round and flat, like a crushed ball, and about seven feet in diameter, which overshadows it, and a young ash tree of several stems growing by its side." This well was famous for the cure of whooping-cough, and children were brought to it till within recent years. The water was given in a spoon made from the horn of a living cow. When the patients could not visit the spring in person, a bottleful of the healing liquid was taken to their homes, and there administered. The district round the lower waters of Loch Awe, now comprising the united parishes of Glenorchy and Inishail was held to be under the patronage of Connan. There is a well at Dalmally dedicated to him. According to a local tradition he dwelt beside the well and blessed its water.

In addition to springs named after particular saints, there are some bearing the general appellation of Saints' Wells or Holy Wells. There are Holy Rood and Holy Wood Wells, also Holy Trinity and Chapel Wells. There are likewise Priors', Monks', Cardinals', Bishops', Priests', Abbots', and Friars' Wells. Various springs have names pointing to no ecclesiastical connection whatever. To this class belong those known as Virtue Wells, and those others named from the various diseases to be cured by them. On the Rutherford estate, in the parish of West Linton, Peeblesshire, there is a mineral spring called Heaven-aqua Well. Considering the name, one might form great expectations as to its virtues. There is much force in the remarks of Dr. J. Hill Burton, in his "Book Hunter."

He says, "The unnoticeable smallness of many of these consecrated wells makes their very reminiscence and still semi-sacred character all the more remarkable. The stranger in Ireland, or the Highlands of Scotland, hears rumours of a distinguished well, miles on miles off. He thinks he will find an ancient edifice over it, or some other conspicuous adjunct. Nothing of the kind. He has been lured all that distance, over rock and bog, to see a tiny spring bubbling out of the rock, such as he may see hundreds of in a tolerable walk any day. Yet, if he search in old topographical authorities, he will find that the little well has ever been an important feature of the district; that century after century it has been unforgotten; and, with diligence he may perhaps trace it to some incident in the life of the saint, dead more than 1200 years ago, whose name it bears." There are a few wells with a more or less ornamental stone covering, such as St. Margaret's Well, in the Queen's Park, Edinburgh, and St. Michael's Well, at Linlithgow. St. Ninian's Well, at Stirling, and also at Kilninian, in Mull; St. Ashig's Well, in Skye; St. Peter's Well, at Houston, in Renfrewshire; Holy Rood Well, at Stenton, in Haddingtonshire; and the Well of Spa, at Aberdeen, also belong to this class.

As already indicated, standing stones and the wells near them were associated together in the same ritual act. A curious parallelism can be traced between this practice and one connected with Christian places of worship. Near the Butt of Lewis are the ruins of a

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chapel anciently dedicated to St. Mulvay, and known in the district as Teampull-mor. The spot was till quite lately the scene of rites connected with the cure of insanity. The patient was made to walk seven times round the ruins, and was then sprinkled with water from St. Ronan's Well hard by. In Orkney it was believed that invalids would recover health by walking round the Cross-kirk of Wasbister and the adjoining loch in silence before sunrise. In some

instances sacred sites were walked round without reference to wells, and, in others, wells without reference to sacred sites. But when the two were neighbours they were often included in the same ceremony. In the early days when Christianity was preached, the structures of the new faith were occasionally planted close to groups of standing stones, and it may be assumed that in some instances, at least, the latter served to supply materials for building the former. Even in our own day it is not uncommon for Highlanders to speak of going to the clachan, i.e., the stones, to indicate that they are going to church. The reverence paid to the pagan sites was thus transferred to the Christian, and any fountain in the vicinity received a large share of such reverence.

In former times, both south and north of the Tweed, churches and churchyards were regarded with special veneration as affording an asylum to offenders against the law. In England the Right of Sanctuary was held in great respect during Anglo-Saxon times, and after the Norman Conquest laws were passed

regulating the privileges of such shelters. When a robber or murderer was pursued, he was free from capture if he could reach the sacred precincts. But he had to enter unarmed. His stay there was only temporary. After going through certain formalities he was allowed to travel, cross in hand, to some neighbouring seaport to quit his country for ever. In the reign of Henry VIII., however, a statute was passed forbidding criminals thus to leave their native land on the ground that they would disclose state secrets, and teach archery to the enemies of the realm. In the north of England, Durham and Beverley contained noted sanctuaries. In various churches there was a stone seat called the Freedstoll or Stool of Peace, on which the criminal, when seated, was absolutely safe. Such a seat, dating from the Norman period, is still to be seen in the Priory Church at Hexham, where the sanctuary was in great request by fugitives from the debatable land between England and Scotland. The only other Freedstoll still to be found in England is in Beverley Minster. The Right of Sanctuary was formally abolished in England in the reign of James I., but did not cease to be respected till much later. Such being the regard in the middle ages for churches and their burying-grounds, it is easy to understand why fountains in their immediate neighbourhood were also reverenced. Several sanctuaries north of the Tweed were specially famous. In his "Scotland in the Middle Ages," Professor Cosmo Innes remarks,

'Though all were equally sacred by the canon, it would seem that the superior sanctity of some churches, from the relics presented there, or the reverence of their patron saints, afforded a surer asylum, and thus attracted fugitives to their shrines rather than to the altars of common parish churches." The churches of Stow, Innerleithen, and Tyningham were asylums at one time specially favoured. The church on St. Charmaig's Island, in the Sound of Jura -styled also Eilean Mòr or the Great Island-was formerly a noted place of refuge among the Inner Hebrides. So much sanctity attached to the church of Applecross that the privileged ground around it extended six miles in every direction. In connection with his visit to Arran, Martin thus describes what had once been a sanctuary in that island: "There is an eminence of about a thousand paces in compass on the sea-coast in Druim-cruey village, and it is fenced about with a stone wall; of old it was a sanctuary, and whatever number of men or cattle could get within it were secured from the assaults of their enemies, the place being privileged by universal consent." The enclosure was probably an ancient burying-ground.

The Knights of St. John of Jerusalem, otherwise known as the Knights of Rhodes, and also as the Hospitallers, received recognition in Scotland as an Order about the middle of the twelfth century. They had possessions in almost every county, but their chief seat was at Torphichen, in Linlithgow