The rag or clothing hung on the tree seems to connect the spirit of the tree with that of the well, and tree and well are often found together. But sometimes it is thrown into the well, just as the Gaulish villagers of S. Gregory's day threw offerings of cloth and wool into a sacred lake.596 The rag is even now regarded in the light of an offering, and such offerings, varying from valuable articles of clothing to mere rags, are still hung on sacred trees by the folk. It thus probably has always had a sacrificial aspect in the ritual of the well, but as magic and religion constantly blend, it had also its magical aspect. The rag, once in contact with the patient, transferred his disease to the tree, or, being still subtly connected with him, through it the healing properties passed over to him.
The offering thrown into the well—a pin, coin, etc., may also have this double aspect. The sore is often pricked or rubbed with the pin as if to transfer the disease to the well, and if picked up by another person, the disease may pass to him. This is also true of the coin.597 But other examples show the sacrificial nature of the pin or other trifle, which is probably symbolic or a survival of a more costly offering. In some cases it is thought that those who do not leave it at the well from which they have drunk will die of thirst, and where a coin is offered it is often supposed to disappear, being taken by the spirit of the well.598 The coin has clearly the nature of an offering, and sometimes it must be of gold or silver, while the antiquity of the custom on Celtic ground is seen by the classical descriptions of the coins glittering in the pool of Clitumnus and of the "gold of Toulouse" hid in sacred tanks.599 It is also an old and widespread belief that all water belongs to some divine or monstrous guardian, who will not part with any of it without a quid pro quo. In many cases the two rites of rag and pin are not both used, and this may show that originally they had the same purpose—magical or sacrificial, or perhaps both. Other sacrifices were also made—an animal, food, or an ex voto, the last occurring even in late survivals as at S. Thenew's Well, Glasgow, where even in the eighteenth century tin cut to represent the diseased member was placed on the tree, or at S. Winifred's Well in Wales, where crutches were left.
Certain waters had the power of ejecting the demon of madness. Besides drinking, the patient was thrown into the waters, the shock being intended to drive the demon away, as elsewhere demons are exorcised by flagellation or beating. The divinity of the waters aided the process, and an offering was usually made to him. In other cases the sacred waters were supposed to ward off disease from the district or from those who drank of them. Or, again, they had the power of conferring fertility. Women made pilgrimages to wells, drank or bathed in the waters, implored the spirit or saint to grant them offspring, and made a due offering.600 Spirit or saint, by a transfer of his power, produced fruitfulness, but the idea was in harmony with the recognised power of water to purify, strengthen, and heal. Women, for a similar reason, drank or washed in the waters or wore some articles dipped in them, in order to have an easy delivery or abundance of milk.601
The waters also gave oracles, their method of flowing, the amount of water in the well, the appearance or non-appearance of bubbles at the surface when an offering was thrown in, the sinking or floating of various articles, all indicating whether a cure was likely to occur, whether fortune or misfortune awaited the inquirer, or, in the case of girls, whether their lovers would be faithful. The movements of the animal guardian of the well were also ominous to the visitor.602 Rivers or river divinities were also appealed to. In cases of suspected fidelity the Celts dwelling by the Rhine placed the newly-born child in a shield on the waters. If it floated the mother was innocent; if it sank it was allowed to drown, and she was put to death.603 Girls whose purity was suspected were similarly tested, and S. Gregory of Tours tells how a woman accused of adultery was proved by being thrown into the Saône.604 The mediæval witch ordeal by water is connected with this custom, which is, however, widespread.605
The malevolent aspect of the spirit of the well is seen in the "cursing wells" of which it was thought that when some article inscribed with an enemy's name was thrown into them with the accompaniment of a curse, the spirit of the well would cause his death. In some cases the curse was inscribed on a leaden tablet thrown into the waters, just as, in other cases, a prayer for the offerer's benefit was engraved on it. Or, again, objects over which a charm had been said were placed in a well that the victim who drew water might be injured. An excellent instance of a cursing-well is that of Fynnon Elian in Denbigh, which must once have had a guardian priestess, for in 1815 an old woman who had charge of it presided at the ceremony. She wrote the name of the victim in a book, receiving a gift at the same time. A pin was dropped into the well in the name of the victim, and through it and through knowledge of his name, the spirit of the well acted upon him to his hurt.606 Obviously rites like these, in which magic and religion mingle, are not purely Celtic, but it is of interest to note their existence in Celtic lands and among Celtic folk.
545. Ethnol. in Folklore, 104 f.
546. D'Arbois, PH ii. 132, 169; Dottin, 240.
547. Justin, xxxii. 3; Strabo, iv. 1. 13.
548. S. Gregory, In Glor. Conf. ch. 2. Perhaps the feast and offerings were intended to cause rain in time of drought. See p. 321, infra.
549. Adamman, Vita Colum. ii. 10.
550. See Holder, s.v.
551. D'Arbois, RC x. 168, xiv. 377; CIL xii. 33; Propertius, iv. 10. 41.
552. See p. 349, infra.
553. Cf. Ptolemy's (Dêouana) and (Dêouna) (ii. 3. 19, 11. 29); the Scots and English Dee; the Divy in Wales; Dêve, Dive, and Divette in France; Devon in England; Deva in Spain (Ptolemy's (Dêoua), ii. 6. 8). The Shannon is surnamed even in the seventh century "the goddess" (Trip. Life, 313).
554. Holder, s.v.; D'Arbois, PH ii. 119, thinks Matrona is Ligurian. But it seems to have strong Celtic affinities.
555. Rh^ys, HL 27-29, RC iv. 137.
556. On the whole subject see Pictet, "Quelques noms celtiques de rivières," RC ii. 1 f. Orosius, v. 15. 6, describes the sacrifices of gold, silver, and horses, made to the Rhône.