and springs, and divination was taken from the rising
of bubbles. Now the only relic of such a proceeding
is the dropping in of pins or rush crosses.
Wells were also sought for curative purposes, and unquestionably some springs have medicinal qualities, but these are entirely unconnected with the saints, and depend altogether on their chemical constituents.
It is said that rags may still be seen on the bushes about Madron well as they are about holy wells in Ireland and about the tombs of fakirs and Mussulman saints. I doubt if any Cornish people are so foolish as to do such a thing as suspend rags about a well with the idea of these rags serving as an oblation to the patron of the spring for the sake of obtaining benefits from him.
In Pembrokeshire till quite recently persons, even Dissenters, were wont to drink water from S. Teilo's well out of a portion of the reputed skull of S. Teilo, of which the Melchior family are the hereditary custodians.
The immersing of the bone of a saint in water, and the drinking of the water thus rendered salutary, is still practised in Brittany. This was done when Ireland was pagan; but the bones soaked were those of Druids.
There is a curious illustration, as I take it, of this practice in S. Clether's well chapel, recently restored. Here the stone altar remains in situ; it has never been disturbed.
S. Clether was the son of Clydwyn, prince of Carmarthen and grandson of Brychan. He came to Cornwall in consequence of the invasion of his
