It might perhaps be said that such a gallimaufry of divers tales and traditions, beliefs and superstitions long current among different people in different countries treats the reader to nothing new. It might also be urged that these traditions and customs are mere survivals of a particular phase of animism with which we are all familiar, that we all know that from remote ages our ancestors have peopled trees and plants, stocks and stones, dales and hills, and seas and springs with all sorts of spirits, visible and invisible, and that it is upon this spirit-world of prehistoric man that the primeval nature-worship of our Aryan ancestors was based, upon which again rest the religions and philosophies of the civilised world. This is all very true. Veneration of water is undoubtedly a phase of nature-worship. The student of history knows why from the remotest ages Egypt, Babylon, India and China became centres of population in the East and why the plains of Lombardy and Netherlands attracted waves of humanity in the West. Naturally, man gravitated towards districts where food was easily obtainable. Valleys and plains fertilized by springs became his home. Water to him was not only the prime necessity of life, but the birth-place, so to say, of life. Moreover, the primitive mind associated life with motion. It saw spirits in rolling stones and swinging boughs. How could it remain unconscious of the spirits controlling the many-sounding seas and bubbling rivers and tumbling waterfalls? This is the _raison d’être_ of the universality of water-worship. No new work on the folklore of wells is needed to tell us that, but, as I have just stated, such folklore contains valuable details of social conditions and the early history of races and if it puts in the hands of the student of antiquities a key to the sealed book of some unexplored stages of the cultural history, howsoever fragmentary, of forgotten races, its publication would not be wholly in vain. Races flourish and vanish, but their concepts and customs live in their successors. These successors are not necessarily their descendants. Often they are invaders and conquerors, sometimes refugees, professing altogether different creeds, but with the estates and objects which they inherit from their predecessors they also inherit their mental strivings and traditions and customs and hand these down from generation to generation. These in their turn influence others, wherever they go. Thus it is that we see ancient customs and ceremonies observed, even to this day, with very little variation, by different communities, even though separated by oceans.