the third day it is thrown into a river or tank; then a handful of pebbles or sand is brought home from the spot and thrown all over the house and the trees to bring good luck to the house and to protect the trees from vermin. A remarkable feature of the ceremonies is that the goddess Gauri is supposed to be secretly followed by her husband Siva, who remains hidden under the fold of her garment and is represented by a _lôṭâ_, covered by a coco-nut and filled with rice, which is carefully measured. After the image of Gauri has been thrown into the river or tank, the rice in the _lôṭâ_ representing Siva is carefully measured again, in order to see whether the quantity has increased or decreased, and according to the result an abundant or a scanty harvest is prognosticated.[293] Hence it appears that the whole ritual aims at ensuring a plentiful crop of rice. In this case the spirit of vegetation thus represented in duplicate by a living girl and the effigy of a woman is a harvest goddess, not a tree-spirit, but the principle is the same. [Sidenote: W. Mannhardt’s summary of the evidence.] Without citing more examples to the same effect, we may sum up the results of the preceding pages in the words of Mannhardt: “The customs quoted suffice to establish with certainty the conclusion that in these spring processions the spirit of vegetation is often represented both by the May-tree and in addition by a man dressed in green leaves or flowers or by a girl similarly adorned. It is the same spirit which animates the tree and is active in the inferior plants and which we have recognised in the May-tree and the Harvest-May. Quite consistently the spirit is also supposed to manifest his presence in the first flower of spring and reveals himself both in a girl representing a May-rose, and also, as giver of harvest, in the person of the _Walber_. The procession with this representative of the divinity was supposed to produce the same beneficial effects on the fowls, the fruit-trees, and the crops as the presence of the deity himself. In other words, the mummer was regarded not as an image but as an actual representative of the spirit of vegetation; hence the wish expressed by the attendants on the May-rose and the May-tree that those who refuse them gifts of eggs, bacon, and so forth, may have no share in the blessings which it is in the power of the itinerant spirit to bestow. We may conclude that these begging processions with May-trees or May-boughs from door to door (‘bringing the May or the summer’) had everywhere originally a serious and, so to speak, sacramental significance; people really believed that the god of growth was present unseen in the bough; by the procession he was brought to each house to bestow his blessing. The names May, Father May, May Lady, Queen of the May, by which the anthropomorphic spirit of vegetation is often denoted, shew that the idea of the spirit of vegetation is blent with a personification of the season at which his