The superstitions referred to are most rampant in Ireland, Wales, and Cornwall, but they still survive also in remote parts of East Anglia, Yorkshire, Northumberland, and other districts. Perhaps the best known English examples of holy wells are at Tissington, Derbyshire (cf. p. 16 _supra_). At this village there are several wells, or rather fountains, but the most celebrated gushes out of the hill below the parish church. On Ascension Day, a kind of floral mosaic, designed on a framework, is placed over this fountain. After this has been done, a religious service is held. From statements made by various writers, it would appear that, of old, the ceremony took place on May Day, and that flowers and fruits were preserved long beforehand for this festival, which at its inception was essentially pagan[242]. One need scarcely insist on the other evidence which marks May Day as a heathen feast, but it would be advantageous to recall the fact that well-worship was practised by the ancients. Classical writings contain many allusions to the decoration of wells with garlands, to the flinging of nosegays into fountains, to the veneration paid to the nymphs of springs and streams. Now, as in the case of megaliths and tumuli, springs which already had a great reputation would appeal strongly to the Christian missionaries. By annexing a site which was accounted holy, the apostles would secure that gentle transition of ideas which the times demanded. The spring would, of course, be re-dedicated. There would also be the subsidiary motive of advantage. A church built near a perennial spring would always have a supply of water for baptismal purposes, or for the washing of vessels. Indeed, after the lapse of centuries, this secondary reason would doubtless be advanced as having alone determined the choice of site. St Patrick and his followers, who, we are told, almost invariably chose heathen sites for their churches, did not neglect the sacred wells. Once, at least, St Patrick preached at a fountain “which the Druids worshipped as a god[243].” One illuminating custom must be noted. At the well of Tubberpatrick, in the parish of Dungiven, co. Derry, the devotees of the well, after having uttered their prayers and washed themselves in the waters, hang up their rags on a neighbouring bush. Then they proceed to a standing stone below the church, repeat their prayers, walk round the stone, and bow themselves. Next, they enter the church, where a similar ceremony takes place. Finally, they return in procession to the upright stone. This account is given on the authority of Mr W. G. Wood-Martin, to whose valuable works on Ireland the reader is referred. We pass on to notice that Sweden is similarly rich in tradition. Professor O. Montelius asserts that offering wells are frequently found near stone-circles, just as these are often met with in the neighbourhood of churches (cf. p. 28 _supra_). Some of these wells have received tributes in recent times[244].