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Holy well
A holy well or sacred spring is a well, spring or small pool of water revered either in a Christian or pagan context, sometimes both. The water of holy wells is often thought to have healing qualities, through the numinous presence of its guardian spirit or Christian saint. They often have local legends associated with them; for example in Christian legends, the water is often said to have been made to flow by the action of a saint. Holy wells are often also places of ritual and pilgrimage, where people pray and leave votive offerings. In Celtic regions, strips of cloth are often tied to trees at holy wells, known as clootie wells.
The term haeligewielle is in origin an Anglo-Saxon toponym attached to specific springs in the landscape; its current use has arisen through folklore scholars, antiquarians, and other writers generalising from those actual 'Holy Wells', which survived into the modern era. The term 'holy-hole' is sometimes employed.
Holy wells in different forms occur in such a wide variety of cultures, religious environments, and historical periods that it seems to be a universal human instinct to revere water sources. However, the fragmentary nature of the evidence, and the historical differences among cultures and nations, make it very hard to generalize. While there are a few national studies of holy well lore and history, mainly concentrating on Ireland and the British Isles, there is a need for more work examining other regions.
The earliest work specifically devoted to holy wells is Philip Dixon Hardy's Holy Wells of Ireland (1836), a Protestant attack on Catholic observances at Irish wells bearing the names of Christian saints, or otherwise considered sacred. By the late 19th century, the term had evolved to its current usage. Robert Charles Hope's The Legendary Lore of the Holy Wells of England (1893), the first comprehensive survey of its kind, featured several named wells not dedicated to saints, along with rivers and lakes associated with folklore, as noted in Hope's subtitle.
In ancient Greece and Rome, a nymphaeum or nymphaion (Greek: νυμφαίον), was a monument consecrated to the nymphs, especially those of springs.
In England, examples of reverence for wells and springs occur at a variety of historical periods. The medieval traveller William of Worcester saw a 'holy-hole, or well' within the cave at Wookey (Somerset), a site of human habitation in the Palaeolithic era and the source of a river which had been the site of ritual activity. The proximity of named springs to Neolithic or Iron Age monuments, such as the Swallowhead Springs, close to Silbury Hill (Wiltshire) or the Holy Well near Tadmarton Hill (Oxfordshire), suggests that reverence for such sites continued without a break. There is abundant evidence for the importance of wells and springs in the Roman and sub-Roman period, not just at temple complexes such as Bath (Somerset), Chedworth (Gloucestershire), and Blunsdon Ridge (Wiltshire) which have medicinal springs at their centre, but a variety of smaller sites, and at wells and ritual shafts used for superstitious and sub-religious rituals.
Christianity strongly affected the development of holy wells in Europe and the Middle East. Aside from the spring that issued from the staff of Moses and the Well of Beersheba, there were already a number of sites mentioned in Jewish and Christian folklore, including Moses' well near Mount Nebo, visited by the fourth-century nun Egeria and many other pilgrims. St Athanasius' Life of St Antony, written about 356–62, mentions the well created by the desert hermit Antony. It is unclear how many Christian holy wells there may have been, as records are very fragmentary and often a well appears only once, making it impossible to tell when reverence for it began and when it ceased, but by the Reformation England, for instance, probably possessed some hundreds. As they were closely linked with the cults of the saints, many wells in countries that converted to Protestant forms of Christianity fell into disuse and were lost, the Holy Well at Walsingham (Norfolk) being a good example, which, having been an integral element of the pilgrimage to the shrine of the Virgin Mary in the village, vanished completely. Nevertheless, this particular holy well at the Anglican Shrine of Our Lady of Walsingham was restored nearby the original site and its water is known for its healing properties, thus making it a popular site of Christian religious pilgrimage. Visiting of wells for therapeutic and entertainment purposes did not completely die out, however, as spas became fashionable in the 17th century and later. Eventually, antiquarians (from the 17th century) and folklorists (from the 19th) began to take notice of holy wells and record their surviving traditions.
More than a hundred holy wells exist in Cornwall, each associated with a particular saint, though not always the same one as the dedication of the church.
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Holy well
A holy well or sacred spring is a well, spring or small pool of water revered either in a Christian or pagan context, sometimes both. The water of holy wells is often thought to have healing qualities, through the numinous presence of its guardian spirit or Christian saint. They often have local legends associated with them; for example in Christian legends, the water is often said to have been made to flow by the action of a saint. Holy wells are often also places of ritual and pilgrimage, where people pray and leave votive offerings. In Celtic regions, strips of cloth are often tied to trees at holy wells, known as clootie wells.
The term haeligewielle is in origin an Anglo-Saxon toponym attached to specific springs in the landscape; its current use has arisen through folklore scholars, antiquarians, and other writers generalising from those actual 'Holy Wells', which survived into the modern era. The term 'holy-hole' is sometimes employed.
Holy wells in different forms occur in such a wide variety of cultures, religious environments, and historical periods that it seems to be a universal human instinct to revere water sources. However, the fragmentary nature of the evidence, and the historical differences among cultures and nations, make it very hard to generalize. While there are a few national studies of holy well lore and history, mainly concentrating on Ireland and the British Isles, there is a need for more work examining other regions.
The earliest work specifically devoted to holy wells is Philip Dixon Hardy's Holy Wells of Ireland (1836), a Protestant attack on Catholic observances at Irish wells bearing the names of Christian saints, or otherwise considered sacred. By the late 19th century, the term had evolved to its current usage. Robert Charles Hope's The Legendary Lore of the Holy Wells of England (1893), the first comprehensive survey of its kind, featured several named wells not dedicated to saints, along with rivers and lakes associated with folklore, as noted in Hope's subtitle.
In ancient Greece and Rome, a nymphaeum or nymphaion (Greek: νυμφαίον), was a monument consecrated to the nymphs, especially those of springs.
In England, examples of reverence for wells and springs occur at a variety of historical periods. The medieval traveller William of Worcester saw a 'holy-hole, or well' within the cave at Wookey (Somerset), a site of human habitation in the Palaeolithic era and the source of a river which had been the site of ritual activity. The proximity of named springs to Neolithic or Iron Age monuments, such as the Swallowhead Springs, close to Silbury Hill (Wiltshire) or the Holy Well near Tadmarton Hill (Oxfordshire), suggests that reverence for such sites continued without a break. There is abundant evidence for the importance of wells and springs in the Roman and sub-Roman period, not just at temple complexes such as Bath (Somerset), Chedworth (Gloucestershire), and Blunsdon Ridge (Wiltshire) which have medicinal springs at their centre, but a variety of smaller sites, and at wells and ritual shafts used for superstitious and sub-religious rituals.
Christianity strongly affected the development of holy wells in Europe and the Middle East. Aside from the spring that issued from the staff of Moses and the Well of Beersheba, there were already a number of sites mentioned in Jewish and Christian folklore, including Moses' well near Mount Nebo, visited by the fourth-century nun Egeria and many other pilgrims. St Athanasius' Life of St Antony, written about 356–62, mentions the well created by the desert hermit Antony. It is unclear how many Christian holy wells there may have been, as records are very fragmentary and often a well appears only once, making it impossible to tell when reverence for it began and when it ceased, but by the Reformation England, for instance, probably possessed some hundreds. As they were closely linked with the cults of the saints, many wells in countries that converted to Protestant forms of Christianity fell into disuse and were lost, the Holy Well at Walsingham (Norfolk) being a good example, which, having been an integral element of the pilgrimage to the shrine of the Virgin Mary in the village, vanished completely. Nevertheless, this particular holy well at the Anglican Shrine of Our Lady of Walsingham was restored nearby the original site and its water is known for its healing properties, thus making it a popular site of Christian religious pilgrimage. Visiting of wells for therapeutic and entertainment purposes did not completely die out, however, as spas became fashionable in the 17th century and later. Eventually, antiquarians (from the 17th century) and folklorists (from the 19th) began to take notice of holy wells and record their surviving traditions.
More than a hundred holy wells exist in Cornwall, each associated with a particular saint, though not always the same one as the dedication of the church.
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