We shall now glance at some traces of Sun-worship in the rites of Well-worship. In countries where the worship of the sun had an acknowledged place in the popular religion, the temples to that luminary were found associated with fountains. In his "Holy Land and the Bible," the Rev. J. Cunningham Geikie remarks, "The old name of Bethshemish, which means the house of the sun, is now changed to Ain Thenis--the fountain of the sun--living water being found in the valley below. Both point to the Philistine Sun-worship, and both names are fitting, for every sun-house or temple needed, like all other ancient sanctuaries, a fountain near it to supply water for ablutions and libations." When evidence of this kind fails us, we have another kind within reach, viz., that derived from the employment of fire to symbolise the sun on the principle already explained. At St. Bede's Well, near Jarrow, in Durham, it used to be customary to kindle a bonfire on Mid-summer Eve. In connection with the same festival a bonfire was lighted at Toddel-Well, near Kirkhampton in Cumberland, and the lads and lasses, who were present, were in the habit of leaping through the flames. In a cave at Wemyss, in Fife, is a well, to which young people at one time carried blazing torches on the first Monday of January (O.S.). The time of day when consecrated springs were made use of has a bearing on the point under review. The water was thought to have a peculiar efficacy either just after sunset or just before sunrise. The moment when the sun was first seen above the horizon was also reckoned particularly favourable. To the same class of superstitions belongs the Scandinavian belief, referred to by Mr. Lloyd in his "Peasant Life in Sweden," that the water of certain sacred springs, known as Fonts of the Cross, was turned into wine at sunrise. The survival of rites of archaic Sun-worship in the practice of making a turn sun-ways has been already referred to.