To search for any sites in the northern counties of England (previously known as Brigantia), click on the list of relevant counties, below. Please note that not all these english counties were truly in Brigantia, but they came close to its southern edges; and as parts of them tickle the edges of the southern Pennines, I thought they should be included. Hope that’s OK with everyone!
Take the minor high road between the hamlets of Marske and Fremington (up Hard Stiles from Marske side), turning up Stelling Road at the crossroads, and ⅔-mile (1.1km) along, turn right up Helwith Road. ¾-mile (1.2km) along, on the right, walk thru the gate onto the moor following the walling. Nearly 400 yards on you meet a junction of walling: walk past this until you reach the next line of walling and then follow it northeast for just over 500 yards. Once there, look for the mounds in the heather immediately south, less than 50 yards away.
Archaeology & History
This is one of the “isolated cairns of fair size” mentioned in passing by Tim Laurie (1985) in his survey of the massive settlement and field systems scattering this gorgeous moorland arena. It is one amongst a scatter of several in and around the eastern height of Cock Howe hill on the south side of Skelton Moor. The area has sadly been scarred by an excess of old lime mines—many of which are visible close by—damaging with some severity the excess of prehistoric remains on these moors, none of which have yet been excavated in any detail. This cairn included.
More cairns to the rear
Even though much of the heather here had been burnt back when James Elkington and I visited the place recently, the pile of stones was still very embedded into the peat. The moorland rabbits had dislodged some of the stones, highlighting the mass of rocks much better. It stands nearly a metre high and is roughly 7 yards by 8 yards in diameter from edge to edge, structurally similar to the many Bronze Age cairns scattering Rombalds Moor, Askwith Moor and other Yorkshire clusters. A second cairn of similar size and stature exists some 30 yards to the southeast (visible on one of the photos).
For anyone who might visit this site, the most impressive features hereby are the huge settlement remains scattering the moors just north of the wall a few yards away. When the heather has been burnt back, a veritable prehistoric city unfolds before your eyes, with extensive lengths of walling, hut circles and what can only be described as huge halls, in which tribal meetings probably occurred – much of it in superb condition! Well worth visiting.
References:
Laurie, T.C., “Early Land Division and Settlement in Swaledale,” in Upland Settlement in Britain: the Second Millennium B.C. and After, ed. Don Spratt and Colin Burgess, BAR British Series 143, 1985.
Martlew, R.D., Prehistory in the Yorkshire Dales, YDLRT: York 2011.
Cup-Marked Stone (missing): OS Grid Reference – SE 16940 87301
Archaeology & History
A prehistoric carving that is missing and possibly destroyed since being rediscovered in 2001 by Barbara Brown (2008) and subsequently described in her book on North Yorkshire petroglyphs. She told it to be in “Thornton Steward field hedge bottom” and was a simple glyph, being a
“rectangular slab (with) single cup-mark located in hedge bottom part of old walling.”
When she revisited the site with her husband in 2006, the old hedge and wall had been removed, with “new hedging in place.” The carved stone may be buried within a pile of clearance stones adjacent to the hedgerow, but it has yet to be relocated. If anyone finds it, please let us know! It was one of several cup-marked stones that exist in the wider neighbourhood.
References:
Brown, Paul & Barbara, Prehistoric Rock Art in the Northern Dales, Tempus: Stroud 2008.
The well depicted in Hope’s (1893) Legendary lore of holy wells, sadly he says nothing about it!
The Holy Well is signposted off the road to Castle Donington on the left hand side as you near a small brook, past new bridge and it will be seen down the track. It can be muddy, so bring some boots!
Archaeology & History
It is first noted in 1366 as ‘Halywalsiche.’ The purchase of the lands of St Catherine’s Chantry, lately dissolved, in 1564, refers to lands here at ‘Holy well hedge’ and ‘Hollywell siche.’ A carved inscription over the well read:
“Fons sacer hic strvitvr Roberto Nominus Hardinge 16xx“
translating as:
“this Holy well was built by Robert named Hardinge 16xx“.
Briggs suggested the date of 1660, which is quite likely, as it coincides with the Restoration of Charles II as the family at the nearby hall. The aforementioned Hardinge, were staunch Royalists, and of course puritans disliked holy wells as many other so called ‘popish’ things. However, its restoration may have been for little more than to maintain a good water supply. Later depictions such as pre-war postcards show the date to be quite clearly 1662.
The restored holy well today, original stonework to rear with newer stone at the front
The present condition of the well is tribute to its local community. The arch survived for nearly 300 years but a combination of vandals and the roots of the nearby ash tree caused the arch fall down and it lay in pieces in the 1950s. Sadly the original inscription appears to have been stolen or entirely broken to pieces. However, unlike many similar sites, this was not the final fate of the well. In the 1980s it was restored using as many of the old stones as possible. The landowner was happy to sell the land and Melbourne Civic Society donated money for its restoration. No artifacts were found, apart from 17th century Ticknall ware pottery, later tiles, and drainpipes fragments. Most of the original stones were recovered, but the job of reconstructing them appeared to be a large task and new stone was required. The arch over the well was left blank as it was thought misleading to re-inscribe it. Usher (1985) notes that on the first Sunday after Ascension Day, May 19th 1985, over a hundred people gathered for the opening ceremony when the plaque was unveiled by the Society’s President, the Marquees of Lothian, of Melbourne Hall. It is delightful to see it restored and celebrated by the community.
Folklore
There appears to be no records regarding its properties baring its ‘superior excellence of its waters‘, and being noted as a mineral spring. Interestingly, its waters are said to flow towards the rising sun.
Access to these stones has, over recent years been pretty dreadful by all accounts. It’s easy enough to locate. Go into Calderstones Park and head for the large old vestibule or large greenhouse. If you’re fortunate enough to get one of the keepers, you may or may not get in. If anyone has clearer info on how to breach this situation and allow access as and when, please let us know.
Archaeology & History
Earliest known drawing from 1825, showing the carvings
Marked on the 1846 Ordnance Survey map in a position by the road junctions at the meeting of township boundaries, where the aptly-named Calderstones Road and Druids Cross Road meet, several hundred yards north of its present site in Harthill Greenhouses in Calderstones Park, this is a completely fascinating site whose modern history is probably as much of a jigsaw puzzle as its previous 5000 years have been!
Thought to have originally have been a chambered tomb of some sort, akin to the usual fairy hill mound of earth, either surrounded by a ring of stones, or the stones were covered by earth. The earliest known literary reference to the Calderstones dates from 1568, where it is referenced in a boundary dispute, typical of the period when the land-grabbers were in full swing. The dispute was over a section of land between Allerton and Wavertree and in it the stones were called “the dojer, rojer or Caldwaye stones.” At that time it is known that the place was a roughly oval mound. But even then, we find that at least one of the stones had been taken away, in 1550.
Little was written about the place from then until the early 19th century, when descriptions and drawings began emerging. The earliest image was by one Captain William Latham in 1825. On this (top-right) we have the first hint of carvings on some of the stones, particularly the upright one to the right showing some of the known cup-markings that still survive. By the year 1833 however, the ‘mound’ that either surrounded or covered the stones was destroyed. Victorian & Paul Morgan (2004) told us,
“The destruction first began in the late 18th or early 19th century when the mound was largely removed to provide sand for making mortar for a Mr Bragg’s House on Woolton Road. It was at this time that a ‘fine sepulchral urn rudely ornamented outside’ was found inside.”
The Calderstones in 1840
The same authors narrated the account of the mound’s final destruction, as remembered by a local man called John Peers—a gardener to some dood called Edward Cox—who was there when it met its final demise. Mr Cox later wrote a letter explaining what his gardener had told him and sent it to The Daily Post in 1896, which lamented,
“When the stones were dug down to, they seemed rather tumbled about in the mound. They looked as if they had been a little hut or cellar. Below the stones was found a large quantity of burnt bones, white and in small pieces. He thought there must have been a cartload or two. He helped to wheel them out and spread them on the field. He saw no metal of any sort nor any flint implements, nor any pottery, either whole or broken; nor did he hear of any. He was quite sure the bones were in large quantity, but he saw no urn with them. Possibly the quantity was enhanced by mixture with the soil. No one made such of old things of that sort in his time, nor cared to keep them up…”
But thankfully the upright stones remained—and on them were found a most curious plethora of neolithic carvings. After the covering cairn had been moved, the six remaining stones were set into a ring and, thankfully, looked after. These stones were later removed from their original spot and, after a bit of messing about, came to reside eventually in the curious greenhouse in Calderstones Park.
Simpson’s “Stone 1” outer faceSimpson’s “Stone 1” inner face
The carvings on the stones were first described in detail by the pioneering James Simpson. (1865) I hope you’ll forgive me citing his full description of them—on one of which he could find no carvings at the time, but he did state that his assessment may be incomplete as the light conditions weren’t too good. Some things never change! Sir James wrote:
“The Calder circle is about six yards in diameter. It consists of five stones which are still upright, and one that is fallen. The stones consist of slabs and blocks of red sandstone, all different in size and shape.
“The fallen stone is small, and shews nothing on its exposed side; but possibly, if turned over, some markings might be discovered on its other surface.
“Of the five standing stones, the largest of the set (No. I) is a sandstone slab, between five and six feet in height and in breadth. On its outer surface—or the surface turned to the exterior of the circle— there is a flaw above from disintegration and splintering of the stone; but the remaining portion of the surface presents between thirty and forty cup depressions, varying from two to three and a half inches in diameter; and at its lowest and left-hand corner is a concentric circle about a foot in diameter, consisting of four enlarging rings, but apparently without any central depression.
“The opposite surface of this stone, No. 1, or that directed to the interior of the circle, has near its centre a cup cut upon it, with the remains of one surrounding ring. On the right side of this single-ringed cup are the faded remains of a concentric circle of three rings. To the left of it there is another three-ringed circle, with a central depression, but the upper portions of the rings are broken off. Above it is a double-ringed cup, with this peculiarity, that the external ring is a volute leading from the central cup, and between the outer and inner ring is a fragmentary line of apparently another volute, making a double-ringed spiral which is common on some Irish stones, as on those of the great archaic mausoleum at New Grange, but extremely rare in Great Britain. At the very base of this stone, and towards the left, are two small volutes, one with a central depression or cup, the other seemingly without it. One of these small volutes consists of three turns, the other of two.
“The next stone, No. 2 in the series, is about six feet high and somewhat quadrangular. On one of its sides, half-way up, is a single cup cutting; on a second side, and near its base, a volute consisting of five rings or turns, and seven inches and a half in breadth ; and on a third side (that pointing to the interior of the circle), a concentric circle of three rings placed half-way or more up the stone.
“The stone No. 3, placed next to it in the circle, is between three and four feet in height; thick and somewhat quadrangular, but with the angles much rounded off. On its outermost side is apparently a triple circle cut around a central cup; but more minute examination and fingering of the lines shews that this figure is produced by a spiral line or volute starting from the central cup, and does not consist of separate rings. The diameter of the outermost circle of the volute is nearly ten inches. Below this figure, and on the rounded edge between it and the next surface of the stone to the left, are the imperfect and faded remains of a larger quadruple circle. On one of the two remaining sides of this stone is a double concentric circle with a radial groove or gutter uniting them. This is the only instance of the radial groove which I observed on the Calder Stones, though such radial direct lines or ducts are extremely common elsewhere in the lapidary concentric circles.
“The stone No. 4 is too much weathered and disintegrated on the sides to present any distinct sculpturings. On its flat top are nine or ten cups ; one large and deep (being nearly five inches in diameter). Seven or eight of these cups are irregularly tied or connected together by linear channels or cuttings…
“The fifth stone is too much disfigured by modern apocryphal cuttings and chisellings to deserve archaeological notice.
“The day on which I visited these stones was dark and wet. On a brighter and more favourable occasion perhaps some additional markings may be discovered.”
It wasn’t long, of course, before J. Romilly Allen (1888) visited the Calderstones and examined the carvings; but unusually he gave them only scant attention and added little new information. Apart from reporting that another of the monoliths had carvings on it, amidst a seven-page article the only real thing of relevance was that,
“Five of the Calderstones show traces, more or less distinct, of this kind of carving, the outer surface of the largest stone having about thirty-six cups upon it, and a set of four concentric rings near the bottom at one corner. One of the stones has several cups and grooves on its upper surface.”
Carvings on Stone A (after Forde-Johnson)Carvings on Stone B (after Forde-Johnson)
Unusual for him! The major survey of the Calderstone carvings took place in the 1950s when J.L. Forde-Johnson (1956; 1957) examined them in great detail. His findings were little short of incredible and, it has to be said, way ahead of his time (most archaeo’s of his period were simply lazy when it came to researching British petroglyphs). Not only were the early findings of Sir James Simpson confirmed, but some fascinating rare mythic symbols were uncovered that had only previously been located at Dunadd in Argyll, Cochno near Glasgow, and Priddy in Somerset: human feet – some with additional toes! Images of feet were found to be carved on Stones A, B and E. A carved element on Stone C may even represent a human figurine—rare things indeed in the British Isles!
Carvings on Stone DCarvings on Stone E
The detailed sketches here are all from Forde-Johnson’s 1957 article, where five of the six stones were found to bear petroglyphs (the sixth stone has, more recently, also been found to also possess faint carvings of a simple cup-mark and five radiating lines).
Elements on Stone C (after Forde-Johnson)More elements on Stone C (after Forde-Johnson)
The date of the site is obviously difficult to assess with accuracy; but I think it is safe to say that the earlier archaeological assumptions of the Calderstones being Bronze Age are probably wrong, and the site is more likely to have been constructed in the neolithic period. It’s similarity in structure and form to other chambered tombs—mentioned by a number of established students from Glyn Daniel (1950) to Frances Lynch—would indicate an earlier period. The fact that no metals of any form have ever been recovered or reported in any of the early accounts add to this neolithic origin probability.
There is still a lot more to be said about this place, but time and sleep are catching me at the mo, so pray forgive my brevity on this profile, until a later date…
Folklore
Curiously, for such an impressive site with a considerable corpus of literary references behind it, folklore accounts are scant. The best that Leslie Grinsell (1976) could find in his survey was from the earlier student C.R. Hand (1912), who simply said that,
“They were looked upon with awe by the people about as having some religious significance quite beyond their comprehension.”
There is however, additional Fortean lore that has been written about these stones and its locale by John Reppion (2011).
Ashbee, Paul, The Bronze Age Round Barrow in Britain, Phoenix House: London 1960.
Baines, Thomas, Lancashire and Cheshire, Past and Present – volume 2, William MacKenzie: London 1870.
Beckensall, Stan, British Prehistoric Rock Art, Tempus: Stroud 1999.
Beckensall, Stan, Circles in Stone: A British Prehistoric Mystery, Tempus: Stroud 2006.
Cowell, Ron, The Calderstones – A Prehistoric Tomb in Liverpool, Merseyside Archaeological Trust 1984.
Crawford, O.G.S., The Eye Goddess, Phoenix House: London 1957.
Daniel, Glyn E., The Prehistoric Chamber Tombs of England and Wales, Cambridge University Press 1950.
Faulkner, B.M., “An Analysis of Three 19th-century Pictures of the Calderstones,” in Merseyside Archaeological Journal, volume 13, 2010.
Forde-Johnson, J.L., “The Calderstones, Liverpool,” in Powell & Daniel, Barclodiad y Gawres: The excavation of a Megalithic Chambered Tomb in Anglesey, Liverpool University Press 1956.
Forde-Johnson, J.L., “Megalithic Art in the North West of Britain: The Calderstones, Liverpool,” in Proceedings of the Prehistoric Society, volume 23, 1957.
Grinsell, Leslie, Folklore of Prehistoric Sites in Britain, David & Charles: Newton Abbot 1976.
Hand, Charles R., The Story of the Calderstones, Hand & Co.: Liverpool 1912.
Herdman, W.A., “A Contribution to the History of the Calderstones, near Liverpool,” in Proceedings & Transactions of the Liverpool Biological Society, volume 11, 1896.
Morgan, Victoria & Paul, Prehistoric Cheshire, Landmark: Ashbourne 2004.
Nash, George & Stanford, Adam, “Recording Images Old and New on the Calderstones in Liverpool,” in Merseyside Archaeological Journal, volume 13, 2010.
Picton, James A., Memorials of Liverpool – 2 volumes, Longmans Gree: London 1875.
Simpson, James, Archaic Sculpturings of Cups, Circles, etc., Upon Stones and Rocks in Scotland, England and other Countries, Edmonston & Douglas: Edinburgh 1867.
Taylor, Isaac, Words and Places, MacMillam: London 1885.
Stewart-Brown, Ronald, A History of the Manor and Township of Allerton, Liverpool 1911.
Acknowledgements: With huge thanks to the staff at Calderstones Park; thanks also to the very helpful staff at Liverpool Central Library.
The well is found on the south-east corner edge of Grovesnor Park, which is the south-east of the city beside the River Dee.
Archaeology & History
Billy Hobbys Well, Chester
An early reference to this site is in the place-name of Billy Obbies Field, marked in 1745, with an accompanying spring marked at 1791. This would appear to suggest that the spring gained its name from the field and not vice versa, with the name possibly representing a local person. Yet the name may hide a much earlier origin. The name ‘Hobby’ derives from hobb, a name for a devil or demon – and where the name hobgoblin derives from. It may be possible that the area was a marshy waste and to warn people away a legend of a demon was introduced. More interesting is the idea that as the name ‘Hobb’ is synonymous with Puck, and Puck possibly having a Roman origin, that the site could be a much earlier Pagan site. This might explain the fertility ritual found here (see Folklore, below) if it has a greater age. It may be significant that when the park was developed, a long line of Roman earthenware water pipes were found. Did they draw water from the spring?
Internal Structure
Whatever the origin, when the garden was developed in the 1860s by the 2nd Earl of Westminster, Richard Grosvenor, a rather grand and impressive red and buff sandstone ashlar well house was erected. This was designed by John Douglas, a local Chester architect, who was not forthcoming in making this well grand with canted corners, pointed arches flanked by a granite columns with wrought iron bars. At each corner is a small carved circle containing carved sheafs and portcullis and the voussoirs contain carved roses. A tiled spired roof sits upon the structure with an apex surmounted by a copper fish weathervane. All in all, rather ostentatious for a well – especially as access to the well chamber has not been made very easy by the enclosure. Whether the improvements were done to develop some sort of spa well is unclear, but it is known that the when Canniff Haight (1904) visited for his United Empire, the spring was still flowing and noted, for he records:
“Billy Hobby’s Well,” a spring of excellent water, where we have a drink.”
Folklore
This was a local wishing well. A local anonymous rhyme records:
“I lov’d the tales that idle maids do tell,
Of wonders wrought at Billy Hobby’s Well,
Where love-sick girls with leg immured would stand,
The right leg ’twas – the other on dry land,
With face so simple – stocking in the hand –
Wishing for husbands half a winter’s day.
With ninety times the zeal they used to pray”
This old rhyme despite some pedigree suggested I have been able to date only to 1823. It appears to record a ritual undertaken at the well, a similar ‘one part of the body in, one out’ was done at Walsingham by lovelorn maidens, but it does look to be Victorian in origin there (or at least post Reformation). The only problem with the practice being undertaken then is that the present structure dates from that period.
From the forthcoming work on Holy wells and healing springs of Cheshire
References:
Dodgson, J.M., The Place-Names of Cheshire – Part 5, English Place-Name Society: Cambridge 1981.
Park by the church, which has a Sheela Na Gig and some roman stones. Walk back to the A153 (Ancaster Cross roads), turn left and cross the road. Take the footpath which is on the south side of the A153 and bear right into the nature reserve. The well – a large pool – is on private land, but it can be seen to the right of the entrance to the reserve.
Archaeology & History
This spring was possibly known in Roman and pre-Roman times, as there is a Roman station settlement hereby. Roman credentials have been strengthened since Time Team’s research which found that the site was the focus of a cult. There was an inscribed stone, found in the church and originally part of an archway, which says:
DEO VIRIDIO TRENICO ARCVM FECIT DE SVO DON
Translated to:
‘For the god Viridius, Trenico made this arch, donated from his own funds.”
The Time team archaeologists found a late Roman or early Dark Age burial with a similar inscription ‘DEO VRIDI SANCTO – ‘To the holy god Viridius.” The show thought that the God was associated with agriculture, but with the proximity of the spring nearby, perhaps they missed an obvious connection. It seems very likely that the Romans would have known of the spring as the valley beside it is thought to be a Roman raceway and the town was only a few yards away.
The spring is not mentioned historically; for example Leland (1535-43) notes a chapel and hermitage, but no well:
“The area wher the castelle stoode is large, and the dikes. In the highest ground of the area is now an old chapel dedicate to S. Marie, and there a her(em)ite.”
Lady Well on 1858 map
In Victorian times the water was tapped as a source of water for the village and a large cistern and pipe system established. According to Thompson (1999) in his work on Lincolnshire springs and wells, this was later removed and the well had become a boggy area, before finally being restored and clay-lined to be stocked with fish and prevent water loss. Its water now appears to be a light greeny-blue as a result. One cannot directly reach the edge of the water as it is enclosed in fencing but it can clearly be seen from the footpath.
Folklore
No tradition appears recorded regarding it properties. However, it appears likely that this is the spring Rudkin (1936) notes as St. Helen’s Well or Mucky Pool in the legend of Byard’s Leap, the famed story associated with a local witch as the story has association with Ancaster – although this could record another site.
References:
Parish, R. B., (2012) Holy wells and healing springs of Lincolnshire
On the outskirts of Loughborough is an area called Holywell, but pronounced ‘holly’. The holy well can be found at the furthest north west part of the park, behind the large Garendon block of the Holywell complex. Here behind some hydrogen cylinders (!) follow the brook on the left until you reach a stile. Climb over this and the well in front of you. It is unclear what the access rights are, but there are no private signs.
Archaeology & History
The stile with the well in the background
Virtually swallowed up by Loughborough University is the estate of Holywell Haw, the present farmhouse taking its name from a spring nearby. Of the house itself: it probably began life as a hostel for those lost in the most substantial Charnwood Forest, which has since retracted around it. However by 1180, it had become a hermitage owned by Garendon Abbey and is then first noted by the name of ‘Holywell Haw’, the latter word deriving from haw meaning enclosure, the same origin as hawthorn. Potter, in his History and Antiquities of Charnwood Forest (1842), notes it was mentioned in a grant by Robert de Jort to the abbey, with the site being described as heremitorium de Halliwellhaga.
Later, the 13th century Testa de Nevill, records ‘a dairy, with a small wood, called Haliwelle Hawe’, which by the 14th century the Leicester Abbey purchased from a Henry Lord Beaumont “a certain parcel of wood called Holy-well Haw for £28.” It was they who appeared to have developed the area to what can be seen today: fishponds and moats, and probably used the site as a grange and possible a diary. What remains today is mainly 15th century, with fragments of a medieval structure such as gothic doorways and timbers. Whether it was Holywell Haw or Hall is unclear. This discrepancy has been blamed on the Ordnance Survey—and indeed, some blunders have been done by them in the past. However, it is possible that a 19th century owner, March Philips, had some sort of pretensions for the building and thought the name was better. By the 18th century, the name Holywell Dyke was an eighteenth-century boundary mark for Charnwood Forest.
The spring is icy cold and never run dry, and produces—according to Bob Trubshaw (1990)—20,000 galloons a day and is one of the only non-incorporated spring in the Severn Trent catchment classed as A1 Drinkable.
The Site Today…
The not-very-interesting looking site today
Despite a leaflet mentioning the well from the University (available as a pdf-file), it is a little reticent as regards to whether it can be visited. However, exploring around the back of the enormous Holywell complex, a small path passes some gas cylinders and then to a stile. No keep out signs are present so I assumed it was okay to jump over. There almost in front of me is a large brick chamber covered by two large fibre glass up turned boats. These appear to cover the well.
Within, with natural rock & medieval stonework?
Peering between a gap however, this rather unpromising edifice reveals something more interesting. The brick chamber encloses an elliptical natural stone or possibly medieval basin, into which a copious flow enters and fills and then flows through a pipe into the brook below. Despite the rather ugly surrounds there is still something ancient and mysterious about this most well-known of Leicestershire sacred springs. The local farm, the Holywell Haw, still apparently uses the water and it is regularly checked by the University authorities. One hopes it can get a better cover. Surely the university could afford a metal grid more worthy of this venerable site.
Folklore
Local tradition states that it has medicinal qualities. Nichols (1795–1815) notes:
“The excellent spring is yet preserved.”
Potter (1852) notes that it:
“derives part of its name from a well, to the waters of which, even in recent times, considerable virtues have been attributed.”
However, its most famous legend is said to date from the 15th century. Potter (1852) notes that:
“The popular idea seems to be, that the Comyns (of Whitwick Castle) were great giants. One of them, said my informant, attempted to carry off one of the Ladies of Groby Castle, who left that place for security, intending to take sanctuary at Grace Dieu. Going, however, by a circuitous route, to avoid Charley and Whitwick, she was benighted, and would have perished in the Outwoods, but for one of the Monks of the Holy Well.”
The overflow runs into a delightful brook
The legend tells how after a considerable pursuit, she upon reaching the hermitage, collapsed and died. A monk then used the water to bring her back to life. Potter (1942) tells the story in verse:
“The oaks of the forest were Autumn-tinged,
And the winds were at sport with their leaves
When a maiden traversed the rugged rocks
That frown over WOODHOUSE EAVES.
The rain fell fast – she heeded it not
Though no hut or home appears;
She scarcely knew if the falling drops
Were rain drops or her tears.
Onward she hied through the OUTWOODS dark
(And the Outwoods were darker then)
She feared not the Forest’s deepening gloom She feared unholy men.
Lord Comyn’s scouts were in close pursuit,
For Lord Comyn the Maid had seen,
And had marked her mother’s only child
For his paramour, I ween.
A whistle, a whoop from the BUYK HYLLS side,
Told Agnes her foes were nigh:
And screened by the cleft of an aged oak,
She heard quick steps pass by.
Dark and dread fell that autumn night:
The wind-gusts fitful blew:
The thunder rattled: – the lightning’s glare
Showed BEACON’s crags to view.
The thunder neared – the lightning played
Around the sheltering oak;
But Agnes, of men, not God afraid,
Shrank not at the lightning’s stroke!
The thunder passed – the silvery moon
Burst forth from her cave of cloud,
And showed in the glen “Red Comyn’s” men,
And she breathed a prayer aloud:-
“Maiden mother of God! Look down
List to a maidens prayer:
Keep undefiled my mother’s sole child
The spotless are thy care”
The sun had not glinted on BEACON HILL
Ere the Hermit of the HOLY WELL
Went forth to pray, as his wont each day,
At the cross in Fayre-Oke dell.
Ten steps had he gone from the green grassy mound
Still hemming the HOLY WELL HAW,
When, stretched on the grass – by the path he must pass
A statue-like form he saw!
He crossed himself once, he crossed himself twice,
And he knelt by the corse in prayer:
“Jesu Maria! cold as ice –
Cold – cold – but still how fair!”
The Hermit upraised the stiffened form,
And he bore to the HOLY WELL:
Three Paters or more he muttered o’er,
And he filled his scallop shell.
He sprinkled the lymph on the Maiden’s face,
And he knelt and he prayed by her side
Not a minute’s space had he gazed on her face
Ere signs of life he spied…..
Spring had invested the CHARNWOOD oaks
With their robe of glistening green,
When on palfreys borne, one smiling morn,
At the HOLY WELL’s HAW were seen.
A youth and a Lady, passing fair,
Who asked for the scallop shell:
A sparkling draught each freely quaffed,
And they blessed the HOLY WELL.
They blessed that Well, and they fervently blessed
The Holy Hermit too;
To that and to him they filled to the brim
The scallop, and drank anew.
“Thanks, Father! Thanks! – To this well and thee,”
Said the youth, “But to Heaven most,
I owe the life of the fairest wife
That CHARNWOOD’s bounds can boast.
“The blushing bride thou seest at my side.
(Three hours ago made mine)
Is she who from death was restored to breath
By Heaven’s own hand and thine”.
“The Prior of ULVERSCROFT made us one,
And we hastened here to tell
How much we owe to kind Heaven and thee,
For the gift of the HOLY WELL”.
“In proof of which – to the HOLYWELL HAW
I give as a votive gift,
From year to year three fallow deer,
And the right of the Challenge drift”.
“I give, besides, of land two hides,
To be marked from the Breedon Brand:
To be held while men draw from the Well in this Haw
A draught with the hollow hand”.
The Hermit knelt, and the Hermit rose,
And breathed “Benedicite!
And tell me”, he said, with a hand on each head,
“What heaven sent pair I see!”
“This is the lost de Ferrers’ child,
Who dwelt at the Steward’s Hay;
And, father, my name – yet unknown to fame
Is simply EDWARD GREY”.
It is thought that after being revived she gave her name to God and became a prioress and some historians link it to a real life account of Eleanor Ferrars whose was carried off. It also has similarity to legends associated with Essex’s Running Well and Kent’s St. Thomas’s well at Singlewell.
References:
Hope, R. C, 1893, Legendary Lore of the Holy Wells of England, London: Elliot Stock.
Nichols, J.,1795-1810, History and Antiquities of the County of Leicester, London: Nichols
Potter, C.1985, ‘The holy wells of Leicestershire and Rutland’, in Source, 1st series, 1:15–17.
Potter, T. R 1852, History and antiquities of Charnwood Forest
Rattue, J., 1993, ‘An inventory of ancient, holy and healing wells in Leicestershire’, Tr. of the Leicestershire Arch. & Hist. Soc. 67: 59–69. Richardson, L. R., 1931, Wells and Springs of Leicestershire, Memoirs of the Geological Survey.
Trubshaw, B., 1990, Holy Wells and Springs of Leicestershire and Rutland, Heart of Albion, Wymeswold.
ON the A59 Harrogate to Skipton road, right on top where it crosses the barren moors, get to the parking spot right near where the road levels out at the highest point. Walk up the footpath from here onto the moors (south) for about 200 yards till you notice a small black pool ahead of you. From here, walk left (east) offpath and into the heather, roughly along the ridge for about another 150-200 yards. Zigzag about and keep looking. You’re damn close!
Archaeology & History
Close-up of some of the cups
Not far from the Gill Head stone and walling, another previously unrecorded cup-marked rock was discovered on the afternoon of Saturday, May 3, 2014, by Danny Tiernan and his famous teddy bear! The stone seems to have been previously well-covered, but was made visible thanks to the annual heather-burning on this part of the moor. He came across it during an exploratory Northern Antiquarian wander to examine a cluster of other neolithic remains hidden on this moor. The carving consists of a series of plain cup-markings, between eight and twelve in number, running along the middle of the rock and outwards nearer to the edges. The cups are between 1-2 inches across and a half-inch deep at the most. The design was first highlighted on Danny’s walking blog, Teddy Tour Teas — and is gonna be difficult to find once the heather’s grown back.
Follow the road around from Headon village to the Ladywell estate and on the left hand side is a small copse and footpath. It is near the junction of Greenspotts Lane and Lady Well Lane. Park carefully near here and walk down the small ravine to the well.
History & Archaeology
Close-up of the well
Only two dates can be confirmed of this site. One a reference in County records of mending a bridge to a ‘Ladyewell‘ in the nearby Markham parish, but this could easily be another site. A better date is that 1718 which is carved on its arch. It was used as a source of water until the 1930s. One of the most atmospheric and pleasantly situated sites, the spring is located in a small wooded dell and arises from the rock in a small alcove or cave. This is fronted by a red brick arch, and the water fills a trough set partly into the ground with a small overflow lip and a channel to fill it, presumably this was for animals. On the key stone of the arch are the initials ‘HW’ and a date which possibly reads 1718.
Dressed for 2000AD
Folklore
I have found no traditions of healing or other folk belief. However, the site was one of the few Nottinghamshire well dressing sites. This began in 1981 and continued until 1991, and there was a one-off occurred in 2000 AD. It was done on the weekend of the churches Patronal festival—St. Peter’s—and was used to use to pay for the church repairs. The well dressing boards were of a Derbyshire tradition, as can be seen here to the right.
Itcan be found by taking North Street off Duffield Road (A6) continuing until it joins North Parade and here a little lane, called Well Street comes off and the spring is at the junction of this and Bath Street on the left hand side.
Archaeology & History
St. Alkmund’s Well, Derby
First recorded in 1190 in a rental agreement but considering its association probably earlier. The well is dedicated to the Saxon saint who died 800 AD and whose tomb or shrine was located in church nearby (and is now located in the Derby Museum). Little is recorded of its history however.
The well is below ground level with four steps to its water which flows with some force into an oval basin. A stone carving states its name. The plaque reads:
“Until the area was built up from 1814, the well was in a rural setting, part of St Helen‟s Park. The stone niche surrounding the well was built by the Rev Henry Cantrell in the early 18th century”.
It now sits rather incongruously in an area of urban landscape, an odd juxtaposition amongst the older houses and tower blocks still exists, but is often prone to vandalism. and has suffered from it. Well dressings were discontinued due to vandalism and it was blocked off my tall metal fencing for a period recently. Now it is surrounded by a small wall and black railings which has blocked access but will protect it.
Folklore
Cox (1875–9) records that a vicar of S. Werburgh’s was cured of his low consumption, after constantly drinking its water, although the sign It has been traditionally dressed, revived in 1870 and continued infrequently until 1993, stopping because the boards were thoughtlessly vandalised. The demolishing of the St. Alkmund’s Church in the 1960s for road widening stopped the tradition of processing to the well. I was told by a local elderly lady that she still drank the water and that it was very pure…I was not sure myself!
