the on this part;
On the other, Eunoe: both of which must first
Be tasted, ere it work; the last exceeding
All flavours else."

This passage, say the authorities, is linked on to the old
Proserpine mystery, and is parallel to the Teutonic conceptions
described in the last chapter. Of quite exceptional character, yet
best treated in the present connection, are the "wells" of eastern
lands. Where the sources of springing water are rare and far
distant from one another, the supply of water has to be
supplemented by that from artificial pits, sunk with hard toil,
often into the solid rock, and valued accordingly. Such "wells,"
in the stricter sense, are too directly associated with human
labour in historic times, to allow much mythical material to
accumulate around them. Still, from the simple fact of their
dispensing water in arid and thirsty lands, they possess not
unfrequently a rich store of family and tribal legends. And
further, by reason of their very freedom from the cruder
superstitions, the intuitions they prompted were from the first
transparent and spiritual. Under such conditions the water is
literally "life." And as the conception of life deepened, so did
intuition become more delicate.

We have the early freshness of the feeling stimulated in an
ancient strain, delightful in its naive spontaneity.

"Then sang Israel this song:
Spring up, O well, sing ye unto it:
The well which the princes digged,
Which the nobles of the people delved,
With the sceptre and with their staves."

The deepening of the feeling came rapidly, and took exquisite
form in the prophet's assurance that his people should "draw
water out of the wells of salvation." But here mysticism was
beginning to blend with symbolism, and the later developments
of the idea pass over almost wholly into the sphere of reflective
analogy.

So far as the nature-mystic is concerned, he emphasises the
continuity of the feeling, from the earliest ages to the present,
that in the phenomena of water gushing from a source we have
a manifestation of self-activity, as immanent Idea and concrete
will. And convinced of the validity of his contention, he is not
surprised, as some may be, at the influence which wells and
springs have wielded, and still do wield, over the human soul.

CHAPTER XIX

BROOKS AND STREAMS

There is a striking passage in Tylor's "Primitive Culture" which
will admirably serve as an intr