The rite varies as to detail in different places. Among the Gilyaks the Bear is dressed after death in full Gilyak costume and seated on a bench of honour. In one part the bones and skull are carried out by the oldest people to a place in the forest not far from the village. There all the bones except the skull are buried. After that a young tree is felled a few inches above the ground, its stump is cleft, and the skull wedged into the cleft. When the grass grows over the spot the skull disappears and there is an end of the Bear. Sometimes the Bear's flesh is eaten in special vessels prepared for this festival and only used at it. These vessels, which include bowls, platters, spoons, are elaborately carved with figures of bears and other devices. Through all varieties in detail the main intent is the same, and it is identical with that of the rite of the holy Bull in Greece and the maypole of our forefathers. Great is the sanctity of the Bear or the Bull or the Tree; the Bear for a hunting people; the Bull for nomads, later for agriculturists; the Tree for a forest folk. On the Bear and the Bull and the Tree are focussed the desire of the whole people. Bear and Bull and Tree are sacred, that is, set apart, because full of a special life and strength intensely desired. They are led and carried about from house to house that their sanctity may touch all, and avail for all; the animal dies that he may be eaten; the Tree is torn to pieces that all may have a fragment; and, above all, Bear and Bull and Tree die only that they may live again. * * * * *