Most holy wells in Ireland stand alone, perhaps with a companion tree or a worn stone nearby. Here there are three, clustered within roughly twenty-five metres of one another, their waters moving beneath the ground as well as above it: an underground stream runs northward from the easternmost well toward the main stream fed by the westernmost one, connecting the complex in ways that are not immediately visible at the surface.

The best-preserved of the three is the easternmost well, enclosed by a D-shaped drystone wall measuring about 1.8 metres east to west and 1.2 metres north to south. Drystone construction uses no mortar, the stones relying on their own weight and careful placement to hold together, and this example has survived intact beside its companion tree. Between the western and eastern wells, a cross once stood, marking the axis of the whole group. How old that arrangement is remains unclear, but a nineteenth-century source gives some sense of how long the site has been actively used. The Ordnance Survey Letters, compiled by John O'Donovan and his colleagues in the 1830s and later edited by Michael O'Flanagan in 1927, record two wells here described as "very celebrated," where "turrises are performed on Sundays and Fridays." Turas is the Irish word for a devotional circuit, a ritual journey made around a sacred site, often involving prescribed prayers at particular stopping points. The fact that it was being performed twice a week at these springs suggests they held considerable local importance.

When the site was more recently visited, a jar of coins was found tucked beneath an adjacent rock, indicating that the tradition of visiting the wells had not entirely lapsed. The coins are the kind of quiet, unannounced evidence that a place still means something to someone, long after formal religious observance has moved elsewhere.