Take the Heptonstall road up from Hebden Bridge, going round the village (not into it) and head through Slack and onto Colden. Just as the road begins to go downhill to Colden, note the small single-track road on your right called Edge Road. Go on here for a good mile until it becomes a dirt-track and there, on your left, is the half-run-down old farmhouse called New Edge. Just yards past it, off to the right by the trackside, you’ll see this large copper-coloured stone basin oozing with the same-coloured liquid.
Archaeology & History
New Edge Chalybeate, above Colden
This is one of what Thomas Short (1724) called “the ten thousand chalybeats”, or iron-bearing springs, inhabiting the Yorkshire uplands — but he didn’t include this site in his huge survey. But it’s a beauty amongst chalybeates, as a visit here clearly shows! The well is one of two found on either side of the old building known as New Edge (as contrasted with Old Edge, a little further along the lane), and its waters trickle gently from the old stone trough.
The waters are undoubtedly enriched with large amounts of iron, as the photo here shows, giving the waters clear medicinal value. In tasting them, not only do the waters give you that copper-coloured hue, but you can clearly taste the minerals in the water. As with other iron-bearing springs, the water from the New Edge spring is good for the blood, good for anæmia, loss of energy and a low immune system.
References:
Short, Thomas, The Natural, Experimental and Medicinal History of the Mineral Waters of Derbyshire, Lincolnshire and Yorkshire, privately printed: London 1734.
Take the B6478 road between Clitheroe and Newton, heading up north out of Clitheroe until you’re on the very top of the hill with fine views, mainly north and west. There’s a car-park about here, on the right-hand side of the road. From here, walk further along the road for about 200 yards, keeping your eyes peeled for the large stone trough at the left-hand side of the road. That’s it!
Archaeology & History
When we met up with John Dixon in the summer of this year, to wander on the nearby hills in search of old monuments, this was the first spot he showed us — and the waters were flowing nicely and tasted alright aswell! But its history is not widely know. Jessica Lofthouse (1976) described the place, saying:
“In the days of horse and pedestrian traffic none passed Walloper Well without stopping to ‘quaff the clear crystal.’ Long ago, hill men, hunters, forest wardens and farmers off to Clitheroe markets and fairs, pedlars, lead miners from the nearby workings, all met here. The name is thought-provoking. Why Walloper? From a word meaning a ‘fresh bubbling spring’, which this is, fresh from the moorside into stone troughs. Age, wartime army practice and vandalism of 1974 made renewal of the trough necessary, but the flow has been constant. One must drink, just as one throws pennies into the Roman fountain, to ensure one comes back again.
“The true derivation does not satisfy everyone. One can choose. A man and his wife climbed towards Walloper with raised voices, she nagging, he protesting. A pedlar watched them. “I’ll tell thee what I’d do if she were my wife. I’d wallop her, wallop her, wallop her well.” A song which every local singer was once compelled to have in his repertoire told the same story. The chorus sums up the reason for the name:
“…lovers of tell, each beau to his belle
The olden time story of Walloper Well.
The mason who built it in love with a maid
Who brought him his dinner one day, so tis said,
Was struggling to kiss her when over the Fell
A pedlar then passing cried, ‘Wallop her well’.”
References:
Byrne, Clifford H., Mineral Springs and Holy Wells of North-East Lancashire, unpublished manuscript, 1972.
Lofthouse, North Country Folklore, Robert Hale: London 1976.
Although ascribed as a wooden ‘henge’ by archaeologist Jean Cook, the site is more accurately a simple timber circle. Cook (1985) described this little-known “Wood Henge” monument, as she called it, sat inside the lower southeastern end of the impressive Dorchester Cursus monument. The site was obviously of some ritual importance, for a variety of reasons. It was excavated in 1981 and,
“it consisted of a ring of large pits enclosing an area some 18m in diameter. The site was situated along the central axis of the (Dorchester) cursus, presumably influenced by the alignment. The pits, which varied in size, had each contained a wooden post, in three instances consisting of an entire trunk of an oak tree. All the posts were burnt in situ, presumably during some form of destruction ceremony.”
Groundplan of site
When Alex Gibson came here a few years afterwards to re-examine the site, his work and that of Richard Bradley (1988) also found the place to have been an elliptical ‘ring’ of once-upright timber posts. Although Gibson (1998) later gave a confused version of where the site actually was (wrong grid-refs), his brief description gave us an outline of what was once here:
“An oval of 12 postholes containing the carbonized remains of 13 posts which had been burnt prior to the placing of cremations in the upper fills of the postholes. The SW posthole contained the remains of two posts in the same socket. There is a possible entranceway, marked by a wider gap between posts, in the NW.”
But this last line appears to be pure speculation. I’ve not read the longer archaeological accounts of this ‘wood henge’ and adjacent sites (Bradley & Chambers, 1988; Gibson 1992), which should give greater details about the site as a whole. The Pastscape site gives the following information:
“A pit circle comprising a sub-circular arrangement of 12 pits was excavated in the early 1980s in advance of work on the Dorchester by-pass. The site lay within the Dorchester Cursus (SU 59 NE 5), circa 400 metres northwest of its southeastern terminal. The long axis of the pit circle was the same as that of the cursus. Each of the pits had held a timber upright, and some if not all had been burnt in situ. An air photograph of the site had suggested the presence of a central pit but this feature proved to be a natural pocket of sand. Six deposits of cremated bone came from various post pipes. Other finds included a handful of potsherds, one possibly of Early Bronze Age date, some animal bone fragments, and a few flints. Radiocarbon dates from cremated bone and charcoal centred on the mid 3rd millennium BC, with one slightly later.”
References:
Bradley, R. & Chambers, R., “A New Study of the Cursus Complex at Dorchester-on-Thames, in Oxford Journal of Archaeology, volume 7, 1988.
Cook, Jean, “The Earliest Evidence,” in Dorchester through the Ages, Oxford University 1985.
Cook, Jean & Rowley, Trevor (eds.), Dorchester through the Ages, Oxford University 1985.
Gibson, Alex, “Possible Timber Circles at Dorchester-on-Thames,” in Oxford Journal of Archaeology, volume 11, 1992.
Gibson, Alex, Stonehenge and Timber Circles, Tempus: Stroud 1998.
Pennick, Nigel & Devereux, Paul, Lines on the Landscape, Hale: London 1989.
Early photo of holy well site (Henry Taylor, 1906)
To get here you have to travel right to the end of the road, then walk a short distance until you hit the horrible coastal waters where there’s a natural rock arch. Just before here, on the west-facing side, is this famous holy well.
Archaeology & History
Just before this little-known sacred well is a cavity in the limestone rock which is called the Fairy Church, and a couple of hundred yards below here is another one which was known as the Fairy Chapel. This region was obviously of sacred importance to our ancestors – and should still be to those of us with ecological concerns. The waters from this well were said to cure poisons from the body. It was written about at some length in Mr Taylor’s (1906) superb survey, where he collated material from a series of other early tracts describing the well. He wrote:
“This celebrated medicinal well is said to have been used by lead miners from the time of the Romans. The patients come for a two or three days’ stay to “get the poison out of their systems.” The site is three and a half miles nearly due south from Cartmel. The water, which has a very peculiar taste, comes down from the hillside and flows into a small artificial basin or grotto. The key of the door is kept at a neighbouring farmhouse. Close to the well is an untenanted building formerly used by indigent sufferers. The wooded cliff forming ‘The Head’ is of singular beauty, overlooking the waters and sands of Morecambe Bay. On Hennet’s map of Lancashire (1828) the well is called ‘Spa Holy Well.’
“…Mr. W. O. Roper, in his Churches, Castles, and Ancient Halls of North Lancashire, writes: “One other appendage to the Priory of Cartmel should be mentioned, and that is the well known as the Holy Well. On the sea-shore, close under the towering cliffs of Humphrey Head, and almost immediately below the natural arch of rock which leads to the recess known as the Fairy Chapel, bubbles the well to which in former days the Priors journeyed in state from their neighbouring Priory, and to which in more recent times large numbers of people resorted, hoping to derive benefit from its medicinal qualities.”
“Mr. James Stockdale, in Annals of Cartmel, writes: “Near to this holy well (Humphrey Head) are two cavities in the mountain limestone rock called the ‘Fairy Church’ and the ‘Fairy Chapel,’ and about three hundred yards to the north there used to be another well, called ‘Pin Well’, into which in superstitious times it was thought indispensiable that all who sought healing by drinking the waters of the holy well should, on passing it, drop a pin; nor was this custom entirely given up till about the year 1804, when the Cartmel Commoners’ Enclosure Commissioners, on making a road to Rougham, covered up this ‘Pin Well’. I have myself long ago seen pins in this well, the offerings, no doubt, of the devotees of that day.”
“Mr. Hope, in his Holy Wells of England, says that “this is a brackish spring celebrated as a remedy for stone, gout, and cutaneous complaints. The water issues from a projecting rock of limestone, called Humphrey Head and its medicinal qualities occasion a considerable influx of company to Cartmel, Flookborough, Kent’s Bank and Grange during the summer months…”
Holy Well on 1851 map
The site was clearly marked in 1851 on the first OS-map of the area as the Holywell Spa, and the attendant Fairy Chapel and Fairy Church shown as two distinctly separate places, very close by.
References:
Hope, Robert Charles, Legendary Lore of the Holy Wells of England, Elliott Stock: London 1893.
Taylor, Henry, The Ancient Crosses and Holy Wells of Lancashire, Sherratt & Hughes: Manchester 1906.
Walk from Ilkley up the Wells Roads as if you’re going to the White Wells, but keep following the road along, keeping to the moorside (don’t go up Panorama Drive). A few hundred yards up, crossing the small bridge over the gorse-scattered stream, take the footpath to your right and walk along the moor-bottom, parallel to the rich houses. Keep walking, past the reservoir (don’t go up the slope on the newly created path) and cross the small wooden bridge. Once over the other side, head through the gate and walk along the rocky footpath into the woods. Less than 100 yards down where the first seat is, there’s a slow-running blood of water oozing out from the rocks.
Archaeology & History
At the top of this bit of old woodland, out of rocks near the top of the trees, emerges another of Yorkshire thousands of chalybeates, or iron-bearing springs of water, on the very edge of Ilkley Moor. Collyer and Turner (1885) mentioned its discovery in 1883, but gave no further details. Searching for this place on one of my countless moorland ambles as a child, I found its waters oozing slowly from betwixt moss-enriched rocks on the west side of the stream. If you look for it in the dry season though, there is little to see. It is best seen later in the year, after heavy rains, although the waters are pretty slow running and have that distinct “off” taste (an attribute well-known of chalybeates —taste ‘em and see!). The only real account of this little-known healing well was told in an early edition of the Leeds Mercury (1883), shortly after its rediscovery, in which we were told:
“Our Ilkley correspondent says the existence of a chalybeate spring has lately been discovered there, and from its valuable medicinal properties will prove a valuable adjunct in the future development of this health resort. The water from the spring (which is situated near to the Panorama Rocks, in what is known as Hebers Gill, or Briery Wood) has been submitted to Mr F.M. Rimmington…of Bradford for analysis and his report is of a most favourable character. The data shows that the water is remarkable for the smallness of the amount of its saline constituents, and (so far as the analyst has been able to discover by reference to published analysis of either English or Continental chalybeate springs), there is not one comparable to it: whilst its ferruginous element is equal to the majority of such waters and, in Mr Remmington’s opinion, as large as is desirable for medicinal effect. The spa that most resembles the one under notice is that of Tunbridge Wells in Kent, which is derived from exactly the same geological formation (millstone grit), the total solid constituents of this water being 13½ grains to the gallon. The report adds that, “The use of this class of waters as medical agents has, from remote periods, been found efficacious in those states of debility denominated anemia,” and “the value of this class of spa water as a safe and natural remedy can scarcely be overestimated.” From the foregoing it will be seen that an important discovery has been made…”
This once important spring of water — that would have been known and used by our prehistoric ancestors living on the moors above — is nowadays but a shadow of its former self. The water tables drop annually as a result of moorland drainage and other poor land management and we only see a small trickle of water emerging from the mossy rocks these days…
…to be continued…
References:
Anonymous, “Important Discovery at Ilkley,” in Leeds Mercury, August 18, 1883.
Bennett, Paul, Healing Wells and Springs of Ilkley Moor, unpublished: Hebden Bridge 1995.
Collyer, Robert & Turner, J.H., Ilkley: Ancient and Modern, William Walker: Otley 1885.
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
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. “
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.1935St 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 placehere. Please consider this to ensure the sacred nature of the site.
…to be continued…
References:
Bogg, Edmund, Lower Wharfeland, the Old City of York and the Ainsty, James Miles: Leeds 1904.
Brewster, Sam, ‘St. Helen’s Well,’ in Wind & Water 1:4, 1980.
Bromehead, C.N., ‘Rag Wells,’ in Antiquity IX, March 1935.
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:
Bord, Janet & Colin, Sacred Waters, Paladin: London 1986.
David, Christopher, Saint Winefride’s Well – A History and Guide, Gomer Press: Llandysul 2002.
Edwards-Charles, Thomas, Saint Winefride and Her Well – The Historical Background, Holywell 1962.
Heath, Sidney, In the Steps of the Pilgrims, Rich & Cowan: London 1950.
Jones, Francis, The Holy Wells of Wales, University of Wales Press: Cardiff 1992.
The huge stone trough at the side of the Wycoller Beck further down than the old bridge had a pipe leading to it from a spring on the other side of the beck. Cookson & Hindle (1974) told that this was “the only source of drinking water” — which wasn’t quite true. In the old photo shown here, the groove in the supporting vertical stone once held a lid over the top of the trough, “to prevent animals, dead leaves, etc, from fouling it.” In addition to the old photo shown here, the well is also illustrated in Folley’s Romantic Wycoller (1949) with two young girls drinking the running water.
References:
Bentley, John, Portrait of Wycoller, Nelson Local History Society 1975.
Cookson, Stanley & Hindle, Herbert, Wycoller Country Park, H. Hindle: Colne 1974.
Folley, E.W., Romantic Wycoller, Coulton & Co.: Nelson 1949.
From Kelbrook village head south past Old Stone Trough then continue as far as the lane goes. Then head eastwards for about 1 mile on footpaths to a building called Laycocks. From here continue east along footpaths for another 1 mile or so until you reach Copy House (now called Hawres Farm). Go to the back of the farm where you will see in the wall a cross-incised boundary stone. At the side there is a square-shaped holy well. (You may need to ask permission at the farm).
Archaeology & History
Dissenters Well & Cross (image courtesy ‘QDanT’)
The so-called Dissenters’ Well is a rectangular feature in the ground next to the wall. It is said locally to date from the 17th-18th century, but is most probably an ancient moorland spring. The well was in use from the 17th century by Quakers, Baptists, Methodists and possibly Roman Catholics, at a time when there was much animosity towards non-Conformists. Legislation was passed stopping all illegal gatherings to be held within a 5 mile radius of any church – thus leading to religious gatherings in bleak, remote places on the moorland above towns and villages. In 1812 an Act of Parliament against non-Conformists was repealed and dissenters were given equality regarding where they could worship. The water in the well no doubt had some medicinal qualities or, was a source of spiritual up-lift at the time.
By the well there is 3 foot high pointed boundary stone or waymarker known as ‘Tom’s Cross’ and it has a thin incised cross carved onto it. The stone is partly embedded in the wall. It probably marks the old boundary between Lancashire and Yorkshire. I don’t know who Tom was though he may have been the person who set up the stone. The age of the stone is not known.
