The analysis shows that the majority of the variants retain four principal incidents of what must have been the original form of the game, and the fact of the Gloucestershire version having come down with only two of the incidents, namely, the two most common to all the variants (12 and 14), shows that the game has been in a state of decadence. The four principal incidents, Nos. 1, 4, 12, and 14, point distinctly to some water ceremonial; and if it may be argued that the incidents which occur in only one or two of the variants may be considered to have belonged to the original type, we shall be able to suggest that this game presents a dramatic representation of ancient well-worship. The incidents which occur in one version only are those given by Mr. Halliwell, and unfortunately the locality from which he obtained this variant is unknown. Still it is an earlier version than those which are now printed for the first time, and may without doubt be looked upon as genuine. Taking all the incidents of the various versions as the means by which to restore the earliest version, it would appear that this might have consisted of the following lines:— Draw a pail of water For a lady’s daughter; Her father’s a king, her mother’s a queen, Her two little sisters are dressed in green, Stamping grass and parsley, marigold leaves and daisies; Sift the lady’s oatmeal, sift it into flour, Put it in a chestnut tree, let it lie an hour; Give a silver pin and a gold ring, One and a hush! two and a rush! Pray, young lady, pop under a bush; My bush is too high, my bush is too low, Please, young lady, come under my bow! (_d_) This restoration of the words, though it probably is far from complete, and does not make so good a game rhyme as the reduced versions, nevertheless shows clearly enough that the incidents belong to a ceremonial of primitive well-worship. The pulling of the hands backwards and forwards may be taken to indicate the raising of water from a well. If this is conceded, the incidents might be grouped as follows:— (1.) Drawing of water from a well. (2.) For a devotee at the well. (3.) Collecting flowers for dressing the well. (4.) Making of a cake for presentation. (5.) Gifts to the well [the silver pin, gold ring, and probably the garter]. (6.) Command of silence. (7.) The presence of the devotee at the sacred bush. All these are incidents of primitive well-worship (see Gomme’s _Ethnology and Folk-lore_, pp. 82-103). Garland dressing is very general; cakes were eaten at Rorrington well, Shropshire (Burne’s _Shropshire Folk-lore_, p. 433); pins and portions of the dress are very general offerings; silence is strictly enforced in many instances, and a sacred tree or bush is very frequently found near the well. The tune of the Hampshire game (Miss Mendham’s version) is practically the same as that of the “Mulberry Bush.”