The maerchen known in its various forms as The Water of Life [164] is based on the myth which goes by the same name. [165] The myth, as has been shown quite independently by two recent investigators, Dr. Wuensche [166] and Dr. E. W. Hopkins, [167] is of Semitic origin, and is found among the traditions of the Assyrio-Babylonian cycle. It is to be distinguished from the very similar myth of The Fountain of Youth, which apparently originated in India. [168] The latter concerns the magic properties of the "water of rejuvenation"; the former in its uncontaminated form, at least, deals with water which cures, revivifies, or revitalizes. The two have been frequently confused, not only in popular tradition of all ages, but in critical writings of contemporary date as well. It is the great merit of Professor Hopkins' article, to which reference has been made, that their essential difference in origin and character is clearly marked. Though he makes no pretence that his study of The Fountain of Youth is definitive, he has broken ground which sadly needed the plough, and incidentally has thrown light upon The Water of Life. The myth which is properly known by this name is intimately connected in origin and development with that of The Tree of Life, [169] which finds expression in the legends of the Cross. In the words of Dr. Wuensche: [170] "Wie wir aus den kosmogonischen und theogonischen Mythen und Sagen der Voelker das Rauschen des Lebensbaumes vernehmen, durch dessen Fruechte sich Goetter und Menschen ihre ungeschwaechte Lebenskraft und ewige Jugendfrische erhalten, so nicht minder das Sprudeln einer Quelle des Lebenswassers, die Leben schafft und zu Ende gehendes oder bereits erloschenes Leben wieder zu neuem Sein erweckt." Both myths are Semitic, and both have profoundly influenced Christian doctrine. It is with the "water of life," however, that we are immediately concerned, and with that only as it has found embodiment in a widely disseminated and variously modified tale. Whence this maerchen came we must presently inquire, in order to reach some conclusion as to the point in space and time where it joined The Grateful Dead, but we must first fix its essential traits. Owing to the complex variations which the tale presents in its various combinations with really foreign themes, there is great difficulty in getting at the outline of the original story or even the characteristics common to all the known variants. To do this satisfactorily would require a searching and detailed study, which it is impossible to undertake here,--an examination with The Water of Life as the point of attack. It is possible, however, to arrive at a rough sketch of the theme.