That pairing is itself unusual; most holy wells are solitary features, drawing devotion to a single source. Here, the ritual was shared between them: rounds, the traditional practice of walking a prescribed circuit in prayer, were made at both wells on three successive Sundays, a pattern that suggests a carefully organised local observance rather than casual veneration.

When the researcher Hartnett visited in 1939 and recorded his observations, the wells were already rarely used. He described one as a small spring covered by a horizontal slab, with only a narrow opening left exposed, and a second slab positioned above it to form a rough shelf where votive offerings could be left. Both slabs carried crosses cut deeply into the stone. The physical arrangement, a covered spring with a dedicated surface for offerings and incised Christian markings, is characteristic of a class of Irish sacred site that blends pre-Christian water veneration with later Catholic practice. The local tradition that mass was celebrated here during the Penal era adds another layer; in the seventeenth and eighteenth centuries, when Catholic worship was suppressed under the Penal Laws, remote and inconspicuous spots like this stream valley served as clandestine gathering places, sometimes called Mass rocks, where priests could officiate out of sight. Whether this well site functioned in exactly that way is unconfirmed, but the tradition persisted long enough to be recorded.

The site is described as overgrown and inaccessible, and that condition appears to have been true even by the late 1930s. The crosses on the slabs and the arrangement of the covered spring are the details most worth knowing, though reaching them is another matter entirely.