Who purifies the seed of all males, Who purifies the womb of All females for bearing.[8] Who makes all females have easy childbirth, Who bestows upon all females Right (and) timely milk. All the shores around the Sea Vourukasha Are in commotion, The whole middle is bubbling up, When she flows forth unto them, When she streams forth unto them, Ardevi Sura Anahita. To whom belong a thousand lakes, To whom a thousand outlets; Any one of these lakes And any of these outlets (Is) a forty days’ ride For a man mounted on a good horse. Whom I, Ahura Mazda, by movement of tongue Brought forth for the furtherance of the house, For the furtherance of the village, town and country. The chariot of _Banu Ardevi Sura_ is drawn by four white horses who baffle all the devils. Ahuramazda is said to have worshipped her in order to secure her assistance in inducing Zarathushtra to become his prophet, and the example set by Him was followed by the great kings and heroes of ancient Iran. It is conceivable that this tribal cult accompanied the devout descendants of the ancient Persians wherever they went and that with their mind attuned to the worship of water they readily came under the influence of the _genii locorum_ in the different parts of this country and adopted some of the local rituals of the people who resided there before them. But the question then arises, who were the people from whom they borrowed these beliefs and rituals? Most of the guardian angels of their wells point to a Mahomedan origin, and yet amongst the followers of Islam well-worship is conspicuous by its absence. They have, no doubt, their _Sayyids_ and _Pirs_ in abundance, almost every shrine of theirs has its presiding saint, but they scarcely believe in any spirit residing in wells. In fact, one may safely say that well-worship amongst these people has died out, if ever it did exist before. During my investigation I have not come across a single case of such worship amongst them and all the Mahomedans whom I have consulted testify to the absence of these beliefs among them. How then, do we account for the Mahomedan patron saints of the wells of Parsi houses? It clearly cannot be a case of preservation of old wine in new jars. The intensely local colouring does not warrant any such assumption. There are distinctly non-Parsi ingredients in it. From whom and how did they get these? Well-spirits, like tree-spirits, form no part of any tribal cult. They are essentially local in nature and the subject needs careful research in the localisation of beliefs and the genealogy of folklore. We shall advert to this subject again,[9] meanwhile let us record a few more instances of sanctified wells in Bombay.