It may be gathered from this table that the acts of simple reverence, garland-dressing, and dedication to a Christian saint are to be taken as the late expressions in popular tradition of the earlier and more primitive acts and practices tabulated above. Taking the more primitive elements as the basis, the author shows that the lowest point is obtained from English ground, which only rises into the primitive stages in the northern counties where rag-bushes are found. On Welsh ground the highest point of primitive culture is the tradition of an animal guardian-spirit. On Irish ground the highest point is the identification of the well deity with the rain-god, while on Scottish ground the highest points recognisable elsewhere are accentuated in degree. The author also shows that garland-dressing, pins and rag-bushes, the three forms in which offerings to the well-deities are made, are but variants of one primitive form—namely, the offerings of rags or parts of clothing upon bushes sacred to the well. This species of offerings, according to a summary given by General Pitt-Rivers, extends throughout Northern Africa from west to east. Mungo Park mentions it in Western Africa; Sir Samuel Baker speaks of it on the confines of Abyssinia, and says that the people who practised it were unable to assign a reason for doing so; Burton also found the same custom in Arabia during his pilgrimage to Mecca; in Persia Sir William Ouseley saw a tree close to a large monolith covered with these rags, and he describes it as a practice appertaining to a religion long since proscribed in that country; Colonel Leslie says that in the Dekkan and Ceylon the trees in the neighbourhood of wells may be seen covered with similar scraps of cotton; Dr. A. Campbell speaks of it as being practised by the Limboos near Darjeeling in the Himalayas, where it is associated, as in Ireland, with large heaps of stones; and Huc in his travels mentions it among the Tartars. We shall examine the ideas underlying the practice of rag-offering in different countries in a separate chapter. Meanwhile, the conclusion that Sir Laurence Gomme draws from this summary may be noted in his own words:— “Here not only do we get evidence of the cult in an Aryan country like Persia being proscribed, but, as General Pitt-Rivers observes, ‘it is impossible to believe that so singular a custom as this, invariably associated with cairns, megalithic monuments, holy wells, or some such early Pagan institutions, could have arisen independently in all these countries.’ That the area over which it is found is coterminous with the area of the megalithic monuments, that these monuments take us back to pre-Aryan people and suggest the spread of this people over the area covered by their remains, are arguments in favour of a megalithic date for well-worship and rag-offerings.”