Traditions, Superstitions and Folk-lore Part 26

"_Superst.i.tion in Strathearn._--It is not many years ago since two women were seen pulling the tether in a field a few miles from Crieff, with what object everyone knows. Even more recently a Crieff merchant, who had adopted the motto 'Pay to-day and trust to-morrow,' had a piece of rowan tree suspended over his doorway, and after his death a bit of the same wood was found in each of his pockets as a preventive against the power of witches. At this moment an honest farmer in a neighbouring parish has a branch of the rowan tree above his byres, and it is said that every stranger who enters his gates pa.s.ses under this magic wood."

The author of "Sylvan Sketches," (1825), informs us, on the authority of Lightfoot, that "in the Highlands of Scotland, at the birth of an infant, the nurse takes a green stick of ash, one end of which she puts into the fire, and while it is burning receives in a spoon the sap that oozes from the other, which she administers to the child as its first food." The infant Zeus, of the Greeks, was first fed by the Melian nymphs with honey "the fruit of the ash," and with goat's milk. Kelly says:--

"There was a positive, as well as a mythic, reason why the Greeks should give the ash a name signifying sweetness, because the _Fraxinus ornus_, a species of ash indigenous in the south of Europe, yields manna from its slit bark. They may also have conceived that honey dropped upon the earth as dew from the heavenly ash, for Theophrastus mentions a kind of honey which fell in that form from the air, and which was therefore called _aeromelia_."

Weber and Dr. Kuhn refer to a pa.s.sage in one of the sacred books of the Hindoos, in which an a.n.a.logous practice is referred to. It reads, "The father puts his mouth to the right ear of the new-born babe, and murmurs three times, 'Speech! speech!' Then he gives it a name, 'Thou art Veda;'

that is its secret name. Then he mixes clotted milk, honey, and b.u.t.ter, and feeds the babe with it out of pure gold." Referring to this subject, Kelly exclaims:--

"Amazing toughness of popular tradition! Some thousands of years ago the ancestors of this Highland nurse had known the _Fraxinus ornus_ in Arya, or on their long journey through Persia, Asia Minor, and the south of Europe, and they had given its honey-like juice as divine food to their children; and now their descendant, imitating their practice in the cold North, but totally ignorant of its true meaning, puts the nauseous sap of her native ash into the mouth of her hapless charge, because her mother, and her grandmother, and her grandmother's mother had done the same thing before her. 'The reason,' we are told by a modern native authority, 'for giving ash-sap to new-born children in the Highlands of Scotland, is, first, because it acts as a powerful astringent; and secondly, because the ash, in common with the rowan, is supposed to possess the property of resisting the attacks of witches, fairies, and other imps of darkness.'" Mr. Kelly regards the astringent argument as evidently not the reason why the practice was first adopted, but an excuse, and a bad one, for its continuance. In many places mothers yet pa.s.s their infants through split ash trees in the belief that it will cure them of, or protect them from, the rickets or rupture.

Brand regards the Christian pastoral crook, as well as the "lituus or staff with the crook at one end, which the augurs of old carried as badges of their profession, and instruments in the superst.i.tious exercise of it," as originally intimately connected with the divining rod. He refers to Hogarth's "a.n.a.lysis of Beauty," in which the great satirical artist gives an engraving of what he terms a "_lusus naturae_,"

which represents a "very elegant" branch of the ash tree. Brand seems to endorse Mr. Gostling's opinion, as expressed in the "Antiquarian Repertory," who says, "I should rather style it a distemper or distortion of nature; for it seems the effect of a wound by some insect, which, piercing to the heart of the plant with its proboscis, poisons that, while the bark remains uninjured and proceeds in its growth, but formed into various stripes, flatness, and curves, for want of the support which nature designed it. The beauty some of these arrive at might well consecrate them to the fopperies of heathenism, and their rarity occasions imitations of them by art. The pastoral staff of the Church of Rome seems to have been formed from the vegetable litui, though the general idea is, I know, that it is an imitation of the shepherd's crook." Gostling's paper is accompanied by engravings of "carved branches of the ash." Brand speaks of one of these curious "freaks of nature," which he saw in the possession of an old woman at Beeralstown, in Devonshire, as "extremely beautiful." He was very anxious to purchase it, but the old lady refused to "part with it on any account, thinking it would be unlucky to do so."

Several modern writers on comparative mythology cla.s.s the wish or divining rod amongst the numerous forms which the stauros, as a phallic emblem, has presented itself. The Rev. G. W. c.o.x, in his "Mythology of the Aryan Nations," is very explicit on this point. He says,--"The wooden emblem carries us, however, more directly to the natural mythology of the subject. The rod acquired an inherent vitality, and put forth leaves and branches in the Thyrsoi of the Dionysiac worshippers and the Seistron of Egyptian priests. It became the tree of life, and reappeared as the rod of wealth and happiness given by Apollon to Hermes, the mystic spear which Abaris received from the Hyperborean Sun-G.o.d, and which came daily to Phoibus in his exile laden with all good things. It was seen as the lituus of the augur, the crooked staff of the shepherd, the sceptre of the king, and the divining rod which pointed out hidden springs or treasures to modern conjurors. In a form which adhered still more strictly to the first idea the emblem became the stauros or cross of Osiris, and a new source of mythology was thus laid open. To the Egyptians the cross thus became the symbol of immortality, and the G.o.d himself was crucified to a tree which denoted his fructifying power.... It is peculiar neither to the Egyptians nor a.s.syrians, neither to Greeks, Latins, Gauls, Germans or Hindus." Mr. c.o.x includes among its various forms the "trident of Poseidon or Proteus, and the fylfot or hammer of Thor, which a.s.sumes the form of a cross pattee." Increase of wealth by natural fruition evidently lies at the root of many of the myths which relate to hidden treasures, whether buried in the interior of mountains or elsewhere, as well as to the properties of magic purses, festive tables, cornucopiae, etc.

The following paragraph appeared in the newspapers in March, 1866. It appears, from it, that in the eastern counties the bible has superseded the "wish-rod" as an instrument of divination:--

"NOVEL USE FOR THE BIBLE.--At the Norwich a.s.sizes, on Wednesday, the case of Creak _v._ Smith was tried. It was an action for slander, the slanderous words imputed to the defendant being as follows:--'You are the thief, and no other man. You have robbed the fatherless and the motherless, and got in at the window. I can prove it by the turn of the Bible.' One of the witnesses for the plaintiff explained what was meant by the expression, 'I'll prove it by the turn of the Bible.' He said that the defendant had told him that a friend of his, having asked him whether he had ever heard anything about the Bible being turned, bade him come to his house and he would show him what it was. That evening, when this person went home, he told his wife what he had said to defendant, and she went through the ceremony, which was done by holding a Bible by a string, twisting it round, and as it was turning calling out the names of all in the house until she came to the plaintiff's name last of all, when it turned round the other way, showing that he was the guilty man. This ceremony was performed by her a second time by the husband's bedside, with the same triumphant result.--The jury gave a verdict for 20s. damages."

Since most of the above was written I have read the following, in Mr.

Robert Hunt's "Drolls, Traditions, and Superst.i.tions of Old Cornwall,"

which seems to throw a doubt upon the antiquity of the divining rod, _at least as far as Cornish mining is concerned_. The statement, however, in no way invalidates the fact that the hazel, ash, and other trees were held in great veneration from the most remote antiquity either in Cornwall or elsewhere:--

"It may appear strange to many that having dealt with the superst.i.tions of the Cornish people, no mention has been made of the Divining Rod (_the Dowzing Rod_, as it is called), and its use in the discovery of mineral lodes. This has been avoided, in the first place, because any mention of the practice of '_dowzing_' would lead to a discussion, for which this work is not intended; and in the second place, because the use of the hazel-twig is not Cornish. The divining or dowzing rod is certainly not older than the German miners, who were brought over by Queen Elizabeth to teach the Cornish to work the mines, one of whom, called Schutz, was some time Warden of the Stannaries. Indeed there is good reason for believing that the use of this wand is of more recent date, and consequently, removed from the periods which are sought to be ill.u.s.trated by this collection. The divining rod belongs no more to them than do the modern mysteries of twirling hats, of teaching tables to turn, and--in their wooden way--to talk."

Of course, as Mr. Hunt a.s.signs not the good reason referred to for his statement, it can but be regarded as the expression of an individual opinion. It may, perhaps, be _locally true_, either wholly or in part.

However, whatever may be its value, in such matters it is inc.u.mbent on the earnest seeker after truth to conceal no apparently incongruous facts or hostile opinions.

The writer of an article on "Stick and Table Turning," published in "All the Year Round," makes the following comments on the manner in which this superst.i.tion exhibits itself during the present generation:--

"A good deal of attention was paid by the newspapers to certain alleged achievements of two diviners, or dowsers, about twenty years ago. They were West of England men, named Adams and Mapstone. A farmer near Wedmore, in Somerset, wishing for a supply of water on his farm, applied to Mapstone. Mapstone used a hazel rod in the usual way, and when he came over a particular spot declared that water would be found fifteen or twenty feet beneath the surface. Digging was therefore commenced at that spot, and water appeared at a depth of nineteen feet. The other expert, Adams, who claimed to have been instrumental in the discovery of nearly a hundred springs in the West of England, went one day by invitation to the house of Mr. Phippen, a surgeon, at Wedmore, to dowse for water. He walked about in the garden behind Mr. Phippen's house until the stick became so agitated that he could not keep it steady; it bent down at a spot which he a.s.serted must have clear water underneath it. Mr. Phippen caused a digging to be made, and water was really found at the spot indicated. As a means of testing Adams's powers in relation to metals, three hats were placed in a row in the kitchen, and three silver spoons under one of the hats. Adams walked among the hats, and his rod told him which of them covered the treasure. Then three kinds of valuables, gold, silver, and jewels, were placed under three hats, one kind under each, and he found out which was which. On one occasion he dowsed for water in the grounds of the Rev. Mr. Foster, of Sodbury, in Gloucestershire. Using the same method as before, he announced the presence of water at a particular spot, twenty feet beneath the surface.

A pamphlet published by Mr. Phippen concerning these curious facts attracted the attention of Mr. Marshall, partner in the great flax factory at Leeds. Water was wanted at the mill, and the owners were willing to see whether dowsing could effect anything in the matter. Mr.

Marshall invited Adams to come down and search for springs. On one occasion, when blindfolded, Adams failed, but hit the mark pretty nearly in the second attempt, excusing himself for the first failure on the ground that 'he was not used to be blindfolded.' Of the main experiments, Mr. Marshall afterwards said, in a letter to the newspapers, 'I tested Adams by taking him over some deep borings at our manufactory, where he could have no possible guide from anything he could see; and he certainly pointed out nearly the position of the springs, as shown by the produce of the bore-holes, some being much more productive than others. The same was the result at another factory, where Adams could have had no guide from what he saw, and could not have got information otherwise.'"

This superst.i.tion has been imported into Australia, where it seems to flourish with remarkable vigour, notwithstanding the boasted enlightenment and civilisation of the race and age. The following paragraph, which appeared in a Melbourne newspaper in the early part of the year 1867, speaks for itself:--

"In the area of Kiora, lying to the southward of Ararat, the settlers, who are very anxious to discover springs of water upon their selections, have engaged the services of an old man, apparently between sixty and seventy years of age, who professes to discover springs by the aid of a divining rod. He has already pointed out two spots where he confidently states water will be found at a moderate depth, and the farmers are now engaged in practically proving his skill. We are told that the diviner holds a slender strip of steel between the finger and thumb of both hands, and walks about the land with it in this position. When water is approached, the rod trembles violently, and the motion ceases as the place is left. One of the settlers, Mr. Tomkins, with the view of testing his accuracy, had the diviner blindfolded (after pointing out the spot where water would be found) and taken to another portion of his land, but he states that the motion of the rod led him, with but little hesitation, back to the same place. The old man refuses to take money for his services till water be obtained, and when proved to exist asks 3 from each individual. He states that the rod was owned by his father, and that it will not indicate water in the hands of any of his brothers.

While engaged at Kiora he showed some of the farmers letters which he had received from a number of squatters engaging his services on their stations in a similar capacity; and he left to fulfil these engagements, with a view of returning for payment when the sinking is concluded. He professes to name within three feet of the depth at which water will be obtained, but cannot say if it will prove fresh or salt."

A superst.i.tion somewhat akin to that in which the divining rod plays so prominent a part, still lingers in various parts of the country. It is believed that a loaf of wheaten bread, containing a quant.i.ty of quicksilver in its centre, will, on being placed in a running stream, rest over the spot where a drowned body lies. The experiment was tried very recently, and an account of it appeared in the newspapers. In this instance, however, the "faithful believers" were grievously disappointed, as the loaf floated past the spot where the body was afterwards discovered.

Another form of this superst.i.tion is referred to by Dr. Randal Caldicot, who, evidently, lacked not faith in its efficacy. He says,--"When any Christian is drowned in the river Dee, there will appear over the water where the corpse is, a light, by which means they do find the body, and it is therefore called the holy Dee."

Aubrey, in his "Miscellanies," quotes a letter addressed to Mr. Baxter, referring to the Welsh "corpse-candle" superst.i.tions, in which the writer _naively_ says that the light "doth as much resemble a material candle-light as eggs do eggs."

CHAPTER XIV.

WELL WORSHIP AND SUPERSt.i.tIONS CONNECTED WITH WATER.

I can see the place as it was of yore, When its crystal riches would ripple and pour From a fountain channel fresh and dank, 'Mid flowering rush and gra.s.sy bank; When the pale cheek left the city wall, And the courtier fled the palace hall, To seek the peaceful shadows that fell On the waters of the "Holy Well."

Some birds came to plume their wing, And lave their beaks in the healing spring; And gorgeous b.u.t.terflies stopp'd to play About the place on a sultry day.

Folks came from the east and came from the west, To take at that fountain health and rest; From the north and the south they came to dwell, By the far-famed stream of the "Holywell."

_Eliza Cook._

Perhaps no ancient superst.i.tion has had a more enduring existence than what Mr. Hunt terms "well-worship." This may have arisen, to some extent, from the fact that water, under certain conditions, possesses undoubted "medical virtues." The necessity of personal cleanliness to ensure ordinary comfort, and the value of aqueous agency in its achievement, would doubtless exercise some influence, even in remote times. Add to this the horrors of a "water famine," the intense suffering resulting from prolonged thirst, and we can well imagine that the early tribes of men who worshipped fire would feel a corresponding reverence for what may be termed its natural complement--water. The sun's heat was powerless for good, nay, it was potent for evil, unless in close alliance with the "gentle rain from heaven." From their union springs the warm moisture essential to vegetable growth. Water, too, in more modern times, has been largely employed as a symbol of purity; and, in the Roman Catholic Church, especially, has been consecrated to religious purposes, and rendered "holy." It is, indeed, employed by all Christian sects, in the rite of baptism, as symbolising purity. Hence it is not surprising that many springs, and especially in the neighbourhood of religious houses, should in the middle ages have been invested with a sacred character, or that superst.i.tion of a more ancient and a heathen origin should yet, as it were, haunt their precincts. On this subject Mr. Robert Hunt makes the following eloquent and pertinent observations:--"The purity of the liquid impresses itself, through the eye, upon the mind, and its power of removing all impurity is felt to the soul. 'Wash and be clean,' is the murmuring call of the waters, as they overflow their rocky basins, or gra.s.sy vases, and deeply sunk in depravity must that man be who could put to unholy uses one of nature's fountains. The inner life of a well of waters, bursting from its grave in the earth, may be religiously said to form a type of the soul purified by death, rising into a glorified existence and the fulness of light. The tranquil beauty of the rising waters, whispering the softest music, like the healthful breathing of a sleeping infant, sends a feeling of happiness through the soul of the thoughtful observer, and the inner man is purified by its influence, as the outer man is cleansed by ablution."

Many such wells as those in connection with the "Old Friary," at Preston, which gave the name to Ladywell-street, in that borough, like that which performed a similar office for the now notorious "Hollywell street," near the Strand, in London, have pa.s.sed away, and left nothing behind but the street nomenclature referred to. Others, however, like the St. Mary's well, at the foot of the hill on which the old priory of Penwortham was situated, yet retain, in many minds, not only their reputation for the medical value of their waters, but a vague remnant of reverence and even superst.i.tion is still to a large extent a.s.sociated with them.

A spring in the parish of Brindle, near Preston, has some traditionary a.s.sociations in connection with it which I am inclined to think date back far into pagan antiquity, notwithstanding the fact that it has been for centuries named "St. Helen's well." The name has become corrupted by the neighbouring peasantry in a most singular manner. On my first visit to the locality, I inquired of an elderly woman if she could inform me in what direction I should proceed to find _St. Helen's well_. She at first said she had never heard of such a place, but after considerable hesitation she at length exclaimed with some animation, in the dialect of the district, "Oh! it ull be Stelling well yo mean, I'll be bun." A writer under the signature, "Leicestriensis," in vol. 6, p. 152, of "Notes and Queries," speaking of a St. Austin's well, near Leicester says:--"On making some inquiries, a few years ago, of the 'oldest inhabitant' of the neighbourhood, respecting _St. Augustine's well_, he at first pleaded ignorance of it, but at length, suddenly enlightened, exclaimed, 'Oh! you mean Tosting's well.'" Cakes baked for the lace-makers' feasts in Buckinghamshire, in honour of St. Andrew, their patron saint, are locally termed "Tandry Cakes." These are both curious and instructive specimens of the manner in which names of places and persons undergo changes in their transmission from generation to generation by popular tradition.

St. Helen's well, which is now sadly neglected, is situated about a mile and a half to the south-west of the village of Brindle. Dr. Kuerden, who resided in the neighbourhood, thus refers to it, about two centuries ago:--

"Over against Swansey House, a little towards the hill, standeth an ancient fabric, once the manor house of Brindle, where hath been a chappel belonging to the same, and, a little above it, a spring of very clear water rushing straight upwards into the midst of a fayre fountain, walled square about in stone and flagged in the bottom, very transparent to be seen, and a strong stream issuing out of the same. The fountain is called Saint Ellen's Well, to which place the vulgar neighbouring people of the Red letter do much resort, with pretended devotion, on each year upon St. Ellen's day, where and when out of a foolish ceremony they offer or throw into the well pins, which there being left may be seen a long time after by any visitor to that fountain."

There is a St. Helen's well, near Sefton, in West Lancashire, into which pins were formerly thrown by the credulous, as at Brindle.

The superst.i.tions connected with this "pin dropping" into certain wells are somewhat varied in character. They, however, seem to have generally some relation to divination or fortune-telling, and appear to have found their chief patrons in the fair s.e.x. The well superst.i.tions of this cla.s.s are widely spread. Dudley Costello tells us that in many parts of Brittany they keep a very watchful eye over the morals of the young women. The fountain of Bobdilis, near Landividian, is famous as an ordeal to test propriety of conduct. The pin which fastens the habit shirt is dropped into the water, and if it touch the bottom with the point downwards the girl is freed from all suspicion; if, on the contrary, it turns the other way and sinks head foremost, her reputation is irretrievably damaged.

The author of "Wanderings in Brittany" informs us that there is a "magic well" of this cla.s.s at or near Barenton, to which peasants yet bring their children when ill of fever, having faith in the healing powers of the water. He thus describes the manner in which the deity of the spring is invoked:--"You say 'Ris! Ris! Fontaine de Barenton,' dropping a pin the while into the spring, whereupon it breaks into ripples and bubbles; if it laughs you are to be fortunate; if it remains mute you will be unlucky. Tradition and poetry both say the water fizzes around a sword point, but we had nothing larger than pins to try it with, and to these it responded gaily." He adds that "when the country was in great want of rain, a procession was formed to the fountain, and the priest dipped the foot of the cross, out of the church, into the water, after which rain is sure to fall abundantly. This ceremony has been successful very lately." The same writer refers to another superst.i.tion, in connection with the "magic well," which plainly indicates its pagan origin. He says:--"The peasants believe the priests can punish them by sprinkling water from the spring on the large stone, the _Perron of Merlin_, above the well, which brings rain throughout the whole parish for many days."

"Seleucus," in "Notes and Queries," speaks of a well, with a superst.i.tion connected with it similar to the one at Brindle, in the Welsh peninsula of Gower. It is called the "Cefyn Bryn or the Holy Well." He says, "it is still supposed to be under the especial patronage of the Virgin Mary, and a crooked pin is the offering of every visitor to its sacred precincts. It is believed that if this pin be dropped in with fervent faith, all the many pins which have ever been thrown into it may be seen rising from the bottom to greet the new one. Argue the impossibility of the thing, and you are told, it is true it never happens _now_, such earnestness of faith being, 'alas!' extinct."

In the same work, vol. 6, p. 28, Robert Rawlinson speaks of a spring near Wooler, in Northumberland, locally known as "_Pin Well_." He says "the country maids, in pa.s.sing this spring, drop a crooked pin into the water. In Westmorland there is also a _pin well_, into the water of which rich and poor drop a pin in pa.s.sing. The superst.i.tion in both cases consists in the belief that the well is under the charge of a fairy, and that it is necessary to propitiate the little lady by a present of some sort: hence the pin, as most convenient. The crooked pin of Northumberland may be explained upon the received hypothesis in folk-lore, that crooked things are lucky things, as a 'crooked sixpence,' &c."

Mr. Hunt, in his chapter on the "Superst.i.tions of the Wells," gives numerous examples of its prevalence in the remote West of England. The water in the well of St. Ludvan formerly miraculously enlarged the sense of sight, and loosened the tongue of the true believer; but a demon that the good saint, after a terrible struggle, exorcised from out the body of a child and laid in the Red Sea, in his rage, "by spitting in the water," destroyed its efficacy in these matters. But it is believed still that any child baptised in its waters is certain never to succ.u.mb to the genius of Calcraft, and his hempen instrument of death.

"On a cord of silk," however, we are informed that "it is stated to have no power." Some years back, notwithstanding, a woman was actually hanged here for the murder of her husband, whom she had poisoned with a.r.s.enic in order to clear the way for a more favoured lover. As she was born near the magic well, and was supposed to have been baptised with its waters, the greatest consternation prevailed in the neighbourhood. The much prized fountain had lost its cherished virtue! What was to be done under such a lamentable state of things? The necks of the inhabitants would in future be in equal jeopardy with those of the rest of her Majesty's subjects! It was, however, by some indefatigable enquirer, at last discovered that a mistake had been made; the murderer had not been born in the parish, and consequently had not been baptised with the liquid which flowed from the well of St. Ludwin. Great was the joy of the inhabitants on the receipt of this welcome news. The spring not only recovered its ancient prestige, but became more famous than ever.

The Gulvell Well, in Fosses Moor, answered the demands of lone married women or love-sick spinsters respecting their absent husbands or sweethearts. Mr. Hunt relates how a mother, one Jane Thomas, with her babe in her arms, recently, after a severe mental struggle, obeyed the injunction of an old hag, a "sort of guardian of the well," and tested its efficacy. "She knelt on the mat of bright green gra.s.s which grew around, and leaning over the well so as to see her child's face in the water, she repeated after her instructor,

Water, water, tell me truly, Is the man I love duly On the earth or under sod.

Sick or well--in the name of G.o.d!

Some minutes pa.s.sed in perfect silence, and anxiety was rapidly turning cheeks and lips pale, when the colour rapidly returned. There was a gush of clear water from below, bubble rapidly followed bubble, sparkling brightly in the morning sunshine. Full of joy the young mother rose from her knees and exclaimed, 'I am happy now.'" It appears that if the party inquired after should be sick, the water bubbles, but in a filthy, muddy, condition. If he should be dead, it remains perfectly quiescent, to the dismay of the person seeking information.

There is a singular superst.i.tion attached to the well of St. Keyne, "namely, that whichever of a newly-married couple should first drink thereof was to enjoy the sweetness of domestic sovereignty ever after."

Referring to this superst.i.tion, Mr. Hunt says:--"Once, and once only, have I paid a visit to this sacred spot. Then and there I found a lady drinking of the waters from her thimble, and eagerly contending with her husband that the right to rule was hers. The man, however, mildly insisted upon it that he had the first drink, as he had rushed before his wife, and, dipping his fingers into the waters, had sucked them.

This, the lady contended, was not drinking, and she, no doubt, through life had the best of the argument."

There is one well in Cornwall which has long had a reputation for the cure of insanity. Carew, in his "Survey," describes the formula adopted to ensure a successful result:--"The water running from St. Nun's well fell into a square and enclosed walled plat, which might be filled at what depth they listed. Upon this wall was the frantic person put to stand, his back towards the pool, and from thence, with a sudden blow in the breast, tumbled headlong into the pond; where a strong fellow, provided for the nonce, took him and tossed him up and down, alongst and athwart the water, till the patient by foregoing his strength had somewhat forgot his fury. Then was he conveyed to the church, and certain ma.s.ses said over him; upon which handling, if his right wits returned, St. Nun had the thanks; but if there appeared small amendment, he was bowssened again and again, while there remained in him any hope of life or recovery."

A well on the line of the Roman Wall, near Walltown, in Northumberland, has two distinct traditions attached to it and its neighbourhood! It is locally termed the "King's Well," or "King Arthur's Well." Hutchison says:--"Travellers are shown a well among the cliffs, where it is said Paulinus baptised King Egbert; but it is more probable it was Edwin, king of Northumberland." Dr. Collingwood Bruce says:--"The well has no doubt been a place of historical interest and importance, but unhappily modern drainage is robbing it of its treasures. Another interesting circ.u.mstance is connected with this locality. In the crevices of the whin-rock near the house chives grow abundantly. The general opinion is that we are indebted for these plants to the Romans, who were much addicted to the use of these and kindred vegetables. Most of the early writers refer to this subject; let the reader take a pa.s.sage from Camden:--'The fabulous tales of the common people concerning this Wall, I doe wittingly and wilfully overpa.s.se. Yet this one thing which I was enformed of by men of good credit, I will not conceale from the reader.