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The ancient, holy and healing wells of Bodmin Part four: St Petroc’s Well
The last notable well is the town is that found in the local park. This is what is now called St Petroc’s Well has gone through a number of name changes. In 1635 it was called St Guron’s well and in 1639 St Jerome’s Well although this may itself derive from a mispronouncation of the Guron! Thus there appears to have been some confusion with the site by the church and their names appear to have been interposed. Hence many of the early records such as Quiller-Couch miss it.
However, the Petroc association is supported by the well arising in the lands of a monastery said to have been founded by St. Petroc in the 6th century. Tanner records British monks following the rule of St. Benedict about 936. The community existed until about 1124 when it was re-formed for Augustinian Canons. Priory House was built on the site and remains today at the edge of the park.
A marvelous discovery
A wooden statue of St. Mary was actually concealed inside the well to protect it from Cromwell’s troops. Incredibly it was only found at the very beginning of the twentieth century. After minor repairs and redecoration at Buckfast Abbey, it was returned to Bodmin where it is found in St Mary’s church, whether it was originally from there or the monastery is unknown.
The well today
The well arises in a stone lined chamber at the end of a streamlet beyond the stone channel edge. It is often covered in water as it was nearly completely cover when a flood alleviation system was established in 2001 by the Environment Agency such that only around 30% of the stone structure is visible. A secret mysterious place in a modern park.
Unusual happenings Mary smiles in the Ukraine Source Source New series No 1 Autumn 1994
From time immemorial, the Ukrainian nation has shown a tender and filial devotion towards the Mother of God. In 1037, the grand prince of Kiev, Yaroslas the Wise, consecrated his capital and his country to Mary, and thousands of churches, monasteries and chapels were placed under the protection of the Ma-donna. They sheltered hundreds of miraculous Icons. The Virgin is the Queen of the Ukraine. After the occupation of the western territo-ries of the Ukraine in the course of the Second World War, in March 1946 the Russians mar-tyred the whole Ukrainian Catholic Church, by blood and the sword. Those who remained lived on in the catacombs. Driven to fury by the active and passive resistance of the Ukrainian nation, they unleashed a new attack against the centres of the Marian cult, and destroyed many venerated images of Our Lady in the Ukraine. However, for a long time they did not dare to attack the miraculous icon of Our Lady of Zarvanytzia. They had closed the sanctuary, but they had not touched the icon. So the local inhabitants spontaneously decided to keep watch over the holy image, day and night. In the summer of 1957, a detachment of armed police entered the village, invaded the sanctuary, and despite the lively opposition of the inhabitants, carried off the icon by force. The church bells were rung to summon the help of neighbouring villages but it was too late. However, underneath the chapel of Zarvan-ytzia there was a source of water known as “the well”. On the same day that the icon was confiscated by the authorities, an absolutely identical image of Our Lady was seen reflected in this spring. Everyone saw the face of the Madonna in the water, marked with the deepest sadness. The news of this miracle rapidly spread throughout the whole of the Ukraine, and thousands of pilgrirhs began to pour into Zarvanytzia from all parts of the country. The authorities were disturbed by this enormous upsurge of faith in the people, and despatched a commission of enquiry to the shrine from Kiev. The replica of the miraculous icon re-appeared in the water of the spring, and the members of the official commission of enquiry were com-pelled to testify publicly that they had seen the reflection of the said icon on the water.
During the summer of 1958 a second commis-sion of enquiry was sent to the shrine, this time direct from Moscow. Not long after this visit, the Communist authorities ad-vised the people that the icon would be restored to its place. The pilgrimages of the faithful became even more numerous. Eventually, on 14 October 1958, the long-awaited day arrived when the Soviet authorities returned the icon to the people. The Ukrainians re-installed it in its place of honour in the church of Zarvanytzia, and the Catholics considered this restitution of the icon as a great victory of their faith which the Madonna confirmed by a prodigy. This information was sent to us through the Ukrainian emigration centres of Europe and America. We know some people in England and Philadelphia who have in their possession pho-tographs, sent to them directly from Zarvan-ytzia, which were taken on 14 October 1958. (B.Kurilas, C.SS.R., Notre Dame des Temps Nouveaux )
Extracted from Miracle of Mao; 1988. By kind permission of Augustine Publishing Company, Chulmleigh, Devon.lX18 711L.
The sacred wells of Stenness
A few years back I was fortunate to travel around Orkney and of course I found time to find one of Orkney’s most famous holy well and had a look for another – which I did not find.
Situated by the side of a minor road in Stenness is a site which has been named Bigswell, however despite the name this neither refers to its size or indeed the well. It is believed that Bigswell derives from the Old Norse bygg meaning barley and vollr meaning field. It would appear that the name has been conveniently attached to the well but does not describe it!
Traditions at the Bigswell
There were two days when the water of the well was thought to be most potent: beltaine around the 1st of May and Midsummer around the 21st June. It was said to be used for those suffering from epilepsy or mental disorders when they would be thrown into the well and then tied to a post nearby and left overnight being repeated if necessary. For other conditions, a certain ritual would need to be observed if the cure was to be effective. That would be to go diesel, or sunwise around the well before drinking from the water and the visiting a nearby standing stone called the Odin Stone which was holed. Here too lovers would swear an Odin Oath after drinking the water. The oath has been sadly forgotten.
The Odin stone
The stone was 140 metres from the well-known standing stones of Stenness and was destroyed in December 1814 because the new owner, a Captain W. Mackay was annoyed at the number of people who would visit the stones destroyed this and was on the way to toppling those at Stenness. Local people were not happy and there were attempts to destroy his holdings. Fortunately, he was legally stopped but not before the Odin Stone was good. The last fragment being a holed piece which was discovered in the 1940s being used for a horse driven mill. Unfortunately, it was a victim of progress. When modernisation came the stone could not be moved and so the owners son unaware of its origin broke it to smithereens, with his father angerly proclaiming:
“You had no damned business to break that stone: that was the Stone o’ Odin that came from Barnhouse!”
Returning to the well, there has been some discussion of which spring is which. For confusing is that there are two springs which could the said spring. One lies on slopping ground at Upper Bigswell and the other in the marsh in the Bigswell. Generally it is the site which is on the old road between Stenness and Orphir that is the said well. The well is now enclosed in a rather functional stone slab well house which has a large slab on the top. It appears designed to give those accessing the water shelter. The water itself flowing into a square chamber in the centre.
Searching for the Haley Hole
Unfortunately, I was less successful trying to find the Haley Hole which is recorded in Hellihole road which was a route to the well near Brownstown. Covered with a well house but no sign could be seen. Despite still being used in the early 20th century with even folklorist Ernest Marwick stating that his father took water when he was ill. The name from the Old Norse ‘heilagr’ meaning ‘Holy’ was doubtlessly dedicated to some Orcadian saint long forgotten!
Peg O’Nell’s Well Clitheroe Lancashire OS 734 427 by Carole L Nelson Source New Series No 6 Summer 1998
A further instalment of the Source New Series articles
Peg O’Nell’s Well stands on the side of the river Ribble at Clitheroe in Lancashire. Waddow Hall, now the headquarters of the Girl Guide Association, overlooks the Ribble near Brungerley Bridge and the well is close by in a beautiful meadow on the edge of the river. The field in which the well ius located is owned by Waddow Hall and visitors should call at the hall to obtain permission to visit the well and to receive directions.
Before my visit to the well itself I had long been interested in the origin of the name. Two alternative theories came to light in the course of my search for an explanation.
The first of these is a ghost story whose principle character is Peg O’Nell, a former young servant at Waddow Hall, who it is said, died whilst fetching water from the well after her mistress angrily wished that Peg might fall and break her next, A guide obtained from the hall itself elaborates this story y relating that Peg had told her mistress that of she died, she would put a curse on Waddow. Almost inevitably, “On that fateful morning, Peg slipped on the ice around the well and the malediction was fulfilled,” (2)
From that time everything that went wrong at Waddow was blamed on Peggy, the spirit of the Well. According to the guide, Peg was “inexorable in demanding, every seventh year, a life to be quenched in the rivers of the Ribble” and therefore, in order to save human being from falling victim to the curse, a bird or animal was drowned when “Peg’s Night the last night of the seventh night came around.
It was comforting to learn, before I embarked on my visit to the well with my family, that the curse was in due course, broken. The guide tells of how a young male traveller was warned against crossing the Hipping Stones, or stepping stones, at Brungerley Bridge by an innkeeper who considered the river to be so swollen as to be unsafe. The innkeeper tried his best to dissuade him from crossing by adding that it was Peg’s Night but the traveller merely laughed and replied that if he died he would make sure that Peg O’Nell did not trouble the community again. He set off on his horse and was never seen again. His disappearance marked an end to Peg’s reign of terror at the well.
“The second account of the well name is associated with the headless statuette adjacent to the spring. It has been suggested that the figure possibly represents St. Margaret of Scotland (1046-93)(3). Margaret, according to her biographer, Turgot, is said to have brought a strongly piteous and civilizing influence to Scottish court following her marriage to Malcolm 111. It is supposed to have been moved following the Dissolution and it is possible that the plain name of Peg was employed in a derisory, anti-Catholic gesture. “
Alternately, the name and the servant girl story may have been a means of protecting the true identity of the statuette. Because some individual or group of individuals had obviously taken pains to secure its rescue it is possible they were Catholics. With a fictitious, non-religious cover story the statue, and those who protected it would have been less likely to suffer retribution at Protestant hands.
“The figure is now set in concrete to protect it against theft. Its base is a roughly cut rectangle and no feet are visible. One hand holds a stem of a flower or perhaps a scepter whilst the other holds a book. The back of the figure has no detailed sculpture, suggesting that in its original location it would have stood against a wall or inside a niche.
“The well itself appeared to have dried up at the time of my visit and I am uncertain whether this is its permanent condition. The cavity which would have held the spring is rectangular – roughly 4 x 3 ft and sinks to a depth of about 3ft. The area of the well is enclosed by a wooden fence.
References
- Janet and Colin Bord Sacred Waters Granada Publishing 1985 p128
- A 13 page guide entitled “Waddow” Pub Girl Guide Assn Details Waddow Hall, Clitheroe, Lancashire BB7 3LD
- Stories and Tales of Old Lancashire Ed. Cliff Hayes Printwise Publications Ltd 1991 pp21-22 Note the editor states in the introduction that the stories were written approximately 1910. In the Story Peg O’Th’Well her erroneously refers to the ‘wooden image’ of Peg when she is in fact unmistakably carved from stone.
The Sacred Springs and Holy Wells of the St David’s Peninsula (part two) Source Issue 5 (Spring 1998) by Julie Trier
Continuing to update the Source New Series articles so finally a complete set is available digitally here is Julie Trier’s second piece on St David’s peninsula copied verbatim from the origin.
Tremble thou earth at the presence of the Lord: who turned the hard rock into pools of water, and the flint-stone into a springing well. — Ps. 114: 7-8.
THE voice of Christianity was next heard in the land of Demetia (Dyfed), its advent spanning a band of time, possibly AD 400-600. The early presence of the new religion in Dyfed is evidenced by inscribed memorial stones (Thomas 1994, 101-2). Numbers of these can be seen near St Davids, at St Nicholas’ church, Tremarchog, ten miles to the north. One commemorates a lady with the British name Toncetaca, perhaps the wife of an Irish or Irish-named Christian (Thomas 1994, 92-3). Two other stones with single-name inscriptions, now also in the church but found at nearby Llandridian, are probably dedicated to sixth-century priests, Llandridian having possibly been an early Christian enclosure (llan) or churchyard (Thomas 1994, 106). It is interesting to note here that near Llandridian, at Ffynnondridian Farm, is “the consecrated well which characterizes and gives its name to the spot” (Fenton 1903, 15; Jones 1992, 5, 214; see also Part One of this article: Source 4, 18). Llandridian has also been linked with the “wife” (or perhaps more likely, a monastic companion) of St Illtud (Doble 1971, 131). A further inscribed stone, now in the Carmarthen Museum but found near Narberth (Arberth), the ancient royal seat of Dyfed, records an early Christian king, Voteporix (Guotepir). Despite the memorial acclaiming him “Protector” and according him the epitaph of a holy man, it was Guotepir, together with the other four rulers of contemporary Britain, who was angrily denounced by St Gildas, “spokesman for the ideals of the monastic movement”, in his Ruin of Britain (c. 540), for perpetuating “the evils of the age” (Thomas 1994, 82-3, 89; Thomas 1993, 26-30). However, Guotepir’s father Aircol was known as “the Generous” (Lawhir) because he granted estates to the Church. Aircol’s close friend Amon Ddu was the father of St Samson, at one time abbot of Caldey Island (Ynys Byr), where a small monastery had already been founded c. 500 (Thomas 1994, 89-90, 74). The main Christian impetus arrived from the east. Small communities, probably reflecting the first great monasteries of south-east Wales, were established in Dyfed. Royal or well-born children like Samson, David and the later “saints” were educated in such centres (Thomas 1994, 91, 102, 106). They would then set out as missionaries, initially seeking to influence the loc kings. “Adoption of the Faith in royal and noble circl is likely to have preceded any more general conversio of the people” (Thomas 1994, 101, 90). When Christianity had succeeded in percolatin down through society, “ordinary” people may hay found that the simple lifestyle of the “saints”, their clos affinity with the natural world, together with the incarnational message, offered a spirituality that the \ could readily assimilate; its symbolism echoed mu that was already familiar to the pagani, the “country dwelling” Celts. “The most important heritage which Celti Christianity received from the old religion was th profound sense of the immanence of God in the world” “Every well-spring, wood and stone took on a mystic significance” (O”Malley 1992, 8, 4). The Christian Celts in Wales continued to regar pure clear flowing water as a sacred source an symbol of life and wholeness, inG Tudur Aled’ words, coel iechyd and irder byd – an “omen o health” and “the sap of the world” (Thomas 1993 98). It is therefore likely that pre-Christian sacred spring were adapted for Christian rites in Wales befor ecclesiastical councils repeatedly and unsuccessfull proscribed “well-worship” (Jones 1992, 22-3). However, “in this western end of Dyfed conversion to Christianity [was] neither instantaneou nor automatic”; society seemed to be in a state o “spiritual flux” (Thomas 1994, 90). As I described Part One, the chieftain Boia (of the Irish Deisi tribe wh settled the area c. 400: Thomas 1994, chapters 5-7 challenged David when the saint claimed possession o Vallis Rosina, the marshy valley where the cathedr now stands. The importance of this site with its druidi religious focus of hazel grove and sacred stream (“the heart of the pagan camp”: Jones 1992, 25) may have attracted the missionaries. From other regions we hear of similar confrontations and contests of power staged to prove the strength of the Christian God. These often centred upon renowned springs whose healing properties would then be attributed to and the well called after the saint. Alternately, the origin of some springs was ascribed “to the miraculous intervention of a saint” (Bord 1985, 20, 22, 96-104; Wade-Evans 1923, 102). In St David’s case, both his birth and baptism were said to be heralded by the sudden springing of water.
The Celtic saints in Wales normally chose to establish their cells and churches near both a river and a spring. It seems certain that the Christian holy men and women who settled by these sacred springs…took water from them to baptise their first converts, symbolically Christianizing them in the process (Thomas 1993, 94). Very little is known about baptism in the early Celtic churches (only one Celtic baptismal rite – by sprinkling of water, rather than by immersion – has survived, in the c. 800 Irish Stowe Missal). However, it is not unlikely that water from the holy wells was used for baptism, as we find so many remains of chapels, baptisteries and indeed existing churches built close to or even over wells (Bord 1986, 94; Jones 1992, 23-8). Francis Jones states that “twelve chapels were erected” around the St Davids peninsula. Of those that can be identified or recalled through historical records or place-names, an estimated seven or eight have well-spring associations. The majority of the old well-chapels have disappeared. Some fell into decay and were abandoned and a large number were deliberately destroyed during the Reformation…It is possible that some of the structures we now recognise as well-chambers may have been in the first instance well-chapels (Jones 1992, 26, 27 n. 26). This may have been the case at St Non’s Well.
St Non’s Well (SM 751244) The story of St Non and St David as it is now known has come from translations and adaptations of the Vita Davidis, originally composed in Latin by Rhigyfarch c. 1081, some five hundred years after St David’s death. It is believed to be “not a simple historical account of the life of the Saint, but a document containing contemporary political-ecclesiatical propaganda attempting to uphold and further the interests of the old Celtic ‘Church’ against the ever-increasing power of Rome” The details contain many hagiological and miraculous incidents, following the set plan to which all the medieval saints’ Lives were written – indeed, it is considered a prototype of many of the later Lives (Bowen 1983, 16-17). “Non or Nonita was thought to be the daughter of a local chieftain, Cynir of Caer Gawch in Menevia” (Owen 1994, 288: Menevia is the Latin equivalent of Mynyw, the oldest Welsh name for the city of St Davids). It is told that whilst out walking, Non, a beautiful and modest virgin, was violated by Sanctus or Sant, king of Ceredigion (Cardiganshire), who happened to be passing through Dyfed. He was the great-grandson of Cunedda, a famous Celtic warrior. At the moment of David’s conception two large stones were said to have appeared at Non’s head and feet, as if to protect her and declare the significance of her offspring. During her pregnancy, whilst Non was praying in a church, the priest (St Gildas, according to the legend: Wade-Evans 1923, 4 – though Gildas and David were in reality exact contemporaries) was struck dumb, as a sign that her child would show great wisdom and eloquence. The story tells that the “magicians” or druids of a local tribal leader (possibly Non’s own father, or perhaps Triphun, a king linked to this region, once known as Pebidiog: Thomas 1994, 90) had foreseen the birth of a boy “whose power would extend over the whole country” (James 1967, 31; Rees 1992, 10). This tyrant was alarmed and plotted to kill Non and her unborn child. When the time came for her to give birth, she “went forth along the path where the place of child-bearing was” (Wade-Evans 1923, 6): could this indicate that she sought a midwife at the well, as I suggested in Part One? However, this line has also been translated as, “the mother sought the predicted place” (James 1967, 31-2). As if to protect her from danger, a ferocious thunderstorm then arose; but within it a serene light shone through the clouds enveloping St Non as she gave birth. Local lore attributes the appearance of the well at this place to the holy birth. During her labour the stone upon which Non supported herself was said to have received the imprints of her fingers. “On that spot a church has been built, in the foundations of which this stone ‘ lies concealed” (James 1967, 32). A ruined chapel now lies in the field adjoining the well enclosure. A large and apparently incomplete stone circle (dated to the Bronze Age) surrounds the chapel, possibly being drawn into the Christian context in the recurrence of the motif of “stones” in St Non’s story, where the circle seems to be represented by the two protective stones which appeared at the time of David’s conception. The foundations of the chapel are very early; the remains of the walls medieval.
The building was abandoned at the Reformation, and used as a dwelling, the surrounding land becoming a leek garden (Rees 1992, 14; Willis 1716, 52-3) – ironically appropriate that the national symbol of Wales should have come to be grown on the birthplace of her national saint! The chapel was demolished to its existing level in 1810, the stones being put to use in local walls (Jones 1992, 29). The upright stone that stands in the chapel’s south-west corner bears a simple incised ring-cross on a stem, similar to an Irish processional cross (Dark 1992, 19-20). In addition to the hagiological pattern, the motifs in the narrative of St David’s birth are part of a pre-Christian tradition in Wales and Ireland in which the birth of a great leader or hero is not only prophesied and threatens to usurp a presiding power, but is also recognised by signs from the natural world: in this instance the turbulence in the atmosphere (Rees & Rees 1961, 223). Equally, in the same tradition, interference with standing stones or anyone within their “sanctuary” is thought to “provoke elemental disturbance” (Rees 1992, 14). It could also be said that in the story of St Non, the well itself had a similarly protective role. This is somewhat reminiscent of the Mabinogion tale “The Lady of the Fountain”, in which a challenge to the well (by the spilling of water onto a sacred slab) produces a life-threatening storm which only those of heroic mettle could survive (Jones & Jones 1982, 143-5, 151-2). This has however been interpreted as a rain-making ritual; and indeed analogous rites were practiced until relatively recently in France (Jones 1992, 52, 117).
Legend speaks of St Non as a healer and peace-maker, as in the saying attributed to her by Rhys Goch: “There is no madness like contention” (O’Malley 1985, 22). There are churches and holy wells dedicated to her at both Altarnun in Cornwall and Dirinon in Brittany, indicating that she, like many of the early Celtic saints, travelled the western sea-ways to further her work of evangelisation. These well and church dedications in other Celtic lands are paralleled by dedications to her son. Indeed, Non and David together provide an example of the cult of two (or more) saints “constantly associated with each other and with chapels dedicated to them in close proximity” (Doble 1971, 145 n. 154). In Brittany, Non’s veneration was widespread. The medieval Breton Buhez Santez Non (Life of St Non), written in the form of a miracle play, tells that after David’s conception, Non left for Brittany to hide her shame. There her son was born and there she lived. Sh• died there on one 2 March, which is now her feastday. The sanctity of St Non’s healing well has alway drawn pilgrims aside on their journey to St Davids. Thy sick were conveyed there in a cart from Nine Wells (se Part One). There their cure was completed; and the were then carried the final three-quarters of a mile t the cathedral to be blessed by a priest (Jones 1992, 26 The water of the well was believed to be efficacious fo eye complaints and rheumatism. The Englis antiquarian Browne Willis reported: There is a fine Well…cover’d with a stone roo and inclos’d within a Wall, with Benches to si upon round the Well. Some old simple People g’ stil to visit this Saint at some particular Times especially upon St Nun’s Day – which they kee holy, and offer Pins, Pebbles etc. at this We (Willis 1716, 52-3). Another report expands upon the well’s properties: There was so much faith attached to this once celebrated well that it was said every wish mad there would be realised on making an offerin• and preserving silence. There is a tradition story of its virtues: it is said to have possessed the qualities of healing all complaints, but it wa added there must be great faith…A perso labouring under the heaviest affliction o lameness with difficulty attained the well upo his crutches; he immersed in this limpid strea and returned home with unspeakable joy, havin left his crutches behind him at the well (Manb 1891, 56-7). Richard Fenton, Pembrokeshire’s gentlema historian, born in St Davids in 1747, describes personal encounter with the well at an early age: The fame this consecrated spring has obtained incredible and still is resorted to for man’ complaints. In my infancy, as was the gener usage with respect to children at that time, I w. often dipped in it, and offerings, however triflin even of a farthing or a pin, were made after ea ablution, and the bottom of the well shone wi votive brass. The spring, like most others in th district, is of excellent quality, is reported to eb and flow, and to be of wondrous efficacy complaints of the eye (Fenton 1903, 63). The well-structure has been reduced in size sin Browne Willis’ day; the benches have disappeared a single stone ledge just below water-level is position like a seat on the back wall of the chamber. A referen• to the well made between 1739 and 1761 notes: “Here a celebrated spring over which is an arched roof, whi Mr Davies, late Chantor of St Davids, not long sin improved” (Jones 1992, 70). Yet curiously a Dr Geor Harries wrote that he “remembers that well without head or cover over it” in his school days during the 1770s, and he recalls: “The head was put on the well by Mr Williams of Trelethin who had a high idea of its waters as a medicine and used it frequently for that purpose” (Royal Commission 1925, 330). Around 1800 Fenton described the well as “arched over”; and its stone hood, which resembles numbers of other well structures in Pembrokeshire, was declared to be “barrel-vaulting of the normal type” by Jones and Freeman in 1856 (p. 233) – though their use of English poses something of a conundrum when they further state that “this covering has an odd effect from the top of the vault being seen outside without any sort of roof over it”! According to Fenton the well was cleaned out in 1810 when (not surprisingly) coins and silver pins were found. In 1951 it was cleared, restored and rededicated by its Roman Catholic owners, and a pilgrimage made to it (Jones 1992, 210). Today the water level stands on average at about two feet. The bed is always strewn with “votive brass” and silver coins, pebbles and shells, whilst flowers occasionally float on the surface. A small niche just above the water in the inner lime-washed wall, probably intended for offerings, currently contains a candle. The well is situated within a walled and paved enclosure through which a stream from a higher spring runs past a statue of Our Lady to join with the well’s overflow. This then passes through the wall, and flows through the chapel field to eventually cascade down the cliff into the sea below. Overgrown masonry close to the well but just inside the chapel field may be the “little house lately built” in the mid-eighteenth century (Jones 1992, 70). Perhaps Fenton refers to this when he states: At the upper end of the field leading to Nun’s chapel there appears to be the mined site of a house, probably inhabited by the person deputed to take care of the spring, most likely a lucrative employ in more superstitious times, when the spring was much frequented (Fenton 1903, 64). A path leading through the well-enclosure is regularly used by walkers making a short detour from the coastal path. Hydrangea and fuschia bushes line the way to St Non’s Retreat House, once a Passionist monastery, beside which stands the chapel of Our Lady and St Non. Built in 1934, its design is based upon the medieval “reception” chapels, many of which topped the cliffs at suitable landing places. Here the multitude of pilgrims, journeying at the mercy of winds and currents, would have been provided with a refuge in which to offer a prayer of thanks for a safe passage, or, on an outward journey, for protection on the waves. The holy wells adjoining several of these chapels would have been sources of refreshment and encouragement to the pilgrims as they f011owed the pathways that converged upon the city of Tyddewi and the hallowed shrine of Dewi Sant.
To be continued
References
Bord, Janet & Colin. 1985. Sacred Waters. Granada. Bowen, E.G. 1983. Dewi Sant, Saint David. University of Wales Press (Cardiff). Dark, K.R. 1992. The Inscribed Stones of Dyfed. Gomer (Llandysul). Doble, G.H. 1971. Lives of the Welsh Saints. University of Wales Press (Cardiff). Fenton, R. 1903. Historical Tour through Pembrokeshire. Davies & Co. James, J.W. 1981. Rhigyfarch’s Life of St David. University of Wales Press (Cardiff). Jones, Francis. 1992 (1954). The Holy Wells of Wales. University of Wales Press (Cardiff). Jones, Gwyn, & Jones, Thomas. 1982. The Mabinogion. Dragon’s Dream (Netherlands). Jones, W.B. & Freeman, E.A. 1856. The History and Antiquities of St Davids. Manby, G.W. 1801. History and Antiquities of the Parish of St Davids. O’Malley, Brian Brendan. 1985. A Pilgrim’s Manual. Paulinus Press. O’Malley, Brendan. 1989. A Welsh Pilgrim’s Manual. Gomer (Llandysul). O’Malley, Brendan. 1992. Celtic Spirituality – St Davids Papers. Church in Wales Publications (Penarth). Owen, George. 1994. The Description of Pembrokeshire. Gomer (Llandysul). Rees, Alwyn, & Rees, Brinley. 1961. Celtic Heritage. Thames & Hudson. Rees, Nona. 1992. St David of Dewisland. Gomer (Llandysul). Royal Commission on Ancient Monuments in Wales and Monmouthshire: Pembrokeshire. 1925. H.M.S.O. Thomas, Charles. 1994. And Shall These Mute Stones Speak? University of Wales Press (Cardiff). Thomas, Patrick..1993. Candle in the Darkness. Gomer (Llandysul). Wade-Evans, A.W. 1923. Life of St David. S.P.C.K. Willis, Browne. 1716. The Survey of the Cathedral Church of St Davids.
NOTE part three was never published Source New Series ended with this publication!
Holy, healing and ritual waters of Catalonia: Jafre’s Santuari de la Font Santa
De Jafre you are the crown, the joy and the consolation; your love caresses, the region as one; our faith kneels, with your grace and virtue.
The Joys to Our Lady of the Fountains of Jafre by Mn. Francesc Viver and with music by Salvador Dabau. 1945.
Many visit Catalonia in Spain and visit Barcelona, Girona and of course the wonderful coastland, but for those interested in healing, holy and in this case water used for ritual purposes will find Catalonia a very rewarding location. Sites range from thermal springs to ritual mikveh and in at least one holy well. To find this holy well, a journey inland is necessary to locate the Santuari de la Font Santa with its fountain ‘dels Horts de Mari’.
Why a holy well here?
Why in this fairly remote location should there be a shrine to Our Lady you may ask. Well unsurprisingly this was due to an apparition of the Virgin seen by a local person. This was a local farmer, Miquel Castelló, who in November 1460, received a warning that the water of the spring would become miraculous. Interestingly, Miquel Castelló written statement and a document collating the witness testimony of a number of people which was commissioned by the Bishop of Girona are preserved. The following account gives fuller details of it:
“on a Friday in the year 1460, when Miquel del mas Castelló was plowing his field in Bosc Gran, a young stranger appeared to him and told him that the water from the spring had healing properties. Faced with the farmer’s disbelief, who did not believe his words, the young man prophesied that a child would die in Jafre that very day. Miquel Castelló hadn’t finished plowing when he heard knocking. When he returned home he learned that Bernat Dolza’s son had just died. Terrified, he told the rector what had happened to him and he immediately exhorted the parishioners to have faith in the waters of that source.”
Very soon after this news spread and people begun to visit to spring from all over the country. Its waters were said to be good for eye disorders, especially it is said for blind people. However, it was also good for paralysis, fevers, sore throat and rheumatism. Such was the popularity of the site that on the 25th June 1461 there was a general assembly of the local households and councillors which was presided over in the parish church by the vicar general of the diocese. At the meeting it was decided that a chapel, decided to Our Lady, would be built by the spring and make pools and eye washing places although they appear to have been now lost. The spring was formally then adopted as a holy well. The waters could be spiteful though and it is said if sinful people washed there the water would stop!
The sanctuary complex and springhead.
This 15th century complex consists of unified building made of rough stone and angular ashlars with a central chapel with outbuildings with the different rooms and a large atrium to which a lowered arcade gives access. The chapel has a single nave with a barrel vaulted roof however the cambril is modern having been destroyed in the 1930s Civil War.
The font itself flows from a small barrel vaulted arched structure with the water flowing from a metal pipe into a natural basin of rock covered with moss. One accesses the spring by a small set of stone steps down to the water. On ledges flowers and small offerings were placed indicating still an active shrine. The whole structure is made of undressed stone and pieces of pottery. Above the spring in a niche is a figure of the Virgin Mary.
This figure replaced one lost during the Civil War and is made of plaster with. She has the child Jesus on her knees and holds in her right hand a representation of the spring head and the child carries in his right hand the ball of the world. This figure was blessed on November 11, 1939, after the cult’s restoration on the 8th of September.
A place of pilgrimage
When I visited it was quiet and desolate feeling, the chapel was locked but access was easily found to the spring. However, at key dates in the Catholic and local calendar the sanctuary is busy with processions and people taking the water. The year starts with a local mass of thanks giving for the water’s role in the local town’s cholera epidemic in 1884, on or around the January 20th. Understandably the main days of procession and pilgrimage are those associated with significant feast days of our Lady such as March 25th, Feast of the Virgin Mary of Gràcia when the water from the fountain is blessed. On the May 1 or first Sunday in May there is also a blessing of the fields and of course the whole month of May being Mary’s month it is generally a popular day of devotion. The Assumption of Mary in or around the 15th August and perhaps the most significant the 8th of September, the Feast of the Nativity of the Virgin Mary with the 8th of December being recognised for the feast of The Immaculate Conception of the Virgin Mary. Another notable day is Corpus Christi when a flower carpet is laid within the chapel’s aisle. Today the site is really only of local importance its countrywide fame disappearing over the years, but it remains and important holy well in Catalonia and one well worth visiting.
The Holy Well of Our Lady of Willesden
Sometimes holy wells turn up in odd locations and the survival of a site in a very urban cityscape shows how such sites can survive despite the predations! For in the church is a pump which draws its water from the newly discovered spring found in the boiler house said to be St. Mary’s Well associated with a shrine to the Blessed Virgin or Black Virgin of Willesden. The origin of the shrine is unknown, but the first mention of a statue occurs in 1249, when an inventory of church goods mentions two large sculptured images of Our Lady. Legend has it that the shrine originated due to an appearance of Our Lady Mary in the Churchyard.
The celebrated black image of Our Lady was a centre of pilgrimage until its destruction at the Reformation. In 1535 the statue was torn down and taken to Chelsea and publicly burned on the same fire as the statue of Our Lady of Walsingham. Consequently, Henry VIII imposed a fine on the ‘idolatrous’ Church to be paid every year by the Priest and indeed it is clear that interest in the shrine did not wane at the destruction of the image. It is noted that a vision of the Holy Trinity was seen by a Dr. Crewkerne who in a conversation in with Our Lady, telling him to preach abroad and that she wished to be honoured at Ipswich and Willesden, as she had been once before. A restoration never happened during this period however. However, when Fr. James Dixon became Vicar in 1902, he restored the shrine and a statue of Mary and Jesus was placed in the Chancel and devotion to the shrine has been encouraged. In 1972 a new statue was made and pleased by the Bishop of London on the feast of Corpus Christi.
Of the well, J.T Gillet’s 1964 The History of Willesden notes that:
“There is a distant tradition that Our Lady appeared in an oak tree in the churchyard to a client, and that a well began to flow, at which miracles were wrought and which became noted for cures from blindness. The well was used until comparatively recent times, but then it was condemned as ‘unsanitary’ and was covered over.”
Jeremy Harte in his 2008 English Holy Wells notes that the tradition also appears to date to 1885, and was thus probably propaganda set up by a Catholic mission was set up to revive the mediaeval Marian shrine at Willesden, although the VCH (1969–2004) take it as evidence that:
‘the church was built on the site of a holy well possibly that which gives the settlement its name, first recorded in 939 by King Athelstan.’
An alternative tradition is recorded by John Norden in 1596. Norden (1723) Speculum Britanniæ: an historical and chorographical description of Middlesex and Hartfordshire which notes in relation to Alderman Roe’s a:
“springe of faire water, which is now within the compass of house”.
However of course this does not stipulate that this is a holy well nor the exact spring. Similarly, it is likely to refer to Willesden from the Anglo-Saxon Wiell-dun – hill of springs as noted in Nicholas Schofield’s 2002 Our Lady of Willesden, a brief history of the Shrine and Parish who also state
This is said to have been associated with pilgrimages to the Virgin’s shrine. The church website notes that:
“The water from the well is used extensively to this day, for Baptisms, anointing and mixing with the wine in the Chalice. On Saturday 4 July 1998, at the Annual Willesden Pilgrimage, a new Holy Well was dedicated enabling the healing Waters of Willesden to flow freely at St. Mary’s. The waters are available to be used in Church and to be taken away.”
Interestingly Foord appears to describe it as:
“in regard of a great cure which was performed by this water, upon a king of Scots, who being strangely diseased, was by some devine intelligence, advised to take the water of a Well in England, called Muswell, which after long scrutation, and inquisition, this Well was found and performed the cure’. Later this king was identified as Robert the Bruce (the Bruces held land nearby), and the illness was held to be leprosy.”
However is this another site?
The well is although described as now surmounted with a pump within the church, this appears to have gone and now a demijohn of water is found in the Lady Chapel. Apparently the source was rediscovered in 1998 but access cannot be granted.
A Kent field trip – holy wells of Goudhurst
The Lady Magdalene’s Well
Back in the 1990s I was busily researching for my Holy Wells and Healing Springs of Kent and was searching for two notable wells which existed on private grounds. Back in those well searching days there were really only three ways to find out if a site existed beyond someone else’s account and the appropriate map. These were – writing, turn up on spec and linked to the later try to see the well by doing a bit of exploring. As both laid firmly on private ground (and one a school) it seemed prudent to enact the first option. So I wrote and fortunately both were forthcoming so I arranged a day to explore them.
Lady Magdalene’s Well (TQ 707 333) is in fact one of a number of chalybeate springs which surround Combwell Priory, probably named after Mary. Although Combwell itself is a ‘modern’ building, it is constructed around the old priory, pieces of which are recognisable in its fabric. Nearby under a mound the un-excavated remains of other sections of the priory. Little is clear concerning its history. The earliest reference to the well is on a 1622 Combwell Estate map and Combwell Priory was granted a fair on St Mary Magdalene’s Day in 1226-7 so it is doubtlessly an ancient source.
Only a few years before my visit, the site was a boggy area. When I visited it is tanked and enclosed in modern brickwork (although there would appear to be signs of an earlier, probably Victorian structure). The overflow from the spring emerges as a stream a few feet from this structure. There is little here to excite the antiquarian. Mrs. Fehler, of Combwell Priory, informed me that it was used as drinking water at the house, although she suspected its quality, having a blue tinge. The carved bust of a woman, said to be a cook who foiled a Roundhead attack is of interest at the Priory. Mrs. Fehler refers to this as ‘The Combwell.’ Could it have been associated with the well? Perhaps the story was later constructed around the object to explain it.
The Lady’s Well
The Lady’s Well (TQ 341 721) is noted in blue italics on the map, with the words chalybeate spring beneath. It was located within the private Bedgebury School Estate. Although the name suggests a dedication to Our Lady, it is according to local historian Mr. Bachelor, its origin appears to be secular, deriving from Viscountess Beresford who resided at Bedgebury. To add to the confusion the well is now dedicated to a past Bedgebury School Headmistress. A plaque at the well records this. Yet despite this it is a pleasing site, the spring arising in a distinctive square sandstone well house, found nestling in a Rhododendron dell below the main building.
This structure, Romanesque in style, is six foot high, with water emerging through a pipe in its centre to fill a semi-circular basin set at its base. The structure’s condition suggests that it is of no great age and would correspond with early Nineteenth Century. Whether the water was taken for its waters, being a noted for its iron rich water like Tunbridge wells, is unknown. Since visiting the site is no longer enclosed in the grounds of the school as it closed in 2006 and the building is currently derelict.
Interestingly there was another chalybeate spring in the wider grounds of the school I did not visit and two more in the woods nearby – I did fail to visit these but no history or tradition was apparently recorded concerning these.
Beside the brewery – Glasgow’s Lady Well
“so called after a fountain at the bottom of the Craigs…sacred in Popish times to the Virgin.”
One of the most ornate holy wells in an urban environment is Glasgow’s Lady Well. Laying check and jowl to a brooding industrial landscape of Tennent’s Brewery (does this mean holy water is in the Special Brew?)
It is noted by in the 1935 Glasgow Evening News ‘Encyclopedia of Glasgow’, Glasgow Evening News that the waters became polluted once the Necropolis was built they were redirected below it where the spring exited from the brae. The earliest mention of the well is mentioned by George Eyre-Todd 1934 History of Glasgow who stated that in 1715 when a John Black was paid a salary of 400 merks yearly to keep the well clean:
“Black was to furnish them with chains, buckets, sheaves, ladles, and other necessary graith, as well as with locks and iron bands. He was ‘to cleanse, muck and keep them clean,’ and to lock and open them in due time, evening and morning. In case of failure he was liable to a penalty of £100 Scots.”
Thus 1715 appears to be the earliest mention. It is likely to be much older, being noted on old maps. It may have provided water for Romans travelling the Carntyne Highway towards Antonine Wall. In medieval times it lay outside the old city wall.
Our Lady or local Lady
Paul Bennett in his 2017 Ancient and Holy Wells of Glasgow states that although it is assumed to be derived from Or Lady the site may be derived from a local benefactor, Lady Lochow, who lived nearby and built a hospital at the old Gorbels in the 14th century. However, there is no evidence bar the possibility it would be associated with the similarly unsubstantiated belief that it was sunk when commoners were denied access to the nearby Priest’s Well.
Restored site.
The well head was built in 1835-6 by the City Council and Merchants House when the area behind was converted into a burial ground; the necropolis. An account recorded in J. R. Walker’s 1882 Holy Wells in Scotland in the Proceedings Society Antiquaries Scotland states:
“THE LADY WELL, Ladywell Street, Glasgow. This well has been restored and rebuilt, as it bears. I have not been able to find any drawing showing the original structure. I cannot possibly imagine that the present building bears any resemblance to the former, it being now strictly classic in design and detail. The cross and urn are of cast metal. “Lady Love” or “Lady Well,” so called after a fountain at the bottom of the Craigs (now included in the Necropolis), sacred in Popish times to the Virgin.”
The structure originally was an open round artesian well and was developed into a classical style with the date being carved upon its lintel stone. The site remains a source of water until the 1860s when fresh water was the piped from Loch Katrine rather than another legend which claims it was closed up being a source of plague. There was later restoration in 1875, probably when the well head was capped, and then again in 1983 by the Tennent Caledonian Breweries beside which it incongruously lays. The well itself is more of an ornate folly head with its tureen like basin unlike any holy well I have ever seen nestled in its classical portico. It certainly fits into the grandeur of the necropolis above but as a holy well it is perhaps a little lacking in romance; however it is better off preserved than completely lost! It must mean something to a number of people for the basin and the base are littered with coins which surprisingly considering they are not in water have not been taken!
In search of the Lady’s Well, Harthead, West Yorkshire
Holy well hunting can be a tough activity; covered in nettles, cuts, mud and water and still you may only find a boggy hole or concreted site. Even when it seems simple ie marked by a roadside it is not always easy. Therefore this is why it is important to search for wells in the winter month summed up by this comment on Geograph by a Humphrey Bolton :
“I had looked for this in vain several times, but was eventually informed by a lady of 90 years that it is under a hawthorn bush. After cautiously entering the bush from the side, removing a few nettle stems, I was able to take this photograph. Apparently it is opened up as necessary in times of drought, so there must be a stone slab under the twigs and soil.”
Thus in February I searched for the Lady well at Hartshead.
An ancient pre-Christian well
The Rev H. N Pobjoy in their 1972 ‘Story of the ancient parish of Harthead and Clifton’, states it may well have been here before the church which dates to 500 A.D in foundation. The author also states that it is possible that its waters were used by St. Paulinus to baptism local converts. The saint was based at Dewsbury so it is possible. It is also said that the church of St. Peter is aligned to the equinoxes which may indicate some pre-christian observations at the site. In the churchyard is a venerable yew said to predate the church as well. One wonders whether the church was once dedicated to St Mary originally?
The Lady well is beneath the large hawthorn
It’s Kirklees so there must be a Robin Hood association
Not far from Hartshead is Kirklees were one can find Robin Hood’s grave. Therefore it would not be surprising to hear that no only did he use the yew tree in the grounds of the church for his bow – perhaps the famed one which he shot for the location of his burial – but he drank of the spring water.
Difficult to find?
In away the well being covered by the only large tree along Lady Well Lane means it is easy to find – well in winter anyway. As such I pushed back the branches beneath. The side closest to the road appeared to be closed over and covered in earth but I had heard that the site was a trough split in two. Jumping over the fence I found the other side of the trough and this was full of water. This was in line with what has been reported about the site being purposely closed up and only opened in times of drought.
The closed up side facing the road
Val Shepherd in their Holy Wells of West Yorkshire and the Dales in 2002 notes that there was in 1925-7 a historical pageant enacted about the church and that the area was associated with Whitsun walks. She also draws an association with Walton Cross – a cross base – derived from O.E Wagstan meaning a ‘guide’ post and was on the boundary of Bradford/Kirklees and their may have been an association with the holy well.
The open side in the field full of water
It would be good to see the Lady Well be restored as stated by Shepherd but at least as long as the lane is named after it it will be remembered and easier to find!
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