Having passed in review those churches built on Roman sites, and those which are associated with earthworks, megaliths, and burial places, we deal next with churches which stand near sacred wells. The testimony which falls into this class yields the most satisfactory, as well as the most ample, proof of the bequest of pagan sites to the Christian community. At the outset, it must be admitted that the juxtaposition of a sacred spring and a church does not, in every case, prove the adoption of a purely pagan site of primitive repute. Throughout the Middle Ages pilgrimages to hallowed wells were approved by the Church. Nevertheless, the custom had a pagan origin, and undoubtedly, the sacred spring was visited long before it was appropriated, and perhaps enclosed, by church folk. The literature of holy wells is, if scattered, rather extensive, and the various customs connected with well-dressing, with the offering of gifts to the divinity of the waters, and with the belief in sympathetic magic, are familiar to most folk. Here, an enraged peasant thrusts a number of pins into a wax doll, and throws the object into the spring, fully believing that his enemy will be injured in that part of the body which corresponds to the pierced portion of the image. There, a well is overhung by an immemorial thorn, which is decorated with parti-coloured rags,--offerings which are reputed to relieve the devotee of his sickness. Yonder, the muddy bottom of the spring hides a number of pins and copper coins, the humble oblations of the ignorant.