’s Well, Peterchurch (p.43)

‘A small spring called St. Mary’s Well, but known locally as Sore Eyes’ Well, issues from rock in the steep side of the dingle in Park Wood… A small basin-like hollow appears to have been made in the rock and the spring is still resorted to by many in search of relief for eye afflictions.’

St Margaret’s Well, St Margarets (p.44)

‘This spring is on Green Court Farm, three-tenths of a mile south of Urishay. The spring issues from beneath a prominent rock band and discharges direct into the stream… The only information that could be obtained locally was that it was believed that there used to be a bathing pool here.’

Heavenly Well, Vowchurch (p.45)

‘This is a dip-well fed by a small spring from cornstone close to the track’ one mile from Vowchurch church. No information is given as to the well’s use, but its name alone meant I had to include it in this listing.

Golden Well, Dorstone (p.49)

‘This is a shallow-seated spring issuing from loamy soil just within the western boundary of Bell Alders, half a mile north-west-by-west of St. Mary’s church, Dorstone. According to the legend: “In this well, once upon a time, a fisherman caught a fish with a gold chain round its neck. In commemoration a sculptured representation of the fish in stone, with its chain, was placed in the church [at Peterchurch], where it may still be seen.”’ [Quotation from The Folk-Lore of Herefordshire by Ella Mary Leather, p.12]

St Peter’s Well, Whitney (p.50)

‘This is a “spout spring” issuing from the steep bank between the railway and the road north-east of SS. Peter and Paul Church.’

St Ann’s Well, Aconbury (p.51)

‘For a long time it was the local belief that water taken from this spring after twelve o’clock on Twelfth Night possessed great curative properties and was especially good for eye troubles.’

St Edith’s Well, Stoke Edith (p.59) SO604406

‘This is a copious spring, probably an overflow spring from the Downton Castle Sandstone, emerging near the church and below the churchyard and by which the memorial trough on the Hereford—Ledbury road was supplied. The well is called after St Edith, daughter of King Edgar, who at the age of fifteen was made Abbess of Wilton. She died in her twenty-third year, on September 16th, 984. According to a legend the spring issued in answer to her prayer for water which was needed for mixing the mortar required for a church. For many years the villagers believed that those who bathed in its water were cured of various ailments, and to stop the bathing, bars were at length placed in front of the well.’   That sounds like a most vindictive, unsympathetic course of action to take, at a time when the villagers would have had little or no access to medical care.

Holy Well, Luston (p.84)

‘At the northern end of Luston village, at the turning to Eye, is a Holy Well the water of which is now collected in a concrete tank from which it emerges through a pipe.’

Holy Well, Adforton (p.87)

‘This spring, which is on government property and said to have “a pretty constant make,” emerges in Wenlock Shale ground at a point 960 yds. from Adforton Church in a south-westerly direction. There are said to be seven springs which locally are reputed to have medicinal properties.’

Laugh Lady Well, Brampton Bryan (p.89)

‘A cairn has been erected over this spring the yield of which is now small since the bulk is taken for the Park and village supply. The legend attached to this well is that if a pin be dropped in and bubbles arise from it, the wish then made will be granted.’

Cawdor Well, Ross Rural (p.99)

‘This well, on the northern boundary of the Ross Urban District, was fed by five weak springs from sandstone, but has now been filled up with earth. For long its water was held in high esteem for curing rheumatism, etc.’

Holy Well, Garway (p.105) SO455224

‘In the churchyard of St. Michael’s Church is a Holy Well. The water comes through a spout in the churchyard wall, but it is the overflow of a stone tank (in a hollow at the back) into which a spring from sandstone runs…. The occurrence of this spring caused the Knights Templars to select the site for one of their preceptories.’

Holy Well, Holywell, Blakemere (p.108)

‘At Holywell, the Holy Well is a perennial spring of good water, issuing from a gravel bed in a field at the back of the school, from which all the people in the hamlet fetch their supplies.’

The Dragon’s Well, Brinsop (p.109)

‘”The church…is dedicated to St. George…The Dragon’s Well is in Duck Pool meadow, on the south side of the church, while on the other side is a field called ‘Lower Stanks’…where St. George slew the Dragon.”’ [quoted from Mrs Leather’s Folk-Lore of Herefordshire, p.11]

Eye Well, Mansell Gamage (p.110)

‘There is an Eye Well in Eye Well Field on the top of the hill.’

Eye Well, Bromyard (pp.114-15)

‘This spring (about half a mile south-west-by-south of Bromyard Church) is on land…by the side of the Hereford road…The water had for long the reputation of being “good for the eyes” and was used for bathing them up to about twenty years ago [i.e. c. 1915]. “Eye Well” has now become erroneously “High-well” and a house built near by bears this name.’

Crooked Well, Kington (p.115)

‘This spring – the source of the town’s supply – according to tradition was “good for the eyes.” By some it is said to be so called because a crooked pin was necessary as an offering; but Mr. G. Marshall suggests that the name comes from the old word “crooked” (crokyd), which was equivalent to lame or crippled.’

St Ethelbert’s Well, Castle Hill, Hereford (p.127) SO511396

‘According to tradition a spring “is said to have sprung up on the spot where St. Ethelbert’s body touched the ground on its removal from Marden [to Hereford Cathedral] in 793. A mutilated sculptured head of St. Ethelbert, part of an effigy which formerly stood at the west end of the Cathedral, is fixed above the well. A circular stone within the garden of Mr. Custos Eckett’s house marks the exact position of the spring.” “Some years ago, when the well was cleaned out, a quantity of pins were found in it. The water was held especially good for ulcers and sores.”’ [First quotation from Trans. Woolhope Nat. F.C. for 1918; second quote from Mrs Leather’s Folk-Lore of Herefordshire, pp.11,12]

 

 

Rediscovered/Restored: Guest blog post: A Saint’s Grave and Well in South Wales by Janet Bord

This month sees insearchofholywellsandhealingsprings.com is 7 a good birthday for sacred spring researchers – look it up@! Also it becomes the platform to host the Source and Living Spring Archive. The Source Archive consists of articles written in the mid 1980s and early 1990s for the Source Journal a short-lived but very influential attempt to bring together research on the topic. with Living Spring an even shorter lived but important online attempt to do the same. The original journal (divided into new and old series) was influenced by the burgeoning earth mysteries movement on the late 70s and early 80s and one of the most prominent exponents was Janet Bord. As is commonly said Janet needs no introduction amongst anyone interested in the space between archaeology and folklore. Janet work in the holy well field includes the Curses and Cures, Holy wells in Britain and the seminal Sacred Waters – a copy of which I myself purchased back in a Truro bookstore in 1985. A purchase which was very influential and lead to the birth of my fascination and research into the area. So it is with great honour that I introduce the first of a Source inspired articles (the next three from similarly influential James Rattue, Mark Valentine the original founder and Tristan Gray-Hulse editor of the new Series)

The disappointingly modern St Tewdrig’s Well, Mathern Copyright Janet Bord

Anyone who regularly visits holy wells must be aware of how they can differ in appearance and atmosphere.   We all know the delight of finding a hidden spring bubbling into a clear pool, tucked away in a forgotten corner of the landscape; and probably we can also all remember wells that are unloved and derelict. Those can often have a charm of their own too, perhaps being in an evocative place, or with enough remaining to suggest what the place was once like.   Sadly there are also wells that are in awful locations, and perhaps have also been badly restored; but luckily I can’t remember too many that come into this last category.   One that does is St Tewdrig’s Well at Mathern in Monmouthshire (ST52279116), just to the south-west of Chepstow and distressingly close to the M48 motorway. It’s a shame that the well has been so insensitively and over-thoroughly restored, because the area around the church and well has an interesting history.

St Tewdrig represented in the Parish church copyright Janet Bord

St Tewdrig was a king and martyr, probably born in the late 6th century. He handed over his kingdom to his son Meurig and lived as a hermit – until an angel appeared to him advising him to go and help Meurig who was in danger of being overrun by his enemies.   Despite also being told by the angel that he would die, Tewdrig went to help his son, and the enemies fled on seeing the two men and their army standing on the bank of the River Wye at Tintern. Unfortunately Tewdrig was stuck by a lance thrown by a fleeing soldier, and mortally wounded. He was taken in a cart pulled by stags to a meadow near the River Severn, where a spring began to flow, and there he died and was buried.   The place was given the name Merthyr Tewdrig (now Mathern) and a church was built over his grave. The name confirms that this is a genuinely ancient tradition, a ‘merthyr’ being an early Christian martyr’s burial place.

Mathern Church location of the St Tewdrig’s shrine copyright Janet Bord

In the early 17th century, Francis Godwin, Bishop of Llandaff, gave orders that a coffin found beneath the church floor was to be repaired, as it was thought to be Tewdrig’s: ‘I discovered his bones, not in the smallest degree changed, though after a period of a thousand years, the skull retained the aperture of a large wound, which appeared as if it had been recently inflicted.’ On his orders, the coffin was reburied in the chancel and a stone tablet put on the wall above, telling the story of St Tewdrig and his death. In 1881 the coffin was rediscovered when repairs were being carried out, and in 1946 an old lady told author Fred Hando that the vicar had taken her into the church when she was a child and showed her a big hole that had been dug in the chancel, and ‘in a stone coffin, she saw the remains of King Tewdrig, with the hole made by the spear-point still visible in his skull.’

The plaque marking the location of St Tewdrig’s coffin copyright Janet Bord

The well named for St Tewdrig is to be seen beside the lane just north of Mathern church, immediately south of the motorway.   There seems to be no record as to what it looked like before being restored by the Monmouth District Council in 1977. Although they are to be thanked for ensuring the well wasn’t lost, it’s a pity that they decided on this earnest municipal restoration that is completely lacking in atmosphere. With its steep steps leading down between walls to the well below, it puts one in mind of a drinking water well, rather than a place where a saintly king died over a thousand years ago.   But… it is impossible to be absolutely sure if this really was the spring which flowed where he died, because I have found no mention of it before 1847, at which time it was called Ffynnon Gor Teyrn. This name may possibly derive from the Welsh word cateyrn, meaning a ‘battle-king’, and is all the evidence we currently have that might confirm this as the saint’s well. But it is very close to the church, and all the evidence we have does suggest that this is indeed St Tewdrig’s well.

Janet Bord

Ffynnon Fair, Llandecwyn by Tristan Gray Hulse

In 1994 after a period of absence Source was reborn under the helm of Tristan Gray Hulse and Roy Fry. Under their stewardship Source became more academically minded and in particular focused more on monograms of specific sites which were merticulously researched. Tristan himself due to his monastic background contributing some important pieces as well as questioning some long held folklore views in the subject such as head cults. After source went on to research and write a number of scholarly pieces on saint cults and holy wells including a piece on votive offerings at St Trillo’s well in the folklore journal as well as being involved with St Winifred’s well in Holywell. So it is with great pleasure and a great honour that his unpublished monogram on a north Welsh well – and how Welsh wells doyen Francis Jones could get it wrong – in my celebration of Source. 

Immediately to the north of Plas Llandecwyn, on the side of an ancient lane leading uphill towards the church of St Tecwyn, Llandecwyn, Merioneth, a short distance away, is the holy well of St Tecwyn. It is still just as it was described 100 years ago by the Royal Commission Inspecting Officer.

Ffynnon Decwyn … The antiquary Edward Lhuyd, or a correspondent of his, writing about the year 1698, has the note “Fynnon Deckwyn by plas Ll. Deckwyn not far from ye church”.

Near Plas Llandecwyn is a spring which flows into a cavity about 3 feet at the front and 2 feet at the back by a breadth of 21 inches; the water stands in its rock cistern to a depth of 14 inches, and as there is a slight but steady overflow the water is kept sweet. There can be little doubt that this is the well noted by Lhuyd, but the name of Tecwyn is now not connected with it … Visited, 15 August, 1914 (An Inventory 1921, 82, § 214).

The name Ffynnon Decwyn is apparently now in common use for the well once more.
The Inspecting Officer continued his entry by noting

a spot about 330 yards north-east of the church where is a hole about 21 inches square cut into the rock at the level of the road, water dripping within and overflowing the road”.

This unnamed well also survives much as described, though it is now covered with small rough slabs of stone, for protection. And a few yards south of the lych-gate is another spring, rising at the northern or upper end of what appears to have been a regularly rectangular tank, now choked with water-weeds. It is initially tempting to guess that one or other of these unnamed springs represents a further sacred well claimed for the parish, Ffynnon Fair, listed by Francis Jones in his The Holy Wells of Wales (1954).

Jones, citing Edward Lhwyd in reference, included the well in his list of Ffynhonnau Mair in Merioneth in his gazetteer of Welsh holy wells:

Ff. Fair … 2. ‘By ye Church’ in Llandecwyn parish – Lhuyd Par. ii. 105 (Jones 1954, 191).

However, it turns out that this well is no more than a “ghost”, created by Jones’ trusting but careless reading of Lhwyd in the at-this-point potentially confusing editing of the Parochialia texts by Rupert Morris. As the printed edition stands (Lhwyd Paroch., part 2, 1910), the entry for “Llandekwyn” runs from p. 103 to the foot of p. 106, and notices “Fynnon vair by ye Church” on p. 105 and “Fynnon Deckwyn by plas Ll Deckwyn not far from ye church” on p. 106. The Llandecwyn entry is immediately followed by that for “Mantwrog” (top of p. 107), which, as it stands, consists of only six lines.

But it is clear that a section of this arrangement (from p. 104 line 7 to p. 105 line 30, reproducing pp. 131-133 of the original Lhwyd ms as seen and edited by Morris) has been displaced in the original Lhwyd ms; this section all refers to Maentwrog parish, not to Llandecwyn, and must originally have followed and completed the now minimal Maentwrog entry (at the bottom of original ms p. 137) printed at the top of Lhwyd 1910, p. 107. This restores the original reading, a complete text, of the normal Parochialia format, for Maentwrog immediately following a complete text of familiar format for Llandecwyn (thus, originally: Llandecwyn, ms pp. 129-130, 136-137; Maentwrog, ms pp. foot of p. 137, 131-133).

This explains why the mentions of Ffynnon Decwyn and Ffynnon Fair are separated in the Morris printed text. It also means that “Fynnon vair by ye Church” was in Maentwrog parish, not in Llandecwyn; and that, therefore, there is no mention of a Ffynnon Fair in Llandecwyn parish. The Llandecwyn Ffynnon Fair is an inadvertent creation of Francis Jones, who then duplicates the well by separately noticing the Maentwrog well, from the Royal Commission Inventory for Merioneth:

Ff. Fair … 7. About 80 yards SE of Maentwrog church: it supplied the neighbouring houses – Anc. Mon. Mer. (Jones 1954, 191).

The Maentwrog well still survives, basically as per the Inventory:

Ffynnon Fair … This well is situated on sloping ground about 80 yards south-east of the church, and north of a terrace called Bron Fair. It is now enclosed in a square slate cistern, and [in 1914 still, but no longer] supplies the neighbouring houses (An Inventory 1921, 154, § 498).

Tristan Gray Hulse
25 April 2016

References

An Inventory of the Ancient Monuments in Wales and Monmouthshire. VI. County of Merioneth, London: HMSO, 1921
Jones, Francis, The Holy Wells of Wales, Cardiff: University of Wales Press, 1954
Lhwyd, Edward, Parochialia, being a summary of answers to “Parochial Queries in order to a Geographical Dictionary, etc., of Wales”, ed. Rupert H. Morris, part 2, London: The Cambrian Archaeological Association, 1910

Down from the Piskies – Pelynt’s Nun’s Well, Cornwall

When I first became enchanted with holy wells in the 1980s it was the old engraving of this well which enchanted me the most but it took a few years to get to see it. The mysterious building overshadowed with by a venerable tree. Charles Hope in his 1893 Legendary lore of holy wells put it succinctly:

“Its position was, until very lately, to be discovered by the oak and bramble which grew upon its roof. It is entered by a doorway with a stone lintel, and overshadowed by an oak. The front of the well is of a pointed form, and has a rude entrance about 4 feet high, and is spanned above by a single flat stone, which leads into a grotto, with an arched roof The walls on the interior are draped with the luxuriant fronds of spleen-wort) hart’s tongue, and a rich undercovering of liverwort. “

A pin well

Hope (1893) states that:

“In the basin of the well may be found a great number of pins, thrown in by those who have visited it out of curiosity, or to avail themselves of the virtues of its waters. A writer, anxious to know what meaning the peasantry attach to this strange custom, on asking a man at work near the spot, was told that it was done “to get the goodwill of the Piskies,” who after the tribute of a pin not only ceased to mislead them, but rendered fortunate the operations of husbandry.”

When I last visited in the 1990s I could see no pins but the chamber was full of tea candles suggesting regular visitation. The most noticeable feature is its delightfully intricate basin, possibly the most ornate in situ for any British holy well, so much one wonders where it came from. QuillerCouch notes:

At the farther end of the floor is a round granite basin with a deeply moulded brim, ornamented lower and all round its circumference with a series of rings, each enclosing a Greek cross or ball. The water must be supplied from an opening at the back; for none runs into it from the rim, and yet it is always full. If emptied, it soon fills again.”

It may have been from a chapel nearby:

“The well, and a small chapel above it, the remains of which are some indistinct mounds, and a vallum, artificially made, on the north and south sides (occasionally the plough turns some shaped stones and roofing slates), were dedicated to St. Nonnet, or St. Nun, a holy woman said to be the mother of St. David, and the daughter of a Cornish chief. She is also said to have lived and died at Altarnun.”

A warning to the sacrilegious

Perhaps the most fascinating legend associated with the well is about its rather ornate basin. Hope (1893) states that:

“An old farmer (so runs the legend) once set his eyes upon the granite basin and coveted it, for it was no wrong in his eyes to convert the holy font to the base uses of a Pigsty and accordingly he drove his oxen and wain to the gateway above for the purpose of removing it. Taking his beasts to the entrance of the well, he essayed to drag the trough from its ancient bed. For a long time it resisted the efforts of the oxen, but at length they succeeded in starting it, and dragged it slowly up the hillside to where the wain was standing. Here, however, it burst away from the chains which held it, and, rolling back again to the well, made a sharp turn and regained its old positions, where it has remained ever since. Nor will anyone again attempt its removal, seeing that the farmer, who was previously well-to-do in the world, never prospered from that day forward. Some people say, indeed, that retribution overtook him on the spot, the oxen falling dead, and the owner being struck lame and speechless.”

Image may contain: plant and outdoor

Hope continues to paint a picture which continues to inflict our holy wells:

“Though the superstitious hinds had spared the well, time and storms of winter had been slowly ruining it. The oak which grew upon its roof had, by its roots, dislodged several stones of the arch, and, swaying about in the wind, had shaken down a large mass of masonry in the interior, and the greater part of the front. On its ruinous condition being made known to the Trelawny family (on whose property it is situated), they ordered the restoration, and the walls were replaced after the original plan.”

And as such it was restored.

Image may contain: plant, tree, outdoor and nature

St Nonna’s or Piskie?

Hope (1893) notes that:

“The people of the neighbourhood knew the well by the names St. Ninnie’s, St. Nun’s, and Piskies’ Well. It is probable that the latter is, after all, the older name, and that the guardianship of the spring was usurped at a later period by the saint whose name it occasionally bears. The water was doubtless used for sacramental purposes; yet its mystic properties, if they were ever supposed to be dispensed by the saint, have been again transferred, in the popular belief, to the Piskies.”

Now Piskies are the Cornish version of Pixies and interestingly I noticed the high concentration of midges- were they the Piskies I wonder? Quiller Couch continues:

“Dr. O’Connor tells us that in some parts of Ireland there is a belief that by some of their ceremonies at the patterns, or pilgrimages to wells, the daoini maethe {i.e., fairies) were propitiated. In the basin of St. Nun’s may be found a great number of pins, thrown in by those who avail themselves of the curative qualities of its water, or consult it for intimations of the future. I was curious to know what meaning the. unlettered peasantry attached to this strange but common custom ; and on asking an old man at work near, was told that it was done to get the good-will of the piskies,’ who after the tribute of a pin ceased to mislead them, gave them good health, and made fortunate the operations of husbandry.— T. Q. C.”

Quiller-Couch’s and my visits 100 years apart

This well when visited in July, 1891, was in a very fair state of preservation, though not now used for any particular purpose. A thorn and a nut tree overshadow it, and ivy creeps from between the masonry. Ferns and mosses grow luxuriantly in the interior, where the trough still stands into which were cast pins in former days ; but the surrounding ground was in such a marshy state to make it impossible to approach near enough to examine any carving which may be on it. A woman, on directing us to the spot, smilingly spoke of having visited the well for the purpose of divination in her younger days ; an old man, who stood by, remarked that no one he had ever heard of knew when or why the well was built there, — but that was very possible, — he had heard that people had attempted to move it, with no success.”

My visit in July 1991 found it an enchanting place, obviously the scale shocked me at first as I expected it to be bigger based on the sketch in Hope. The tree which had been overshadowing it was gone and that lost some of the atmosphere. But it still was an enchanting place, especially creeping inside where that old basin remained and there was a feeling of being with the piskies..

Thanks for Carol Ellis for the 2017 photos!

In search of Queen Anne’s Well, Chalvey, Slough

 

A small stream known as Chalvey Brook intersects them, whose water, considered beneficial to the eyes, has its source in Queen Anne’s well, situated in a pretty grove of trees near the village of Chalvey, whence Queen Anne and afterwards Queen Charlotte had the water carried up to Windsor Castle in buckets.”

Handbook for travellers

Now swallowed up by Slough, Chalvey once boasted a curious well said have had royal patronage as noted above. Indeed, Queen Anne is said to have had it dug although whether that meant there was no structure before this is unclear. The Mirror of 1832 recorded that:

“a stone was placed there in 1785 by her illustrious consort, George III”.

The accompanying drawing shows a stone with water emerging from a spout with a royal monograph centrally carved.

queen-anne

Healing waters

As noted the water was thought beneficial for eyes but it may have had other potential, Maxwell in his 1973 History of Slough noted:

“It appears that an attempt was made to capitalise on the patronage and as such as Wyld’s 1839 Great Western Railway Guide notes a Dr. Heberden liked the water’s properties to that of the better-known Malvern and indeed the name Chalvey Spa was still current in 1925, as noted in a letter to the Slough Observer when a Richard Bentley recorded small quantities of lithia in the water.”

However, this venture does not appear to have been successful and the spring fell into obscurity

Ancient origins?

Local historian Michael Bayley according to Alan Cleaver and Lesley Park on his excellent Strange Britain website (who did much work to locate the exact site) makes an interesting observation linked to the strange mound not far from the well. This mound, called the Montem, rather incongruously remains beside the Leisure Centre. The mound was associated with Eton school who would have an annual ceremony at it. Bayley observes:

“The spring is near an artificial mound, Montem, and was by a river crossing; in this case, of an old branch of the Thames dammed off in the 13th century. Up and down the middle and lower Thames these three things in association – a hill or hillock, a holy well and a ford – are usually connected with the name Anne, either Saint or Queen.”

He then believes that the site was originally dedicated to a pagan goddess, Sanct Anner, the Holy one of the Heifer. However, this is a difficult assumption to make considering firstly that Queen Anne did have a historical association with the well, there is no record before this and that the transfer between a pagan Anna and St. Anne is unlikely as the cult of St Anne did not establish itself until the mid-Medieval period long after any pagan memory I would suggest.

More significant is the fact that Cleaver and Park note:

“Curiously one resident recalls a stone bearing this inscription: “The two monkeys, Romeo and Juliet”. Could this have any connection with the local Stab Monk tradition?”

The Stab Monkey tradition was a Whitsun custom unique to this town and may more likely have an ancient origin of course it may have been used as a village insignia!

queen-anne2

Lost, found and lost?

Robert Tighe and James Davis (1858) Annals of Windsor state:

 “The well, and the original stone trough and spout may yet be traced among a pretty grove of trees and copse wood, but the path which led to it from the village of Chalvey has been stopped up”.

Indeed, Historian Michael Bayley reported in 1970 that this headstone

“went to make a horse trough and the rest was broken up to form a lily pond in the 1920s to discourage the villagers from using the well and the right of way past it.”   

Cleaver and Park again note:

“Today’s villagers recall how rubble has been tipped on the well with the building of the school nearby.”

However, the exact site is disputed, Maxwell (1973) wisely states:

 “The question of the exact site of Queen Anne’s well gives an admirable example of the danger of relying too unquestioningly on local ‘tradition’ and old people’s ‘recollections’. Quite frequently these turn out to be perfectly correct, or to have a basis of fact which can lead to further discoveries, but there are also times when they are misleading, to say the least. Wherever possible, they should be checked from other sources.”

Maxwell (1973) notes that:

“Some natives of Chalvey in this century have said the well was in the garden of Brookside, which was later dug out to make a lily pond. This lily-pond is now hidden under the pile of rubble removed when the swimming pool was constructed at the back of Sinkins House, Tuns Lane. The site is east of Tuns Lane and north of Church Street, Chalvey.”

In A History Of The Parish Of Upton Cum Chalvey, Richard V.H. Burne in 1913 was keen to investigate and he states:

“I was informed by two local inhabitants that ‘Queen Annie’s Spring’ used to be on the north side of Cippenham Lane…. it is even marked in this position on a Tithe Map of Farnham Parish made circa 1846.”

Maxwell (1973) again notes of this site:

“The watercress beds, now neighboured by the High Voltage Switching Station with its pylons, are overgrown with weeds and partly choked with rubbish. It is to be hoped that the site will be cleared, and recognised as the historic spot it is.”

Sadly despite recording the site for posterity no attempt has been made to officially recognise it. When Cleaver and Park investigated they found some stone work remaining with a small arch. The authors provide a very useful map which I used to locate the spring one summer morning. However, my investigations have failed to reveal anything substantial. I looked a spring of water but it was much overgrown and no stonework could be found. Hopefully this blog post will raise its profile again and this important heritage site of Slough can be restored and remembered.

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

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

One possible site?

Image result for "roman well" burgh castle

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

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

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

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

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

Who was St Fursey? 

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

Another possible site?

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

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

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

 

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

Who was John Wycliffe?

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

 

A miraculous origin

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

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

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

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

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

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

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

 A noted well

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

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

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

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

But Nichols himself gives the name to a different site:

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

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

Wrong John?

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

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

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

Searching for the well

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

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

According to the Bords (1985) Sacred Waters:

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

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

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

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

A common theme

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

Rediscovered/Restored: Exeter’s St Sidwell’s Well

“So the Divine Pity, which hath distributed gifts of diverse kinds, not delaying to make clear the purity of virginal innocence and the merits of the virgin martyr, made to spring forth, where her blood fell drop by drop, a most sparkling spring. Where it flowed the butchers, alarmed when they could not hide what they had perpetrated by covering the fount with grass, tried to cover up the body.”

So speaks John de Grandison’s 1330 Legend of St Sidwell. Like many similar stories the titular saint was asked to do something by her stepmother only to find those butchers, some mowers lying in wait with scythes. A rather unpleasant death! Like similar deaths her martyrdom was revealed by a column of light. She is then said to have risen from her grave taking her head with her and walked to where a church was built in her honour where a shrine did exist by 1373 according to Roscarrock. Regular readers of this blog will be familiar with similar legends associated with wells at St Walstan’s Norfolk and St Elthelbert’s Herefordshire.

The first official mention of the well comes from a grant by the then Dean of Exeter to St. Nicholas Priory in 1226 which records

“a third share in the waters of St Sidwell’s Well”.

Now whether this referred to a share in regards to water supply or money is not clear but similar endowments indicate it was the former. Certainly by 1267 repairs were needed as John de Douglys left money for:

“the repair and maintenance of St Sidwell’s Well, one acre, called Bromeacre, and half an acre called Stokisland, which latter was about forty-five feet from the well towards the north”.

Then at some point between 1150 and 1180 Exeter developed a conduit system. It drew water from a site called Headwell which appears to have been in the same location as St Sidwell that they may have been one and the same. The water being used to provide the Cathedral. However, the Cartulary of St John’s Hospital in 1498 records that:

“in Saynte Sydwylle is Paroche, ther as she was byhedded, ys a well, and the close that lyeth nexte aboff directely is called and named Hedwyllmede. The Prior of St John’s and his Brothers haff moste grounde yn that Hylde or close, and they be bound to repayre the wylle”.

Lega-Weekes (1924–5) recorded that the site was:

“the well that once existed near the foot of Devonshire Place… Mr William French, dairyman (aged about 65)… remembered, as a boy, not only seeing the old well shaft, but dipping water out of it, though it was then choked and muddy. It was very deep, and when fullest the water reached to within six or seven feet of the ground level”.

Roque’s 1774 map of Exeter indicates a Sidwell’s Well near St Sidwell’s Church of Lega-Weekes (1924–5a) in their piece ‘St Sidwell: I’ in Devon & Cornwall Notes & Queries states that it

“ stood in Well Street, near the corner of York Road, in what is now a garden between nos. 2 and 5… opposite the Schoolhouse. From old inhabitant I learn that it was commonly known as St Sidwell’s well, and was sometimes also called “the Beehive Well”, from the form of the little circular hut of red Heavitree stone about 8 ft high by about 12 ft (?circumference) which sheltered the shaft that went down to a depth of 75 ft. There was a “sort of window” in the front, at which people filled their jugs”.

When the site disappeared is unclear but by the Lega-Weekes time it had clearly gone and largely forgotten!

Then in the development of 3 Well Street a remarkable discovery was made. The company working on the flat development stated on their website:

“The remains of the ancient holy well of St Sidwell have now been uncovered and our client is considering utilising the ground floor of the development as a tea room to allow public access for viewing of the well, fully supported by Exeter City Council.  The holy well is said to mark where the ‘virtuous maiden’ St Sidwell, an Anglo-Saxon saint who gave her name to this part of the city, was cut down by haymakers’ scythes.  Legend says a spring burst forth where she fell, and it then became a place of pilgrimage throughout the medieval period.  Since at least 1226 the well supplied the cathedral clergy with fresh water, and was linked to the Cathedral by a piped water supply that later became part of the medieval underground passages that can be visited today.  In 1347 however it was disconnected, and replaced by another well (Headwell) further along Well Street near St James Park. It probably still continued to be used as a local supply and place of pilgrimage.”

They continued:

“This is an especially exciting find, as discovering the actual remains of a holy well is not common and we highly recommend a visit to the café when open.  The high quality of the workmanship suggests that the medieval cathedral masons were involved in building it, and it also reflects the importance of the site as a place of pilgrimage. St Sidwell’s Well is clearly shown on this site on historic maps, and as a result the city council made it a condition of the redevelopment that any remains of it should be recorded and preserved within the new building.”

So St Sidwell’s Well returns!