Scotland does not appear to have been pre-eminently noted for well-worship. Sacred wells have, however, been recorded as existing near the churches of Little Dunkeld, in Perthshire, Musselburgh, Strathfillan, and many other places[245]. Perhaps some of our best illustrations of the well-cult are derived from Wales. We will note, in passing, Sir G. L. Gomme’s conclusions, which he based on a large number of observations, respecting the wells of Ireland and Wales. In Ireland, the highest point reached by the primitive cult of well-worshippers was to identify the deity as a rain-god, while in Wales the tradition centred around a guardian spirit. A few Welsh examples may now be briefly noted. A famous spring is that of St Tecla, Virgin and Martyr, situated about 200 yards from Llandegla church[246]. Sir John Rhŷs records the well known as Ffynnon Beris (_Ffynon_ = well), near the parish church of Llanberis, and the healing waters of Ffynnon Faglan (= Baglan’s Well), close to the church at Llanfaglan, in Carnarvonshire[247]. This authority has also shown that, in some instances, there existed, until late times, a guardian of the well, though whether the “priesthood” was acquired by inheritance or otherwise could not be ascertained. Thus, at St Elian’s Well, near Llanelian church, in Denbighshire, a “priestess” had charge of the well so late as the close of the eighteenth century. At the healing well of St Teilo, hard by the ruined church of Llandeilo Llwydarth, in North Pembrokeshire, the calvaria of a skull, reputed to be that of St Teilo, was, even within our generation, handed to the patient. With this strange cup he secured a draught which was warranted to cure whooping-cough. The adjacent churchyard, it may be observed, contains two of the oldest post-Roman inscriptions in the Principality. Sir John Rhŷs thinks that the well was probably sacred before the days of St Teilo, and that its ancient sanctity was one of the causes which decided the choice of the ground for the erection of the church. The faith in the well remains intact while the church walls are in utter decay. Well-paganism has annexed the saint, and has established a belief in the efficacy of the skull in well-ritual[248]. From North Pembrokeshire we turn to South Pembrokeshire, to that district known as “Little England beyond Wales,” which presents so many interesting problems to the ethnologist and the archaeologist. It was in the year 1898 that Mr A. L. Leach, whose careful researches in this district are now familiar to many, first pointed out to me the interesting chalybeate springs in the churchyard of Gumfreston, near Tenby. The waters were reputed to have great medicinal virtue[249], and there can be little doubt that the existence of the springs proved an inducement to the church builders. The church itself, and the entire surroundings, will be found worthy of retrospect later.