Note 219.1 — Chapter XI · SACRED WELLS AND TREES.

In some districts of the Abruzzi there is yet practised a rite that seems to be a survival of an ancient act of worship such as I have just referred to. Two or more girls who are desirous of swearing eternal friendship of the most sacred kind join hands in a church and compass the altar three times. They afterwards exchange kisses; and each of them, pulling out a hair, hides it in some hole or dark recess of the building. One of them then, standing in front of the altar, lifts her hand as if to count her companions, and solemnly chants verses, the import of which is to pronounce them henceforth gossips, spiritual kindred, entitled to share one another’s food, and further to invoke blessing or ban, according as either of them shall fulfil or neglect the duties of the relationship.219.1 Reginald Scot, apparently quoting Martin of Arles and speaking of the Spaniards, mentions that “maids forsooth hang some of their haire before the image of S. Urbane, bicause they would have the rest of their haire grow long and be yellow.”219.2 Pettigrew cites Mr. and Mrs. S. C. Hall as authorities for the statement that pilgrims to Tubber Quan, near Carrick-on-Suir, a sacred well dedicated to Saints Quan and Brogawn, after performing certain circuits and reciting prayers, go thrice round a tree on their bare knees and then cut off locks of their hair and tie them on the branches as a specific against headache. The tree, we are told, was an object of veneration and was covered with human hair.219.3 So at the two Hungarian fountains already mentioned clothes and hair from the patients’ heads are left on adjacent trees “as gifts for the water-spirit.”219.4 In Turkey among the Greek Christians three tiny locks are cut, if they can be found on a baby’s head at his baptism, and thrown into the font in the name of the Trinity; and the font is afterwards emptied into a pit or well under the floor of the church.219.5