site of human habitation in the Palaeolithic era and the source of a river which had been the site of ritual activity. The proximity of named springs to Neolithic or Iron Age monuments, such as the Swallowhead Springs, close to Silbury Hill (Wiltshire) or the Holy Well near Tadmarton Hill (Oxfordshire), suggests that reverence for such sites continued without a break. There is abundant evidence for the importance of wells and springs in the Roman and sub-Roman period, not just at temple complexes such as Bath (Somerset), Chedworth (Gloucestershire), and Blunsdon Ridge (Wiltshire) which have medicinal springs at their centre, but a variety of smaller sites, and at wells and ritual shafts used for superstitious and sub-religious rituals. Christianity strongly affected the development of holy wells in Europe and the Middle East. Aside from the spring that issued from the staff of Moses and the Well of Beersheba, there were already a number of sites mentioned in Jewish and Christian folklore, including Moses' well near Mount Nebo, visited by the fourth-century nun Egeria and many other pilgrims. St Athanasius' Life of St Antony, written about 356–62, mentions the well created by the desert hermit Antony. It is unclear how many Christian holy wells there may have been, as records are very fragmentary and often a well appears only once, making it impossible to tell when reverence for it began and when it ceased, but by the Reformation England, for instance, probably possessed some hundreds. As they were closely linked with the cults of the saints, many wells in countries that converted to Protestant forms of Christianity fell into disuse and were lost, the Holy Well at Walsingham (Norfolk) being a good example, which, having been an integral element of the pilgrimage to the shrine of the Virgin Mary in the village, vanished completely. Nevertheless, this particular holy well at the Anglican Shrine of Our Lady of Walsingham was restored nearby the original site and its water is known for its healing properties, thus making it a popular site of Christian religious pilgrimage. Visiting of wells for therapeutic and entertainment purposes did not completely die out, however, as spas became fashionable in the 17th century and later. Eventually, antiquarians (from the 17th century) and folklorists (from the 19th) began to take notice of holy wells and record their surviving traditions. More than a hundred holy wells exist in Cornwall, each associated