Category: Holy Wells

When water first emerges from the Earth they’re known as ’springs’ of water; those with stone troughs or basins into which the water falls are ‘wells.’ I don’t see much difference misself! And if water was of any importance to our ancestors (anyone who thinks it wasn’t is probably a bit slow…), such a clinical definition is of little importance. Many water-sites possessed great healing or therapeutic properties, as evidenced by chemical analyses (mainly in Victorian times, when a bittova craze on these wells was in vogue), aswell as folk-tradition, plus vast numbers of subjective encounters. To ancient societies – indeed, to myself – water is our blood, or the blood of the Earth. Treating this liquid as little more than a ‘commodity’, aswell as polluting it, should be a criminal offence – simple as!

St. Margaret’s Well, Binsey, Oxford, Oxfordshire

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Holy Well: OS Grid Reference – SP 486 080

Archaeology & History

A sacred water source that is thought to have taken its name from the adjacent church of St. Margaret (makes sense!). The site was described at some length in the fine work of Robert Charles Hope (1893), where he quoted extensively from earlier works:

“At the west end of this chappel, about three yards distant, is the well or spring, antiently and to this day called St. Margaret’s Well, being the very same that she by her prayers at the building of the chapple opened. Of which heare a certaine old English poet, who in the life of St. Frideswyde in the legend of English saints, speaking of her various fortunes and of her passage from Bampton to this place, saith thus:

Ther fer with her [fellows.] she be laft ther
And to serve Jhesu Christ . a chapel leet [raise.]
Ther as is yit a fayr cort . and a cherche fayr and swete
Arerid in the honour . of her and Seynte Margrete
As this mayde [lived.] ther . in holy lyf and clene
The maydenes that were with her . gone hem ofte be [bemoan.]
That water was sum del to fer . hem ofte for smale dede
And cride on Seynt Friswid . that she schold hem therof [rid]
This mayde Seynt Friswid . bad our lordis sonde
That he water thorw his gras . hem sente ner honde
So sprong ther up a welle . cler [enough] and clene
That fond hem water inowf . tho dorst hem nought be mene
That beside the cherche is [it] . in the west syde
That mony a mon hath bote do . and that men seggeth wide.

Over St. Margaret’s Well was a covering of stone, and thereon on the front the picture of St. Margaret (or perhaps St. Frideswyde), pulled down by Alderman Sayre, of Oxon, a little before the late war, 1639.

To this well also and her image and certaine reliques in the chapple did the people come on pilgrimage with as great devotion to ease their burdened soules and obtaine resolutions of their doubts, as they would to an oracle.

And here, also, when those maimed and unsound folke had bin cured either by bathing in, or drinking of; this water, hang up their crutches as a speciall memorandum of their cured griefs. For which end and purpose there were severall preists that inhabited here appointed by the Prior of St. Frideswide’s purposely to confess and absolve those pilgrims.

Near to this place it was that the Lady Edyne, of Wynton, the widdow of Sir William Lancelot, knight, had a vision. (See Twyne, xxi., 199.)

The well wee find almost to the last frequented by superstitious people, and especially about a hundred years before the dissolution. Soe much, that they were forced to enclose it–as in old time before, they had defended it–with a little house of stone over it with a lock and a dore to it. But all decaying and going much to ruine, at the suppression of St. Frideswyde’s Priory, was at last –I meane the little house–about twenty-five years agoe, pulled downe and quite taken away. Soe that now being overgrowne with nettles and other weeds, and harbouring frogs, snails, and vermin, scarce owneth the name of a well; noe more than the old and small building joyning to the north side of the chapple doth–as formally it did–a court.

The well is now in better condition. When I visited it on 25th October, 1887, the churchyard was tidily fenced and very neatly kept. At the well a descent of some five steps brought one to an arched vault, beneath which, in the centre of the flooring, was a round basin containing the water of the well, the surface of the water being about six feet below the level of the ground. On the wall above the arch was this inscription:

“S. MARGARET’S WELL.

S. Margaretae fontem, precibus S. Frideswidæ (ut fertur) concessum, nquinatum diu obrutumque in usum revocavit T. J. Prout, Aed. Xti alumnus, Vicarius, A. S. MDCCCLXXIV.

At the time of the restoration of this well, an Oxford wit, having regard to its proximity to the church, suggested for an inscription:

Ariston men hydor
When you open your pew-door,
This may comfort supply
Should the sermon be dry.
(Ibid., pp. 323-328, et seq.)

Denham Tracts, p. 151: The well of St. Margaret or St. Frideswide, in Binsey churchyard, scarce two miles from Oxford, is supposed to have sprung from the prayers of St. Frideswide, and many in olden times consulted it as an oracle on the state of their burdened souls; maimed and sick persons drank and bathed in the waters, and were cured by them. The stone edifice was in the last century destroyed, but has been restored.“

References:

Hope, R.C., The Legendary Lore of the Holy Wells of England, Elliot Stock: London 1893.

St. Agnes’ Well, Cothelstone, Somerset

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Holy Well: OS Grid Reference – ST 183 318

Folklore

In this lovely little hamlet we find an ancient well, registered as a scheduled monument in its well-house, but with a long history and lots of legends. It was said to have been a wishing well of considerable power, but many local people wouldn’t use it because it was also the place where mischievous pixies lived. It seems that one of its main magical properties was to divine the love of a person. The writer Ruth Tongue (1965) told a long tale she came across in her county folklore book about such a fortune:

“There was a maid servant, see, and she were coming on in years and she do serve a farmer’s wife as were high in station. Proper tackalackey she made of the dear soul, and she having no living kin. Twas pitiful, and her a-longing for a parcel of children underfoot, even if ’twas only to call her Auntie. But there, ‘twadn’t to be, and her with a heart so full a-drip with loving kindness as a honey comb. Oh, she were a proper mannerly maiden, no ways like her mistress who were just a old ewe dressed up lambs fashion and spending her days living two-three steps from nothing. But it didn’t seem like the maiden couldn’t never meet up with a proper man for her. She wadn’t no summer morning to look at, poor soul, and her mistress kept her so thin as a yard of pump water. But there Providence knows best! There were a old fellow over by Aisholt, and he were such a upstanding courageous man he’d a never got round to marrying, let alone finding the bravery to walk arm in crook with a maiden. Well o’ course he were lonely like she. And it come to a St. Agnes Eve when maids creepy over to her well at Cothelstone and whisper their heart’s desire when ’tis dark, and if St. Agnes do fancy the maiden she’ll send a husband that year. Now the poor maid she were coming to the end of her days of womanhood and beginning to blossom about the head, and she were desperate unhappy about it. Her heart was all a-set on children, and she find bravery to slip out after farm’s a-locked up. She didn’t feel ’twere mannerly to worrit St. Agnes over one who was so on in years when there was young maidens as plentiful as blackberries, so what do the dear soul do but go down all in the dimmit to the Wishing Well in Seven Wells Coombe. Proper unket well ’tis, and hard tew find. But St. Agnes must ha’ knowed, for she found’n though there wadn’ but little moon and old fellow he d’hear summat down in coombe and come to look-see. He were a wise old man and nothing hurted he, but he were shy of folks, seems like. Well, whether ’twere St. Agnes I can’t say, but in a year the farm was sold up and the maid was a-wed to the old fellow. So quiet as a sheep the man was, wouldn’ downarg no-one, but he made her a good husband. In a year or two she’d a babe in the cradle and one under her apron, and two clinging to her skirts, and they was all so happy as daisies in the sunshine, as they say.”

References:

Tongue, Ruth, Somerset Folklore,FLS: London 1965.

Tobar Mor, Tarbert, Gigha, Argyll

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Sacred Well: OS Grid Reference – NR 6564 5190

Also Known as:

Canmore ID 38609
Great Well of the Winds
St Beathag’s Well
Tobar Bheathaig

Folklore

There are a number of sacred and healing wells on this small island, but this site in particular was deemed magickal by folk from far and wide. Found on the northwest slopes of Cnoc Largie (around which are other heathen spots) this legendary site had an attendant keeper of the well:

“an aged female direach, or guardian, whose uncanny powers could be commanded by a small offering of silver. Following this the cover of the sacred well would be removed in order that its waters might be ceremonially cleansed with a white clamshell prior to being stirred three times, sunwise, to the accompaniment of ritual incantations. Then three shell-fulls of the sacred water would be hurled aloft in the direction of the desired wind which, before the day was out, invariably appeared.”

This simple ritual obviously tells that it was a heathen site, seemingly one for divination and magick. Another piece of folklore (found at other wells) told that if the cover on the well were left unattended, its waters could overflow and flood the entire island.

References:

Anonymous, Exploring Historic Kintyre and the Isle of Gigha, Harlequin Press: Oban n.d.

Goff Well, Keighley, West Yorkshire

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Healing Well: OS Grid Reference – SE 06149 38822

Getting Here

Goff Well01 — Goff Well is by the Elder tree in the middle

Various ways here. From Keighley, go up the A629 Halifax Road, first left after the Ingrow West train station, uphill; then turn right, and up the long, cobbled, zizaggy road past the little hamlet of Hainworth and uphill till you reach the solitary farmhouse of Goff Well Farm (where its friendly owners can sell you organic fresh eggs!). It’s the field just before here on your left (if you reach the Guide Inn pub further uphill by the crossroads, you’ve gone too far). Alternatively start at the Guide Inn pub and walk across the road and downhill till you reach the farm. It’s in the first field on the right just past it.

Archaeology & History

Little is known about the history of this water source. The first description of it seems to be in 1852. Harry Speight (1898) mentions it briefly when he talks about the holy wells of the locale, saying simply:

“Goff Well, close to the road on Harden Moor leading to Hainworth, has given name to a neighbouring farm, but the purpose or virtues of this water are not now known.”

Today the well is much overgrown and in need of attention. It’s near the bottom corner of the field where the larger of the elder tree grows (the witch’s tree par excellence) and could do with being cleaned out. When the owner of Goff Well Farm, Barry, took us to see the site, the waters couldn’t be seen but we could hear the water running clearly just beneath the surface, so it just needs a few hours work to bring it back into life. Twouldst do the land and the genius loci the world of good!

The very name of the well is something of an anomaly. There are several possibilities and we (as yet) cannot say which is the more likely derivation. We know in northern dialect that Goff is a simpleton or fool, and although we can apply that definition in some cases, it’s unlikely to apply here. If we could ascertain there was ever an apple tree growing here, the mystery would be solved, as a goff was an old word used for the common apple. In West Yorkshire dialect the word was also used to denote “a hammer worked by water-power”; aswell as it being a corrupted form of the word ‘God.’ Take your pick!

Folklore

The early Victorian historian William Keighley (1858) thought Goff Well was named after a long-forgotten hermit called Goff who, at some time in the past, gave his name to the old hamlet of Hermit Hole, a half-mile downhill from this water source. Mr Keighley wrote:

“On the skirts of Harden Moor is a farmhouse known by the name of Goff Well; and as goff is said to be the Danish word for red, it would probably be no great stretch of the imagination to suppose that the hermit was so named on account of his red hair, and the spring or well designated after him from the frequency and sanctimonious nature of his visits.”

But this is pure supposition on Keighley’s part — nice idea though it is! The only tangible piece of folklore we have is that the well “was a famous resort of gypsies before the moor was enclosed in 1861.” (Speight 1898)

References:

Keighley, William, Keighley, Past and Present, Arthur Hall: London 1858.
Speight, Harry, Chronicles and Stories of Old Bingley, Elliott Stock: London 1898.

Lee Hall Well, Bellingham, Northumberland

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Healing Well: OS Grid Reference – NY 861 797

Archaeology & History

Very little is known about this forgotten heathen water source. It was described in some notes attached on a piece of paper accompanying John Warburton’s description of Lee Hall and its surroundings. The notes were first printed in an early edition of Archaeologia Aeliana and subsquently included in Binnall & Dodds’ (1942) fine survey on the holy wells of the region. It’s exact whereabouts appears to be lost, and may be either the small pool across from the present Hall, or a small spring found in the edge of the small copse of trees just east of Lee Hall Farm. Anyone know for sure?

Folklore

Written verbatim in that dyslexic olde english beloved of old folklorists like misself, the only bitta folklore said of this spring of water told:

“At the Lee hall an exclent spring, the vertue is such that if the lady of the Hall dip aney children that have the rickets or any other groone destemper, it is either a speedy cure of death. The maner and form is as followeth: The days of dipping are on Whitsunday Even, on Midsumer Even, on Saint Peeter’s Even. They must bee dipt in the well before the sun rise and in the River Tine after the sun bee sett: then the shift taken from the child and thrown into the river and if it swim…child liveth, but if it sink dyeth.”

The latter sentence echoing the crazy folklore of the christians to identify witches in bygone days!

References:

Binnall, P.B.G. & Dodds, M. Hope, ‘Holy Wells in Northumberland and Durham,’ in Proceedings of the Society of Antiquaries of Newcastle-upon-Tyne (4th Series), 10:1, July 1942.

Holy Ash Well, Bradford, West Yorkshire

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Holy Well (destroyed): OS Grid Reference – SE 15942 34208

Also Known as:

Ash Well
Holy Well Ash Well
Pin Well

Archaeology & History

Either right next to, or perhaps now beneath Bradford City’s Valley Parade football ground, was once a very important sacred well site. Known as the Holy Ash Well and variants thereof, this healing spring was of considerable renown to people all around Bradford district in bygone days. The site was illustrated on the 1852 OS map, and there was also a sacred stone adjacent to the well known as the Wart or Pin Stone, which had some animistic healing properties related the waters.

The old well was described by local historian Abraham Holroyd (1873) who said that:

“In Manningham Lane there is a fine well, in old deeds called Hellywell, i.e., holy well, in a field now called Halliwell Ash, now a stone quarry… Near this is the ancient Pin Stone.”

A few years later, in Robert Charles Hope’s (1893) monumental study, he described how,

“This holy well, not far from Manningham Lane, probably derived its name from having at some time been dedicated to some saint. The inhabitants of Bradford were wont in ancient times to resort on Sundays to these wells as a common place of meeting, to drink of the waters and partake of their preternatural virtues.”

Which was another was of saying that he didn’t really know too much about the place!

The Bradford historian William Preston (1933) described this site in one of his early essays, where he informed us that local people knew the accompanying rock hereby as the Ash Stone, due to its proximity and ritual relationship to a great old ash tree (Fraxinus excelsior) that grew next to the well. The mythic history of this particular tree should not be understated: it was a Creation deity par excellence in northern and Viking myths, but whatever old tales and power might once have been had here, in Bradford, they’ve long since been forgotten. But it was the industrial historian William Cudworth (1896) who told the most of this all-but forgotten site, saying:

“On the sloping ground between Belle Vue and the Midland Railway there once existed a spring of water, supposed to have preternatural virtues. The name it bore within present recollection is probably a corruption of Holy-well. The holy wells of England as elsewhere had not all the same virtues attached to them. Some were blessed if used for baptisms, to others were attributed curative properties, especially for sore or weak eyes, while others were supposed to possess mystical powers, insomuch as any article dipped in them became charms or safeguards against witchery. Any traditions associated with the spring at Halliwell (or Holywell) Ash are lost, but certainly in the early part of the present century the place was a favourite resort of the townspeople on Sundays.

“The derivation of the name is doubtful. In the survey of 1638 a close called ” Helliwell Ash” is mentioned as containing 2a. 3r. 26p., but without any indication as to its locality. The spelling of the name is of little moment. Mr. James, in his “History of Bradford,” states that he had seen the place referred to in old deeds as “Helly-well.” By his will, dated May, 1685, Thomas Lister, of Manningham, devised to his two daughters, Juliana Lambrecht and Elizabeth Stapleton, equal shares in two closes of land called “Holywell Ash” and ” Delf Close,” besides other lands in Manningham. In the will disposing of the possessions of Juliana Lambrecht, her moiety of “Holywell Esh” was bequeathed to Francis Stapleton, her nephew. In due course the lands in question were inherited by Francis Sharp Bridges, and have latterly belonged to Sir Francis Sharp Powell, M.P., in whose writings the form of spelling is given as ” Halliwell Ash.”

“Upon the ground in question there used to be a fine well of water issuing out of the higher ground, to which tradition assigned healing virtues. Might not the name of “holy” come from this circumstance? Sufficient importance attaches to the tradition, however, to have led the farmers of the recent ordnance plan of Manningham to preserve the name, although the widening of the Midland Railway below Thorncliffe Terrace has almost obliterated the site.”

A more recent updated overview of the site was written by one of my old school-mates, Dave Pendleton (1997), who said of the place:

“Prior to 1886 the only feature of any real note in the Valley Parade environs was a holy well that emerged near the corner of the football grounds Midland Road and Bradford End stands; hence the road Holywell Ash Lane. Today the site of the well is covered by the football pitch.

Only the road name survives as a reminder of what was apparently one of the district’s foremost attractions. On Sundays and holidays people would gather to take the waters and leave pins, coins, rags and food as offerings to the spirit that resided in the waters.

Accounts suggest that the well was covered and had a great ash tree standing over it (hence ‘holy ash’). There was also a standing stone called the wart stone of unknown antiquity. The stone had a carved depression that collected water. It was believed that the water was a miraculous cure for warts. Indeed, as early as 1638 the Holy Well had been credited with healing powers.

The well suffered a decline in popularity during the late nineteenth century and its keepers resorted to importing sulphur water from Harrogate, which they sold for a half penny per cup. The well disappeared under the Valley Parade pitch during the summer of 1886 and the wart stone was moved to the top of Holywell Ash Lane – which then ran straight up to Manningham Lane. The stone was still there as late as 1911 but thereafter it seems to have disappeared into the mists of time.”

A night-club adjacent to the Valley Parade football ground—called Bibby’s—was said to have had an old well in its cellar, which the owner of the place, Mr Pearl Gladstone Minott, said was ‘haunted’.

Unfortunately I’ve not been able to find any old photos or drawings of this lost holy well – though I imagine that some local, somewhere must be able to help us out with this one. Surely there’s more of this site hidden away somewhere….?

References:

Bennett, Paul, The Old Stones of Elmet, Capall Bann: Milverton 2001.
Cudworth, William, Manningham, Heaton and Allerton, W. Cudworth: Bradford 1896.
Holroyd, Abraham, Collecteana Bradfordiana, Saltaire 1873.
Hope, R.C., The Legendary Lore of the Holy Wells of England, Elliot Stock: London 1893.
Pendleton, David & Dewhirst, John, Along the Midland Road, Bradford City AFC 1997.
Preston, W.E., ‘Some Bradford Holy Wells’, in Bradford Antiquary, volume 7, 1933.

St. Helen’s Well, Holbeck, Leeds, West Yorkshire

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Holy Well (destroyed): OS Grid Reference – SE 295 329

Archaeology & History

In the Holbeck area of Leeds, one of the three spa wells was previously patronised to this mythical saint, whose wells profuse in this part of the world. St. Helen’s Well (later becoming the Holbeck Spa Well) was found at the appropriately named St. Helens Bridge. Ralph Thoresby (1715) wrote of the place: a supposed medicinal holy well, it previously had a chapel by it, of which no trace is seen today. John Mayhall (1860) also mentioned this “medicinal well,” but told little more. It was Andrea Smith (1982), more than a century later, who wrote the most about the place:

“In connection with the well by St.Helen’s Bridge, Holbeck, (Thoresby) refers to “another ancient fabrik called St. Helen’s,” but there is a difficulty in deciding exactly what he means by ancient; it is taken here as meaning more than two hundred years old. This suggests, then, that by St. Helen’s Bridge there was once a well and chapel which gave rise to the dedication and which was probably a Medieval foundation, considering the popularity of St. Helen at that time.”

Both of these sites have long since disappeared. The well eventually became known as a local Spa Well, and was found to possess a high sulphur content.

References:

Mayhall, John, The Annals of Yorkshire, Joseph Johnson: Leeds 1860.
Smith, Andrea, ‘Holy Wells Around Leeds, Bradford & Pontefract,’ in Wakefield Historical Journal 9, 1982.
Thoresby, Ralph, Ducatus Leodiensis: or the Topography of the Ancient and Populous Town and Parish of Leedes, Robinson & Holdsworth: Leeds 1816.

Barrow Well, Compton Martin, Somerset

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Sacred Well: OS Grid Reference – ST 537 573

Archaeology & History

This rather delapidated spring of water (there are actually two springs here) marks the western edge of the parish boundary, just on the south-side of the A368 road towards Ubley, on what Phil Quinn (1999) described as “a neglected triangle of shrubby ground.” Its name derives from once being associated with a prehistoric tomb, or barrow, as the associated field-names of Barrows Orchard and Barrow Cross here indicates. Sadly however, all remains of whatever tomb there once was appears to have gone. Aerial imagery shows what may have been two or three barrows in the said field.

Folklore

A haunted site: the folklore here is akin to banshee-lore and similar mythic figures. The fact that it marked the old boundary line between here and Ubley may have something to do with it. Quinn (1999) says how,

“Local folklore states that the well was haunted by the ghost of a woman washing cabbages”!

But this vegetative lore is likely a mistranslation of a local dialect word. Precisely what the spirit was supposedly ‘washing’ seems to have been lost in translation.

References:

Quinn, Phil, The Holy Wells of Bath and Bristol Region, Logaston: Almeley 1999.

St. Patrick’s Well, Carrowreagh, Donegal

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Holy Well: OS Grid Reference – C 367 196

Folklore

To be found somewhere between the two outer embankments on the southern side of the legendary Grianan of Aileach, this — one of many St. Patrick’s Wells in Ireland — is typically attributed with healing properties. It was described in Henry Morris’ (1938) survey (amongst others) as being the place where, in the 5th century when St. Patrick came here, Prince Eoghan was baptised and thereafter turned his back on the heathen gods of his ancestors for this new christian cult which was just growing at that time. (‘Eoghan,’ pronounced owen) Thereafter other people were baptised by the waters from here, which in ancient days would have been the water supplies for those at the Grianan.

Henry Swan (1938) told that in previous times there once grew a legendary tree by this well, into which pilgrims inserted pins and other artefacts as offerings and to make wishes to the spirit of the waters. A similar thing (with the same underlying mythic structure) occurred at the tree and holy well of Loch Maree.

Up until quite recently, the well was very overgrown and in a condition that Rear Admiral Pascual o’ Dogherty called “disgusting.” He called for renovation work and action to bring this ancient site back into good health, and thankfully, as a result of the man’s proclamations, St. Patrick’s Well here has been brought back into a good state of life. Excellent stuff good sir!

References:

Lacy, Brian, Archaeological Survey of County Donegal, DCC: Lifford 1983.
Morris, Henry, ‘The Holy Wells of Inishowen,’ in H.P. Swan’s Book of Inishowen, Buncrana 1938.
o’ Muirgheasa, Enri, ‘The Holy Wells of Donegal,’ in Béaloideas 6:2, 1936.
Swan, Harry Percival, The Book of Inishowen, William Doherty: Buncrana 1938.

Jinny Well, Newchurch-in-Pendle, Lancashire

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Sacred Well: OS Grid Reference – SD 82377 39458

Getting Here

Easy to locate: it’s just by the roadside on the left-hand side of the road, Jinny Lane, coming out of the village, just after the last house where the field begins.

Archaeology & History

Nowt to write home about, as they say. The waters here trickle from the earth into an old stone trough — but they don’t look too appetizing (even I didn’t have a drink, which is something of a rarity!). Its the folktale accompanying this little site, giving a distinct hint of some heathen past, that I found intriguing.

Folklore

Here was once the spirit of a woman called Jinny – who gave her name to the road it’s on – that wandered betwixt the well and an old stone, once found further up the hillside (after a bitta digging, we found the remains of the old stone, previously an authentic monolith). It was said that if you wandered along the road on certain moonlit nights, her spirit would chase you. To make matters worse, the ghost was a headless one!

Jinny’s spirit originally resided, peacefully, in the broken old stone atop of the hill. At a certain time of the year, the spirit of the stone would venture downhill to drink from the waters here (much as we find at Rollright and other places). But one day a xtian priest came along and, because of its heathen association, broke the old stone in half and cursed the spirit which roamed between the sites. Thereafter, Jinny’s ghost wandered in torment, with her head hacked off, scaring people half to death when they saw her. And so, another priest was eventually called who, to the satisfaction of local people, eventually put Jinny’s ghost to rest, as they say. It seems to have been a successful ritual, as no-one has reporting seeing the headless ghost for many a long year.

References:

Byrne, Clifford H., Newchurch-in-Pendle: Folklore, Fact and Fiction, Marsden Antiquarians: Nelson 1982.