This year we are focusing on the often controversial subject of rag or clootie wells. The topic has already been explored on this blog a while back but with new research it is worth exploring again. So this year either view detailed history/folklore discussion or photo archive we shall be exploring the topic again. To start rather than a detailed History/folklore blog post it would be good to look at the range of clooties or rags left at the country’s most famous example with my ideas of why and I hope it might encourage discussion.
Over Beltane 2017 I had the privilege to spend much of the day at this famed holy well. My aim was two fold:
a – to photo as many as possible of the clooties and other offerings at the well as a record
b – to hopefully encounter visitors attaching clooties
Below is a photo archive cataloguing some of the diverse form of offerings at the well. For the background to this site please see the earlier post. I shall give my recollections of b in a later post with another on the site’s history
I have tried to categorise each item and give some rationale…it’s a controversial subject and now the site has been cleared recently do doubtless many of these have gone, which is not necessarily a bad thing in many cases!
Underwear – were these spare or did they completely undress? Are they associated with problems with these parts of the body? There is the famous bra fence in Australia associated with cures of cancer is this the same or are they ex votos as thanks?
Shoes – Similarly for foot problems or thanks for travelling safely…some new shoes as well
Teddies and dolls – personal items of a sick child perhaps?
Flags! – Hope for Nationalism and a record for overseas visitors
Football scarfs – wishing the team good luck!
Tabards – asking for solving work problems or to give protection for workers!
Personal messages – hope, thanks and memories of friendship renewed
Bags – good luck for school
Plaster casts – speak for themselves
Odd eggs! – Cowabunga! Fertility perhaps or just an attempt at egg rolling!?
This one’s been here for a while!
And there are many many more…perhaps enough for another blog post at the end!
“If I throw thys ryche swerde in the water, thereof shall never com good, but harme and losse.’ And then sir Bedwere hyd Excalyber undir a tre… But King Arthur repremands him and sends him back.
So Bedevere went to the watirs syde. And there he bounde the gyrdyll aboute the hyltis, and threw the swerde as farre into the watir as he myght. And there cam an arme and an honde above the watir, and toke hit and cleyght hit, and shoke hit thryse and braundysshed, and than vanysshed with the swerde into the watir.”
So retells one of the most famed scenes recorded in Arthurian romance: the Lady in the Lake taking the mighty Excalibur back. A scene which may remember folk memory of Celtic and possibly pre-Celtic traditions of depositing sword votive offerings such as those held in the British Museum. A number of sites have revealed sword and other weapon deposits as far apart as Flag Fen (Cambridgeshire) to Carlingwark (Scotland). In some places there are considerable amounts. An intriguing window into the Celtic world and the ritual significance of water has been revealed for example at Llyn Cerrig Bach. Here 150 objects dating from second century B.C to the first century A.D have been extracted. Many of these objects show damage before their deposition, i.e rendering them useless although some were quite servicable, a common theme it appears.
One particular location which too has been clearly significant is the river Thames. This received a wide range of weaponry and other military equipment over at least a millennium, such as early Iron Age spearhead daggers still in their sheaths, at Chelsea, Wandsworth, Barn Elms and even a bronze helmet with bulls horns found era near Waterloo Bridge.
A bronze shield found in 1985 in a gravel pit near the River Thames at Chertsey with a pair of double-headed snakes beside the handle suggesting a higher level of working then would usual.
However, most famed of these votive river offerings is the Battersea Shield, a rare relic from the Iron Age. It is delightfully decorated being highlighted by 27 framed studs of red enamel associated with three roundels, with a high domed boss in the middle of the central one with a large stud in its centre. A reprousse technique having been used with engraving and stippling being used. Its rich decoration with polished bronze and red glass as well as the thinness of its iron suggests that it could never have been used for defence and clearly was purely ceremonial or made for depositing as a sacrifice for appease some deity. The Battersea shield is remarkable in being made of metal as many shields found in burial sites are wood and had very few metal parts. It is probable that the Battersea shield was only the front part of the shield and there is evidence of rivets on it.
But why leave something like this? Did it prepare the giver for the afterlife? Was there a god or goddess for war associated with water? Perhaps we shall never really know. Certainly, there is evidence in the currency of giving something very valuable to appease a deity. What is interesting is despite consideration that this an Iron Age custom, there is evidence that such depositions continued into the fourteenth century and as such gives greater evidence for folklorists suggesting that customs and ceremonies can survive from prehistoric times perhaps!