It is a small community. Blink and you’d miss it on the way to Penistone. It does appear to be able to agree on its name Midhope cum Langsett or Midhopestones? There’s an even smaller church, really a chapel and even smaller congregation. But what it lacks in size it certainly makes up with atmosphere and devotion – no other church in the region blesses its wells without a dressing. Furthermore it boasts two of the county’s more substantial healing springs.
Springing from somewhere?
The history of the custom is an obscure one. There is record of this being a revival. When it was revived local people who recall it being done in their lifetime and local belief is that the blessing of the well was done in the 1800s. Perhaps like the Bisley well blessings it was the brainchild of a local High Church clergyman who wanted to return a bit of colour back into these mundane mining landscapes. Sadly despite the conviction of this being an old tradition nothing is written down to support the view. Sadly, the only history of the area Joseph Kenworthy’s (1935) The Lure of Midhope-cum-Langsett fails to mention it although it does discuss St. James Well. Mind you it is worth noting he does not refer to the Potters well so it might not have been that comprehensive. Indeed he does state that the customs of the village have not been recorded. Was he hinting something?
“At Nether Midhope in the Precincts of the Manorial Homestead of Midhope-in-Waldershelf, may have been held in superstitious reverence long before Anglo-Saxon, Dane or Norman came on the scene” (Kenworthy)”.
It is worth noting that Joseph Kenworthy was apparently a local historian in this area however he does not appear to have written or discovered a great deal about the well. The genuine belief of its age suggests to me that this was a revived custom otherwise well dressing would have been done instead or as well when it returned. As it was across this part of South Yorkshire at Dore, Norton – itself in 1972 and close by in Penistone. Tony Foxworthy Folklore of Yorkshire (2008) states that the two well are dressed in June. However, I cannot find any corroboration of this in the usual sources such as Nayor and Porter’s Well dressing book! This suggests an older origin to me.
Rob Wilson (1990) in his Holy Wells and spas of South Yorkshire notes that the custom was revived on the 1st October 1972 but appears now to be fixed firmly on the third Sunday of September. Why this date was chosen is unclear as it is not a patronal day or a date associated with well customs. He also notes that both wells are “decorated rather than dressed’ however this aspect of the custom does appear to have fallen into abeyance. The chapel now appears to be dressed in bouquets and wreaths and makes an evocative site.
Holy and healing springs
Oddly very little is known of St. James’s Well but the Potter’s well on which the plaque reads:
“A spring harnessed in 1720 when Midhope Old Pottery was built south-east of the bridge by M.W Gough, Potter. It is said the troughs came from the manorial hall. Until 1919, it was the only water source in Nether Midhope.”
“A publication of approximately 20 years ago gives some additional information about the Potter’s well: The water in this well was known as Idle Water it is known fact that you can boil an egg in it but it wont face another one.”
The spring was believed to be healing one:
“it is very fine add to children who suffer with whooping cough. Take a pint from the well, and give the patient a sip each day until it is gone and the result is a good recovery.”
Such customs can easily disappear from a parish as quickly as they begin, often being the initiative of an enthusiastic curate, who dies or moves on and the new incumbent either fails to keep it up or in some cases in openly in opposition to the custom. This is certainly true of the Church of England. And certainly true of customs associated with wells…the celebration of which is not to everyone’s taste. Fortunately, the revival was due to an Anglo-Catholic incumbent and the ministry here has remained High Church ever since….it’s probably unlikely to change and so the custom remains safe.
I arrived in the small village just as the service had started in the delightful old chapel of St. James. The lane up to it was packed with cars such that passing along it was difficult. Indeed at one point a combine harvester wanted to pass and came millimetres from the wing mirror of a parked car – I should think they are used to that around there.
I came into the chapel just as the Canon was discussing holy wells and was remarking about Harrogate and Buxton and what was known of their holy well, St. James. After around 40 minutes of the service the congregation assembled outside with the Loxley Silver band.
On this autumn afternoon, the weakness of the sun can be felt, leaves are beginning to fall….the bright red colour and sounds of the Locksley Brass Band give a vibrant jab in the arm on a grey afternoon. The hymn O Praise Ye the Lord is sung heartily at the entrance to the lane where the well is located. The band remained at the road way as the congregation lead by the clergy walked down the well. The well is located below this lane and is accessed by a gate and steps…down into a very muddy field…not surprisingly many of the attendees watched the ceremony from lane above. The well itself is surrounded by metal railings. One of the clergy stated we can get inside and opened a gate and one by one they entered. It is not a large enclosure and I wondered if they were attempting some sort of world record ‘how many clergy can we get in an enclosed space.’ Once there the following was recited:
“ Bless the Lord all created things, Sing his praise and exalt him forever, O Let the earth bless the Lord, Sing his praise and exalt him forever, Bless the Lord you mountains and hills, Sing his praise and exalt him forever, Bless the Lord all that grows in the ground, Sing his praise and exalt him forever.”
A porcelain cup was produced and at this point the Venerable Steve Wilcockson bent down and parting the green slime on the surface filled it with remarkably clean water. Fortunately he did not partake in it but upon saying the blessing poured the water to libate the well and effectively make it holy again! The blessing went:
“We give thanks to the Virgin Mary, Jesus St Paul, St Peter, John the Baptist and particular St James under who’s patron this well brings forth water and brings it to this water to the parish….In the faith of Jesus Christ we dedicate this well to the glory of god, in the honour of St James, in the name of the father, the son and the holy ghost. Heavenly father, we thank you for the gift of water to refresh the earth and make things grow Bless hallow and sanctify this well.”
The group then traipse down the hill to the other well – the Potter’s Well – a decidedly more secular affair. Here the water was drawn by the canon and then poured to the ground again. Here not only was the well blessed but so was the Parish. The band was put to fine use with the playing of the Hymn Glorious things of these are spoke and then the National Anthem was sung and everyone retired to a light tea at that other great British institution – the pub!
A brief custom but a delightful one. Just as the celebration finished an out of breath man arrived ready with his camera…”have I missed it?” He had…but it’ll be on next year, the community clear recognise the importance of their waters. I cannot agree more when Wilson (1990) notes:
“An event such as decorating and blessing a well requires very little financial outlay, and whatever money is spent is amply compensated for by the enjoyment and community spirit which the event engenders. Bradfield Parish council must be congratulated for their vision and initiative. Other councils take note.”
Hidden down a small lane signposted from the main road is one of the most impressive holy wells in Hampshire and certainly on the Isle of Wight – St Lawrence’s Well. A Victorian chapel well house structure covers the well in a Gothic revival style it is described on the current signage as follows:
“It is a simple structure of local sandstone, surmounted by a cross molline, with the water issuing from a dolphin’s mouth.”
Pevsner’s The Isle of Wight guide records it as:
“Near the entrance to Marine Villa is ST LAWRENCE WELL, an Early Victorian grotto-like structure with finely moulded, heavily hooded Gothic entrance to a rib-vaulted interior.”
The structure being a folly of sorts. The well house was built by the first Earl of Yarborough who was a significant landowner at St Lawrence in the early 1800s although the exact date is unknown. One of the first accounts appears to be Asenath Nicholson’s 1853’s Loose Papers; Or, Facts Gathered During Eight Years’ Residence in Ireland, Scotland, England, France, and Germany which records:
“Two miles from town is St. Lawrence Spring; a gate opens and shows a basin of water which is supplied from a rock; the stream runs through an aperture, and the basin is excavated from the rock, elevated so high that the precious draught is offered without stooping; here upon stone benches, under the shade of trees, the traveller may sit, read, take his lunch, and drink his water at pleasure.”
It had attracted considerable romantic interest in the mid 1800s being compared to deified groves and springs of Hellas and the Sabine springs of ancient Rome. Of course the spring is named after St Lawrence, a third century Roman martyr killed on a gridiron. This is particularly evident in the work St. Lawrence’s Well: A Fragmentary Legend of the Isle of Wight’ by Henry Brinsley Sheriden published in 1845. Which records in a lengthy poem:
“From Ventnor stretching scarce a mile, The loveliest spot on this blessed Isle , And near unto the castled pile ; A little trickling rill doth play, Through the worn rock — and dash its way, Into a basin formed to hold. The crystal stream so pure and cold , Where running through the tunnelled clay , It passes from the light of day. The basin’s like a scallop shell- The fount is called “St. Lawrence ‘ Well .”Art hath done much to deck the place, With carvings and with forms of grace ; The Norman arch is shaded oʻer, By bending willows , and before, The gates are seats for those who tire ; There they may rest , and still admire, The magic beauty of the spot, Which looks like some magician’s grot, And listen to that murmuring sound, The falling water echoes round, And note the dark – leaved ivy winding, Its trailing tendrils there , and binding, Its circling arms around the trees That rock at every passing breeze. And many a heart no doubt hath been, Charmed by the beauty of that scene.”
It was again immortalised in poetry by Albert Midlane’s 1860 The Vecta Garland, and Isle of Wight Souvenir:
“Hail, lovely grotto ! Hail Elysian soil! Thou fairest spot of fair Britannia’s isle.”— Tickell. Turn aside, poor weary traveller, Drink, and be refresh’ d; On these rustic shaded benches, Sit thee down and rest; All around conspires to assure thee, Thou’rt a welcome guest
Sit thee down and I will tell thee, What of late befel; One who came to drink the waters. Of this crystal well,— Streaming from the rocks above us, Where the sea-gulls dwell.
What his name, or birth I wot not, What he did I know; This bright rill of cooling water, Thou to him dost owe; Had he lacked the free-man’s spirit Hidden it would flow.”
Temporary loss of access
The poem goes on to record how access to the site was once restricted by the Earl of Yarborough, it is said as a consequence of ‘various depredations having been committed at the well’. It said that:
“During the summer of 1843, the following lines were written by a person unknown, and placed over the door, which, on being taken down by a gentleman in that neighbourhood, were handed to his Lordship, who was so much pleased with the jeu d’esprit, as to give directions for the Well to be unlocked, and it has ever since been open to the public: —
“This Well, we must own, is most splendidly placed, And very romantic we think it; The water, no doubt, too, would pleasantly taste If we could but get at it, to drink it!”
We wish that the person who owneth this Well, May walk a long way, and get ‘ knocked up;’ And then, if its pleasant or not, he can tell, When he comes to some water that’s lock’d up !”
Access was restored because no mention of it is made in William Henry Davenport Adam’s Nelson’s 1864 Hand-Book to the Isle of Wight
“On the road, to the right, in a recess under a Gothic arch, and overshadowed by some fine trees, bubbles and gushes most refreshingly an abundant spring, long celebrated as St. Lawrence’s Well. The quaint little edifice which encloses it was built by the late Earl of Yarborough.”
Permanent loss of water?
My visit after a rather heavy rain period showed no sign of water in well house. The interior which is now looked forever it would appear is very mossy and algae covered and the spout appears to indicate the calcified nature of the water by being encrusted. However there is no water. Yet there is plenty of water nearby and just up the lane a lot of water can he heard entering the drain. Just across from the signpost to the well on the other side of the road is a natural spring head with water emerging romantically from under mossy stones. This clearly was the original source. The original St. Lawrence’s Well? If there was an original of course I feel this site is a romantic invention back invented from the village name. This notwithstanding it is a delightful site.
A well dressed site.
In the 21st century a well-dressing tradition has been established at the site but details have been difficult to find about when it started and whether it will continue after the pandemic. The site has been connected to the Island’s other well-known holy well – Whitwell by a pilgrim path.
St Chad’s Well at Stowe on the edge of Lichfield is perhaps one of the few such named wells with a direct link to the saint. The site has a more direct link as Thomas Dugdale’s 1817 County of Warwickshire states in his translation of the death of Saints Wulfade and Rufinus based on 14th century text that Wulfade the son of the pagan king Wulfhere of the Mercians was hunting when he pursued a white hart, and the wounded stag took him to the hermitage of St Chad:
“which he had built within the thickets of the wood on the edge of a spring, so that he might throw himself into its waters to overpower the heaviness of sleep and reawaken himself with its cold”.
St Chad took advantage of the occasion to preach to the prince, telling him that:
“as the hart desireth the water brooks, so he should seek after the cool grace of baptism, and Wulfade, converted by this analogy, consented to be baptised from the well. Rufinus soon followed the same course. At first his father was angry and killed his sons, but afterwards he repented and gave nobly to the Church. “
According to Simon Gunton’s 1686 History of Peterburgh Cathedral there were windows in the cloisters of Peterborough Cathedral, accompanied by mottoes apparently of the fifteenth century which told how
‘the Hart brought Wulfade to a Well and ‘That was beside Seynt Chaddy’s Cell.”
John Floyer discussing St Chad in his 1702 Essay to prove cold bathing both safe and useful proposes that:
“the Well near Stow, which may bear his Name, was probably his Baptistery, it being deep enough for Immersion, and conveniently seated near that Church; and that has the Reputation of curing Sore Eyes, Scabs, &c. as most Holy Wells in England do”.
Robert Hope in his 1893 Legendary Lore of Holy Wells states that the water was thought to be dangerous to drink because it caused fits. Septimus Sunderland’s 1915 Old London’s Baths, Spas and wells also met a woman who looked after the well who said that it still had a reputation for bad eyes and rheumatism and was known as a Wishing Well. Thomas Harwood in his 1806 The History and Antiquities of the Church and City of Lichfield states that at the well it was adorned with:
“…boughs, and of reading the gospel for the day, at this and at other wells and pumps, is yet observed in this city on Ascension Day.”
However, by the time of Langford (1896) he noted that it was but sadly shorn of its ancient glory. According to Skyking Walters’ 1928 Ancient Wells and Springs of the Cotswolds, the site was still decorated with flowers on Ascension Day, a tradition which continues today in a modern form similar to that seen in Derbyshire. The site despite being in the grounds of an Anglican church was the site of Catholic pilgrimages from 1922 until the 1930s (although an Anglican one visited in 1926)
In his Itinerary of c. 1540 (published 1906–10), John Leland reports that:
“Stowchurche in the est end of the towne, whereas is St Cedd’s well, a thinge of pure water, where is sene a stone in the bottom of it, on the whiche some say that Cedde was wont nakyd to stond on in the water, and pray.”
The stone mentioned by Leland was still there or a version of it in the 1830s as it was shown to any visitors who visited the site and appears to have had its own significance in cures and rituals at the well.
The tour diary of John Loveday, 1732 (published 1890) states in reference to Stowe church that:
“near it, in a little garden is St Chad’s Well, its Water is good for sore Eyes; it is of different colours in a very little time, as They say.”
According to the V.C.H. (1908–84), the well was cleaned in 1820 by the churchwardens as it had become only six feet deep and the supply of water had become reduced by the draining of local water meadows. The well basin itself had become filled up with mud and in 1830 a local physician James Rawson built an octagonal stone structure over the well bemoaning in the Gentlemen’s magazine in 1864:
“Whatever the well might have been originally, it had, by the year 1833, degenerated into a most undignified puddle, more than six feet deep . . .
…..from two men of far-advanced age, in the year 1833, I learned that the supply of clear water around the well had become much lessened by the drainage of the lower meadows during the latter part of the eighteenth century, At all events, by the date
first named here, the well-basin had become filled up with mud and filth; and on top of this impurity a stone had been placed was described by the sight-showers as the identical stone on which St Chad used to kneel and pray!
For my own part, hoping by means of a public subscription to procure a new supply of water for the site of this ancient baptistry . . . I endeavoured to exclude the surface water of the old marsh land from the well, because of this surface water being loaded with orchre: and, as a feeder for the well, a supply of clear water was carefully obtained from the rock at a moderate distance, for close to the well a running sand became an impediment to the work. Over the well an octagonal building was erected with a saxon-headed doorway, and a stone roof surmounted by a plain Latin cross .”
It is interesting how a tradition soon built up around this new structure. Langford (1896) notes how wishes would be granted by placing one’s hand on a granite stone built into the well house, which was said to be that originally used by St. Chad.
By the early 1920s, the supply dried up and the well was lined with brick and a pump was fitted over the well and a special service was held in 1923 by the rector to officially open the pump. This created a revival. Catholic pilgrimages begun each year from 1922 to the 1930s and even an Anglican pilgrimage in 1926.
However by 1941 the well had become derelict, and after a commission set up by the Bishop of Lichfield it was restored in the 1950s, unfortunately replacing the 1840 octagonal structure with an open structure with a tiled roof (with R. Morrell in his 1992 Source article calls the Stowe bandstand). And so St Chad’s Well remains, not perhaps the most romantic of structures, but a link to those early Christian times.
Lincolnshire is not the first place on thinks of concerning holy and healing springs but as my research for my book on Holy wells and Healing springs of Lincolnshire showed closer examination can reveal some interesting sites and traditions. One such site now completely forgotten is found in the aptly named Welton. Here the Old Man’s Spring and five wells, which the spring head supplies, in the village were the source of a local little known and forgotten well dressing custom. A correspondent of Maureen Sutton in her excellent Lincolnshire Calendar (1996) a resident of Welton notes:
“The custom of well dressing was an annual event which took place on Ascension day. Five wells in the village were dressed including one in the churchyard, one in the grounds of the vicarage, two in West Carr and one in spring cottage in Sudbeck Lane. The origin of the source being ‘old man’s head spring’ in Welton Cliffe (Westhall Farm) The dressing of the wells took a different format to that of neighbouring counties, Derbyshire and Nottinghamshire. In Welton each area surrounding the well was marked with an arch formed from a tree branch and decorated with lilac and laburnum. A linen, white calico cloth on which was depicted a text taken from the bible was put into each arch; this was put up by the men in the village early on Ascension Day morning. The ceremony began with a service in Saint Mary’s Church followed by a parade to the decorated beck in the churchyard. Each well was then dressed in turn and a prayer said and a hymn sung. The local Sunday school children took part in the ceremony by placing wild flowers at each well. ”
“On Ascension Day we again propose to continue the custom of ‘Well dressing’ as an act of thanks-giving to Almighty God for the blessing of bountiful supply of pure water to Welton. Celebration of Holy Communion 8 am; Well dressing service 2pm; Procession to the wells 3pm; Public and Day school Tea 4.30pm; Children’s concert and Prize distribution 6.30 pm We pray to God to favour us with fine weather for the festival”.
“This well is dedicated to the Virgin Mary, after whom the church is also dedicated. However, the spring around which the well was built is much earlier than the church, and it may have been a sacred spring renowned for healing powers in pre-Christian times. The present well was constructed in the mediaeval period, and restored in 1902 in celebration of the coronation of Edward VII.”
Back in March I detailed a little known holy well in a county little known for its holy wells, Speen’s Lady Well, a delightful stone built well repaired for coronation of Edward VII back in 1903. Since then I have been fortunate enough to find out more information via Church Warden Mrs Jane Burrell, and obtained some photos about the annual service which is enacted there each here. I thought I would record here the full details of the ceremony for historical reasons.
Every year the service is done near or at the church’s Patronal Festival, this being the 15th August, which is the Assumption of the Virgin Mary. I have been informed that the Lady Well has been blessed annually for decades but how many no one readily appears to know when the custom was founded. As the well itself was refurbished in 1902 to commemorate the coronation of Edward VII, it would be nice to think the celebration dates from then.
It certainly is well reported of late locally. The Newbury Weekly News on the 17th August 2010 stated
“Parishioners of Speen turned out in force on Sunday to continue the traditional blessing of the Lady Well at St. Mary’s church. Around 70 members of the congregation attended. Leading the procession was Rev Canon David Winter, followed by cross-bearer Alan Booth and incense-burner Derek Shailes. Church wardens Jane Burrell and Brian Nobles were also among the procession, which followed the patronal festival service at the church. Around 50 of those who attended also joined for a lunch to mark the blessing of the Lady Well, which is thought to date back before 452 A.D.”
The ceremony begins with a procession out of the church, across the fields with the congregation following a cross-bearer and down the lane to the well. Here the well has been previously dressed with posies and bunches of flowers as shown above. During the service the water sprinkled amongst the congregation. Apparently before the last five years, the liturgy was dependent upon whoever was taking the service now it goes as follows:
“ INTRODUCTION In the name of the Father, and of the Son, and of the Holy Spirit. All Amen Our help is in the name of the Lord, All Who has made heaven and earth. The Lord be with you. All And also with you.
PSALM 65 1 Praise is due to you, O God, in Zion: to you that answer prayer shall vows be paid.
To you shall all flesh come to confess their sins; when our misdeeds prevail against us, you will purge them away.
Happy are they whom you choose, And draw to your courts to dwell there. We shall be satisfied with the blessings of your house, even of your holy temple.
With wonders you will answer us in your righteousness, O God of our salvation, O hope of all the ends of the earth and of the farthest seas.
In your strength you set fast the mountains and are girded about with might.
You still the raging of the seas, the roaring of their waves and the clamour of the peoples.
Those who dwell at the ends of the earth tremble at your marvels; the gates of the morning and evening sing your praise.
You visit the earth and water it; you make it very plenteous.
The river of God is full of water; you prepare grain for your people, for so you provide for the earth.
You drench the furrows and smooth out the ridges; you soften the ground with showers and bless its increase.
You crown the year with your goodness, and your paths overflow with plenty.
May the pastures of the wilderness flow with goodness and the hills be girded with praise.
May the meadows be clothed with flocks of sheep and the valleys stand so thick with corn that they shall laugh and sing.
Glory be to the Father and to the Son and to the Holy Spirit; as it was in the beginning is now and shall be for ever. Amen.”
The blessing going as follows:
“BLESSING OF THE WATER
As St Francis prayed with great gratitude for Sister Water, so we too come in prayer to God today, full of thanks for the life-sustaining generosity of his wonderful gift of water. In her mysterious beauty, water causes the desert to bloom. Each tiny drop among countless thousands of other drops does its work to water seeds and plants, to provide harvests to feed us and all creatures, to quench our burning thirst. Like the body of the earth, our bodies too are over three-quarters’ water. We are a water people. We are a water planet. O compassionate Creator God, whose spirit breathed over the waters at the dawn of creation, we seek forgiveness for our mindless use of water, we beg for wisdom to understand better how to conserve and cherish water, we ask healing for the ways that we abuse and contaminate water. And what we ask for the creation around us, we ask too for our inner lives. We welcome the gentle rain of your grace into our souls. Come free us from hatred, greed, fear and our lack of love for your gifts to us. Refresh us and renew us with your living streams of water that we may flow green and moist with life, hope and love for all that you have made. We make this prayer through Jesus Christ our Lord. Amen
We bless this well in the name of God, the Father who created us, the Son who redeemed us, and the Spirit who overflows with life within is. Amen”
Then the following hymn is sung:
“HYMN All creatures of our God and King, Lift up your voice and with us sing: Hallelujah, hallelujah! Thou burning sun with golden beam, Thou silver moon with softer gleam: O praise Him, O praise Him, Hallelujah, hallelujah, hallelujah!
Thou rushing wind that art so strong, Ye clouds that sail in heaven along, O praise Him, hallelujah! Thou rising morn, in praise rejoice, Ye lights of heaven, find a voice: O praise Him, O praise Him, Hallelujah, hallelujah, hallelujah!
Thou flowing water, pure and clear, Make music for thy Lord to hear, Hallelujah, hallelujah! Thou fire so masterful and bright, That givest man both warmth and light: O praise Him, O praise Him, Hallelujah, hallelujah, hallelujah!
Let all things their Creator bless, And worship Him in humbleness, O praise Him, hallelujah! Praise, praise the Father, praise the Son, And praise the Spirit, Three-in-One: O praise Him, O praise Him, Hallelujah, hallelujah, hallelujah!”
All in all a great evocative holy well and it is great to see that it is still celebrated by its community. Hopefully more details of the custom’s establishment will come forward.
“Just as Christian came up with the cross, his burden loosed from off his shoulders, and fell from off his back, and began to tumble, and so continued to do till it came to the mouth of the sepulchre, where it fell in, and I saw it no more.”
So writes John Bunyan in the puritan classic Pilgrim’s Progress, the sepulchre in question is believed to be Stevington’s Holy Well (SP 990 535) in Bedfordshire. Bunyan only lived five miles away and is known to have preached at the nearby cross and meadows near the well.
Bedfordshire itself is a poorly studied area for holy and healing waters, and Stevington’s sacred spring is the best known and more structurally significant in the county, although a similar structure can be seen at Biddenham Bridge. An account at the time of its listing in 1964 records:
“Well structure. Recess in churchyard wall at East end of church. Stone voussoirs in limestone rubble. Recently restored.”
The Holy Well too is in an unusual location situated beneath the Parish church arising from the rocky outcrop. Such a location causes much debate amongst antiquarians. Was the church built upon a holy spring purposely to sanctify it? Was it a pagan site? Or is it coincidental? The church is dedicated to St. Mary
The earliest mention of the well is on the Enclosure Award of 1807 reference is made to Hallwell and Wells Pightle. The later 1883 calls it Holy Well. Neither suggests a dedication but as Harte (2008) in his English Holy Wells suggests it may be an ancient Saxon one. However, Fisher (1812) in the Gentlemen’s magazine records:
“From the rock on which Stevington Church is built issues a spring of clear and most excellent water. This spring is called in old writings, and even to the present time, Holy Well. The principal stream proceeds from the arched recess under the north chancel of the church.”
What these old writings are is unclear, antiquarian Hope (1893) in his Legendary Lore of Holy Wells records:
“There is a well or spring at Stevington-on-Ouse, seven miles up the valley from Bedford. On the ordnance six-inch map it is engraved “Holy Well,” in Old English lettering, a plan adopted by them for distinguishing ancient buildings or relics from modern institutions. Stevington holy well is arched over, and built into the churchyard wall of St. Mary’s Church, and abuts upon the modern alluvium of the Ouse, which there forms a considerable flat. The church stands on rising ground, formed of alternating beds of limestone and clay, which holds up the water percolating the limestone-hence, probably, the spring. The water was clear, sparkling, and tasteless, although I was prepared to find it a mineral water of some kind. At one time people visited this holy well in considerable numbers, but, like many others, it appears now to have lost its popularity.”
This lack of regard for the spring is suggested by Harvey (1972-8) in his Hundred of Willey who notes:
“It was the customary to wash sheep from Carlton Hill Farm, and from Stagsden, as well as from Stevington, in Holywell”
J. Steele Elliott (1933) work on wells of the county in the Bedfordshire Historical Records Society , so far the only account notes that the Manor house was used for ‘invalids and pilgrims attracted by the well’s virtues’. One of these virtues was to cure eye complaints as well as its waters being renowned in not freezing or drying out. However, Elliott is probably confusing the manor house for the Hospitium the ruins of which were there in the 1600s and may have been built for pilgrims visiting the well but there is no evidence for either being used!
It would seem that this venerable holy well however is having a new lease of life as a site of well dressing. This first begun in 2012 for the Jubilee, using a design being based on Bunyan’s Christian standing by the cross and his burden rolling into the said sepulchre, taken from the Parish church and a naturally fitting design. In 2013 they used the window in Bunyan’s Bedford church showing him imprisoned writing from his illuminated cell. Both considering the ‘immaturity’ of the team was brilliantly done. An account in the St Mary the Virgin Stevington newsletter June 2013 records:
“One of the biggest labours was the Well Dressing. This year Jane O’Connor led a team of volunteers patiently pricking in everything from petals to grasses, from seeds to egg shells to form the representation of the famous picture of Bunyan languishing in his prison cell. An innovation this year was the second collage prepared by the children, somewhat optimistically titled ‘Sunny Stevington.’ In the event the optimism was justified; we had the best two days weather wise of the year so far. We welcomed the Bishop of Bedford for his first visit to Stevington. He rose to the occasion and managed in his sermon to bring together the significance of the Bunyan, the Well and the visit of the Virgin Mary to her cousin Elizabeth under the theme of pilgrimage. The choir sang as well as I have heard and the service was completed with a procession for the Bishop to bless the Well followed by refreshments back in church. It was really gratifying not only to see so many in church, but also to note the number of people who appeared just to see the well dressing.
And long may this tradition continue and bring more modern pilgrims to be drawn into the peaceful place which is Stevington’s Holy Well.
Who was Saint Hilda?
Hilda was an Abbess of the early Christian abbey at Whitby in the 7th century. She is said to have had a retreat in the area which may have been associated with the spring and caused the church to be established there, although the current church is 18th century. A local legend says that she prayed for water and a spring arose.
Is it named after Saint Hilda?
There is some confusion over the origin of the name Hinderwell. The settlement was called Hildrewell which may possibly mean ‘elder spring’, but of course Norse influence could have affected Hilden changing it to Hildar.
Hope (1893) in his Legendary Lore states that:
“Tradition says that the monks, in the journey between Whitby Abbey and Kirkham Abbey, always made this well one of their resting place.”
In the churchyard is preserved a delightful spring head enclosed in a stone chamber with coursed rusticated stone walls supporting a flat slab roof. It is reached by a flight of well worn steps
Early pictures show a pump and Hope (1893) states it was so covered. However, this was removed when it was restored in 1912 by a Hilda Palmer of Grimple Hall, when it was restored to something more fitting.
There does not appear to be any observation on St. Hilda’s patronal day on the 17th of November recorded, but the well was visited on Ascension Day as Hope (1893) notes:
“On Ascension Day the children of the neighbourhood assemble here carrying bottles containing pieces of liquorice, which they fill at the well. Hence Ascension Day is frequently termed Spanish-Water Day.”
In modern times the first Sunday in July has become a celebration of the well, although pilgrimage does occur on or near to the Saint’s day by local Catholic groups. It is during their services however that the water is the well is still blessed and taken I believe. During the July celebration well dressings are done, possibly Britain’s most northerly consisting of a triptych in July 2013 consisting of an image of the saint.
The evidence for a hermitage?
One aspect which strikes the visitor to Hinderwell is that the church and of course the spring is on a mound, an ideal shape and arrangement for a hermitage: In a way a symbolic island in a sea of wilderness. There is also good sea access from Port Mulgrave, meaning communication to Whitby where Hilda’s monastery existed.
St Hilda was associated by turning all the snakes in the area headless. They can be found in the rocks of the coast around here- we would call them ammonites.
Nestling in a quiet valley beneath the suburban overspill of Stockport is Chadkirk chapel and its well, protected in this cocoon in a country park.
A picturesque chapel
The first record of the Chapel is around 1306, but by the early 16th century it was referred to as a Chantry Chapel with a Chaplain, Ralph Green, in Valor Ecclesiasticus of 1535. This suggests a pre-Reformation chapel on the site perhaps nearer the well. However by 1621 when William Webb wrote about the Macclesfield Hundred he noted:
“At the foot of Werneth Low, towards the merzey, lies an old dearn and deavly chappell, so people call desert places out of company and resort: called Chad Chappell where seems to have been a monkish cell.”
An archaeological survey undertaken in 1994 showed that there was a previous chapel on the site which was the same size. The present chapel is aligned east west and is a simple two cell building much in keeping with an Anglo-Saxon style. The oldest part was revealed to be the north and east walls of the chancel. Upon these stone walls is a wooden frame in traditional Cheshire black and white style.
Is it an ancient well?
“A picturesque well near the chapel – its walls built of rubble stone, covered with moss and ferns – bears the name of St Chad’s Well, or the Holy Well, and is traditionally said to have been the scene of miraculous cures.”
Despite this it is a problematic well, as it is first named in 1872 on the first Ordnance Survey. A stone found in a garden nearby at Romiley is mentioned on the information display board at the well is linked to the ancient British head cult, it shows three heads and its tentatively linked to the well…very I would say.
“The well was probably here before that time but these small details were sometimes missed off the maps.”
The well house was probably built around 18th -19th century and is built of sandstone blocks having a doorway with a flat lintel where there is evidence of both inner and outer door. It was probably roofed protecting it. Three steps step down into a rectangular well chamber, with a chamber measuring 1.8m x 1.6m. The wells seem to have been repaired or renovated several times in the past.
Every year since 1998 at the end of July a well dressing of the Derbyshire style has been produced and it is opened by the Mayor and is associated with the very popular festival.
What about St. Chad?
The earliest reference to the saint is possibly in the Domesday Book of 1086 as ‘Cedde’ although some believe that this refers to Cheadle. There is a tradition that the saint visited the area, but there is no direct evidence. Sadly, this is a trend quite common in wells associated with this saint.
In a previous post, I promised a return to Norfolk…I unfortunately haven’t physically been there but there are still some sites of which I can describe from my original survey.
Located in a private garden is one of the least known holy wells is those found opposite the church called St. Botolph’s Springs (TF 721 219). It is absent from Harte’s work and I have been unable to find its origin. According to local tradition it apparently named after a local saint who baptised converts in them. Little appears to be recorded of him, but clearly the church was founded to Christianise the springs considering its proximity. These appear to be two in number and now flow to fill a large pool in the garden of the house opposite the church called The Springs. There is a small section of stone walling just above the first spring and the spring itself bubbles from underneath this through the chalk. The second spring arises similarly from under a ledge nearer to the church. Whether there are any old fragments of this site is unclear, especially as there appear to be no authorities to confirm that the truth behind the local saint.
Arises in a small copse of bushes on the edge of a field is St Mary’s Well (TM 021 781) whose waters were thought to be good for eyes. It was recently been tidied up with a new fence erected around it although it is a simple spring. There as a number of small stones lying around suggesting a possible structure.
“…to the west of the church is St. Margaret’s Well, at which, in the times of popery, the people diverted themselves on that saint’s day with cakes and ale, music and dancing; alms and offerings were brought, and vows made: all this was called Well worship”.
Here is a confusing one! Reports state that site still arises beside a circular pond fills a small foot wide basin beneath a small obelisk. Water flows sluggishly from this structure but clearly contributes to the pond beside it. However sadly it is not for the said well is now further east where the road is and buried. The oblelisk is spring fed but not the same spring sadly.
East Dereham boasts one of Norfolk’s best and most interesting holy wells. This is St. Withburga’s Well (TF 988 134) which arises behind the church through a flint and stone archway in front of the well basin is a stone coffin lid. The site is protected by railings and since the 1990s there has been a well dressing although not in a Derbyshire style. In 1757 there was an attempt to convert the spring into a minor spa, although never referred to as such. A bath house was constructed over the well and this was restored in 1786 and 1792-3 the latter being undertaken by local man Sir John Fenn and his committee established to repair and maintain the structure. This resulted in a brick built classical building being erected over the well. However, this was finally removed in the 1850s by the Rev Benjamin Armstrong who opposed the structure.
The well is associated with Saxon St. Withburga, daughter of King Annas who died in c 743. The spring is said to have arisen after the monks of Ely Cathedral stole the saint’s relics.
Chambers appears to suggest that there is another St. Withburga’s Well (TF 986 133) some distance from the churchyard but gives no further details. This would appear to have been that at Old Becclesgate where it lay in the garden, however in the cellar which shows evidence of the building being probable monastery site was a supposed well said to be a holy well. Neither site appear to exist.
Records show that St Lawrence’s Well (TG 228 089) in the time of Edward I was a common well and probably served Fullers Hole, where cloth was cleansed and thickened. In 1547 the Court granted the parishioners the lane from the High Street to the well, together with the said well, on the condition that they erect the door at the south end of the lane and keep it open in the day, and shut up securely at night. However, in 1576, Robert Gibson was given a grant of the said lane, or entry, and the well, and had thus to provide at his own charge access to the well. It states:
‘He shall bring the water from the said well in a cock of lead, into the public street, for the ease of the common people, and shall maintain the same.’
In latter times this site was known as St Lawrence’s Pump, and following inscriptions had been applied:
“This Water here cavght, In Sorte as yowe se. From a Spring is brovghte, Threskore Foot and thre. Gybson hath it sowghte, From Saynt Lawrens Wel.”
The site appears in drawings by Cotman (1818) and Willis (1885). Suffling (1887) notes that:
“A few years since, Mr Harry Bullard, a brewer, and well-known patron of his city, transformed it into a public drinking fountain.”
After a number of years of looking rather sorry for itself this is without doubt the most splendid of the wells in this survey, resplendent in its guilt and painted brick work.