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Well dressing in Tissington in the Derbyshire Dales, 2007

Well dressing, also known as well flowering, is a tradition practised in some parts of rural England in which wells, springs and other water sources (especially holy wells or sacred springs) are decorated with designs created from materials such as flower petals.[1] The custom is most closely associated with the Peak District of Derbyshire and Staffordshire.[2] James Murray Mackinlay, writing in 1893, noted that the tradition was not observed in Scotland; W. S. Cordner, in 1946, similarly noted its absence in Ireland.[3][4] Both Scotland and Ireland do have a long history of the veneration of wells, however, dating from at least the 6th century.[5][6]

The custom of well dressing in its present form probably began in the late 18th century, and evolved from "the more widespread, but less picturesque" decoration of wells with ribbons and simple floral garlands.[7][8]

History

[edit]

Well dressing was celebrated in at least 12 villages in Derbyshire by the late 19th century, and was introduced in Buxton in 1840, "to commemorate the beneficence of the Duke of Devonshire who, at his own expense, made arrangements for supplying the Upper Town, which had been much inconvenienced by the distance to St Anne's well on the Wye, with a fountain of excellent water within easy reach of all".[9][10] Similarly, well dressing was revived at this time in Youlgreave, to celebrate the supplying of water to the village "from a hill at some distance, by means of pipes laid under the stream of an intervening valley.".[11] With the arrival of piped water the tradition was adapted to include public taps, although the resulting creations were still described as well dressings.

The custom waxed and waned over the years, but has seen revivals in Derbyshire, Staffordshire, South Yorkshire, Cheshire, Shropshire, Worcestershire and Kent.[12][13]

In Tissington, Derbyshire, well dressing may have begun as a pagan custom of offering thanks to gods for a reliable water supply; other suggested explanations include villagers celebrating the purity of their water supply after surviving the Black Death in 1348,[14] or alternatively celebrating their water's constancy during a prolonged drought in 1615.[15] The practice of well dressing using clay boards at Tissington is not recorded before 1818, however, and the earliest record for the wells being adorned by simple garlands occurs in 1758.[16]

  • Tissington well dressing
  • Hands Well, 2006
    Hands Well, 2006
  • Children's Well, 2010
    Children's Well, 2010
  • Fitzherbert School Well, 2010
    Fitzherbert School Well, 2010
  • Hall Well, 2013
    Hall Well, 2013
  • Blessing of Hands Well, 2015
    Blessing of Hands Well, 2015

Process

[edit]

Wooden frames are constructed and covered with clay, mixed with water and salt. A design is sketched on paper, often of a religious theme, and this is traced onto the clay. The picture is then filled in with natural materials, predominantly flower petals and mosses, but also beans, seeds and small cones. Each group uses its own technique, with some areas mandating that only natural materials be used while others feel free to use modern materials to simplify production.

Amongst the natural materials, lichens play a role in well dressing due to their durability. Unlike flower petals that fade quickly, lichens maintain their colour and structure throughout the week-long display period. Parmelia saxatilis, collected from gritstone walls, is commonly used in two ways: either with its undersurface exposed to create a velvety black effect, or with its upper surface visible to produce a dull grey tone for backgrounds and lettering. Xanthoria parietina, gathered from limestone walls, is sorted to provide a range of colours from bright orange through yellow to green. Well dressers often have their own nomenclature for these materials; in some villages Xanthoria is known as "golden lichen" or "bronze moss", while Parmelia saxatilis is referred to as "grey lichen" or "silvery lichen". In villages such as Wormhill and Eyam, lichens have been recorded as a component in depicting buildings and architectural details in the decorative scenes.[17]

Well or tap dressing in Wirksworth in the 1860s.

Wirksworth and Barlow, both in Derbyshire, are two of the very few village well dressings where the strict use of only natural materials is still observed. In Wirksworth, the dressings use "only natural materials, e.g. flower petals, moss, lichen, fruit skins, [and] seeds", with no "manufactured" decorations.[18] In Barlow, three wells (the main well around the village pump, the small or children's well, and the commonside well) are dressed, with scenes "made up of flowers, seeds, grasses (anything that grows really!)".[19]

In literature

[edit]

John Brunner's story "In the Season of the Dressing of the Wells" describes the revival of the custom in an English village of the West Country after World War I, and its connection to the Goddess.[20][21]

Jon McGregor's novel Reservoir 13 is set in a village where well dressing is an annual event.[22]

See also

[edit]

References

[edit]
[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Well dressing

View on Grokipedia
from Grokipedia
Well dressing is a traditional and custom unique to , particularly in the rural limestone regions of the in and parts of , where communities create large, intricate pictures using natural materials such as flower petals, seeds, moss, berries, and bark on wet clay applied to wooden boards to decorate wells, springs, and other sources. These decorations, often depicting biblical scenes, local landmarks, or contemporary events, are displayed during late spring and summer festivals as a communal expression of for supplies, with the ephemeral artworks lasting about a week before the clay dries and the materials fade. The origins of well dressing trace back to ancient Celtic and Roman times in the , when early communities would adorn water sources to honor and thank the deities or forces providing vital amid the region's challenging terrain. The practice persisted through various historical influences, including Saxon, Danish, and Norman eras, but was initially suppressed by early Christians who viewed it as pagan worship of water spirits; it was later revived and Christianized, with the earliest documented instance occurring in the village of , , in 1349, when villagers credited their escape from the to the purity of their local wells. Further resurgences are noted in the , such as during droughts, solidifying its role in community rituals often tied to Ascension Day blessings. The creation process is a labor-intensive, collaborative effort typically spanning several days and involving volunteers of all ages from the local community. It begins with soaking wooden boards overnight, followed by applying a thick layer of wet clay mixed with salt to preserve moisture; a design is then sketched or etched into the clay using a , and the outlined areas are meticulously filled with colorful natural elements pressed into place, such as petals for vibrant hues or pine needles for texture. Once complete, the boards are framed and erected near the water source, often accompanied by processions, prayers, or unveilings that integrate the tradition into broader village events like carnivals or anniversaries. Today, well dressing remains a vibrant annual observed in over 80 communities across , , and nearby counties from May to , with prominent examples in villages such as , , and Hayfield. While rooted in religious themes, modern designs frequently incorporate secular motifs, including tributes to royalty like Queen Elizabeth II or milestones such as the BBC's centenary, reflecting the custom's adaptability and its role in fostering social cohesion and tourism. The short-lived nature of the displays—fading after exposure to sun and wind—underscores their impermanence, encouraging annual renewal and community participation that can take up to 35 hours per piece for larger installations.

History

Origins and early practices

Well dressing, a tradition centered in the of , is believed to have originated in ancient rituals honoring water sources essential for survival in the region's rugged terrain. Archaeological evidence from the Roman period supports early veneration of water deities, such as the Romano-Celtic goddess Arnemetia, whose name derives from Celtic roots meaning "she who dwells beside the ." The settlement at , known to the Romans as Aquae Arnemetiae ("waters of Arnemetia"), featured thermal springs dedicated to this goddess, with and over 200 coins discovered at the site indicating offerings for healing and abundance. Similar dedications appear at Navio fort near Brough, where a inscribed to Arnemetia was unearthed in 1903, suggesting widespread rituals to ensure clean water supplies dating back to at least the CE. These practices likely evolved from even earlier prehistoric customs in the , where natural springs were focal points for Celtic tribes, though direct folkloric links to well dressing remain speculative. With the in Britain from the 4th to 7th centuries, pagan water cults were gradually adapted into saintly dedications, a process evident in the Peak District's holy wells. Springs once sacred to deities like Arnemetia were rededicated to Christian figures, blending old rituals with new religious symbolism to venerate as a divine gift. A prime example is 's St. Anne's Well, where the 14th-century rise in popularity of St. Anne—the mother of the Virgin Mary—led to its formal Christian consecration, transforming the site into a destination for healing. Church records from this era highlight early Christian oversight of such sites, though specific mentions of decorative practices are absent. This allowed communities to maintain water-honoring traditions under a Christian framework, with local holy wells often tied to saints like St. Anne or regional figures, ensuring continuity amid religious change. The earliest documented references to well dressing as a distinct custom emerge in the , underscoring the obscurity of pre-modern forms. In , , according to local tradition, villagers decorated their wells with garlands and ribbons following a severe , attributing their survival to the purity of local springs. Prior to this, 14th-century church accounts allude to well in the region, such as thanksgiving rituals possibly linked to escaping the in 1348, but lack explicit details on dressing. These early practices remained simple, involving floral offerings rather than elaborate designs, and were tied to agrarian cycles and community gratitude, setting the stage for later developments without clear prehistoric continuity beyond folkloric interpretation.

Historical development and revival

According to , an early instance of well dressing occurred in the village of , , in 1615, when locals decorated their wells with garlands and flowers as an act of for the reliable flow of during a severe regional that left surrounding areas parched. This event marked a Christian adaptation of older -honoring , transforming simple adornments into a communal of gratitude. By the , the practice had evolved to include wooden boards coated in clay into which natural materials were pressed, as noted in a 1758 account describing 's wells "adorned with garlands" annually on Ascension Day. The use of clay boards for well dressing is first recorded in in 1818. Throughout the 18th and 19th centuries, well dressing maintained continuity in rural Derbyshire communities, serving as an annual event that reinforced local identity and seasonal celebrations. In villages like Wirksworth, the custom was recorded as early as the mid-19th century, with 1860s descriptions highlighting decorations on both traditional wells and emerging water taps amid the spread of piped supplies. This period saw the tradition persist despite industrialization, often incorporating biblical motifs pressed from petals and leaves to symbolize purity and abundance. By the late 19th century, at least 12 Derbyshire villages participated regularly, reflecting its embedded role in rural life. The brought a notable resurgence of well dressing, spurred by heightened awareness following epidemics in the 1830s and 1840s, which underscored the vital importance of clean water sources. Introduced in in 1840 to commemorate the opening of its waterworks, the practice proliferated as communities celebrated uncontaminated supplies that had spared them from disease outbreaks, evolving into more elaborate pictorial designs. This revival aligned with broader sanitation reforms, positioning well dressing as a symbolic endorsement of healthy water access. In the late 19th and early 20th centuries, the formation of dedicated well dressing committees in villages like standardized events, coordinating designs, materials, and processions to ensure annual consistency and community involvement. By the 1890s, photographic records, such as those by Benjamin Stone, captured these organized efforts, cementing the custom's institutionalization before a brief decline and subsequent 20th-century renewal.

Practice

Materials and preparation

Well dressing begins with the preparation of a base using wet clay molded onto wooden frames, creating a damp surface for the natural materials. The clay, typically sourced from local pits or fields and puddled by hand or foot in a metal until smooth and free of , is applied in a thick layer—often 2 to 5 centimeters deep—to ensure stability and moisture retention. This process relies on natural, undyed clay without preservatives to maintain the tradition's emphasis on organic elements. The decorative materials are exclusively and sourced locally, including flower petals for color, leaves and for texture and edging, and berries for finer details, as well as bark, lichens, twigs, cones, and occasionally beans or eggshells for specific tones. These items are collected from nearby gardens, fields, or natural surroundings, varying by season—blossoms and fresh petals in spring, and dried elements later in the year—to ensure availability and authenticity, with no artificial dyes or non-natural additives permitted. Frames are constructed from sturdy , typically measuring 4 to 8 feet in and width to accommodate intricate designs, with a surrounding 2 to 5 centimeters thick to contain the clay; metal reinforcements may be used in modern variations for durability. Preparation starts days or up to a week in advance, with boards soaked in a local , , or brook to swell the wood and prevent cracking once the clay is added. Sites for well dressings are selected at natural springs, holy wells, or central village taps, prioritizing locations with while adapting to modern needs; in contemporary practice, temporary stands or elevated frames are often employed for public safety and accessibility, especially near roads or uneven terrain.

Creation and display process

The creation of a well dressing begins with the preparation of a wooden frame filled with clay, onto which a is sketched or transferred. A full-sized pattern is drawn on and placed over the damp clay surface, then pricked through with a sharp tool like a to outline the image, allowing the team to define areas for decoration. This step ensures precision before materials such as flower petals, leaves, seeds, and berries—typically sourced from natural elements like those mentioned in preparatory stages—are applied. Assembly proceeds meticulously from the base upward, with volunteers using tools like toothpicks, , or pins to press materials into the clay petal-by-petal or element-by-element, building the image layer by layer. Less perishable items, such as seeds, , or bark for outlines, are placed first, followed by colorful flower petals for finer details to prevent fading. The process demands patience and collaboration, often involving a team of 20 or more participants working over seven days or more, totaling 35 to 300 hours or more of collective effort depending on the design's size and complexity. Design themes have evolved from simple Christian crosses symbolizing to intricate biblical scenes, landscapes, historical events, or commemorative motifs, such as anniversaries of world wars or depictions of cultural icons like Beatrix Potter characters. These are selected annually by the community team to reflect religious, historical, or contemporary significance. Creation typically occurs in multi-day community workshops starting mid-week, where volunteers including artists, gardeners, and groups gather to contribute, fostering a shared artistic endeavor. Once complete, the well dressing is ceremonially unveiled during a weekend , often involving a church blessing by a local official, brass bands, and parades that may include crowning a 'Well Queen' or dancing. It is then displayed at the well site for about one week, kept moist to preserve the vibrancy of the natural materials, before being dismantled and allowing the biodegradable elements to decompose naturally.

Locations and variations

Primary sites in Derbyshire

Derbyshire stands as the epicenter of well dressing traditions, with over 80 villages participating annually, a practice deeply rooted in the region's geography of landscapes that foster abundant natural springs and water sources. holds a prominent place among primary sites, renowned for its annual Ascension Day event that traces back to , when the village first reintroduced the custom after escaping a plague outbreak, and has continued with few interruptions ever since. The tradition involves dressing six wells throughout the village, followed by a or village walk that allows participants and visitors to view the floral designs. Buxton hosts one of the largest-scale well dressing festivals, originating in 1840 to celebrate the piping of fresh water into the town by the , and features multiple wells dressed across the community alongside a civic and . Among other key villages, Wirksworth emphasizes traditional designs displayed prominently in town settings, including near historic market areas, contributing to its reputation as home to one of the largest collections of well dressings in the . Ashford-in-the-Water focuses on themes celebrating the local water abundance, particularly the River Wye, with six wells dressed to honor the village's riverside location. Eyam, known as the plague village, incorporates well dressings that commemorate the 1665-1666 outbreak, where villagers self-isolated, often tying the floral motifs to themes of remembrance and resilience during its annual event.

Sites in Staffordshire and beyond

While serves as the epicenter of well dressing traditions with numerous village sites, hosts key hubs such as Endon and , where events occur on a smaller but notable scale. In Endon, an annual festival takes place over the May weekend, featuring elaborate dressings at sites like the Village Fountain on the junction of The Village and Brook Lane, the Endon Hall Well, and Sinners Well on Gratton Lane. These celebrations include a ceremony, crowning of a well dressing queen, dancing, and arts and crafts stalls, drawing crowds to honor the village's sources. In , dressings are displayed at the in the Market Place during early September, often accompanied by community workshops that teach the craft to locals and visitors. Themes in frequently draw on , including wartime events and community landmarks, reflecting the region's industrial past in the Potteries area without the multiplicity of Derbyshire's offerings. Well dressing has expanded sporadically to neighboring counties like and , typically as occasional revivals rather than annual fixtures. In , sites such as feature multiple dressings from late to early at locations including Greg Fountain, Memorial Gardens, and historic mills like Clarence and Defiance, with a guiding visitors during the festival's . Further examples include St. Plegmund's Well near Mickle Trafford, where volunteers prepare and bless dressings in a scout hut before display, tying into the site's historical association with an early . In , communities like Harthill in produce two annual dressings at the old well site on Doctor Lane, while has hosted events at various urban wells, though these are less frequent and often integrated into broader displays. These extensions highlight the tradition's adaptability but remain outliers compared to the core Midland practices. Beyond England, echoes of water blessing customs appear in Wales and Scotland, though they differ markedly from the floral mosaic style of well dressing, underscoring the practice's English uniqueness. In Wales, holy wells like those at Holywell (St. Winifride's Well) involve pilgrimages and offerings for healing, with ribbons or coins left as votive items rather than elaborate decorations. In Scotland, clootie wells—such as the one at Munlochy—feature trees draped with cloths (clooties) dipped in water and tied as prayers for blessings, a ritual rooted in Celtic folklore but without the communal artistry of English well dressings. These parallels emphasize gratitude for water sources across the , yet well dressing's structured, pictorial form remains a distinctive rural . Staffordshire's approach emphasizes fewer but more prominent installations, often larger in scale to accommodate festival crowds, contrasting with Derbyshire's tradition of numerous smaller, village-specific dressings. For instance, Endon's main boards are among the largest in the region, requiring extensive volunteer preparation over weeks, while Leek's single Market Cross display serves as a focal point for town-wide events. This variation allows Staffordshire sites to integrate well dressing into broader community , fostering participation on a concentrated scale.

Cultural and social significance

Religious and symbolic meanings

Well dressing originated in pagan traditions among ancient Celtic peoples, such as the tribe, who venerated water sources as sacred portals to the supernatural underworld and offerings to deities like the goddess Brigantia for ensuring fertility and life-sustaining supplies. Floral and foliage decorations during festivals like symbolized the regenerative power of water, mimicking rites that honored its role in agricultural abundance and communal survival. With the arrival of , the practice was adapted to align with monotheistic beliefs, overlaying pagan water worship with biblical motifs such as scenes from the or the , which emphasize divine provision and purity. Wells were often rededicated to Christian saints, transforming the ritual into an act of devotion that redirected gratitude from nature spirits to while preserving the decorative floral symbolism of renewal. The tradition embodies a profound thanksgiving element, particularly in response to crises like droughts or epidemics, where communities expressed relief for untainted water sources believed to have spared them—such as after the Black Death in 1349. These dressings served as communal prayers of gratitude, reinforcing water's emblematic role as a divine essential for and . In contemporary interpretations, well dressing has evolved to incorporate eco-spiritual dimensions, with designs increasingly featuring themes of that symbolize the urgency of preserving water purity against and pollution threats. This modern layer underscores a holistic reverence for as a fragile, , blending ancient symbolism with calls for conservation.

Community involvement and modern adaptations

Well dressing events in and surrounding areas rely heavily on volunteer efforts organized through local committees, which coordinate year-round planning and execution. These committees, often comprising residents from diverse backgrounds, oversee theme selection, material sourcing, and event logistics, ensuring broad participation. For instance, the Well Dressing committee actively recruits volunteers for tasks ranging from well preparation to parade marshaling, emphasizing that no prior experience is required. Youth groups and schools play a key role, with children as young as five contributing to designs; pupils at Stretton Handley have participated for over 30 years by arranging petals and natural materials, while Year 8 students from Lady Manners School volunteer alongside community members. This structure promotes inclusivity, accommodating all ages and skill levels—from novices attending taster sessions in Hayfield to experienced elders sharing techniques—fostering intergenerational bonds and a sense of shared purpose in rural communities. In recent decades, well dressing themes have evolved to incorporate contemporary events and social causes, moving beyond traditional religious motifs to reflect modern societal values. Commemorations of significant milestones, such as the death of Queen Elizabeth II in 2022, featured prominently; in Hayfield, a detailed floral tribute to the late monarch was crafted by eight volunteers over 35 hours and displayed in early July. Similarly, the 2022 inspired designs across multiple villages, including Buxton's celebration of the queen's 70-year reign alongside historical anniversaries like the discovery of Tutankhamun's tomb. Many events now support local charities, raising funds for organizations such as Ashgate Hospice, Dementia UK, and , as well as village initiatives like Brownies groups, schools, and football clubs, thereby blending artistic expression with philanthropy. These festivals significantly enhance tourism in rural , drawing substantial visitor numbers that bolster local economies. In , a village of just 110 residents, the annual well dressing attracts approximately 35,000 visitors over seven days, supporting businesses like tearooms, sweet shops, and bed-and-breakfasts through increased spending on accommodations, food, and crafts. Similar events in other locations contribute to the region's broader visitor economy, which exceeded £3.58 billion in 2024, with well dressings serving as a key draw for day-trippers and families exploring the area's heritage. Contemporary challenges, including weather variability and the shift to cashless societies, have prompted practical adaptations to sustain the tradition. To combat exposure to rain and sun, which can degrade natural petal designs displayed outdoors for weeks, communities employ protective measures like covered frames and selective material choices for durability. The COVID-19 pandemic led to cancellations in 2020 and 2021, but events resumed in 2022 with safety protocols, such as the return of Tissington's festival expecting 35,000 attendees. Digital promotion has grown via platforms, with village pages like Hayfield's sharing updates and photos to engage wider audiences. Additionally, to address declining cash donations, many sites now use QR codes for online contributions to charities, ensuring continued fundraising efficacy.

Representation in literature and media

Literary references

Well dressing appears in 19th-century autobiographical literature as a vivid element of rural English life. Mary Howitt, in her 1889 autobiography, describes participating in or observing the custom during a village celebration on Ascension Day, portraying it as a poetical tradition that evoked the charm of local festivities. Folklore collections from the Victorian era further embed the practice within broader discussions of English customs. In T.F. Thiselton-Dyer's English Folk-Lore (1880), the well dressing at Tissington, Derbyshire, is presented as a surviving remnant of the ancient Roman Fontinalia, festivals dedicated to nymphs of fountains and springs; Thiselton-Dyer connects it to the obsolete custom of sprinkling rivers with flowers on Holy Thursday, which he notes is alluded to in John Milton's masque Comus (1634), where floral abundance along riverbanks symbolizes natural bounty and ritual purity. Poetic evocations of water-related blessings in the occasionally intersect with well dressing themes, though direct verses are sparse in surviving records; Milton's imagery in , for instance, indirectly evokes similar rites through descriptions of Iris watering flower-laden banks with her bow, reinforcing the tradition's ties to seasonal and elemental reverence. Scholarly ethnographies on English folk traditions have analyzed well dressing as a key example of regional . Roy Christian's Well Dressing in (1983) examines its , artistic evolution, and cultural persistence, attributing its motifs to pre-Christian water worship adapted into Christian observance and highlighting its role in community identity. In mid-20th-century fiction, the custom inspires narrative exploration of revival and social change. John Brunner's novella "In the Season of the Dressing of the Wells" (1992) depicts the post-World War I resurgence of well dressing in a fictional village, using it to symbolize communal healing and the reclamation of ancient practices amid modernity.

Depictions in art and contemporary media

Well dressing, the traditional practice of decorating wells with intricate floral designs in and surrounding areas, has been visually documented since the through paintings, sketches, and photographs preserved in local institutions. The Museum and Art Gallery holds a collection of such depictions spanning the mid-19th to mid-20th centuries, including images of processions and the elaborate petal-based artworks themselves, often illustrating biblical themes like and the Samaritan woman at the well. These historical representations highlight the community's artistic efforts and the tradition's role in local celebrations, with examples such as sketches of symmetrical floral patterns created by anonymous villagers. Early 20th-century further captured the custom's vibrancy, particularly through that served as popular souvenirs. A notable 1905 from depicts St Anne’s Well adorned with a detailed floral scene pressed into clay, showcasing the technique's precision despite fading colors in preserved prints. These photographic records, widely circulated at the time, emphasized the tradition's aesthetic appeal and communal significance in the . In modern media, well dressing has appeared in television and documentaries, bringing the practice to wider audiences. A 2015 episode of the BBC's featured presenters and engaging in the creation of a well dressing in , exploring its historical roots and contemporary execution alongside local participants. Similarly, a 1998 documentary focused on 's well dressings, detailing the blend of pagan, Roman, and Christian influences in the ritual. During the , a 2020 virtual special on provided an online glimpse into the making and messaging of the designs, compensating for canceled in-person events and broadening global access to the tradition. These audiovisual portrayals underscore well dressing's enduring cultural relevance in the .

References

  1. https://www.historic-uk.com/CultureUK/Well-Dressing/
  2. https://www.smithsonianmag.com/travel/englands-well-dressing-tradition-features-striking-elaborate-floral-murals-180982538/
  3. https://buxtonwelldressing.co.uk/history-of-well-dressing/
  4. https://buxtoncrescentexperience.com/saint-and-goddess/
  5. https://buxtonmuseumandartgallery.wordpress.com/2019/03/15/sacred-waters-and-altars/
  6. https://www.indigogroup.co.uk/edge/Buxton.htm
  7. https://www.efdss.org/learning/resources/beginners-guides/47-british-folk-customs-may/3420-well-dressing
  8. https://insearchofholywellsandhealingsprings.wordpress.com/2011/10/02/derbyshire-holy-wells-and-healing-springs-an-overview/
  9. https://e-space.mmu.ac.uk/617618/3/symplectic%20Revised%20Article%20(4).pdf
  10. https://milliethom.com/2017/07/11/some-well-dressed-wells-in-derbyshire/
  11. https://www.britainexpress.com/counties/derbyshire/Well-Dressing.htm
  12. https://welldressing.com/extra.php
  13. https://www.atlasobscura.com/articles/well-dressing-tissington-tradition-new
  14. https://www.bbc.com/news/articles/czdy05m3jn1o
  15. https://www.timetravel-britain.com/articles/history/welldressing.shtml
  16. https://heritagehunter.co.uk/well-dressing/
  17. https://www.cpre.org.uk/discover/well-dressing-an-ancient-art/
  18. https://www.bbc.com/news/uk-england-derbyshire-65482874
  19. https://visitedale.com/journal/well-dressing-derbyshire
  20. https://www.greatbritishlife.co.uk/magazines/derbyshire/24329254.8-derbyshires-best-well-dressing-towns-villages/
  21. https://www.peakdistrict.gov.uk/__data/assets/pdf_file/0028/153874/Tissington_Appraisal-Document-215.pdf
  22. https://holywellscorkandkerry.com/2024/07/14/well-dressed-in-buxton-derbyshire/
  23. https://buxtonwelldressing.co.uk/
  24. https://derwentvalleyline.org.uk/events/wirksworth-well-dressing/
  25. https://www.ashfordfarmcottages.co.uk/the-area/derbyshire-well-dressing
  26. https://www.macearchive.org/films/ashford-water-well-dressing
  27. https://www.plant-lore.com/news/eyam-well-dressing-2023/
  28. https://www.eyam-museum.org.uk/events
  29. https://welldressing.com/venue.php?id=46
  30. https://thejournalofantiquities.com/2022/05/29/sinners-well-gratton-lane-well-endon-north-staffordshire/
  31. https://www.visitstaffordshire.com/event/endon-well-dressing/167990101/
  32. https://www.visitstaffordshire.com/event/endon-well-dressing/216994101/
  33. https://welldressing.com/venue.php?id=236
  34. https://www.facebook.com/CllrJoePorter/posts/a-nice-article-in-the-sentinel-about-our-recent-well-dressing-workshop-in-leek-t/1418925936906367/
  35. https://welldressing.com/venue.php?id=13
  36. https://www.bollington-tc.gov.uk/council_events/well-dressing/
  37. https://insearchofholywellsandhealingsprings.wordpress.com/2020/05/19/cheshires-very-own-archbishop-of-canterbury-and-his-holy-well-plemstalls-st-plemunds-well/
  38. https://wellhopper.wales/2011/06/01/st-plegmund-well-dressing-2011/
  39. https://rotherhamgismo.org.uk/gismo_directory/harthill-well-dressing-group/
  40. https://welldressing.com/venue.php?id=232
  41. https://www.search.staffspasttrack.org.uk/Details.aspx?&ResourceID=21469&PageIndex=3&SearchType=2&ThemeID=750
  42. https://www.stoneymiddletonwelldressing.org/history/custom-of-well-dressings/
  43. https://www.bbc.com/news/uk-england-derbyshire-61584537
  44. https://www.eastmidlandsbusinesslink.co.uk/mag/ooo/peak-district-and-derbyshire-tourism-reaches-new-heights-with-record-contribution-to-local-economy/
  45. https://archive.org/details/maryhowittanaut00howigoog
  46. https://darwin-online.org.uk/converted/pdf/1880_Thiselton-Dyer_English_folk-lore_A6090.pdf
  47. https://milton.host.dartmouth.edu/reading_room/comus/text.shtml
  48. https://openlibrary.org/books/OL21439530M/Well-dressing_in_Derbyshire
  49. https://isfdb.org/cgi-bin/title.cgi?44721
  50. https://buxtonmuseumandartgallery.wordpress.com/2022/11/25/well-dressing/
  51. https://www.bbc.co.uk/programmes/b062qwk1
  52. https://www.youtube.com/watch?v=Yeneriq-PrM
  53. https://www.youtube.com/watch?v=g-4RJZcHnog
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