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 masses 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 circumstance 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 passage from Camden:—'The fabulous tales of the common people concerning this Wall, I doe wittingly and wilfully overpasse. Yet this one thing which I was enformed of by men of good credit, I will not conceale from the reader. There continueth a settled perswasion among a great part of the people there about, and the same received by tradition, that the Roman soldiers of the marches did plant here every where in old time for their use certain medicinable herbs, for to cure wounds; whence it is that some emperic practitioners of chirurgery in Scotland, flock here every year in the beginning of summer, to gather such simples and wound-herbes; the vertue whereof they highly commend as found by long experience, and to be of singular efficacy.'"
Many wells have been famous for the cure of "rickety" children. The mothers generally plunged them three times into the water, as they drew them three times through the cleft rowan or ash tree, with a similar object. In my youth I remember being solemnly informed, on bathing for the first time at the cold bath below the Maudlands, on Preston Marsh, that three distinct plunges into the fearfully cold liquid was the orthodox number, especially if medical benefit was the object sought.
The "Maddern or Madron Well, in Cornwall," and another, appear to be the only wells in that district that, like the one in Brindle, properly come under the designation of "pin wells." The curative properties of the former were held in very high repute. Bishop Hale, of Exeter, relates, in his "Great Mystery of Godliness," a singular anecdote respecting its presumed miraculous power. Referring to the case of a well-known cripple, he says, "This man, for sixteen years, was forced to walke upon his hands, by reason of the sinews of his leggs were soe contracted that he cold not goe or walke on his feet, who upon monition in a dream to wash in that well, which accordingly he did, was suddenly restored to the use of his limbs; and I sawe him both able to walk and gett his own maintenance. I found here was neither art nor collusion—the cure done, author our invisible God," etc.
In a MS., dated 1777, formerly in the library of Thomas Artle, Esq., and published by Davis Gilbert, F.R.S., in his "Parochial History of Cornwall," there is some curious information respecting this class of superstitions, which throws some light on the practices, formerly of ordinary occurrence, at St. Helen's Well, Brindle. The writer says:—
"In Madron Well—and, I have no doubt, in many others—may be found frequently the pins which have been dropped by maidens desirous of knowing 'when they were to be married.' I once witnessed the whole ceremony performed by a group of beautiful girls, who had walked on a May morning from Penzance. Two pieces of straw, about an inch long each, were crossed and the pin run through them. This cross was then dropped into the water, and the rising bubbles carefully counted, as they marked the number of years which would pass ere the arrival of the happy day. This practice also prevailed amongst the visitors to the well at the foot of Monacuddle Grove, near St. Austell. On approaching the waters, each visitor is expected to throw in a crooked pin; and, if you are lucky, you may possibly see the other pins rising from the bottom to meet the most recent offering. Rags and votive offerings to the genius of the waters are hung around many of the wells."
We have accounts of similar customs in North Britain and in the Hebrides. J. F. Campbell, in his "Popular Tales of the West Highlands," says:—"Holy healing wells are common all over the Highlands, and people still leave offerings of pins and nails, and bits of rag, though few would confess it. There is a well in Islay, where I myself have, after drinking, deposited copper caps amongst a hoard of pins and buttons, and similar gear, placed in chinks in the rocks and trees at the edge of the 'Witches Well.' There is another well with similar offerings freshly placed beside it, in an island in Loch Meree, in Ross-shire, and many similar wells are to be found in other places in Scotland."
A spring in connection with the ancient abbey at Glastonbury retained its reputation for sanctity and medical virtue until a very recent period. In consequence of some astounding, or, indeed, miraculous cure supposed to have been effected by its agency, immense numbers of invalids flocked to it in the years 1750 and 1751. It is said that, in the month of May, in the latter year, ten thousand persons visited Glastonbury, under the influence of this superstition.
Since the above was written, the following paragraph, from the Banffshire Journal, has come under my notice. It demonstrates the retention to the present day not only of the ancient superstition respecting wells, but likewise of some others to which I have referred in previous chapters:—
"A Modern Scotch Witch.—On the 23rd of February, there died at Mill of Ribrae, parish of Forglen, Margaret Grant, at the advanced age of 69 years; and as she represented a class which is regarded as becoming very few in number in the present day, two or three remarks on the chief features of her character may not be unacceptable. Margaret was superstitious, and fully and firmly believed, up to her dying day, that she possessed power to remove or avert the ills and aliments of both man and beast, especially of the latter; and this by means of various incantations, ceremonies, and appliances—such as fresh cuttings of 'ra'n tree,' some of which she always carried about with her. She would carefully place so many before and so many behind the particular beast she meant to benefit. Another potent charm was what she called 'holy water,' taken, no doubt, from some 'old and fabulous well.' This she also generally carried along with her, and used partly in sprinkling the pathway of the individuals she designed to bless—the rest to be mixed in common water to wash the hands and face. In the case of such as she was desirous should prosper, and be defended from evil, she would go round and round their dwellings, carrying along a rod of her wonder-working 'ra'n tree'—and this was usually done at a very early hour in the morning. She also believed herself to be transmutable, and that she was at times actually changed by evil-disposed persons into a pony or hare, and rode for great distances, or was hunted by dogs, as the case might be. We have heard of several other strange enchantments which Margaret practised when she had opportunity, and was allowed. But in all her foibles there was ever conspicuous the design of doing good."