A Water of Life plays an important part in the folk-tales of every land.[297] When the hero of a "fairy story" has been done to death by evil hands, his resuscitation by means of a healing and vivifying lotion or ointment[298] follows almost as a matter of course. And by common consent the Raven (or some sort of crow) is supposed to know where this invaluable specific is to be found,[299] a knowledge which it shares with various supernatural beings as well as with some human adepts in magic, and sometimes with the Snake. In all these matters the Russian and the Western tales agree, but the Skazka differs from most stories of its kind in this respect, that it almost invariably speaks of _two_ kinds of magic waters as being employed for the restoration of life. We have already seen in the story of "Marya Morevna," that one of these, sometimes called the _mertvaya voda_--the "dead water," or "Water of Death"--when sprinkled over a mutilated corpse, heals all its wounds; while the other, which bears the name of the _zhivaya voda_,--the "living water," or "Water of Life"--endows it once more with vitality. [In a Norse tale in Asbjörnsen's new series, No. 72, mention is made of a Water of Death, as opposed to a Water of Life. The Death Water (_Doasens Vana_) throws all whom it touches into a magic sleep, from which only Life Water (_Livsens Vand_) can rouse them (p. 57). In the Rámáyana, Hanuman fetches four different kinds of herbs in order to resuscitate his dead monkeys: "the first restore the dead to life, the second drive away all pain, the third join broken parts, the fourth cure all wounds, &c." Talboys Wheeler, "History of India," ii. 368. In the Egyptian story already mentioned (at p. 113), Satou's corpse quivers and opens its eyes when his heart has become saturated with a healing liquid. But he does not actually come to life till the remainder of the liquid has been poured down his throat.