water – Page 21

Lady Well, Leeds, West Yorkshire

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Holy Well (destroyed): OS Grid Reference – SE 3060 3373

Archaeology & History

Lady Lane, where the well was

Deep in the industrial centre of Leeds, not far from the main bus station, could once be found one of Yorkshire’s many ‘Lady Wells’. The great historian and antiquarian Ralph Thoresby (1715) was the first to write of this great spring, which is now lost beneath the concrete buildings near Quarry Hill. He described it as,

“a noted spring…to this day called Lady Well and the adjoining way, Lady Lane.”

In 1806 Edward Baines of Leeds described this spring of “soft, pure water,” also telling it to be on Lady Lane, saying that

“At the bottom of this street is a spring of excellent water, called Lady-Well, which affords a copious supply of that necessary article to this populous part of town.”

This Lady Well was also included in Andrea Smith’s (1982) survey, who noted that less than two hundred yards northwest of was The Chantry of Our Lady. This church has medieval foundations and its dedication would be derived from the healing waters here; plus, Smith notes, in West Yorkshire, “the number of churches dedicated to Our Lady is only two and these are both classed as ancient.”

References:

Baines, Edward, The Leeds Guide, E. Baines: Leeds 1806.
Smith, Andrea N., “Holy Wells in and around Bradford, Leeds and Pontefract,” in Wakefield Historical Society Journal, volume 9, 1982.
Thoresby, Ralph, Ducatus Leodiensis, London 1715.

Doidy Poidy Well, Gomersal, West Yorkshire

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Healing Well (lost): OS Grid Reference – SE 209 260?

Archaeology & History

This bizarre-sounding well owed its name—if we are to accept H.A. Cadman’s (1930) version of history—to the local land-owner,

“Joseph Mortimer and it was so-called because Mortimer’s christian name was Doidy Poidy.”

But this seems unlikely. The term ‘doidy’ is a local dialect word, seemingly found only in West Yorkshire, meaning ‘an overdressed person, especially female,’ (Haigh 1928), with doidy-poidy being rhyming slang for the same thing. The english dialect magus, Joseph Wright (1900), proclaimed the same derivative, “a badly dressed woman, a dowdy.” So it may have been that this title was endowed upon Mortimer’s wife.

Cadman told that the Doidy Poidy Well was one of the “chief wells” of Gomersal, implying that its waters were good and strong. Its existence on what was known as “the old feasting grounds” may have played a part in the “public rejoicings which last for days… The feast was on the Monday on or before Lady Day.” (March 25th, around spring equinox) However, Cadman assures us that the celebrations were started “when the Gomersal Cloth Hall was opened,” telling us that “this feast or fair is not therefore an ecclesiastical one.”

The exact whereabouts of the Doidy Poidy Well remains a mystery (the map-link, above, shows an approximation from the middle of Gomersal).

References:

Cadman, H. Ashwell, Gomersal, Past and Present, Hunters Armley: Leeds 1930.
Haigh, W.E., A New Glossary on the Dialect of the Huddersfield District, Oxford University Press 1928.
Wright, Joseph (ed.), English Dialect Dictionary – volume 2, Henry Frowde: London 1900.

St. Helen’s Well, Thorpe Hesley, South Yorkshire

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Holy Well (lost): OS Grid Reference – SD 370 960

Archaeology & History

In Rob Wilson’s (1991) study on the saints and wells of South Yorkshire, he mentions this site which, it would seem, may have been lost to history. In Wilson’s site-entry for the St. Helen’s Well at nearby Barnburgh, he tells that,

“There may have been other wells in South Yorkshire dedicated to St. Helen… Two 18th century surveys by William Fairbank list St. Helen’s Fieldin Thorpe Hesley and St. Ellen’s Field in Wentworth.”

Around ten different wells are highlighted in the village itself on the first Ordnance Survey map of the area, with a number of others scattered in the surrounding fields. Any one of these may be the well in question. Much of the region was badly disfigured by the Industrialists in their usual desecration of the landscape, which may make any recovery of this site impossible. However, a foray into the whereabouts of William Fairbank’s survey could be worthwhile — and if St. Helen’s Field is one that remained untouched by local mining, the site could be recovered from its present “lost” status.

(Please note: the grid-reference cited above is an approximation until further data allows us to correct it.)

References:

Wilson, Rob, Holy Wells and Spas of South Yorkshire, Northern Arts: Sheffield 1991.

St Francis’ Well, Conisborough, South Yorkshire

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Holy Well: OS-Grid Reference – SK 5112 9880

Also known as:

Town Well

Getting Here

From Church street turn down into Wellgate, the well is on the right hand site at 18 Wellgate surrounded by railings near some new properties, on a little island.

Archaeology & History

Near the castle, and although dry it is a substantial site variously called the Town well or the Well of St Francis. This is as C.F. Innocent (1914) described it:

“Covered by a curious little building very medieval-looking with it a chamfered plinth and steeply slanted roof”

Little is recorded of its history, but the structure more a conduit house probably dates from the 1500s at the earliest and was used as source of domestic water until the 1900s.

Folklore

Which St Francis it is, is unclear, but Alport (1898) records the local tradition which states that he was a local holy man and probably not a true saint and it is interesting that a number of churches are dedicated to a St. Francis in Yorkshire. Interestingly though, the date of creation of the well is recorded and is quite late compared to other local saints.

It is said that in 1320 -1321 the village was suffering from a particularly terrible drought and this St. Francis, said to be an old and wise man was sought for his advice. He suggested that the local people cut a willow tree from Willow Vale and then as the people sang psalms and hymns he lead them through the church and priory grounds to the site of the well. At the spot St Francis then struck is and not only did a spring arise and followed for the next 582 years (for its sadly dry now) but the tree took root.

Sadly this tree has either died or was dug up. Clark (1986) believes the story recalls a Pagan priest and that the legend was a legacy of Conisbrough’s pre-Christian past; certainly the reference to a willow indicates a water diviner.

Extracted and amended (where both sites of the town are discussed) from http://insearchofholywellsandhealingsprings.wordpress.com/2011/12/11/a-yorkshire-field-trip-conisboroughs-two-holy-wells/

References:

1. Allport, C.H., (1898) History of Conisborough.
2. Clark, S., (1986) “The Holy well of Conisborough,” in Source, Old Series no.5.
3. Innocent, C.F (1914-18) “Conisborough and its Castle,” in Trans of Hunter Archaeology Society.

St Peter’s Well, York Minster, North Yorkshire

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Holy Well: OS Grid Reference – SE 6038 5219

Also Known as:

Holy Well, York Minster

Archaeology & History

Old photo of the well

For people who like to visit the sacred sites that determined a cross-over from Earth-based animism to one which ceased sanctifying the Earth, this ancient water source in the cellars beneath York Minster would be a good example. Sadly, the church has closed off access to this ancient heritage and you can no longer see it. Yet despite the fact that the modern-day christians have closed off your encounter with this important heritage site (York Minster’s website doesn’t even mention its existence!), we should not forget its mythic history…

As you walk into the building (at some great expense, it has to be said), the location of the holy well is said to be at its more western end, albeit in the crypt underground—although there does seems to be some confusion with some authors about exactly where the well is positioned.

1850 sketch of the well

The earliest account we hear of the place relates to when the northern tribal King Edwin, along with his sons Osfrid and Esfrid, came here to be “baptized” in the waters of this clear spring “on Easter day, April 12, 627” CE. Immediately thereafter a small wooden chapel was constructed next to or above the well. From then on, as the centuries passed, the renown of the well grew and eventually the magnificent ritual temple of York Minster was eventually built. The waters eventually became dedicated to St. Peter and an annual festival occurred here soon after the Midsummer solstice on what became known as St. Peter’s Day (June 29). After the year 1462, a secondary festival date was also given to the site by the Church and another annual celebration occurred here on October 1 too. Its waters remained accessible to people for drinking, healing and rites throughout the centuries. It is only now, in the 21st century, that its sacrality and spirit has been closed-off. This is a situation that must be remedied!

In Mr Goole’s (1850) survey of York Minster, his architectural illustration of the building showed that the water from the well had been brought up onto the ground floor, on the southeast side of the inner cathedral building in the easternmost vestry, and named as St Peter’s Pump. This is illustrated in the 1850 drawing above-left.

A whole series of early writers mention the well in earlier centuries—of whom a brief sample is given here. When Celia Feinnes came here in the 17th century, she said that,

“In the vestry of York Minster there is a well of sweet spring water called St Peter’s Well ye saint of ye Church, so it is called St Peter’s Cathedral.”(Smith 1923)

Mr Torre (1719) gave it equal brevity, saying simply that,

“at the south-west corner thereof is a draw-well (called St. Peter’s Well) of very wholesome clear water much drunk by the common people.”

In R.C. Hope’s (1893) national survey of sacred wells, he told that

“There is a draw well with a stone cistern in the eastern part of the crypt of York Minster… The Crypt is about 40 feet by 35 feet.”

The well was even included in Murray’s Handbook to Yorkshire (1892) as being “in the southwest corner of the Minster.” William Smith (1923) included the site in his fine survey, telling his readers that,

“The water is excellent in quality, which in measure, so chemists say, is due to the lime washed into it by the rain from the walls of the Minster. The water has for centuries been used for baptisms, and is so used today. The well has now for some years been covered with a pump.”

Folklore

In Geoffrey of Monmouth’s famous early History, we find that King Arthur visited here. …And one final note, about which we know not for certain whether it was relevant to the holy well hiding in the crypt, but a fascinating heathen custom was enacted here in bygone days, almost above the spring. Mistletoe, as Christina Hole (1950) told,

“was ceremonially carried to the cathedral on Christmas Eve and laid upon the high altar, after which a universal pardon and liberty for all was proclaimed at the four gates of the city for as long as the branch lay upon the altar.”

Mistletoe is one element that is known to have been sacred to the druids (not the present-day druids!) and was sacred to the ancient Scandinavians (who came here), and also possessed the powers of life and death in its prodigious folklore and phytochemistry. Fascinating…

…to be continued…

References:

Bord, Janet, Cures and Curses: Ritual and Cult at Holy Wells, HOAP: Wymeswold 2006.
Gutch, Mrs, County Folk-lore volume 2 – North Riding of Yorkshire, York and the Ainsty, David Nutt: London 1901.
Hole, Christina, English Custom and Usage, Batsford: London 1950.
Hole, Christina, English Shrines and Sanctuaries, Batsford: London 1954.
Hope, Robert Charles, Legendary Lore of the Holy Wells of England, Elliott Stock: London 1893.
Murray, John, Handbook for Travellers in Yorkshire, J.Murray: London 1874.
Parkinson, Thomas, Yorkshire Legends and Traditions, Elliot Stock: London 1888.
Poole, G.A., An Historical and Descriptive Guide to York Cathedral and its Antiquities, R. Sunter: York 1850.
Purey-Cust, A.P., York Minster, Isbister: London 1898.
Rattue, James, The Living Stream: Holy Wells in Historical Context, Boydell: Woodbridge 1995.
Smith, William, Ancient Springs and Streams of the East Riding of Yorkshire, A. Brown: Hull 1923.
Torre, James, The Antiquities of York, York 1719.
Whelan, Edna, “Holy Wells in Yorkshire – part 1,” in Source, No.3, November 1985.
Whelan, Edna, The Magic and Mystery of Holy Wells, Capall Bann: Chieveley 2001.
Whelan, Edna & Taylor, Ian, Yorkshire Holy Wells and Sacred Springs, Northern Lights: Dunnington 1989.

Egg Well, Ashenhurst, Leek, Staffordshire

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Healing Well: OS Grid Reference — SK 005 540

Egg Well, Ashenhurst

Getting Here

Just outside of Leek a right-hand lane leads to the small hamlet of Ashenhurst, turning left pass the gated road and on the right hand side at the next fork is the The egg well on the right in a small brick building.

Archaeology & History

The Egg Well is a curious site. No evidence appears to record it as a holy well, nor a spa— but it appears to be a secular healing well. Local tradition believes that the site was used by the Roman, but the older fabric was set in place by William Stanley, the owner of Ashenhurst Hall bewteen 1744 and 1752. The present house was erected in the 19th century.

Waters of the well

The name of the well is curious; it could refer to the shape of the basin, but could also refer to sulphurous waters although I could not detect a smell. Today, a rather ugly 19th century brick-built structure surrounds this stone lined bath-shaped structure, which was roofed at a later date.

Folklore

The site was used by the Romans, but there is no evidence. Its properties are recorded on the basin is this monogram and an interesting Latin inscription which reads:

“Renibus, et splenui cordi, jecorique medatur, Mille maelsi prodest ista salubris aqua.”

The translation being:

“The liver, kidneys, heart’s disease these waters remedy. And by their healing powers assuage full many a malady.”

References:

Parish, R.B., Holy Wells and Healing Springs of Staffordshire – in publication.

Links:

Holy Wells & Healing Springs – Staffordshire

St. Mary’s Well, Wallingwells, Nottinghamshire

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Holy Well: OS Grid Reference – SK 572 840

Archaeology & History

Old photo of St Mary’s Well

First mentioned in Pipe Rolls and referred to by the founder of Wallingwells Benedictine Priory (founded around 1150 CE) as ‘juxta fonts et rivum fontium’, the site Wallingwell or originally Waldon-by-the-Wells, may be significant. The name refers to ‘bubbling wells’, but whether these wells were dedicated appears to be unknown, although it does seem likely. Indeed, an anonymous article from the Worksop Guardian dated 1929 on the Wallingwell Estate, shows the well arising under a rough stone work arch beside the site of a lake. Close by, appears to be a grotto of a similar construction. The article states that the grotto was built 250 years (from 1929 this suggests a date of 1679 which appears a little too early for this folly, a date in the 18^th century being more likely). This was done by Thomas White using stone from petrified springs in Derbyshire. No reference is made of the well, but one assumes that it was built at the same time, but whether White was constructing a folly around an existing traditional site again is unknown.

Baker (2000) refers to the castle folly but fails to reference these sites suggesting that it had vanished. However, grotto and well still exist in the overgrown and forlorn garden to the back of the house. The grotto is well-preserved, although signs of ruination are evident and the urn within has gone.

The internal brickwork

The overgrown well

St. Mary’s Well is the most ruined. The archway appears to have fallen or been knocked down but the channel or basin the spring flows into still exists. Observation underneath a flattened stone covering the channel show that the spring flows from a pipe further up and under a series of neat brick arches. It is clear that the well structure was never accessible as it abutts onto the Lake, but was designed to be seen from the other side of the Lake. This view now is difficult due to the considerable plant growth obscuring the sites. It is good to see that the well still exists and hopefully the garden could be restored.

Extracted from R. B. Parish (2009) Holy Wells and Healing Springs of Nottinghamshire

Links:

Holy & Healing Wells

Hawklemass Well, Whittingham, Northumberland

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Healing Well: OS Grid Reference – NU 0683 1228

Archaeology & History

Hawklemass Well on 1866 map

References to this site seem very scarce. A well is highlighted on the 1866 OS-map of the region close to the spot which D.D. Dixon (1895) said it was found, “near to the Howbalk Lane end, where is also the Hawklemass Stile and Hawklemass Well.” A stone trough could once be seen here, but its presence today needs to be confirmed by local researchers. The site is listed in Binnall & Dodds (1943) survey, but with no additional comments to those made by Mr Dixon.

Folklore

The historian D.D. Dixon (1895) told that the village of Whittingham only had one ghost, but it was known as the “Hawklemass Ghost” and was occasionally encountered at the Hawklemass Well:

“This was a place never passed after nightfall by the youth of the village without feeling an eerie, creepy sensation, and with many a furtive glance on either side. This unearthly visitant, in its gambols and uncanny pranks, was said to rattle the chain by which it was supposed to be bound in a fearsome manner. It was usually seen or heard by persons who, having lingered long at the village inn, could say with Tam o’ Shanter,

“While we sit bousing at the nappy,
An gettin’ fou and unco happy,
We think na on the lang Scots miles,
The mosses, waters, slaps and styles,
That lie between us and our hame.”

One Saturday night many years ago—perhaps fifty—a poor fellow on his way from Whittingham to Glanton fel into the roadside at Hawklemass, where he was found, quite dead, the next morning by some persons on their way to Glanton meeting. This sad affair may have given rise to the tradition of the Hawklemass Ghost.”

The name of the old lane at whose junction the Hawklemass Well once flowed, ‘Howbalk Lane’, may derive from a lost tumulus, as the word how (and its variants) regularly relate to prehistoric mounds in our more northern climes. Such an ancient tomb, close to the well, may be the origin of the ghost story.

References:

Binnall, P.B.G. & Dodds, M.H., “Holy Wells in Northumberland and Durham – part 2”, in Proceedings of the Society of Antiquaries Newcastle-upon-Tyne, 10:2, 1943.
Dixon, David Dippie, Whittingham Vale, Northumberland, Robert Redpath: Newcastle 1895.

Acknowledgements: With thanks to Gill Rutherford for prompting me to finish this; and to Claire Heron for the OS-map reference.

St. Helen’s Well, Hemswell, Lincolnshire

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Holy Well: OS Grid Reference – SK 932 911

Also Known as:

Seven Springs

Getting Here

From the village lane at the east end of Brook Street, take the footpath through the first gate and then over the stile into the woods on your left (north). Soon a clearing will appear on the left hand side as you climb the hill. Careful as you scramble down (look for a swing set up by local children) on the left hand side will be the Devil’s Pulpit.

Archaeology & History

The village name deriving from ‘Helmes’, the genitive singjular of the Old English masculine name Helm, or from helmes, the genitive singular of OE helm ‘a helmet, the summit of a hill, a shelter’, so that the name is either ‘Helm’s spring’ or ‘spring at the summit or shelter’—which does rather neatly defines its topography. However, other authorities suggest its gets its name from elm trees which once grew around the wells.

The site has an eerie but not unquiet atmosphere this is possibly due to the stone called the Devil’s Pulpit, a large approximately six-foot high piece of sandstone under which a small spring arises.

Folklore

This Thompson (1999) in his Lincolnshire Wells and Springs notes local opinion thought was St. Helen’s, he said it tasted sweeten than the other waters (a fact that I cannot testify as the spring has appeared to have almost dried up the year I went). Binnall (1845) notes that the spring wells were regarded as possessing curative powers and rags were hung on the surrounding bushes.

The dedication of St Helen is an interesting one and can be seen as an outlier from those found widely distributed in Yorkshire (Whelan & Taylor, 1989), but rare in the adjoining counties of Derbyshire and Nottinghamshire. Harte (2008) in his English Holy Wells suggests that the name is spurious; and Rudkin’s (1936) Lincolnshire Folklore does not refer to it as such. However, in support of the view, I had no problem locally detecting the well using this name in the village (incidentally Harte makes an error referring to the springs as Aisthorpe Springs, these are clearly another site). There was supposed to be a chapel or church associated with the site, of which there is no trace or record.

Taken from R. B. Parish (2012) Holy Wells and healing springs of Lincolnshire

References:

Cameron, Kenneth, The Place-Names of Lincolnshire – volume 6, EPNS: Nottingham 2001.
Harte, Jeremy, English Holy Wells, Heart of Albion: Loughborough 2008.
o’ Neill, Susanna, Folklore of Lincolnshire, History Press: Stroud 2012.
Rudkin, Ethel, Lincolnshire Folklore, 1936.
Thompson, Ian, Lincolnshire Springs and Wells: A Descriptive Catalogue, Bluestone: Scunthorpe 1999.
Whelan, Edna & Taylor, Ian, Yorkshire Holy Wells and Sacred Springs, Northern Lights: Dunnington 1989.

Links:

Holy & Healing Wells

Ragged Spring, Healing, Lincolnshire

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Healing Well: OS Grid Reference — TA 199 096

Also Known as:

Ragged Well

Getting Here

The site can be found along Wells road, just after the turning for Healing wells farm and after the mirror. One may need to beat through the thickets to reach it.

Archaeology & History

The Ragged Spring

Some confusion exists over the relationship between the wells and the parish name. This is possibly an ancient site, as the earliest name for the parish is ‘Heghelinge’ and perhaps derive from the springs. However, this is at variance to the view of Kenneth Cameron (1997) in his Place-Names of Lincolnshire, where it is noted that ‘Hægelingas’ is derived from “the sons or followers of a man named Hægel” rather than healing, although it is of course a strange coincidence!

The springs are still marked on the current OS map, as Healing Wells, in a small plantation, but they are, as the photo shows, only marked by circular indentations in the ground. The first spring is the easier one to trace and it appears to have holes, although these may be made by animals. The springs are now quite dry, perhaps that the clogging of the springs noted above continued as the waters were forgotten, resulting in the current situation. There is no clear lining around the well or other structures. Lying around the springs are a range of metal buckets in various stages of decay and some metal pieces which may be remains of a metal fence around it. Sadly, I was unable to find any sign of rags although the man I asked in the whereabouts referred to them as “the ragged springs.”

Folklore

The Ragged Springs fed a stream where people paddled or hung garments on bushes to acquire good health strangely rather than the wells themselves. Gutch and Peacock (1908) in their County Folklore note that a,

“Mr. Cordeaux visited them not long since for the purpose of discovering whether pins are ever dropped into them, but the bottom of the water in both cases was too muddy and full of leaves to allow accurate examination.”

According to Gutch and Peacock (1908) each well had a different use, one spring being a chalybeate one was done for eye problems, whereas the other was for skin problems. They continue to note that a:

“F S, a middle-aged man, who grew up in an adjoining parish, states that when he was a lad, one spring was used for bathing, and the second for drinking. The latter was considered good against consumption, among other forms of sickness. . . . What the special gift of the bathing well was F S cannot say. He often plunged his feet into it when a boy, but he does not venture to assert that it had any great power in reality, although ‘folks used to come for miles,’ and the gipsies, who called the place Ragged Spring or Ragged Well, frequently visited it. A Gentleman who hunts with the Yarborough pack every winter, says that he notices the rags fluttering on the shrubs and briars each season as he rides past. There is always a supply of these tatters, whether used superstitiously or not, and always has been since his father first knew the district some seventy years ago.”

This would appear to be the site recorded as below under Great Cotes by R.C. Hope (1893) in his Legendary Lore of Holy Wells:

“there is a spring celebrated locally for its healing properties. It rises from the side of a bank in a plantation, and is overshadowed by an ancient thorn, on the branches of which hang innumerable rags, fastened there by those who have drunk it waters.”

The custom apparently continued until the 1940s. Indeed a visitor in the 1920s noted that even the trunks were covered with longer pieces of rag. A picture in the 1995 edition of Lincolnshire Past and Present journal shows a number of rags on the bushes. It is worth noting that perhaps the presence of a large thorn perhaps suggests a great antiquity to the site.

References:

Cameron, Kenneth, The Place-Names of Lincolnshire – volume 5, EPNS: Nottingham 1997.
Gutch, Mrs & Peacock, Mabel, County Folk-lore – volume v: Examples of Printed Folk-lore Concerning Lincolnshire, David Nutt: Folk-lore Society 1908.
Hope, Robert Charles, Legendary Lore of the Holy Wells of England, Elliott Stock: London 1893.
Parish, R.B., Holy Wells and Healing Springs of Lincolnshire. Pixyled Publications 2013

Links:

Holy & Healing Wells