It seems hardly possible to separate from the May-trees the trees or branches which are brought into the village after the destruction of the Death. The bearers who bring them in profess to be bringing in the Summer;(882) therefore the trees obviously represent the Summer; and the doll which is sometimes attached to the Summer-tree is a duplicate representative of the Summer, just as the May is sometimes represented at the same time by a May-tree and a May Lady.(883) Further, the Summer-trees are adorned like May-trees with ribbons, etc.; like May-trees, when large, they are planted in the ground and climbed up; and like May-trees, when small, they are carried from door to door by boys or girls singing songs and collecting money.(884) And as if to demonstrate the identity of the two sets of customs the bearers of the Summer-tree sometimes announce that they are bringing in the Summer and the May.(885) The customs, therefore, of bringing in the May and bringing in the Summer are essentially the same; and the Summer-tree is merely another form of the May-tree, the only distinction (besides that of name) being in the time at which they are respectively brought in; for while the May-tree is usually fetched in on the 1st of May or at Whitsuntide, the Summer-tree is fetched in on the Fourth Sunday in Lent. Therefore, if the explanation here adopted of the May-tree (namely, that it is an embodiment of the tree-spirit or spirit of vegetation) is correct, the Summer-tree must likewise be an embodiment of the tree-spirit or spirit of vegetation. But we have seen that the Summer-tree is in some cases a revivification of the effigy of Death. It follows, therefore, that in these cases the effigy called Death must be an embodiment of the tree-spirit or spirit of vegetation. This inference is confirmed, first, by the vivifying and fertilising influence which the fragments of the effigy of Death are believed to exercise both on vegetable and on animal life;(886) for this influence, as we saw in the first chapter, is supposed to be a special attribute of the tree-spirit. It is confirmed, secondly, by observing that the effigy of Death is sometimes composed of birchen twigs, of the branch of a beech-tree, of a threshed-out corn-sheaf, or of hemp;(887) and that sometimes it is hung on a little tree and so carried about by girls collecting money,(888) just as is done with the May-tree and the May Lady, and with the Summer-tree and the doll attached to it. In short we are driven to regard the expulsion of Death and the bringing in of Summer as, in some cases at least, merely another form of that death and resuscitation of the spirit of vegetation in spring which we saw enacted in the killing and resurrection of the Wild Man.(889) The burial and resurrection of the Carnival is probably another way of expressing the same idea. The burying of the representative of the Carnival under a dung-heap is natural, if he is supposed to possess a