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.
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.
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!
The once much visited well seems to have consisted of two stone basins or cisterns. Water from one was supposed to have great medicinal properties, especially for ailments of the eyes. The other seems to have made a very good pot of tea.
Frederick C. Jones in his The Glory that was Bristol in 1946 suggests that the well may have had another dedication:
“Much speculation must always surround the venerable fountain called Mother (or Dame) Pugsley’s Well which rose amid the daisied turf at Kingsdown. That the well existed long prior to the seventeenth-century is certain, and its feminine appellation has suggested to some students an earlier dedication, possibly Saint Mary, since an ancient title appears to have been “the Virgin’s Well.”
Jones continues by suggesting a ritual approach to those visiting the well:
“the well furnished for many centuries a copious supply of water, it being the custom for substantial citizens to perambulate on summer evenings around the meadows enclosing the two stone-basins, one holding healing water and the other crystal liquid for domestic purposes. Miss Marian Pease informed the writer that she has heard her mother say that when she was a very little child, about 1832/3, living at Union Street, it was a favourite place for the nurses to take “the children there.”
Who was Dame Pusgley?
Pugsley was said to be Royalist officer and he owned or died in the well the field was in but the name may hide a local wise women who lived near the well. F. Nicholls and John Taylor in Volume III of their 1882 Bristol, Past and Present gives greater detail:
“Mrs. Pugsley died August 4th, 1700, aged eighty. Her funeral was according to here directions, and was ‘punctually performed to the admiration and in the view of ten thousand spectators.’ Her body was borne uncoffined on a litter, with a sheet for shroud, preceded by a fiddler playing a sprightly air, and two damsels strewing sweet herbs and flowers, while the bells of St. Nicholas church rung a merry peal. Thus it was carried to a grave in a field adjoining Nine-tree hill. Dame Pugsley was supposed to be the widow of a young soldier killed at the siege of Bristol, 1645, and buried with military honours on Nine-tree hill. His widow wore mourning all her life, and desired to be borne to her grave with demonstrations of joy at their happy reunion. Mother Pugsley’s well is within recent memory. It consisted of two stone basins, one of which contained ‘an infallible remedy for the eyes,’ whilst the other was especially renowned for making tea. She built a hut over the spot where her husband fell and was buried, which gave her name to the field and well. At her death she bequeathed money for a sixpenny loaf and a ninepenny loaf at Easter, and a twopenny loaf on Twelfth-day, to each of the sixteen women inhabiting St. Nicholas’ almshouse. The vulgar supposed her to have been a witch, and they trampled upon her grave. A skull, thought to have been her husband’s, was dug up; it had a bullet hole just above the temple.”
The disappearing well
Mr. F. J. Burt (of Brislington) writing in the Western Press in 1920 remembered that the well situated in a builder’s yard at the top of Nugent Hill, Cotham when he was a child, he recalled drinking the water which had the reputation of being of medicinal value, especially for the eyes.
In January 1845 a local meeting met over the proposal to build Fremantle Square on the site which meant that free access would not be allowed. The meeting was unsuccessful in finding money to support the survival of the rights. Then in 1864, the following statement was made:
“29 July 1864 As regards ‘Mother Pugsley’s well’ it appears that the quantity of water is not large and that in order to render this available for the public use it would be necessary to purchase the property on which the well stands, the cost of the premises and of laying pipes for leading the water would be more than the benefit to accrue therefrom would warrant”
Thus the well was lost. A compromise was the placing of a pump on the site which was recorded as still being extant in 1940.
Its exact location being the boundary wall of 10, Nugent Hill from 2, Clare Road, Cotham. Quinn (199) in his Holy Wells of Bristol and Bath states some evidence of the well head remains but I was unable to discover it. One day it may be recovered.
Warwickshire does not perhaps have the greatest reputation for holy and healing springs and appears to be hide in the shadows of nearby Gloucestershire. However, my research into the county has revealed there’s more to the county’s healing waters than Leamington Spa. Here are a few lesser known sites towards the Banbury side of the county; any further information on them is gratefully received. Hopefully the book is out this year!
Many of the county’s healing springs are compared to Leamington, the Stockwell is no exception, being saline in nature it was bound to be compared such, as Leamington was. However, that is as far as the comparison goes for little other than it made a decent cup of tea is recorded of it. It currently arises in a three feet by three foot roughly square chamber with stone surrounds. Old railings enclose the spring head and steps go down from the road.
It is worth contemplating on the thoughts of Bob Trubshaw on the origin of Stockwells Old English stoc meaning ‘holy’ or ‘sacred’ being the apparent same derivation as stow. That would give the site an explanation perhaps for the belief in its healing waters but it could equally derived from the place cattle stock were watered or even less interesting Old English stocc for ‘spring by stumps’, a description which could describe it today.
Not far away is St. Anne’s Well which arises a small stone chamber beside the footpath from the hamlet of Arlescote. The well consists in a shallow square basin and flows downhill forming a muddy area beneath. A stone set into the back of the fabric reads:
“ST. ANNE’S WELL / Reparavit M. L / A. D. / MCMXI”
However, beyond that nothing is recorded. It is likely to be ancient as it found below an iron-age earthwork and clearly the footpath past it is of some age and past significance, yet the early forms of the OS only record spring.
Considering that the hamlet above the well is called Knowle End it is possible that the legend recorded considering fairies moving the stone is related to this site and not the Knowle End in Birmingham as reported by folklorists. Again little is recorded but it must have been thought well enough in the 1930s considering how far the spring is from any houses. A site to visit in the winter or spring however, because it gets very overgrown!
The next holy well is a considerable find and it is surprising that no photo exists of it or more recorded, considering it survives in a popular National Trust garden and is quite strikingly unique. Found in the Bog Garden in the grounds of Upton Hall is an 18th century stone Monk’s Well. The Bog Garden consists of a number of ponds originally Stew ponds fed by this spring improved in the 17th century. Trace the flow back and be ready for a surprise. For the spring erupts from the base of a rock face in a cave/grotto and flows over mossy stones to fill the ponds. The spring head is enclosed in an early C18 red brick vaulted chamber (listed grade II) set into the rock face laying c 100m west of the House. All in all pretty unique and surprisingly unheralded. Indeed the Bog Garden was closed off when I visited but the gardeners were happy to allow me over to see it. I cannot say whether access is achievable without asking however. The well is so named because Upton was held in the twelfth century by the canons of St Sepulchre’s at Warwick but it may have a grange property as no one has worked out where any house would have been located. The site does not have any recorded properties and it is only holy by its name association
The last well is a bit of an enigma, in the deserted Burton Dassett village in Northend, is found a substantial well head which has claims to be a ‘Holy Well’ although the provenance is unclear. Burgess (1876) in his Warwickshire History simply notes that it was used for baptism and immersion. Whilst Bord and Bord (1985) Sacred Waters appear to be earliest to refer to it as such stating:
“the holy well with its stone cover will be seen on the left-hand side of the lane as you approach the church”.
The present stone well house is of a considerable size being constructed of local red sandstone around 1840 in a Grecian style. The central doorway is party below ground level and has steps down into a square chamber. Over the stone lintel but the worn instruction is an inscription with carved flowers. It possibly states 1534 but it was not clear. It is evident that the well was part of an estate improvement but when and by whom? And did it exist before? If it does say 1534 that is an early date for a landed estate improvement. It certainly is still visited by well wishers as coins are found in its waters. Sadly, despite a substantial water supply it did not stop the demise of the village and now only the substantial church remains, which incidentally is worthy of a visit.
With many more sites yet to explore…Warwickshire is proving to be another interesting County.
Perhaps Hertfordshire’s most famed well, dedicated to the first British Christian Martyr, and thus called St. Alban’s Well or Holy Well (TL 149 068) and as such one could argue it is the earliest Christian holy well in Britain.
Who was St. Alban?
Gildas and Bede accredit his martyrdom to the ruler Diocletian (c305), later authorities attribute Septimus severnus (c209) or Decieus (c254) to the act. His conversion to Christianity occurred when he sheltered a wanted priest (later St. Amphibalus). The priest taught Alban and baptised him as a Christian. The two exchanged clothes and, allowing the priest to escape, Alban was captured instead. He was tried and sent to be executed. The journey to his execution, now locally commemorated each weekend close to St Alban’s Feast Day, is when the spring arose!
The legend of the spring
It is said that upon climbing the hill to his martyrdom became tired and thirsty. Falling to his knees he prayed to God to quench this thirst and miraculously a spring of fresh water appeared. This is however only one origin for the spring. The other story states that after being taken to the old city of Verulam, he refused to offer pagan sacrifice, and was executed. His severed head rolled down the hill and where it rested a spring burst forth. This is a common holy well motif. After the adoption of the Christian church in the third century the spring gained great notoriety (although it is of course plausible that the spring was a pre-Christian site, gaining greater pilgrimage with Christian doctrine). St. Alban was also adopted, and finally installed in a Shrine in the Abbey. This was restored after the Reformation and is a beautiful example of a Pre-Reformation Shrine.
A spring of Arthurian romance?
This spring was strangely absorbed into Arthurian romance. It has been associated with mythical Romano-Celt ruler Uther Pendragon, father of the also possibly mythical King Arthur. The spring is said to have healed his wounds, and the incident is recorded during the reign of Richard II, by Chronicler Brompton:
“….Uter Pendragon, a British Prince, had fought the Saxons in a great battle at this place, and received a dangerous wound: and lay a long time confined to his bed: and that he was cured at length by resorting to a well or spring not far distant from the city; at that time salubrious; and for that reason, and for the cures thereby performed, esteemed holy; and blessed in a peculiar manner with the flavour of Heaven ..”
The well through the ages
The Benedictine nuns of the nearby nunnery were according to Matthew Paris, said to have dipped their bread in the well, and hence earned it the name of Sopwell. Until the reformation the well rivalled Walsingham in its popularity among the sick and troubled. Even in the 19th century the ‘Holy-well’ was “still held in some estimation, for its purity and salubrious qualities.” It then lay on the lawns of the Duke of Marlborough’s Holywell House, which was latter demolished.
Until the 1980s, the site was marked by a stone on the playing fields of the local Grammar school. However, in the 1980s, the site was at risk from developers, as the school wished to sell off its fields. This precipitated local interest, and a campaign organised by a Mr. Tony Haines, and set out to rediscover the well and ensure that it was preserved. This they finally did, although the site was not officially recognised by the local council, despite it corresponding to ancient maps, local knowledge as well as remains of medieval brickwork. Fortunately, the developer was sympathetic and in a rare example of preservation, restored it. It now stands in a small walled garden. The well was repaired by brickwork, and fitted with a protective grille over it. Interestingly, a combination of wet weather coupled with the water authorities ceasing pumping from the Ver’s source, has meant that the water table has returned and water can be seen in the well.
This restored site can be found by going up Holywell Hill Road, then taking the righthand road, Belmont Hill ( if approaching from Junction one M10 ). Take next right, into new housing estate, then left and the well is found in a small garden on the left.
The well survives, well as long as the housing estate does! It has become the centre of a local religious groups devutions as well!
In the quiet village of Eltisley in the old county of Huntingdonshire, now Cambridgeshire was a uniquely dedicated holy well associated with a saintly shrine. This was St Pandonia’s Well of which Charles Hope in his 1893 notes stood outside the chancel until being filled in the 16th Century by the Reverend Palmer for ‘superstitious purposes’. It is noted:
“The vicar… Robert Palmer, who was charged before the Consistory court in 1576 with many misdemeanours. Amongst them… that he had broken the stonework round a well in the churchyard to the great danger of children playing in the churchyard. To the latter he replied “that it was a well used for superstitious purposes, therefore he broke it down”
Despite the obvious desecration the Parish church still shares this unusual dedication combined with St. John the Baptist. It is evident from the fact the vicar was charged that the villagers still considered their well important.
Who was St Pandonia?
Pandonia was a local saint but not Huntingdonshire born and bred. It is recorded in the 13th century to c.1250 to St Pandonia or Pandionia; original name appears to have been O.E Pendwynn. St. Pandonia was a nun at Ely, the daughter of a Scottish Prince who died in 904. When her body was translated into the church in 1344 miracles occurred. Leland, c. 1540 (1906–10) notes:
“at “Eltesle was sumtyme a nunnery wher Pandonia the Scottish virgine was buried, and there is a well of her name yn the south side of the quire’, and, ‘it appearithe by the legende of S. Pandonia that she was a kynge of Scotts dowghter, and after flienge them that would have deflowrid hir, she cam to a kynns woman of hirs, priorese of a nunrey at Eltesley in Cambridgeshire, 4 myles from Saint Neotes, and aftar dyenge was byried in Eltesley by a well cawled S. Pandonia Welle. She was translatyd into Eltesley Churche anno 1344 as it aperithe by the lessons of hir translation made by one Ser Richarde, parishe priste there”.
Kelly’s directory (1929) notes:
“There was formerly a convent of Benedictine nuns here, subsequently removed in the reign of William I. to Hinchinbrooke, in Huntingdonshire. St. Pandionia was the daughter of a Scottish king, who, in her flight from some persons who attempted her chastity, is said to have taken refuge in the nunnery of Eltisley, the prioress of which was her kinswoman; she eventually adopted the religious life, and on account of her piety was canonized; she died, it is said, in the convent, and was buried by a well called St. Pandionia’s Well, whence her body was removed into Eltisley church in the year 1344.”
In the 1808 Cambridgeshire volume it is recorded the priory was where the rectory was and destroyed at the Conquest. However, another view places it some distance out of the village at Papley Grove, where a modern farm house is to be found.
Any sign of the well?
There is an interesting aspect to the tradition. Why was she buried near the well and not in the church of the Priory she was nunnery? Was if the story above is true still considered an outsider? Was she diseased and those needed to be buried elsewhere? Why bury her near a well? Surely this would both contaminate the grave and the water. How close was it to the church. Hope appears to state it outside the chancel which sounds pretty close to the church and his accounts states that a bricked around well was in the churchyard. If so perhaps some remains of it still exist awaiting to be discovered. But why was she buried near a well? Had she become a hermit there? Is there more to the story – was she buried and a spring arise like nearby St Ive’s Well in the town? The account appear to suggest that it might have arose after her body was transferred to the high altar. A local story states that her spirit appeared to local children revealing the location of the spring; perhaps this was at a time when there was a drought.
Sacred garden pool?
Interestingly, it is said that the water of the well fills pool in an adjoining property. It is a far distance from the chancel end but not impossible. They are hidden by trees on the picture shown on Google maps. They are not accessible to the public however…hopefully one day they excavate the churchyard and find remains of the well and restore it so far as the village history website (http://www.eltisleyhistorysociety.org.uk/) suggests it and the priory have yet to be discovered.
Latvia’s has a number of notable healing and holy springs. Many of them have folklore and associations which followers in the British isles will recognise. Such as Karalavoti’s The Seven Springs who’s waters were used by Sweden’s King Carl VII. Its waters were said to have worked on him when official doctors had failed and its waters remain a popular site. Flowing from the mouth of a lizard as the Kemeru Lizard springs. These are sulphur spring which have rejuvenating powers making old men young again!
Rags, coins and rings
Deposits are associated with a number of the countries wells. The Bolēni or Bolenu Spring is rag well where offerings can still be seen in the form of ribbons tied around the tree above the spring, which erupts in a small pool at the base of the tree.
A sulphur spring first recorded in 1739 at Barbele being spring is also associated with the tying of rags to nearby trees. Indeed it is said that when a Riga physician brought 10 ill soldiers to take the water, it too a day to clear the rags. However, in more rag traditions this would have been unwise and deadly perhaps, not for these soldiers as 9 of them were healed. Interest in the well disappeared after the amount of mineralisation was reduced by World War II. The well survives arising in a tank set into a wooden platform.
Another sulphur spring was that of Baldone spring. Which was discovered when it was noticed cows drunk from it and so by the 1800 500 people a year took the cure as the town became a spa town. Yet despite pretensions to be a spa it is evident that those visiting it felt the need to involve themselves in a ritual cult. The evidence for this being rings, including earrings and coins being found in the basin when it was repaired in the 19th century. The spring flows from a pipe set into a small stone which is housed in an hexagonal roofed shelter.
Deities of the springs
The Goddess Laima is associated with Bolenu spring who is said to have cried after breaking a glass she dropped. Her tears made the spring which is said to be good for sore eyes. It is recorded in 1838 that:
“Once in a summer morning when the sun was rising, Laima sat on the edge of the ash ravine. She was weeping, and her tears were running towards the morning against the Sun. The God was passing by and he asked why she was crying. Laima poured out her complains then. She wished the humans good life and health, but then many were afflicted and she felt sorry for them. Then the God made a spring flow out on that spot and ordered the water flow along Laima’s tear way. In this way the Oši Spring in the ravine and the river appeared flowing against the Sun. The spring and river waters were granted healing powers so that all diseases could be healed in them, and Laima would never have to cry again. Since that time Laima has been walking around smiling, she often comes to the Health Spring and the Raganīte River.”
Another spring which is said to arise from tears is that found in the Gutman’s Cave. The origin of these tears being recorded in the Latvian Folklore repository in 1860 notes:
“The Livs’ Chief Ringalds went in war. At home he left his beautiful wife warning her to remain faithful to him until he returned from the war. His wife waited and waited for him, however, still became unfaithful to him. When her husband returned his wife was remorseful and was asking him to forgive, however, Ringalds did not forgive her. He ordered to bury his wife alive in the ground. She has been crying there under the earth up to this day her tears of regret. They have turned into a spring and run out onto the surface of the ground. Thus the spring has eroded the Gūtmanis’ Cave”
She cried so much that the tears created the biggest cave in the Baltics and the spring became healing. The name of the cave is said to derive from the German, Gut being good and mann meaning man, therefore the Cave of the Goodman, the good man being a possible faith healer later a deity. A Jacob Benjamin Fisher in 1778 wrote in the earliest account:
“At Turaida there is a cave which consists of sandstone and is called the “Good Man”.
The spring which still rises in the cave and flows through a stone lined channel out hugging the rock of the cave. It was a site of offering until the 19th century, but no rags or coins are deposited now. These are but a small sample of notable springs and more can be learnt watching this excellent documentary
“All ye who hither come to drink/Rest not your thoughts below/Look at that sacred sign and think/Whence living waters flow”.
Ashwell’s Wishing’ Well is one of those frustrating sites. It is clearly a structure of some importance, being one of the best built up in the midlands, but how significant is it?
The sacred Ash
Peter Binnall (1935) in his Folklore of Wells notes that ash tree are very often associated with holy wells. The Ash was considered a sacred tree in Scaninavian countries and Britain. It was identified as Yggdrasil, the legendary tree associated with the god Odin. It is significant to note that at its roots was a spring where the Norns: Fate, Being and Necessity lived who used the spring to water the tree each day and used clay from it to keep the tree white to preserve its life. and whitened it with clay from the well, preserving its life.
However that does not mean that a well named after an ash is a culted spring. However, as Val Shepherd notes in her 1994 Historic wells around Bradford notes Holy Well Ash as well as Syke Well, Priestly which still has ash trees over it, as have Peggy Well, Riddlesden and White Well Harden. Hertfordshire has a significant seven springs in the town of Ashwells which is associated with a Roman shrine and the ash above St Betram’s Well, Ilam Staffordshire was protected by a ‘curse’ which suggested that any person who harmed it would themselves be harmed. Indeed my research has suggested there is an Ashwell in every county but I have not been bold enough to suggest there would be any significance in these names
Is this the well of the village?
Over the time the name of the village has changed from Exwell in the xi century; then Assewell, Ayswell, Aiswell (xiii century; and then Aswelle, Ashewell, Assewell xiv century and possibly the spring in which the village is named after, although some authorities note is derived from O.E wiella for stream although that does not preclude the spring being the source of course.
Furthermore, finding any associated tradition or history is impossible. The name wishing well is a modern term it appears unsupported by evidence. Some local belief that it may have been a holy well, and a cross was once erected over the structure.
The well today
When I first visited the well in the 1990s it looked a little forlorn, the cross said to be affixed to the apex of the building had gone and apparently fallen into private hands (I subsequently discovered its current whereabouts and it is safe!)
The spring arises in a substantial stone well house. This is made of squared rubble with a dressed stone coping. It is like a small grotto-like covered niche with an opening to the front with convex curved walls each side. Above the arched doorway an inscription reads. The spring fills a small pool at base of niche within in the rockface showing this is a spring not a well.
In conclusion it would suggest that the spring’s development was an attempt by a Victorian clergymen to both gentrify the site and as thus built a proper well house with its legend. Was there a High Church tradition in the village in the 1800s not that I have so far discovered?
Could the Birch Well be the Wanstead Well?
Tucked away on Leyton Flats in a Birch Wood near to the boundary fence of Snaresbrook Crown Court and near the Eagle Pond, is an enigmatic spring, called the Birch Well.
Enigmatic because there must be more we should know about the site. The spring arises in a substantial stone-lined oval well head around 1.5 metres long, one of the most substantial of any well in Essex.
The lost Wanstead Spring?
Discovered early in the Seventeenth Century, the Wanstead Spring was a potential spa. A John Chamberlain, the news-letter writer, writing from London to Sir Dudley Carleton, on August 1619, stated:
“ We have great noise here of a new Spa, or spring of that nature, found lately about Wansted; and much running there is to yt dayly, both by Lords and Ladies and other great companie, so that they have almost drawne yt drie alredy; and, yf yt should hold on, yt wold put downe the waters at Tunbridge; wch, for these three or foure yeares, have ben much frequented, specially this summer, by many great persons; insomuch that they wch have seene both say that yt [i.e., Tunbridge] is not inferior to the Spaa [in Belgium] for goode companie, numbers of people, and other appurtenances.”
Thresh and Christy (1913) in their seminal Medicinal Wells of Essex note significantly:
“We have been quite unable to ascertain anything as to the part of Wanstead parish in which this spring was situated. In all probability, it was quite a small spring. One may infer as much from Chamberlain’s statement that, within a short time of its discovery, the company resorting to it had ‘almost drawn it dry.’ If such was the case, the spring was, no doubt, soon deserted and ultimately forgotten.”
Both accounts appear to suggest that any significant spring in the Wanstead area could vie for the said well. The Birch Well has good provenance, particularly as it is a chalybeate, that is iron rich spring, a common feature of the early medicinal springs, and indeed Chamberlain by comparing to Tunbridge, possibly the best-known chalybeate well, is underling it is.
Further evidence is given by a correspondent, a Mr. Walter Crouch, F.Z.S., of Wanstead, who writes to Thresh and Miller. They state that the correspondent’s knowledge of the history of the parish is unequalled. He stated:
“I have always had the idea that this Mineral Spring was not at the Park end of our parish, which abuts ou Bushwood and Wanstead Flats, but in the vicinity of Snaresbrook and on the road which leads to Walthamstow; but it is possible that it was in the grounds of ‘The Grove’ (now cut up and built over).The spring is not marked on Kip’s View (1710), nor on Rocque’s large Map (1735), nor on Rocque’s still larger map of a few years later.”
Thresh and Christy (1913) took the suggestion of Snaresbrook and visited the Birch Well but was not 100% convinced. However, it is difficult on the paucity of evidence to be anyway near 100%!
Winifred Eastment in her 1946 Wanstead through the ages gives no indication that the spa spring and the Birch well are one and the same but does emphasis that it was one of the most important public wells of Wanstead and indeed people from beyond the parish payed a penny for three buckets or 1.6d for a buttful! Although it is clear it was only used for drinking water. More curiously a local tradition tells how at least one person drowned at the well before the stone surround was established. Before this the site was more open, described as an open gravel pit with wooden steps, much like some of the earlier spas are indeed described.
So, is the Birch Well Wanstead Spa? I think it is highly probable. The site is clearly important by its position by the boundary, noted by a small boundary stone by the well. However, the chalybeate water produced by the spring head is perhaps the most suggestive.
Japan is a spiritual place. One of many sacred places. The majority of these being associated with the Shinto faith. Water is protected by the Suijin, a type of kami or Shinto spirit. These creatures were believed to be either serpents, eels or kappa . Women in the Shinto society were thought to be able commune with the Suijin and across Japan there are a number of sacred springs.
One important Shinto site is Mount Fuji which is doted with shrines or Akagami. In the grounds of the main one, Fujisan Hongu Sengen Taisha is a the sacred water of Mt Fuji said to have considerable healing properties. At the Goshado Shrine is the Sugatami-no Ido, or the Well of Full-Length Mirror, which is supposed to reflect the person’s remaining days who looks into the well. If no reflection is seen the person will die in three years!
A feature of the temples are the purification pools, or Mitarashi-no Ike, or ‘Holy Washing Pond’ Local legend states that at the one on Mount Hakusan that it is still haunted by mountain spirits and that it was formed in a single night, and through the years it has never run dry, even when the region was struck by droughts. At the Kashima Shrine, it is said that whether tall or short, the pond will have the same depth!
Japan’s other main religion is Buddhism and this too has it sacred water sources. The Daishi-do temple is set into the cliff of the Goishizan mountain. Dedicated to Shingon Buddhist founder Kobo Daishi. It is here that a spring can be found. Local legend tells us that Kobo Daishi formed it by hitting the ground with his staff. Beside the spring is a figure of Kannon, the Goddess of Mercy, a Buddhist Bodhisattva, an enlightened figure. What is interesting is that the area of Dounzan is especially sacred during the Summer Solstice because an image of Kannon appears on the rock said to caused by the light.
Of course Japan is particularly famed for its Onsen or Hot Springs, which are distributed widely across the country
Wellingborough as its name suggests is related to wells and the town celebrates five main wells and there is a mosaic recording the wells in the town centre. However, which five wells appears to be a matter of contention. However most cases appear to record the Red well, Whyte well, Stan well, Buck well and Lady well to be the specific wells. There are however many more wells/springs noted in other surveys however not all of them (as indeed the list above) below the main text of this volume. These are, Ancient well, London Well, Whitchurch well, Harrowden Well, Burymoor well, Hemming well, Hartwell, Monk’s well, Wichus well, Rising Sun well, Hollywell, St. John’s well and Cross well of which the last six have significance.
The most famed spring here is the Red Well being noted in a number of works and was the closest the county appears to have developed a spa in competition with Astrop. Allen (1699) in his work on Mineral springs of England records that:
“This water weigh d at the Spring eighteen grains lighter than common water in a quantity of about twelve ounces with a few drops of Tincture of Logwood gave a black with Syrup of Violets a deep green with Syrup of Cloves blackish with Galls a violet.”
Fuller (1662) in his Worthies records that the the town was called Wellingborough from a sovereign well therein which was of ancient origin, lost and rediscovered in the 1600s. Cole (1837) in his The History and Antiquities of Wellingborough in the County of Northampton noted that:
“THE RED WELL spring rises in a field from the town and centuries of highly stated that in the Queen resided in of drinking By residing it is the advantage of the times of the purpose of watering places in rooms. This chalybeate spring rises in a field about half a mile north west from the town and was in the fifteenth and sixteenth centuries of very great celebrity and esteemed highly efficacious in various disorders It is stated that in the year 1628 King Charles I and his Queen resided in tents a whole season for the benefit of drinking the water pure at its source By residing it is conceived is here meant having the advantage of the tent as a place of resort at the times of drinking the water and to answer the purpose of those convenient erections used at watering places in the present day called pump rooms.”
John Morton (1712) in his Natural History of Northamptonshire records that:
“ From King’s Cliff I went to Wellingborough to make like observations upon the Medicinal Water there This on July 29 1703. The Medicinal Spring which is called the Red Well is about half a mile distant the town on the north west side of it almost at the of a hill in an open field. What the strata the water through consists of is hard to be discovered. But some parts of the hill above the spring there are strata a reddish sort of stone with iron like veins in it underneath a bed of clay. In the extreme hard frost 1683 it so far from being frozen that it ran more briskly ever. When or by whom it was first apply’d to upon a medicinal account I cannot learn Certain it is that a hundred ago it was very famous Mr Drayton a co temporary with Sir Philip Sidney supposes that the town was so called from its wells and we of none that ever was considerable thereabouts but And by the observations of Mr John Goodyer an Botanist who mentions it by the name of Red it appears to have been a water of some note in the year 1626 about which time a tradition they have there it was honoured with of King Charles the First and of his Queen who the benefit of these waters were pleased to reside whole season in tents that were erected if we may credit common fame on the side of the hill above where it is likely Sir Theodore Mayern Physician who in his writings recommends water did then attend them Dr Merret in his Nat Brit has also mentioned it. He places with the purging waters of England from which may observe it has been formerly of far greater fame than now it is not that the virtues of it are at all impaired but the true occasions seem to be the mismanagement of the water in the course of drinking &c Mr Morton then devotes several folio pages of his work to Observations and Trials I have made of it myself In addition to the recommendation of these waters by Sir Theodore Mayerne Physician to King Charles I and that of Dr Merret may be included the subjoined description of But Master Camden doth marr their mart avouching the ancient name thereof Wellingborough However thirty years since a water herein grew very famous insomuch that Queen Mary lay many weeks thereat. What benefit her Majesty received by the Spring here I know not this I know that the spring received benefit from her Majesty and the town got credit and profit thereby. But it seems all waters of this kind have though far from the sea their ebbing and flowing I mean in esteem. It was then full tide with Wellingborough Well which ever since hath abated and now I believe is at low water in its reputation.”
Over the years Cole (1837) informs us of the improvements down to the well from the Old Town Books:
“1640 Paid to Thomas Payne for timber for repair of Red well and for carriage thereof 2 19 0 Paid to Mead of Harrowden for more timber and carriage of ditto 0 13 0 Paid to Henry Batley for work and stone and cost to repair Red well 5 0 0 Paid to William Batley for timber work at Red well 1 10 0.”
He states that:
“From the above enumeration of items it seems that considerable pains and expense were bestowed upon the Red well in order to render it commodious and worthy of public patronage.”
Clearly considering the patronage of the well it was hoped that the well would allow the town to be developed into a spa and although Cole (1837) notes:
“During the reign of King Charles I there was a great influx of the nobility to drink the water and even so late as the middle of the last century the inhabitants of the neighbourhood continued to resort to the Spring.”
The English civil war prevented such a venture. Despite this in the 1800s there was some consideration of developing the site. Cole (1837) again notes of:
“Two Correspondents whose communications appeared in The Northampton Mercury under the signatures of Antiquarius and Anonymous in the year 1811 used their endeavours to re establish the celebrity of this Spring but their exertions have hitherto unfortunately proved ineffectual Their communications however demand a place in this history TO THE PRINTERS OF THE NORTHAMPTON MERCURY Sirs Some time ago I was perusing Walpole’s British Traveller and among other accounts read the following of the town of Wellingborough in this county being formerly much celebrated for its mineral springs Wellingborough is a large populous town situated on a rising ground and supposed to have received its name from the great number of springs that rise in its neighbourhood. It was formerly celebrated on account of its medicinal waters which were esteemed efficacious in various disorders and Queen Henrietta wife of Charles the First resided here some weeks for the benefit of her health her physicians having prescribed the waters as for her constitution. And it is further said that there is a chalybeate well about half a mile northward of the town. As these waters were then said to possess such singular virtues it is presumed they still retain them It is sincerely to be wished that some of the intelligent gentlemen resident there would analyse the waters in order that their virtues might be fully ascertained and that the afflicted might know where to apply for relief. Probably it would remunerate the present proprietor of the chalybeate well to erect a house bath and other accommodations on the spot that the benefit might become general. Besides the town is well calculated for the reception of visitants of every class having several capital inns in it and a plentiful weekly market lam Sirs Your humble Servant. Antiquarius August 20th 1811”
The correspondent replied:
“TO THE PRINTERS OF THE NORTHAMPTON MERCURY Sirs As I read your Correspondent’s account of the Red wells at Wellingborough in your paper of Aug 24 I anticipated an answer to his wish that some gentleman resident there would analyse the waters. Recent cases however can be produced wherein the waters have been useful and from an accurate analysis of the water and a comparison of it with that of Tunbridge and other Chalybeates it proves to be possessed of considerable virtues. Examined with the proper chemical re agents this water appears to differ from Tunbridge water in no respect except that of containing chiefly chalk carbonate of lime which being held in solution by the fixed air is deposited on boiling and also by mere exposure also it may contain more gas which gives it a more sparkling appearance than Tunbridge and Islington waters the deposition of this matter forms a calcareous crust intermixed with the ochre on the sides and bottom of the basin into which the water flows the other contents of the water are iron fixed air and a small quantity of purging salts. The best mode of taking the water is to begin early in the morning with a dose of half a pint then to walk or take exercise for an hour and after that to take a pint and to repeat the dose a third time an hour or two before dinner this plan should be continued for six weeks or two months and if the complaints are not removed after two or three months interval a second course should be gone through in the same manner. Its effects are to quicken the pulse produce a general glow immediately after being drank and to prove gently aperient more so than most chalybeates the continued use of the water increases the appetite exhilarates the spirits improves the strength and braces the whole system the water very frequently purges briskly at first but after a long use produces a costive habit of body when this is the case aperient medicines should be occasionally taken. The diseases in which the use of the Red well water promises to be of most service are indigestion with its various symptoms debility and pallid countenance listlessness and aversion to every kind of exercise so frequent among the young and particularly those of a delicate habit and are more speedily and certainly removed by a course of these waters than by any other means. Of stomach complaints flatulency an uncertain and capricious appetite heartburn and all the symptoms attendant upon irregular and incomplete digestion are such as point out the great use of this class of waters There is no occasion for any preparation to the use of the water unless the stomach is judged to be foul and then a single emetic may precede its use. It is sincerely hoped that some gentlemen will give such other information as will direct the afflicted where to apply relief and stimulate the increasing number of attendants to observe what salutary effects are produced l am Sirs Yours most respectfully Anonymous Oct 26th 1811.”
However, the correspondence was to no avail and Cole (1837) referring to the correspondence laments and suggests:
“If at this juncture a handsome pump room had been erected embellished in front we will say by an enriched colonnade of pillars surmounted by a dome and the contiguous grounds laid out in walks in a tasteful manner in order to blend utility with comfort and pleasure an attraction would have been presented to entice company to Wellingborough Red Well but I was going to observe I fear the time is gone by perhaps not so for if the proprietor would allow the water to be conducted by pipes into a pleasant part of the town some good might yet accrue to Wellingborough from this once famed spring. It is a circumstance much to be lamented that a chalybeate spring containing such alleged virtues should be now unnoticed and no benefit derived from its sanative qualities which might be the case to individuals resident here if not to the interests of the town itself if only some means were resorted to in order to revive its ancient fame for even the towns people to whom it is now freely open do not avail themselves of its advantages an effort is wanting to make even those on the spot try at this day its healing effects. Nor is this denominated the Red well the only spring of the same nature in the lordship as from the ochrey dye and similar chalybeate flavour of another near White delves the like virtues in degree it is likely would be derived.”
The well was not lost it fell into relative obscurity. According to Cole (1837) the Red Well:
“about forty years ago was a large stone watering trough which was used by the attendants upon horses previous to the inclosure as a place at which to refresh their animals. It was sufficiently large to admit twenty horses to drink together. The water was made to pass through a sculptured head and came pouring out with considerable force at the mouth.”
J and M. Palmer in their History of Wellingborough (1972) note:
“In 1823 a water mill was built not far from the Red Well and was, appropriately called Red Well Mill. It appears on a local map of 1825. The stream that fed the mill rises between Appleby Lodge and Park Farm, just south of Sywell Road. It meanders its way to pass under Hardwick Road, it then emerges at a point that was in the grounds of Hatton Hall Park and feeds a pond there. Skirting the Red Well spring, and joined by another small stream it became the millrace, by the making of a dam, and passed under the Kettering Road.”
In the Northampton Chronicle and Echo photo shows it was a substantial brick structure in the early 20th century possibly constructed for the mill’s convenience. This structure would appear to have been slowly lost as by the mid-20th century the site consisted of two troughs surrounded by broken slabs one of which one had fallen into one of the two chambers. However in 2011, Wellingborough Council with Glamis Grove Volunteers placed stone edgings over the foundations but a rather unsightly galvanised metal grid installed over it, presumably to prevent vandalism but it also presents access and a decent photo. The later is solved by the water running from the side into a stream. A sign informing passers by of the history of the Red Well has also be installed and so now this well will hopefully remain remembered!