CHAPTER XVI.
Pilgrimages to Wells.
Modern and Ancient Pilgrimages—Benefits from Pilgrimages—Cuthbert’s Shrine at Durham—Cross of Crail—Pilgrims’ Well and St. Martha’s Hospital at Aberdour—Ninian’s Shrine at Whithorn and the Holy Wells of Wigtownshire—Kentigern’s Shrine and Spring at Glasgow—Chapel and Well of Grace—Whitekirk—Isle of May—Witness of Archæology—Marmion—Early Attempts in England to regulate Pilgrimages to Wells—Attempts in Scotland after Reformation—Enactments by Church and State—Instances of Visits to Wells—Changed Point of View—Craigie Well—Downy Well—Sugar and Water Sunday in Cumberland—Sacred Dramas at Wells—Festivities—St. Margaret’s Well at Wereham—What happened in Ireland—Patrons—Shell-mound—Selling Water—Fairs at Springs—Some Examples—Secrecy of Visits to Wells.
Nowadays people put Murray or Black, or some similar volume, into their portmanteau, and set off by rail on what they call a pilgrimage. In this case the term is a synonym for sight-seeing, usually accomplished under fairly comfortable conditions. In ancient times pilgrimages were, as a rule, serious matters with a serious aim. Shakespeare says, in “Two Gentlemen of Verona”:—
“A true devoted pilgrim is not weary
To measure kingdoms with his feeble steps.”
The object of such journeys was to benefit either soul or body, or both. The doing of penance, or the fulfilling of a vow, sent devotees to certain sacred spots, sometimes in distant lands, sometimes within our own four seas. Cuthbert’s shrine at Durham, where the saint’s body was finally deposited in 1070, after its nearly two hundred years’ wanderings, was a noted resort of pilgrims in the middle ages, and many cures were wrought at it. Archbishop Eyre, on the authority of Reginald of Durham, tells of a certain man of noble birth, belonging to the south of England, who could not find relief for his leprosy. He was told to light three candles, and to dedicate them respectively to St. Edmund, St. Etheldrith, and St. Cuthbert, and to visit the shrine of the saint whose candle first burned out. The candles were lighted, and the omen indicated the last-mentioned saint. Accordingly, he travelled to the north country, and, after various religious exercises, drew near the shrine of Cuthbert, and was cured. The shrine in question was known even as far off as Norway. On one occasion, at least, viz., in 1172, its miraculous aid was sought by an invalid from that country. A young man of Bergen, who was blind, deaf, and dumb, had sought relief at Scandinavian shrines for six years, but in vain. The bishop suggested that he should try the virtue of an English shrine, and recommended that lots should be cast, to determine whether it was to be that of St. Edmund, St. Thomas, or St. Cuthbert. The lot fell to St. Cuthbert. The young man passed through Scotland to Durham, and returned home cured. The miracle, doubtless, still further increased the sanctity of the saint’s tomb.
The Cross of Crail, in Fife, had the power of working wonderful cures; and many were the pilgrims who flocked to it. Aberdour, in the same county, had more than a local fame. The name of The Pilgrims’ Well there tells its own tale. This well is now filled up, but for centuries it attracted crowds of pilgrims. In the fifteenth century the spot was so popular that about 1475, at the suggestion of Sir John Scott, vicar of Aberdour, the Earl of Morton granted a piece of land for the erection of an hospital to accommodate the pilgrims. This hospital was named after St. Martha. It is not certain to whom the Pilgrims’ Well was dedicated; but Fillan was probably its patron, as the Rev. Wm. Ross conjectures, in an article on the subject in the third volume of the “Proceedings of the Society of Antiquaries of Scotland.” The church of Aberdour was dedicated to the saint in question; and the well was near the old churchyard.