Tag: healing

St. Fillan’s Well, Comrie, Perthshire

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Holy Well: OS Grid Reference – NN 7080 2327

Also Known as:

1. Well of St. Fillans

Archaeology & History

Found by the legendary hill of Dundurn, east of Loch Earn, this legendary healing site has been written about by many historians, both local and national. An early account of it was given by the local priest, Rev. Mr McDiarmid, minister of the parish of Comrie at the end of the 18th century, who informed those compiling the Old Statistical Account of the area, the following information:

“This spring, tradition reports, reared its head on the top of Dun Fholain (Fillan’s Hill) for a long time, doing much good, but in disgust (probably at the Reformation) it removed suddenly to the foot of a rock, a quarter of a mile to the southward, where it still remains, humbled, but not forsaken. It is still visited by valetudinary people, especially on the 1st of May and the 1st of August. No fewer than seventy persons visited it in May and August, 1791. The invalids, whether men, women, or children, walk or are carried round the well three times in a direction Deishal—that is from east to west, according to the course of the sun. They also drink of the water and bathe in it. These operations are accounted a certain remedy for various diseases. They are particularly efficacious for curing barrenness, on which account it is frequently visited by those who are very desirous of offspring. All the invalids throw a white stone on the Saint’s cairn, and leave behind them as tokens of their gratitude and confidence some rags of linen or woollen cloth. The rock on the summit of the hill formed of itself a chair for the Saint, which still remains. Those who complain of rheumatism in the back must ascend the hill, sit in this chair, then lie down on their back, and be pulled down by the legs to the bottom of the hill. This operation is still performed, and reckoned very efficacious. At the foot of the hill there is a basin made by the Saint on the top of a large stone, which seldom wants water even in the greatest drought, and all who are distressed with sore eyes must wash them three times with this water.”

We see from this early account that there’s a discrepancy regarding the location of St. Fillan’s Well, as the modern accounts indicate it to be at the top of the craggy hill. In some upland regions this occurred so as to maintain a sense of secrecy about the location of local sites, so ensuring they were not affected or disturbed by outsiders or incomers, who not only disrespected local customs and rites, but tried changing or altering them to their new ways. It also kept the local gods and spirits of the sites protected from tourism and the profane. This may explain the difference in locations described by Rev. McDiarmid.

About one hundred years after McDiarmid’s account, another priest called Tom Armstrong (1896) wrote a piece in the Chronicles of Strathearn (1896) all about this holy well, saying:

“People are prone to believe that the dirty pool of stagnant water which still remains in the driest summer on the top of St. Fillan’s Hill is the famous spring to which pilgrims at one time resorted. Any one who examines it will not fail to observe that it has all the appearance of an artificially built well, and must have been kept in order and preservation for a purpose. Tradition confirms the belief that this was at one time the well, but not always.”

The hill on which it is found was an ancient dun or fort, built in prehistoric times, making you wonder how far back in time its magickal abilities were known about.

…to be continued…

References:

  1. Armstrong, Thomas, “By the Well of St. Fillan,” in Chronicles of Strathearn (David Phillips: Crieff 1896).
  2. Gordon, Seton, Highways and Byways in the Central Highlands, MacMillan: London 1948.
  3. Hunter, John, et al, Chronicles of Strathearn, David Phillips: Crieff 1896.
  4. Morris, Ruth & Frank, Scottish Healing Wells, Alethea: Sandy 1982.

© Paul Bennett, The Northern Antiquarian


St. Canna’s Stone, Llangan, Carmarthenshire

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Legendary Rock:  OS Grid Reference – SN 1770 1874

Also Known as:

  1. Chair of St. Canna
  2. St Canna’s Chair

Archaeology & History

St. Canna’s Chair Stone

This once important healing stone that was moved a short distance (from grid reference SN 1775 1875 to SN 1770 1874 according to officials) to its present spot, around 1925, whilst having a long history according to the folk traditions of Carmarthenshire, was previously questioned as an authentic site by none other than Prof John Rhys (1875), following his visit to the site in the 1870s.  Although Rhys seemed an isolated voice, some modern archaeologists have also questioned its veracity.  It’s difficult to say precisely what the original nature of the stone may have been, but it was certainly accommodated in medieval times as a healing stone and used in conjunction with a pagan well – which was of course, accommodated by the Church.  If the stone itself had a megalithic pedigree, as some have believed, we know not what it may have been…

As Janet & Colin Bord (2006) wrote, the stone “still survives, but to the casual observer it looks like any other abandoned block of stone,” sitting innocuously within the ring of trees surrounding the church.  An early account of the stone was written by E.L. Barnwell (1872), who told:

“The present church of Llangan in Carmarthenshire is a wretched structure, built in 1820, and is about to be removed, as the population has long since migrated to some distance from it, and in a few years even the memory of Canna’s church having once existed here may cease. There is, however, a relic still left, which we trust will not be overlooked by the local authorities, as indeed it seems to have been hitherto ; for no notice occurs of it in the account of the parish in Lewis’s Topographical Dictionary or any other work. This relic is a rude stone, forming a kind of chair, lying in a field adjoining the churchyard, and about thirty or forty yards from it. When it was removed to its present position is unknown. There was also a well below the church called Ffynnon Canna; and there is still a small brook available, if required, for following the rules prescribed to those who wish to avail themselves of the curative powers of the saint’s chair. It appears that the principal maladies which are thus supposed to be cured are ague and intestinal complaints. The prescribed practice was as follows. The patient first threw some pins into the well, a common practice in many other parts of Wales, where wells are still thought to be invested with certain powers. Then he drank a fixed quantity of the water, and sometimes bathed in the well, for the bath was not always resorted to. The third step was to sit down in the chair for a certain length of time; and if the patient could manage to sleep under these circumstances, the curative effects of the operation were considerably increased. This process was continued for some days, even for a fortnight or longer. A man aged seventy-eight, still living near the spot, remembers the well and hundreds of pins in it, as well as patients undergoing the treatment; but, about thirty or thirty- five years ago, the tenant carried off the soil between the well and the watercourse, so as to make the spring level with the well, which soon after partly disappeared, and from that time the medical reputation of the saint and her chair has gradually faded away, and will, in the course of a generation or two, be altogether forgotten.”

Folklore

In Wirt Sykes (1880) classic text, he told us that the field where the original Canna’s Chair may have been, possessed fairy-lore that we find at other sites, usually ascribed as prehistoric.  He wrote:

“In the middle of this parish there is a field called Parc y Fonwent, or the churchyard field, where, according to local tradition, the church was to have been originally built; but the stones brought to the spot during the day were at night removed by invisible hands to the site of the present church.  Watchers in the dark heard the goblins engaged in this work and pronouncing in clear and correct Welsh these words, “Llangan, dyma’r fan,” which means, “Llangan, here is the spot.””

References:

  1. Allen, J. Romilly, The Monumental History of the Early British Church, SPCK: London 1889.
  2. Baring-Gould, S. & Fisher, John, Lives of the British Saints – volume 2, London 1907.
  3. Barnwell, E.L., “Canna’s Chair,” in Archaeologia Cambrensis, volume 3 (4th Series), 1872.
  4. Bord, Janet & Colin, Cures and Curses: Ritual and Cult at Holy Wells, Heart of Albion: Wymeswold 2006.
  5. Breverton, Terry, The Book of Welsh Saints, Bro Morganwg: Glyndwr 2000.
  6. Davies, Jonathan Ceredig, Folk-lore of West and Mid-Wales, Welsh Gazette: Aberystwyth 1911.
  7. “D.M.”, “Canna’s Chair,” in Archaeologia Cambrensis, volume 4 (4th Series), 1875.
  8. Rhys, John, “On Some of Our Inscribed Stones,” in Archaeologia Cambrensis, volume 4 (4th Series), 1875.
  9. Sikes, Wirt, British Goblins, Sampson Low: London 1880.
  10. Sharkey, John (ed.), Ogham Monuments in Wales, Llanerch: Felinfach 1992.
  11. Westwood, J.O., Lapidarium Walliae: The Early Inscribed and Sculptured Stones of Wales, Oxford University Press 1879.

© Paul Bennett, The Northern Antiquarian 


Lady’s Well, Tullibody, Clackmannanshire

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Holy Well (destroyed):  OS Grid Reference – NS 8563 9548

Also Known as:

  1. Canmore ID 47055
Lady Well (& adjacent antiquities) on 1866 map

Archaeology & History

All but destroyed by the recent road bypass of the B9140, this probable holy well was highlighted on the 1866 Ordnance Survey map of the area, as illustrated here.  A boggy area below the edge of the road is all that remains of the site.  When the Royal Commission (1933) lads visited the site in 1927 they told that,

“It has no features of special interest. It is 4′ in diameter, but is so much filled up with stones and debris that it is now not more than 2′ deep.”

The site was mentioned in Ruth & Frank Morris’ (1982) survey, but with no additional information. I’ve not been able to find out whether the ‘lady’ of this well was a saintly woman of religious importance, or just one of us commoners!  Does anyone know?

References:

  1. Morris, Ruth & Frank, Scottish Healing Wells, Alethea Press: Sandy 1982.
  2. Royal Commission on the Ancient & Historical Monuments, Scotland, Inventory of Monuments and Constructions in the Counties of Fife, Kinross and Clackmannan, HMSO: Edinburgh 1933.

© Paul Bennett, The Northern Antiquarian


Whooping Cough Stone, Struan, Perthshire

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Legendary Rock: OS Grid Reference – NN 816 653

Getting Here

Old photo of the stone (after Duncan Fraser)

Up the A9 past Blair Atholl, a few miles later there’s the turning for Struan.  Scarcely a mile east of old Struan Church, head past the old farmhouse of Old Kindrochat and keep going eastwards along the edge of the trees for about 200 yards until you reach the sheepfold. There you’ll see a singular rock sitting alone by the fence. That’s it!

Archaeology & History

This little known healing stone was, at one time last century, of great repute in the Highlands. Today, very few people even know it exists. One of many rocks that were said to possess healing abilities, this one (obviously) was of great repute in the curing of whooping cough. But it wasn’t the rock alone that did the work here, for upon its edge was a small basin into which rainwater collected and this, when used correctly and in due accord with ancient ritual tradition, could enact the cure.  Mr Duncan Fraser said of this fascinating healing stone:

“The grey water-worn stone is about 4ft 6in long, 2ft 6in broad and 2ft high, with a deep gash on top, where the water lingers even in long dry spells. When full it holds about half-a-gallon. People were still coming here with their sick children as late as 1860 — and bringing a spoon made from the horn of a living cow. There was no cure without that.”

The ritual “spoon made from the horn of a living cow” was an important ingredient at another site with the reputation for curing whooping cough about 50 miles south of here, near Balquhidder. (see Whooping Cough Well, Killin)  What truly fascinates me is the origin of this stone and its medicinal virtues.  When  did the healing rites first start here – how long ago…?

References:

  1. Fraser, Duncan, Highland Perthshire, Standard Press: Montrose 1969.

© Paul Bennett, The Northern Antiquarian


Adamnan’s Cross, Camusvrachan, Glen Lyon, Perthshire

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Standing Stone / Cross:  OS Grid Reference – NN 62537 47690

Also Known as:

  1. Eonan’s Cross

Getting Here

Adamnan’s Cross, Glen Lyon

Take the road from Fortingall into the Glen. About 4 miles down, past the farmhouse of Slatich, then Craigianie, watch carefully as you round the small bend in the road, where you’ll see a small standing stone on top of a rounded mound, right by the south side of the road, just over the fence. Go through the gate to enter the field less than 100 yards further on and walk back onto the hillock.

Archaeology & History

In this magnificent landscape down the longest of Scotland’s glens, standing atop of a knoll known as Tom a’ Mhoid, or “the moot hill” (Watson 1926), is this small standing stone about 4 feet tall which has long been ascribed as an important relic of the early christian period. They may be right – but it could as much be a more archaic monolith, onto which the carved crosses on either side of the stone were later etched, in the light of the myths of St. Adamnan whose name scatters this great glen and after the legend cited below was ascribed to him.

Close-up, showing large cross

The stone ‘cross’ stands atop of what at first sight seems a natural knoll; but all round it we find an excess of man-made remains and walling, all but constituting the hill itself. These are clearly visible on the aerial imagery of GoogleEarth. Antiquarian dogs here would be invaluable to ascertain the correct age and nature of the structures around this ‘cross’.

Faint cross near top of stone

Of the crosses carved onto the stone: the one on the southern face is a small faint one near the top of the upright; whilst the other is much larger and is easily visible, cutting right across the northern face of the monolith.  They are clearly of differing styles and would seem to have been carved by different people, perhaps a few centuries apart.  Curiously—as Marion Woolley pointed out—the smaller, fainter cross is carved above a ridge on the upright stone, mimicking the position of the stone on the knoll in its landscape setting.  Whether this is just a coincidence, or has been done on purpose, we might never know.

In Duncan Fraser’s (1969) excellent local history work, he names the stone here Eonan’s Cross and he too strongly suspects “the stone itself was probably erected at least a thousand years earlier” than the coming of the saint, making this a christianized standing stone – which it certainly looks like.  Mr Fraser said that,

“His cross stone, we can be fairly sure, was a Bronze Age standing stone long before it acquired its unusual cross.”

He may well be right…

Folklore

The mythic history of this cross-marked standing stone was told eloquently in one of Hilary Wheater’s (1981) fine short works. After giving a brief story of the tale of St. Adamnan, she went on to tell:

“A terrible plague swept through Scotland in the seventh century. It reached the Vale of Fortingall and so violent was its ravages that all the inhabitants were wiped out. Slowly the sickness began to infiltrate the Glen and in a panic the people of Glenlyon went to their preacher and beseeched him, “Eonan of the ruddy cheeks, rise and check the plague of thy people. Save us from the death and let it not come upon us east or west.”

“Adamnan rose to the occasion and gathered the people of the Glen to a hillock where he usually preached to them. In a house not forty yards away it is said that a child was already dying of ‘the Death.’

“There on the rock, with the people gathered round him, Adamnan prayed. When he was finished he raised his right arm, exhorted the devil body of the pestilence to come to him and, pointing to a large round rock lying on the ground, ordered the plague to enter it. A large circular hole appeared in the rock as the plague bored into it and Adamnan followed up this apparent miracle by the very sensible act of sending all the healthy people of the Glen up to the shielings until all signs of the pestilence disappeared…

“Thus were the people of the Glen saved from the plague. When they came back from their mountain retreat they erected a stone slab with two crosses on it to commemorate their deliverance. The rock itself they called Craig-diannaidh, the ‘rock of safety’, and the round stone with the hole through which the plague descended into the bowels of the Earth lies to this day at the side of the road near the stone slab.”

Adamnan’s Cross

The rocky slope immediately above the stone, on the other side of the road, was once the home of an old urisk who, sadly, long-since left the area – though his spirit can still be felt there.  Accounts of many other supernatural creatures are found scattering this part of Glen Lyon…

References:

  1. Barnett, T. Ratcliffe, The Road to Rannoch and the Summer Isles, Robert Grant: Edinburgh 1924.
  2. Fraser, Duncan, Highland Perthshire, Standard Press: Montrose 1969.
  3. Watson, W.J., The history of the Celtic Place-Names of Scotland, Edinburgh 1926.
  4. Wheater, Hilary, Aberfeldy to Glenlyon, Appin: Aberfeldy 1981.

ACKNOWLEDGEMENTS: Massive thanks to Marion—”I don’t have a clue where I am!”—Woolley, for getting us here….and for her photo of the faint cross, above.

© Paul Bennett, The Northern Antiquarian


St. Serf’s Well, Alva, Clackmannanshire

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Holy Well:  OS Grid Reference – NS 8885 9722

Also Known as:

  1. St. Servanus’ Well

Getting Here

St Serfs Well, hidden in deep grasses

Along the main street running through Alva, towards Tillicoultry, watch out for the roman catholic church on your left, then shortly past it the house of St. Serfs.  Just next to this is the small road called Lovers Loan. Walk up here and just before the graveyard, walk right, into the overgrown boggy marshlands.  The first presence of the holy waters here are about 12-15 yards into the grasses, where you’ll walk right into it!

Archaeology & History

A sacred well that was named after the little known character of St. Serf, who was said to have been the hermit and tutor of the more renowned St. Mungo.

Highlighted on the 1866 Ordnance Survey map of the area as St. Servanus’ Well, 100 yards southeast of the church, it was included in MacKinlay’s (1893) fine survey, though without comment.  However it was said by Mr & Mrs Morris (1982) to be “near the south entrance of the churchyard.”   The boggy remains of the spring can indeed be found at the southern edge of the graveyard, up Lovers Loan, just below the edges of a large mound.  In Mrs Drummond’s (1936) survey of Alva, she too told that the “Well of St Servanus”,

“contained healing waters and was still to be seen in St. Serf’s Glebe in 1845, nbut it is now just a marsh on the west wisde of the lower cemetrary gate.”

The original waters have in fact been completely capped and the well is now covered by a modern concrete block, standing right next to the resurrected remains of one of Alva’s remaining standing stones.

References:

  1. Drummond, Mrs A., The History of Alva and District from the Early Christian Period to 1900, in Transactions Stirling Natural History & Antiquarian Society, volume 58, 1936 (reprinted by Clackmannan District Libraries 1981).
  2. MacKinlay, James M., Folklore of Scottish Lochs and Springs, William Hodge: Glasgow 1893.
  3. Morris, Ruth & Frank, Scottish Healing Wells, Alethea Press: Sandy 1982.

© Paul Bennett, The Northern Antiquarian


Rushy Beck Spring, Burley Moor, West Yorkshire

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Healing Well:  OS Grid Reference – SE 1403 4544

Getting Here

Source of the Rushy Beck

From Ilkley centre, take the road up to Cow & Calf, going past the hotel and along Hangingstone Road for a half-mile until you meet some walling on the right of the road. Stop and walk up the small beck, veering to the left as you approach the brow of the hill.  Keep walking up the beck onto the moor where you’ll eventually reach its source, as shown in the photo here!

Archaeology & History

This once fast-flowing spring of fresh sparkling water has seen better days.  The site has two openings in the Earth about 10 yards east and west of each other, both discernible by the notable difference in vegetation on the moors here, where richer hues of green created by the waters cut a small channel down the moorland slopes through the usual hues of heather.

The waters taste fine when they’re in flow, but much of the land here has fallen into shallow marsh and with the inevitable falling of the water table thanks to the stupid arrogant Industrialists, very little of the goodness is available.  But it wasn’t always like this.  Certainly when our prehistoric ancestors carved the rock art close by the source of the waters, then later constructed the large ritual enclosure immediately west of the springs, the waters would have been very important—and in much greater profusion—for simple nourishment and for rituals enacted at the site.

 

© Paul Bennett, The Northern Antiquarian


Crutch Well, Baildon, West Yorkshire

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Healing Well:  OS Grid Reference – SE 14678 38688

Getting Here

Crutch Well pool (Goat Stone carving to rear)

Whether you’re coming here from either Baildon, or Shipley, head for the Cricketer’s Arms on Green Road (ask a local).  About 50 yards uphill from the pub, on the other side of the road, notice the small pool on the green surrounded by large rocks.  That’s y’ spot!

Archaeology & History

First illustrated on the 1851 6-inch to the mile Ordnance Survey map of the region, this little known medicinal spring of water appears to get its name from the northern dialect word, crutch, meaning a plough, a plough-handle, a spade and variants thereof. (Wright 1898)  There is another possibility of it deriving from “an ash or hazel pole” that were given as payment to workers each day in bygone times—a curious custom in itself! But we actually don’t know for sure and could even assume that people came here on crutches to be cured, or something along those lines.

The place has clear running water and had a chapel built near it in the early 19th century.  The old public house across the road (Cricketer’s Arms) has spring water from this well running underneath it, which was said to never run dry and also keeps the drinks forever cool in warm weather!  A few yards above the source of the spring, on the grass to the north is a small cup-marked stone.  Another cupmarked rock listed by archaeologists as a prehistoric carved stone nearby on the same grass verge is probably of more recent industrial origin.

References:

  1. Baildon, W. Paley, Baildon and the Baildons – parts 1-15, Adelphi: London 1913-1926.
  2. Wright, Joseph, English Dialect Dictionary – volume 1, Henry Frowde: Oxford 1898.

© Paul Bennett, The Northern Antiquarian


Rivock Well, Silsden, West Yorkshire

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Healing Well:  OS Grid Reference – SE 07782 44863

Getting Here

Rivock Well pool

From the B6265 valley road between Bingley and Keighley, just near Riddlesden Hall, take the road up and over the canal into Riddlesden, bearing left up past West Riddlesden Hall and up Banks Lane. As you reach the T-junction at the top, where you hit the Silsden Road that goes round the moors, park up.Cross the road and follow the footpath diagonally across the bottom of the field, then when you hit the track, follow it up through the closed gates into the woods.  A half-mile along the track, watch out for the dark pool a few yards beneath you on your left.  That’s it!

Archaeology & History

The spirit and feel of this pool is a curious one: still, calming, but with a slight sense of unease at times.  It felt like this before the large forestry plantation was planted around it — so it’s good to know it’s kept its spirit intact.  I’m not quite sure how long it will last though… The small spring of water from just above the edge of the pool which in part feeds it, tastes good and refreshing after a good downpour, but sometimes in recent years the waters have slowed somewhat compared to earlier decades — an unhealthy state of affairs that’s happening all over the world.

A favourite haunt for very colourful dragonflies, deer, pheasant and other animals, very little has been written about this site.  Said by place-name authorities to get its name from an old oak that once stood by its side, the name must be pretty old as no remains of such a tree has been mentioned by any antiquarians in the last 200 years.  But the first element in the place-name “riv-ock” is an intriguing puzzle.  Does it mean simply a split oak?  Or was it a more regal in nature, and derive from the old Gaelic Righ, (proncounced ‘ree’) meaning a King’s Oak?  More probably the name relates to the “well by the twisted oak,” from the dialect word, rive, or ‘twisted’.  However, when we begin exploring dialect variations on this word, a whole host of possible meanings emerge!

Ancient people who lived on these moors obviously used this well — and no doubt had old tales of its medicinal virtues, but sadly these are lost.  All we have to remind us that our ancestors came here are the numerous cup-and-ring stones found at Rivock Edge itself, a short distance southeast of here…

References:

  1. Whelan, Edna & Taylor, Ian, Yorkshire Holy Wells and Sacred Springs, Northern Lights: Dunnington 1989.

© Paul Bennett, The Northern Antiquarian


St. Helen’s Well, Eshton, North Yorkshire

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Holy Well:  OS Grid Reference – SD 93096 56992

Also Known as:

  1. Helen’s Well

Getting Here

St. Helen’s Pool, Eshton

On the A65 road from Skipton to Gargrave, just at the eastern end of Gargrave, take the small Eshton Road running north over the canal. Go through Eshton itself, making sure you bear right at the small road a few hundred yards past the old village.  Keep your eyes peeled a few hundred yards down as you hit the river bridge and stop here.  Just 50 yards before this is a parking spot where some Water Board building stands.  Walk back up the road barely 20 yards and you’ll see, right by the roadside, a small clear pool on your left, encircled by trees.  Go through the little stile here and you’re right by the water’s side!

Archaeology & History

This is actually a listed monument (unusual for wells up North!), just off the roadside between Nappa Bridge and Eshton Hall. Two or three old stone heads (deemed to be ‘Celtic’ in age and origin, though I had my doubts) have recently been stolen from this holy pool close to where the water emerges from the ground, just beneath the surface. You can see where the water bubbles up strongly from the Earth when you visit here, forming the small pool in front of it, around which at certain times of year people still attach ‘memaws’ (an old word for ritual ‘offerings’) on the small shrubs.  If you drink from here, just where the water bubbles up (careful not to fall in!), it’s freezing — but tastes absolutely gorgeous!  And better than any tap-water you’ll ever drink!

Mentioned briefly in Mr Hope’s (1893) fine early survey; the earliest description of this site in relation to the mythic ‘Helen’ dates from 1429, where T.D. Whitaker (1878) described the dedication to an adjacent chapel, long gone.  Whitaker’s wrote:

“…One of the most copious springs in the kingdom, St. Helen’s Well fills at its source a circular basin twenty feet in circumference, from the whole bottom of which it boils up without any visible augmentation in the wettest seasons, or diminution in the driest.  In hot weather the exhalations from its surface are very conspicuous.  But the most remarkable circumstance about this spring is that, with no petrifying quality in its own basin, after a course of about two hundred yards over a common pebbly channel, during which it receives no visible accession from any other source, it petrifies strongly where it is precipitated down a steep descent into the brook.  To this well anciently belonged a chapel, with the same dedication; for in the year 1429, a commission relating to the manor of Flasby sat “in capella beate Elene de Essheton; and on the opposite side of the road to the spring is a close called the Chapel Field.  This was probably not unendowed, for I met with certain lands in Areton, anciently called Seynt Helen Lands.”

When the old countryman Halliwell Sutcliffe (1939) talked of this healing spring, his tone was more in keeping with the ways of local folk.  Sutcliffe loved the hills and dales and old places to such an extent that they were a part of his very bones.  And this comes through when he mentions this site. Telling where to find the waters, he continued:

“Its sanctuary is guarded by a  low mossy wall.  Neglected for years out of mind, it retains still clear traces of what it was in older times.  An unfailing spring comes softly up among stones carved with heart-whole joy in chiselling.  Scattered now, these stones were once in orderly array about what is not a well, in the usual sense, but rather a wide rock-pool, deep here and shallow there, with little trees that murmur in the breeze above.  Give yourself to this place, frankly and with the simplicity is asks.  It does not preach or scold, or rustle with the threat of unguessed ambushes among the grassy margin.  Out of its inmost heart it gives you all it knows of life.”

Old well in the field

In the field across the road where the chapel was said to have been, we find another stone-lined fresh-water well bubbling from the ground into a stone trough (at grid-ref SD 93118 56958).  The waters here are also good and refreshing.  But whether this fine water source had any tales told of it, or curative properties (it will have done), history has sadly betrayed its voice.

Folklore

The waters here have long been reputed as medicinal.  R.C. Hope (1893) said “this well was a certain cure for sore and weak eyes.”  Whitaker and others told there to be hangings of rags and other offerings (known in Yorkshire as ‘memaws’).  Sutcliffe described,

“The pilgrims coming with their sores, of body and soul… The Well heard tales that were foul with infamies of the world beyond its sanctuary.  Men came with blood-guilt on their hands, and in their souls a blackness and a terror.  Women knelt here in bleak extremity of shame.  The Well heard all, and from its own unsullied depths sent up the waters of great healing.  And the little chant of victory began to stir about the pilgrims’ hearts…and afterwards the chant gained in volume.  It seemed to them that they were marching side by side with countless, lusty warriors who aforetime had battled for the foothold up the hills.  And, after that, a peace unbelievable, and the quiet music of Helen’s Well, as her waters ran to bless the farmward lands below.  All this is there for you to understand today, if you will let the Well explain the richness of her heritage, the abiding mystery of her power to solace and to heal.”

And so it is with many old springs… The rite of memaws enacted at St. Helen’s Well is a truly archaic one: whereby a person bringing a cloth or stone or coin — using basic principles of sympathetic magick — asks the spirit of the waters to cleanse them of their illness and pass it to the rags that are tied to the adjacent tree; or perhaps some wish, or desire, or fortune, be given in exchange for a coin or something if personal value.  The waters must then be drunk, or immerse yourself into the freezing pool; and if the person leaving such offerings is truly sincere in their requests, the spirit of the water may indeed act for the benefit of those concerned.

Such memaws at St. Helen’s Well are still left by local people and, unfortunately, some of those idiotic plastic pagans, who actually visit here and tie pieces of artificial material to the hawthorn and other trees, which actually pollutes the Earth and kills the spirit  here.  Whilst the intent may be good, please, if you’re gonna leave offerings here, make sure that the rags you leave are totally biodegradable.  The magical effectiveness of your intent is almost worthless if the material left is toxic to the environment and will certainly have a wholly negative effect on the spirit of the place here.  Please consider this to ensure the sacred nature of this site.

…to be continued…

References:

  1. Hope, Robert Charles, Legendary Lore of the Holy Wells of England, Elliott Stock: London 1893.
  2. Smith, A.H., The Place-Names of the West Riding of Yorkshire – volume 6, Cambridge University Press 1961.
  3. Sutcliffe, Halliwell, The Striding Dales, Frederick Warne: London 1939.
  4. Whelan, Edna, The Magic and Mystery of Holy Wells, Capall Bann: Chieveley 2001.
  5. Whelan, Edna & Taylor, Ian, Yorkshire Holy Wells and Sacred Springs, Northern Lights: Dunnington 1989.
  6. Whitaker, T.D., The History and Antiquities of the Deanery of Craven, Joseph Dodgson: Leeds 1878.

© Paul Bennett, The Northern Antiquarian