Many closely parallel beliefs can be quoted from the history of demonism in the western world and Sir Laurence Gomme points out that the general characteristics of the superstitions brought about by the contact between the Aryan conquerors of India and the non-Aryan aborigines are also represented in the cult of European witchcraft. Underneath the emblems of the foreign civilisation lie the traditional custom and belief, “the attributes of the native uncivilisation.” A notable illustration is given by Evans Wentz in _Fairy Faith in Celtic Countries_. The only true Cornish Fairy, says the author, is the Piksy, of the race which is the _Pohel Vean_ or Little People, and the Spriggan is only one of his aspects. The Piksy would seem to be the “Brownie” of the Lowland Scot, the _Duine Sith_ of the Highlanders, and if we may judge from an interesting note in Scott’s _Pirate_, the “Peight” of the Orkneys. If _Duine Sith_ really means “the Folk of the Mounds (burrows),” not the “People of Peace,” it is possible that there is something in the theory that Brownie, _Duine Sith_, and “Peight,” which is Pict, are only in their origin ways of expressing the little dark-complexioned aboriginal folk who were supposed to inhabit the burrows, cromlechs, and allées couvertes, and whose cunning, their only effective weapon against the mere strength of the Aryan invader, earned them a reputation for magical powers.[51] Let us now see how far this view of the case helps us in understanding the Parsi beliefs in the Mahomedan guardian spirits of wells, to which reference has already been made. The relations of the Parsis with the Hindus and Mahomedans in the land of their adoption were not exactly those of conquered aborigines to the conquerors, but were, until the advent of the English, practically the same as those of subject races to the rulers. It was, however, no case of contact with a higher culture, rather it was the case of assimilation of a ruder culture. No doubt, the Parsis had taken to India from their ancient home a belief in the existence of a presiding genius of water. That, however, was a belief considerably different from that which in India gave the water-spirits a local habitation and a name. But by long contact with the Hindus and Mahomedans the community came to believe in several local deities and absorbed several local rituals. No doubt, the primary factor in inducing this recognition and worship of local deities was the fear of their power to do harm, but with it must also have been blended the desire to please the neighbouring communities and the hope of receiving favours at the hands of the spirits if properly adored and propitiated.