Tag: saints

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


Sithean Mor, Shian, Iona

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Cairn Circle (destroyed):  OS Grid Reference – NM 2721 2371

Also Known as:

  1. Angel Hill
  2. Cnoc nar-aimgeal
  3. Sithean More

Archaeology & History

There have long been rumours of stone circles on the druid’s isle of Iona, but many are dismissed as little more than errors on behalf of antiquarians, or false descriptions of hut circles and settlement remains.  The stone circle of Sithean Mor however, does seem to have existed until only a century or two ago.  It was first mentioned by the great traveller, Thomas Pennant (1776), who visited Iona more than once.  He told us:

“On my return I saw, on the right hand, on a small hill, a small circle of stones, and a little cairn in the middle, evidently druidical, but called the hill of the angels, Cnoc nar-aimgeal; from a tradition that the holy man had there a conference with those celestial beings soon after his arrival.  Bishop Pocock informed me that the natives were accustomed to bring their horses to this circle at the feast of St. Michael, and to course round it.  I conjecture that this usage originated from the custom of blessing the horses in the days of superstition, when the priest and the holy-water pot were called in: but in latter times the horses are still assembled, but the reason forgotten.”

Site of the Sithean Mor on the 1881 OS-map

The day of the “feast of St. Michael” that Pennant mentioned was our indigenous heathen New Year, or Halloween, now usurped and misrepresented by countless plastic pagans and christians alike. It would appear from Pennant’s description that the circle in question was more likely a cairn circle.  The fact that the heathen islanders celebrated annual rites here at Samhain, strongly implies there was once a hero-myth and a creation myth in evidence, but I am unaware of any remaining tales that may help confirm this.  The coming of St. Columba may be responsible for this lack of oral tradition.

More than a century after Pennant’s visit here, the ring of stones had been destroyed.  We know this from the description given by Archie MacMillan (1898) in his fine text on the antiquities of Iona, where he said,

“Angel Hill, called in the vernacular Sithean More. There was, not so very long ago, a circle of standing stones on the top of this hillock. They have been used for other purposes.”

Folklore

The most commonly recited tale of this grassy rise is that when St. Columba brought christianity to the island, he communed here with the angels.  This is a simple displacement tale: of a new faith replacing an older one. The old name of the hill, Sithean Mor, tells that the littlepeople or fairy folk once held influence here.

References:

  1. Cumming, C.F.G., In the Hebrides, Chatto & Windus: London 1883.
  2. MacMillan, Archibald, Iona: Its History and Antiquities, Houlston & Sons: London 1898.
  3. Pennant, Thomas, A Tour in Scotland, 1772 – Part 1, Benjamin White: London 1776.

© Paul Bennett, The Northern Antiquarian


Dull Cross, Aberfeldy, Perthshire

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Cross:  OS Grid Reference – NN 80710 49136

Also Known as:

  1. Cross of Dull
Dull cross (by Ferelith Molteno)

Getting Here

From Aberfeldy, take the B846 road over the river bridge, past Weem, a couple of miles down the valley until you see the small road on the right which leads up to the ancient hamlet of Dull.  Go up and round the corner until you reach the centre of the village; and here the road turns back downhill.  At this point, right by the roadside, entrapped within old railings, you’ll see the Cross of Dull.

Archaeology & History

Dull Cross behind bars
Dull Cross behind bars

Standing more than three feet tall, the remains of this old cross with one of its extended arms broke off in previous centuries, was one of three such monuments that used to stand in the valley.  This and its associates were, according to christian legend, placed as markers at an ancient centre of christian learning at Dull around the time of Adamnam (who died in Glen Lyon in 704 AD).  The area was said to be an early druid college, which was later incorporated into early christian teachings.  Hilary Wheater (1981) also told that in previous centuries, if anyone fell foul of the law,

“Within the boundaries of these crosses debtors, offenders or miscreants were protected from retribution.  One of the crosses stands in the centre of Dull village to this day, having been used as a market cross in more recent times, and the other two, having been stolen for use as gateposts during the (19th) century, were placed in the old kirk at Weem for safety.”

References:

  1. Stuart, John, The Sculptured Stones of Scotland, Aberdeen 1856.
  2. Wheater, Hilary, Aberfeldy to Glenlyon, Appin Publications: Aberfeldy 1981.

© Paul Bennett, The Northern Antiquarian


Duncroisk Crosses Stone, Glen Lochay, Perthshire

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Carved Stone:  OS Grid Reference – NN 53258 36436

Also Known as:

  1. Canmore ID 24167
  2. Dancing Shaman Stone
  3. Duncroisk (Canmore)
  4. Duncroisk 4 (Morris)
  5. Warrior Stone

Getting Here

The carved stone
The carved stone

Follow the same directions to get to the cup-marked stone on the slope behind Duncroisk Farm.  Once here, look up the hillside and about 100 yards above you there’s the fence, and a gate in the fence.  Go through that gate and walk uphill for some 20 yards where you’ll meet with a large sheet of flat sloping rock with a stream by its side.  The crosses are on this rock sheet at the top left-hand side.

Archaeology & History

Although the stone here is pretty easy to find, the insignia carved on the rock itself can be troublesome to see.  The accounts by both Cormack (1952) and Morris (1981) each recommend visiting the site around sunrise, but an hour before sunset is also profitable if you wanna see the design with any clarity.  And of course, if you keep the rock-face wet (the adjacent stream is handy here) the carvings stand out even better!

Main section of carving
Solar cross & arrow?

It’s a quite superb carving in a truly superb setting, come rain, shine or mist — but for the cup-and-ring aficionado’s amongst you this one might not get y’ going, as we’re looking at a carving that was probably born of the more recent mythic period.  Although there are between two and four faded cup-markings here, the principal designs do not echo the more usual neolithic and Bronze Age carvings scattering this part of Perthshire.  Instead we find very worn examples of what have been variously called “solar wheels”, “Greek crosses”, Celtic crosses, etc.  We also find simple carved ‘arrows’ at the ends of both natural and man-made lines in the rock; along with very distinct ‘eye’ or vulva symbolism. (Crawford 1957)  Added to this is the possibility of human figurines discernible in the carving, very similar indeed to those found in Spain (Kuhn 1956) and elsewhere.

Mr Cormack’s 1952 rubbing of the stone

The site was first described by E.A. Cormack (1952) who wrote the following, (slightly edited) piece:

“Examination of the rough and sloping rock surface revealed an interesting group of inscribed figures, confined to an area of about 8 by 2½ feet, four of which included a cross within a circle. The figures are difficult to discern, except when thrown into relief by early morning sunlight, but are clearly demonstrated on a rubbing.

“The crosses may be described in three groups:

“Group 1 — a) Near the upper edge of the rock is a cross within a circle of 8-inch diameter. The vertical axis of the cross is extended below the circle for 4 inches, resting on an ill-defined rectangular base, and upwards for 5 inches to form an arrow-head with 3-inch barbs. At the junction of the shaft of the arrow with the top of the circle is a pair of contiguous rings of about 1-inch diameter. The cross is deeply cut, to about a half-inch depth, with equal arms 4 inches long and 1 inch broad. The left arm of the cross extends beyond the circle, but this may be due to the circle being slightly excentric in relation to the cross. The lower right quadrant of the circle is marred by a natural crevice in the rock, but careful examination shows that the circle does not cut the right arm of the cross.

b)  On each side of this figure is a roughly circular marking, one about 4 inches above and to the left, of 3-inch diameter, and the other 2 inches to the right, of about 5-inch diameter. In each there is an indefinite depression across the centre.

“Group 2 — a) About a foot below and to the right of Group 1 there is a boldly cut cross within a 7-inch circle. Again the vertical arm of the cross is extended above and below the circle, downwards for 5 inches to a curved arrow-head with 4-inch barbs, and upwards as an equal armed 5-inch crosslet above which is a 4-inch circle with the central axis continued through it. (The junction of this axis through the circle with the top of the small cross is slightly angled.) The main cross and circle are cut to fully half an inch in depth and one inch in breadth, but the upper part of the figure is much less distinct.

b) About 8 inches to the left of the upper part of the above figure is a very faintly incised cross within a 2½-inch circle.  It is difficult to discern on the rock, but can be seen in the photograph and is very clear on the rubbing. It also appears to have an arrow-head above it.

“Group 3 — a) A foot below and to the right of Group 2 is a clearly cut cross within a 6½-inch circle. A natural cleft in the rock has been used for one axis of the cross, which lies obliquely to the others already described, and this axis terminates in an arrow-head 3 inches below the circle, and another slightly smaller arrow-head is cut 2 inches above the circle; in each case the angle formed by the arrow being towards the circle.

b) Immediately below the last cross is a curious hieroglyph not easy to make out on the rubbing, but clear in the photograph. On an 18-inch vertical axis can be seen from above downwards an arrow-head, an oblique line to the left, a faint 2-inch circle, a transverse stroke, and finally two oblique lines to the right. A natural crevice to the left of the figure rather confuses the picture.”

Ron Morris’ (1981) description wasn’t as detailed and he was initially hesitant about using the site in his rock art survey of the area, as he thought it “most likely to be early christian” in nature and period.  He changed his view after talking with an associate at Bergen University, who pointed out that the symbols found here up Glen Lochay were “exactly the same as Norway’s second commonest symbol, the ‘Cross-ring’, which is contemporary with their cup-and-ring series.”  Morris described the carvings here as:

“3 ‘cross-rings’ and 7 other rings, some of which have traces of crosses within them.  There are also grooves, some extending from a ‘cross’-line to form an ‘arrowhead’, and one group, with ring above, rather resembles a ‘man.’  Largest ring diameter, 20cm (8in) and greatest carving depth, 1cm (½in).”

Examples of the artistic symbolism found at this ‘Duncroisk Crosses Stone’ are scattered throughout western Europe from the Bronze Age period onwards: notably at Dowth and Clonfinloch in Ireland (Brennan 1983; Coffey 1912); Jonathan’s Cave, Fife (Simpson 1867); Valcamonica, Italy (Anati 1961); and all over Norway and Sweden (Coles 2005; Gelling & Davidson 1969; Janson 1966).  In more recent times we find these curious symbols etched inside the prehistoric chamber of Ty Illtud (Grinsell 1981) — but these are thought to be later additions.  However, the universal nature given to such interconnecting symbols such as those found here is, simply, ritual magick.  We find it across the Himalayas, Africa, north and south America – just about everywhere.  It would be quite wrong to believe that the presence of an encircled ‘cross’ on this stone relates it to a christian belief system, as such a motif is found in many non- and pre-christian societies with a mythic nature akin to that of the swastika, i.e., of a world unfolding or emerging from a centre-point and the arms of the ‘cross’ outwards defining the directions and boundaries of any specified cosmology: be it landscape, heavens, spirit worlds, pregnant belly, etc.

Solar cross? Eye? Vulva?…
or dancing human figure?

As Cormack (1952) described, the respective groups of carvings are integrally linked by an interconnecting line that joins the symbols in the respective groups to the  other symbols.  The fact that the connecting ‘lines’ are natural is meaningful in the relationship between humans and Nature; but moreover, the connecting line linking the symbols strongly implies sequential reasoning and magickal import.  Indeed, these three distinct clusters (see Cormack’s rubbing) are functionally akin to magickal sigils, examples of which are found across the ancient and modern world.  This is a notion that must be given serious consideration as a function in the carved stone of ‘Duncroisk 4’.  Equally we can see in one section of the carving what may be a dancing human figurine, very much like rock carvings found elsewhere in Europe and beyond.

Both Erich Neumann (1973) and Alex Marshack (1972), for slightly different reasons, would also see the images carved here as early expressions of human development: either through i) the emergence of archetypal patterns and the interpretative interplay of the ego, or ii) the intellectual evolution of magickal appliance, whereby imagery and human action are recognized as meaningful in a wider natural sense.  In the case of Duncroisk 4 it would more likely possess magickal import, as symbols were much more than ‘art’ and possessed meaning on several interconnecting levels, one of which being ritual function — an element that modern archaeology is slowly learning to incorporate into its analyses.

Dancing Siberian Shaman
Dancing Siberian Shaman
Dancing shaman figure?
Dancing shaman figure?

A more in-depth comparative essay is really needed to give a clearer exposition defining the nature of this carving… My personal view is that the carving represents, not some solar design, but one of Britain’s earliest artistic examples of human beings, in this case dancing and beating a drum or bodhran.  It may indeed be the earliest pictorial example of a bodhran in the country.  I’d say so.  There is also the distinct possibility that the dancing figure is a shaman.  We have many petroglyphs from all over the world that highlight such a character, integral to all early cultures—and this is as  likely a contender as any for such a figure. (see Gough 1999; Whitley 2000, etc)  It may however, be a warrior with a shield.  You see the problems we can have with these damn carvings! 🙂

Folklore

This carved rock is said by local people to have been where a ‘Celtic’ saint delivered sermons to the heathen populace.  The saint concerned is likely to be the one who tradition tells gave his name to the small glen immediately across the track from here: St. Charmaig.  Halfway up the small glen is a small cave, barely accessible, with untouched remains of dried roots and other elements of human habitation therein.  A few hundred yards to the north in old Finn’s Glen, is the forgotten Waterfall of the Oracle which sometimes isn’t even there!

References:

  1. Anati, Emmanuel, Camonica Valley, Alfred Knopf: New York 1961.
  2. Brennan, Martin, The Stars and the Stones: Ancient Art and Astronomy in Ireland, Thames & Hudson: London 1983.
  3. Coffey, George, New Grange and other Incised Tumuli in Ireland, Dolphin: Poole 1977.
  4. Coles, John, Shadows of a Northern Past: Rock Carvings of Bohuslan and Ostfold, Oxbow: Oxford 2005.
  5. Cormack, E.A., “Cross-Markings and Cup-Markings at Duncroisk, Glen Lochay,” in Proceedings of the Society of Antiquaries, Scotland, volume 84, 1952.
  6. Crawford, O.G.S., The Eye Goddess, Phoenix House: London 1957.
  7. Gelling, Peter & Davidson, Hilda Ellis, The Chariot of the Sun and other Rites and Symbols of the Northern Bronze Age, Aldine: London 1972.
  8. Gough, Galal, “The Dancing Shaman and Dancing Ritual in Native American Rock Art,” in Utah Rock Art Symposium Proceedings, volume 19, 1999.
  9. Grinsell, Leslie V., “The Later History of Ty Illtud,” in Archaeologia Cambrensis, 131, 1981.
  10. Janson, Sverker & Westman, David, Rock-Carvings at Fiskeby, Esselte AB: Stockholm 1966.
  11. Kuhn, Herbert, The Rock Pictures of Europe, Sidgwick & Jackson: London 1956.
  12. Marshack, Alexander, The Roots of Civilization: The Cognitive Beginnings of Man’s First Art, Symbol and Notation, Weidenfeld & Nicolson: London 1972.
  13. Morris, Ronald W.B., The Prehistoric Rock Art of Southern Scotland, BAR 86: Oxford 1981.Neumann, Erich, The Origins and History of Consciousness, Bollingen Princeton University Press: New York 1973.
  14. Royal Commission on the Ancient & Historical Monuments of Scotland, Archaeological Sites and Monuments of Stirling District, Central Region, Society of Antiquaries of Scotland 1979.
  15. Simpson, James, Archaic Sculpturings of Cups, Circles, etc., Upon Stones and Rocks in Scotland, England and other Countries, Edmonston & Douglas: Edinburgh 1867.
  16. Whitley, D.S., The Art of the Shaman: Rock Art of California, University of Utah Press 2000.

© Paul Bennett, The Northern Antiquarian


Penny Well, Edinburgh, Midlothian

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Holy Well:  OS Grid Reference – NT 2636 7177

Also Known as:

  1. Canmore ID 52492
  2. Pennywell

Getting Here

The Penny Well in 1895

The stone marking the position of the well is situated on the north side of the road at the east end of Grange Loan, a few yards west of the junction with Findhorn Place, at Newington on the south side of Edinburgh.  Unfortunately, all that now remains of the well is a red sandstone front with two pieces of metal on each side.

Archaeology & History

Set back a little into the wall alongside the road, we today see only the architectural memory of this once famous and much-reputed holy well, whose waters sadly no longer flow.  Curiously omitted from the primary Scottish surveys on holy wells, it was long known as an important water source by the people of Edinburgh in ages past. The best article on the site was written by W.F. Gray (1962) some fifty years ago, in which he told:

“Built against a garden wall, the Penny Well looks rather forlorn.  Now that a plentiful supply of water is in every dwelling, its public usefulness is definitely at an end, though it may slake the thirst of a passer-by.  But however that may be, the Penny Well has a long if not distinguished history, though fact and fiction, it is to be feared, are inextricably linked.

“And first, as to its age.  There is documentary evidence of the existence of the Penny Well as far back as 1716.  In that year Sir William Johnston of Westerhall, Dumfriesshire, disposed to William Dick of Grange three acres of his lands of Sciennes, which are described as bounded on the west by the lands belonging to “said William Dick and the Penny Well.”  The well really marked the south-east boundary of the lands of Grange.

“The actual age of the Penny Well is unknown.  All that can be positively stated is that it has existed for at least two hundred years… How the Penny Well came by its name is another unsolved mystery.  There is a story to the effect that in the earlier half of the nineteenth century an old woman who lived in the cottage opposite the well had charge of the spring and sold the water to wayfarers at a penny a glass.  A very plausible story by which to account for the name!  Unfortunately its credibility is shaken by the fact that…the spring was known as the Penny Well fully a century before…

“Sir Thomas Dick Lauder, when he took up residence at Grange House in 1832, was deeply interested in the well at the east end of his property.  He had it restored and above it placed a tablet with the words, ‘Penny Well’ inscribed on it.

“About 1870, when feuing operations were in progress and there was much digging in the vicinity of the well, the water suddenly ceased to flow.  After an interval, however, it again became copious, so much so that it formed a tiny pond in front of an adjoining house.  In the hope of drawing off the water, a pit was dug.  This led to an interesting discovery.  Five feet below the surface, workmen came upon what there seems no reason for doubting was the original trough of the Penny Well.  This “interesting and unexpected find” (to quote from The Scotsman) was covered by a large block of hard sandstone.  The trough, which was circular, measured 32 inches across and had a depth of fully 1o inches in the centre.

“The Society of Antiquaries made investigations and the opinion was hazarded that “the basin into which the water ran was without doubt a baptismal font,” possibly the one which once stood beside St. Roque’s Chapel, situated at the southwest end of Grange Loan, but long since removed.

“In the (1890s) the Penny Well underwent a second restoration, the Town Council providing £30 for the purpose.  By this time however, the spring was found to be impure, but the trouble was got over by substituting the town water.”

Folklore

Penny Well in 1959
Penny Well in 1959

Although there are no documents proving with certainty, local tradition reputed this to be one of Edinburgh’s numerous holy wells.  It probably was.  And whilst W. Forbes Gray seemed at a loss to explain the name of this old water source, it probably comes from the old practice of local people dropping pennies and other offerings into the well in the hope that the spirit of the waters would confer good health or other benefits upon the hopeful pilgrim.  Such rites, of course, are very ancient indeed and relate specifically to the animistic spirit-nature of the site.  In Mr Gray ‘s (1962) essay on the Penny Well he also had this to say:

“According to one statement, it was a holy well attached to the Convent of St. Catherine of Sienna (which stood at the foot of St. Catherine’s Place), a well whose waters were possessed of miraculous powers of healing those afflicted with blindness, in which case it would be in the same category as the well of St. Triduana at Restalrig, and the Balm Well at Liberton.”

Reputed in times gone by to be one of the never-failing springs, this clear and sparkling water supply would keep bubbling away long after all others in the area had dried-up during summer droughts.

“It is also said that the ubiquitous Mary Queen of Scots, when she visited the religious sisterhood at Sciennes, partook of the waters of the Penny Well. “

References:

  1. Bennett, Paul, Ancient and Holy Wells of Edinburgh, TNA: Alva 2017.
  2. Gray, John G. (ed.), The South Side Story, W.F. Knox: Glasgow 1962.
  3. Gray, W. Forbes, “The Penny Well,” in South Side Story, Glasgow 1962.
  4. Smith, J. Stewart, The Grange of St Giles, T. & A. Constable: Edinburgh 1898.

© Paul Bennett, The Northern Antiquarian


St Austin’s Stone, High Hunsley, East Yorkshire

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Legendary Rock:  OS Grid Reference – SE 93360 34443

Also known as:

  1. St. Augustine’s Stone
  2. St Austin’s Rock

Folklore

St Austins Stone on 1855 map

The folklorist John Nicholson (1890) wrote about this “block of natural concrete standing at the head of Drewton Dale, near South Cave” — which modern OS-maps call Austin Dale.  Legend told how it “derived its name from St. Augustine, who used to preach from this stone to the heathen, before Britain became christian.”  This obviously supplanted an earlier heathen site, but it’s difficult to work out what that may have been.  It could have been the lost ‘Rud Stone’ immediately west; or perhaps had some traditional relationship with the healing well which emerges a short distance away further down the valley.  Just above here as well, we find an ancient dragon’s lair at Drakes Hole, which could also hold a clue to this place.

A couple of years after Nicholson mentioned the site, John Hall (1892) published his excellent history of the township, in which he described St. Austin’s Stone thus:

“It’s a mass of rock projecting from the side of a hill and in its longest part, extending  from the hillside to the face of the stone, measures about 60 feet.  By some it is supposed to have formed a centre for druidical worship, and that the adjoining township took its name of Drewton (or Druid’s Town) from this fact.  When St. Augustine came to England…he is said to have visited this part of the East Riding; and that this stone took its name from his visit.”

St Austins Stone 1890 map

The site was also surmounted by a cross at some time in its recent history, but this has gone.  The earth mystery writer Philip Heselton (1986) told that the nearby Well was indeed a place connected to St. Austin’s Stone, in an early article in Northern Earth Mysteries, saying:

“St. Austins Stone near South Cave is a rock outcrop where Saint Augustine is said to have made converts, baptizing them in a nearby well. The site is used for church services.  Every seven years, part of the stone falls away, but it always grows again.”

The site should be examined for potential cup-and-ring markings; as well as reports on the status of the Well.  Any photos of the present situation of the site would be most welcome.

References:

  1. Gutch, Mrs E., County Folk-Lore volume VI: Examples of Printed Folk-lore Concerning the East Riding of Yorkshire, David Nutt: London 1912.
  2. Hall, John George, A History of South Cave and other Parishes in the East Riding of Yorkshire, Edwin Ombler: Hull 1892.
  3. Nicholson, John, Folk Lore of East Yorkshire, Simpkin Marshall: London 1890.
  4. Thompson, Thomas, Researches into the History of Welton and its Neighbourhood, privately printed: Kingston-upon-Hull 1869.

Links:

  1. St. Austin’s Stone (and Well) on “Yorkshire’s Holy Wells” website

© Paul Bennett, The Northern Antiquarian


St. Helen’s Well, Thorp Arch, West Yorkshire

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Holy Well:  OS Grid Reference – SE 45166 45800

Well on the 1849 OS-map

Getting Here

The well is all dried up today, but its remains are about 200 yards north of the river Wharfe. Sam Brewster (1980) told the easiest way to find it: “To get there from Thorp Arch you take the trackway that goes to the south of the church and follow this until you are walking alongside the river; eventually you will come to a barrier of barbed wire near some old disused water-works; get under or over this barrier and turn 90 degrees to your left, following the barbed wire until you come to a wood, the other side of the barbed wire; go into the wood and turn right; keep exploring near the edge of the wood until you find a tree under which is a hollow which used to be St. Helen’s Well.”  Once here you can see where the water used to flow down a narrow channel and under a little bridge.

Archaeology & History

Carved cross remains found near St Helen’s Well

This ancient and well-known healing spring is shown on early OS-maps emerging a short distance north of the River Wharfe besides St. Helen’s Beck in Chapel Wood, adjacent to the Kirkstall Ing or field.  In the western fields close by was once an ancient chapel and, closer to the holy well, once “stood St. Helen’s (or St. Helena’s) Cross, which is somewhat crudely represented in Dr. Whitaker’s History of Craven“, (Speight 1902), illustrated here.

This well possesses a prodigious occult history yet is curiously absent from most studies on the subject.  The place is said to have been a respected holy site that was venerated long before the Romans arrived here. Found at a place called the Rudgate — but known locally as St. Helen’s Ford — it is also said to be haunted.  Angela Smith (n.d.) considers the traditions surrounding the well to be pre-Roman, and the curative waters would certainly have been known of at the time of their occupation here,

“because it lies at the side of Roman road No.280, just north of where it crosses the River Wharfe at St. Helen’s Ford, leading to the Roman fort at Newton Kyme.”

St Helens Well in 1900

Several species of psychoactive plants grow adjacent to the well, which are thought by Phillips, (1976) Devereux (1992) and I as serving ritual shamanic purposes. The likelihood is more so than not.  The oracular nature of the site which R.C. Hope (1893) and others have described here is particularly interesting: in traditions the world over, oracles were often consulted after the ingestion or use of sacred plants, such as are found here.

Due to the sacred nature of this spring and its importance in local folklore and history, it should be recovered from its present state.  The fact that this place was highly important as a ritual and sacred site to christians, pagans, Romans and peasants alike, and now hides all-but-lost and forgotten is a disgrace.

Folklore

A fascinating tale hangs over this still-revered holy well which legend tells had a chapel standing adjacent, dedicated to Helen in the 7th century – although no trace of it is visible today. Local historian Edmund Bogg (1904) recounted how a local sexton told of “padfoots and barguests and ‘that grim foul beast with clanking chain’ which on dark nights kept its vigil” near St.Helen’s Well. Padfoots and barguests are Yorkshire names for spectral black dogs, said to be bringers of death and misfortune (they are one of several remaining folk-ingredients from the Underworld myths in British shamanism).

St Helen’s Well, c.1935
St Helens Well in 1934

Folklorist Guy Ragland Phillips (1976), referring to an article in The Dalesman in 1971, told how a Mrs Dorothy Tate as a young girl used to visit the site and would tie pieces of rag on the bushes aside the place as grateful offerings to the spirit of the well. She said however, that she had gone about doing this in the wrong way, as according to tradition such offerings are to be done secretly. The article showed a photograph of Mrs Tate (from 1908) tying one of the memaws to the wych-elm tree overhanging the old spring.

People visited the well – probably on August 18 – to divine the future with the oracle which Hope (1893) described as being here, always in the dead of night without being seen, leaving before sunrise. It has been visited by thousands of people over the centuries, with gifts of rag-hangings, pins and other memaws. Such offerings continue even to this day. When Harry Speight (1902) visited St. Helen’s Well at the turn of the century, he related how as many as forty or fifty hangings would be left at any one time on the branches of the trees.  He wrote:

“The water is beautifully soft and clear, and in former times was much resorted to as a specific for sore or weak eyes. There are two other springs close by, which were also held to be sacred, but they do not bear any particular dedications. An old plantation a little north of the well is known as Chapel Wood, which commemorates St. Helen’s chapel and the ancient church at Bilton, three miles further north, and about a mile to the east of the Roman Rudgate, is also dedicated to St. Helen.”

A few years before Speight’s visit here, Dr Fred Lees and the botanist, Robert Baines, visited St. Helen’s Well, and wrote similarly of the lore and memaws they found there:

“There are veritably hundreds of these bedizenings affixed and removed surreptitiously (probably before sunrise), according to an unwritten law, for none are ever caught in the act. And yet during the summer months a careful observer may detect almost weekly evidence of a shy communicant with the ghostly genius of someone¾country maid or her dumb shy swain. What murmured litany (if any) had to be said is lost; most likely nothing more was necessary than the unspoken wish…Pieced together and codified, fact and heresay testify as follows: ‘The visitor to the grove, before rise of sun, has to face the tree [a wych-elm overhanging the well] to detach from his or her own person some garment, to dip it in the well, and having knotted or whilst hanging the fragment to any convenient twig…is to breathe a ‘wish’ telling no-one what that wish may be; these conditions strictly observed, what is desired shall come to pass.'” (in Phillips, 1976)

When the archaeologist C.N. Bromehead (1935) and geologist J.V. Stephens came to the site in the 1930s, despite the fall of the well, he was surprised to find local peasants still respecting the spirits of the site, reporting:

“There is now no well or visible spring, but from the position at the lower margin of a gravel terrace it is obvious that water would be obtained by digging a few feet; a small stream flows just east of the site… It is curious that the hanging of rags should survive when the actual well has vanished, but the writer has visited the spot many times in the last seven years and there are always plenty of obviously recent additions.  The custom is to stand facing the well (i.e., due west), preferably after sunset, wish, and then attach something torn from one’s clothing either to the big tree — wych elm — or to any of the bushes.  Probably the custom is largely maintained by vagrants who frequently camp in the wood, but it also has its attraction for courting couples from the neighbouring villages!”

Such offerings at the site of St. Helen’s Well are still left by locals and some of the plastic pagans, who tie pieces of artificial material to the remnants of the wych-elm 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 the site.

…to be continued…

References:

  1. Bogg, Edmund, Lower Wharfeland, the Old City of York and the Ainsty, James Miles: Leeds 1904.
  2. Brewster, Sam, ‘St. Helen’s Well,’ in Wind & Water 1:4, 1980.
  3. Bromehead, C.N., ‘Rag Wells,’ in Antiquity IX, March 1935.
  4. Devereux, Paul, Symbolic Landscapes, Gothic Image: Glastonbury 1992.
  5. Hope, R.C., Legendary Lore of the Holy Wells of England, London 1893.
  6. Ni’Bride, Feorag, The Wells and Springs of Leeds, PPP: Preston 1984.
  7. Phillips, Guy Ragland, Brigantia, RKP: London 1976.
  8. Smith, Andrea, ‘Holy Wells Around Leeds, Bradford & Pontefract,’ in WakefieldHistorical Journal 9, 1982.
  9. Speight, Harry, Lower Wharfedale, Elliott Stock: London 1902.
  10. Whelan, Edna, The Magic and Mystery of Holy Wells, Capall Bann 2001.
  11. Whelan, Edna & Taylor, Ian, Yorkshire’s Holy Wells & Sacred Springs, Northern Lights: York 1989.

© Paul Bennett, The Northern Antiquarian


St Winefride’s Well, Holywell, Flintshire.

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Holy Well:  OS Grid Reference – SJ 1851 7627

Also Known as:

  1. Ffynnon Gwenfrewi
  2. St. Winifred’s Well

Getting Here

St.Winifred’s Well

From the Chester ring road head into north Wales along the coast road (A548) from Connah’s Quay for about 13 miles taking you through Flint. After 12 miles turn left into Holywell town (Treffynnon). At the western end of the town go down the Greenfield-Mostyn road back towards the A584 taking you down a hill.  After 500 hundred yards you arrive at the holy well/shrine and pilgrimage centre on the right-hand side; there is parking on the opposite side of the road. There is a small entrance fee, but as well as the famous healing well and bathing pool, they have a gift shop, toilet facilities and a late medieval/Gothic two-storey structure that is built over the polygonal, vaulted well chamber, whilst at the side (at the corner of the hill) stands another Gothic chapel from 1500.

History and Legend                                                                                                 

According to the well known legend, a young Welsh girl called Winefride or Gwenfrewi, was the daughter of patrician parents, Thenith (Thewyth) and Gwenlo, who lived at Bryn-y-Castell (Treffynnon) at the beginning of the 7th century AD.  She was a very religious girl who was known for her kindness and charities to people in the area that was then called Tegeingl (after the Decengle tribe).  Winefride grew up to be a very beautiful young woman which troubled her because she had no wish to marry, only to live a life of chastity and serve God as only she knew how.

St. Winefrides Well 1742

One day a local chieftain from Hawarden (Penarlag) called Caradoc ap Alyn came hunting in the area. He became very thirsty so stopped off at the house where Winefride lived with her parents.  However, on this particular day her parents were attending the local church where St Beuno, her uncle, was conducting a service.  Prince Caradoc soon began to seduce her so she ran to the church but with the prince in hot pursuit.  When he caught up with poor Winefride, she again resisted him so he took his sword and beheaded her.  Her severed head fell to the ground and rolled down a hill and where it came to rest a spring of water gushed forth from the ground.  Her parents and uncle came rushing out of the church at which point St Beuno cursed the evil prince, who was calmly wiping blood from his sword, causing him to sink into the ground — never to be seen again.  St. Beuno then placed the severed head back into place, restoring Winifred to life again but leaving her with a thin scar round her neck.

Later, Winifred was entrusted for her education to St Beuno whom sent her to various holy men including St. Elerius at Gwytherin near Llanwrst.  Here she became abbess of a convent that had been founded by Elerius, with his mother St. Theonia as first abbess; and it was here for the next 40 years that Winifred lived out her life.  She was said to have died at Gwytherin in either 65o or 670 AD.  Her body was first interred in the churchyard there, however in 1138 her relics were transferred to Shrewsbury Abbey.  Sadly however, her shrine there was destroyed in the 16th century and now only a few relics remain with a finger-bone being housed at a convent in Holywell.

Mythology and Folklore                                                          

St. Winefrides Well 1750

The holy well and shrine of St. Winifred at Holywell became a place of pilgrimage during the middle-ages and many miracles of healing were wrought there.  The sick were cured of infirmities of the legs and body; crutches were left at the well and many were cured of leprosy, eye complaints, loss of hearing, being not able to bear a child, mental illness, palsy and lung disorders etc.  During the Reformation the holy well suffered much, but from the 17th century onwards pilgrims were returning to the holy place and, more recently it has become the Welsh Lourdes and still pilgrims come in droves from all over Wales and beyond.  The vaulted Gothic structure covering the well shrine is richly carved with bosses depicting various characters including St Beuno, Earl Stanley, Lady Margaret Beaufort, biblical characters, animals and an abbot of Basingwerk abbey, but there is also much recent graffiti too.  A tall statue of St Winefride looks down over the well while candles burn all around.  In the larger bathing pool outside, a stone lies at one side — this is claimed to be where St. Beuno sat whilst teaching his young niece.  Red stains on stones at the front of the well-basin were long taken to be the martyr’s bloodstains, but now these are thought to be iron oxide pigmentation on the lichens.  Today the people still come either to bathe in the special pool, throw coins in the well, or fill bottles with holy water from a tap on the wall.  Faith in miracles of healing is still much in evidence here and may it continue to be for many years to come.  Everyone is welcome here, you don’t have to be a Roman Catholic!

References:

  1. UneXplained - LiebreichBord, Janet & Colin, Sacred Waters, Paladin: London 1986.
  2. David, Christopher, Saint Winefride’s Well  – A History and Guide, Gomer Press: Llandysul 2002.
  3. Edwards-Charles, Thomas, Saint Winefride and Her Well – The Historical Background, Holywell 1962.
  4. Heath, Sidney, In the Steps of the Pilgrims, Rich & Cowan: London 1950.
  5. Jones, Francis, The Holy Wells of Wales, University of Wales Press: Cardiff 1992.
  6. Liebreich, Karen, UneXplained: Spine-tingling tales from Real Places in Great Britain and Ireland, Kindle 2012.
  7. Simcock, Richard, North Clwyd At Random, Countryside Publications Ltd: Chorley 1986.
  8. Spencer, Ray, A Guide to the Saints of Wales and the West Country, Llanerch: Felinfach 1991.

Copyright © Ray Spencer 2011


Foldys Cross, Towneley, Burnley, Lancashire

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Cross:  OS Grid Reference – SD 8523 3066

Also Known as:

  1. Foldy’s Cross

Getting Here

To get to Towneley Park head to the south side of the town close to a junction of two roads heading towards Todmorden and Bacup, from here the park and hall are signposted. The old cross stands 300 metres south-west of Townley Hall in the centre of some pathways leading in the direction of Todmorden road (the A671).

Archaeology & History

Foldys Cross, Burnley (Taylor, 1906)

Foldy’s Cross is a tall slender monument on a carved circular pedestal which sits upon a set of seven square-shaped steps. It dates from 1520 when it stood at the south side of St Peter’s parish church, Burnley. It was set up to commemorate a chaplain of St Peter’s church by the name of John Foldy or Foldys, and was then the town’s market cross or St Peter’s churchyard cross. In 1780 it was badly damaged by a Puritan mob, but the Towneley family rescued it and had it brought to their estate where it was repaired in a haphazard way and placed at the north-eastern side of the hall on the Avenue. In 1911 Burnley Borough Council had the cross completely restored for its Jubilee Year celebrations with various sandstone pieces added to replace sections of the cross including the plinth and set of seven steps – which are thought to be an exact copy of the original ones. The cross was then placed in its current position 300 metres to the south-east of Towneley Hall at an intersection of footpaths leading towards Todmorden road.

The original design of Foldy’s Cross was of the Gothic style which can be seen in the cross-head. It is made of sandstone and has an octagonal shaft with a moulded plinth with sunken panels. These panels contain lettering in the Gothic script. The cross-head is very nice with its decorated four arms, one of which is sunk into the shaft to support the head itself; this appears to be the original moulded head or cap with nicely carved emblems and fleurons on the collar – all typically Gothic in style. In the middle of the cross-head is a rather crude crucifix scene and on the other side the letters “IHS”. On the plinth the inscription reads in Latin:

‘Orate pro anima Johannes Foldys, capellani qui istam crucem fieri fecit Anno Domini MCCCCCXX’

— which when translated reads as, “Pray for the soul of John Foldys, chaplain who caused this cross to be made in the year of Our Lord 1520”.

The cross is now grade II listed and the English Heritage Building identity number is 467232.

References:

  1. Peace, Richard, The Curiosities of England – Lancashire Curiosities, The Dovecot Press Ltd 1997.
  2. Taylor, Henry, The Ancient Crosses and Holy Wells of Lancashire, Sherratt & Hughes: Manchester 1906.

© Ray Spencer, 2011


St. Peter’s Cross, Stoke-on-Trent, Staffordshire

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Cross:  OS Grid Reference – SJ 8792 4521

Getting Here

Drawing of carved cross shaft (© Ray Spencer)

From the centre of Stoke head west onto Glebe Street and just a couple of hundred yards or so south of the town hall is the minster church of St Peter Ad Vincula (St. Peter in Chains). Go into the large graveyard and there the ancient Saxon cross-shaft stands behind some modern iron railings. There are many other things of interest to see in the churchyard, including some old arches and monuments / gravestones in memory of some famous potters that made Stoke famous during the industrial revolution.

Archaeology & History

The Mercian cross-shaft stands 4 feet high on a 19th century square, socketed lump of stone. It is said to date from about AD 1000 when it was in use as a preaching cross, but could in fact be from earlier than that according to some local historians – perhaps it was originally a Christianized stone. The first Saxon settlement at Stoke (Stoiche) was said to date from c 800 AD. The cylindrical shaped shaft was discovered in 1876 by a gravedigger who spotted it being used as a door lintel inside the old church which was being demolished to make way for a newer church building. During its recovery the shaft broke in two so it was placed in storage, but in 1935 it was formally identified by Mr Charles Lynam who had it restored and re-erected in the churchyard.

Sadly the shaft is quite badly eroded with the carvings on one side being difficult to make out, but the front face has interlacing and scroll-work; there is some key-patterning on the sides and reverse side along with a series or section of small holes – these perhaps done in more recent times. The break across the middle of the shaft can still be seen today, but that does not detract from its great antiquity, the ancient monument being carefully restored. On the base there is an inscription that reads:

‘This fragment of a pre-Norman cross identified by Chas Lynam F.S.A. was re-erected near to its original position in the 25th year of the reign of H.M. King George V by P.W.L.Adams F.S.A.’

The cross-shaft is a Grade II listed monument.

References:

  1. Pickford, Doug., Staffordshire – Its Magic & Mystery, Sigma Press Wilmslow, Cheshire 1994.

© Ray Spencer, 2011