Tradition holds that a trout has been seen in the northern well, known as Mary's well, and an eel in the southern, called Sunday's well. Whether these animals were ever literally present or belong to the older language of sacred water, in which particular fish guarded particular springs, is left pleasantly unresolved by local memory. What is clear is that people came here specifically about their heads: toothaches, earaches, and other afflictions of that region were the focus of the rounds, the circuits of prayer and ritual movement made at holy wells across Ireland.

The physical structure of the site is quietly elaborate. Each well is enclosed within a circular dry-stone wall, roughly 2.3 metres high and 1.7 metres in diameter, corbelled inward, meaning the stones are laid so that each course projects slightly over the one below, narrowing towards an open top. Writing in 1939, a researcher named Hartnett noted that the wells were once roofed and fitted with doors, giving them the character of small chambers rather than open-air shrines. Between the two wells, an arched stone recess contains steps rising to a low altar where a statue of the Blessed Virgin stands. Set into the recess is a limestone slab carved with the letters IHS and an inverted heart beneath; a second limestone slab to the right shows a rough depiction of the crucifixion in false relief. Among the incised crosses and heart shapes cut into the stonework, many are the work of pilgrims over time, a kind of accumulated handwriting left in the stone. Small shelves in the altar still hold votive offerings, the modest tokens left in exchange for intercession or in gratitude for it.