Quoting from the "Presbyterie Buik of Aberdein, 19th June, 1607, in M.S." Dalyell observes:--"In the North of Scotland, young men conducted themselves 'pro phanelie on the Sabboathes in drinking, playing at futteball, dancing, and passing fra paroche to paroche--and sum passes to St. Phitallis Well to the offence of God and ewill of mony.'" In connection with this, a remark from Dr. J. A. Hessey's Bampton Lecture on Sunday may be quoted. When comparing it with the Holy days instituted in mediæval times, he says, the former perhaps "was even worse observed than the other days, for in spite of the Church, men had a vague impression that it was one of specially allowed intermission of ordinary employments. This they interpreted to mean of more special permission of dissipation than the other days noted in the kalendar." After describing the island of Valay, near North Uist, where there were Chapels to St. Ulton and St. Mary, Martin says, "Below the Chapel there is a flat thin stone call'd Brownie's Stone upon which the antient inhabitants offer'd a cow's milk every Sunday." That this offering of milk, though made on Sundays, was a pagan and not a Christian rite, can hardly be disputed. At some places, e.g., at Glasgow, Crail, and Seton, Sunday was at one time the weekly market day, but by an Act of James the Sixth, in 1579, the holding of markets on Sunday was prohibited throughout the realm. The Sundays in May were certainly the most popular for visits to springs, but these occurring about the time of the other leading nature-festivals were also in fashion. Sun-worship, as we have seen, was the back-ground of all such festivals. We need not wonder, therefore, that consecrated springs were frequented on a day whose very name suggested a reminiscence of a solar pagan cult.