There are, however, other versions of the mock death in which the central figure of the little drama is not the representative of the fertilization spirit itself, but one of the worshippers. In Bavaria the Whitsuntide _Pfingstl_ is dressed in leaves and water-plants with a cap of peonies. He is soused with water, and then, in mimicry, has his head cut off. Similar customs prevail in the Erzgebirge and elsewhere[633]. We have seen this _Pfingstl_ before. He is the Jack in the green, the worshipper clad in the god under whose protection he desires to put himself[634]. But how can the killing of him symbolize the spring, for obviously it is the coming summer, not the dying winter, that the leaf-clad figure must represent? The fact is that the Bavarian drama is not complete. The full ceremony is found in other parts of Germany. Thus in Saxony and Thuringia a ‘wild man’ covered with leaves and moss is hunted in a wood, caught, and executed. Then comes forward a lad dressed as a doctor, who brings the victim to life again by bleeding[635]. Even so annually the summer dies and has its resurrection. In Swabia, again, on Shrove Tuesday, ‘Dr. Eisenbart’ bleeds a man to death, and afterwards revives him. This same Dr. Eisenbart appears also in the Swabian Whitsuntide execution, although here too the actual resurrection seems to have dropped out of the ceremony[636]. It is interesting to note that the green man of the peasantry, who dies and lives again, reappears as the Green Knight in one of the most famous divisions of Arthurian romance[637]. The mock death or burial type of folk-drama resolves itself, then, into two varieties. In one, it is winter whose passing is represented, and for this the discarded harvest-May serves as a nucleus. In the other, which is not really complete without a resurrection, it is summer, whose death is mimed merely as a preliminary to its joyful renewal; and this too is built up around a fragment of ancient cult in the person of the leaf-clad worshipper, who is, indeed, none other than the priest-king, once actually, and still in some sort and show, slain at the festival[638]. In the instances so far dealt with, the original significance of the rite is still fairly traceable. But there are others into which new meanings, due to the influence of Christian custom, have been read. In many parts of Germany customs closely analogous to those of the expulsion of winter or Death take place on Shrove Tuesday, and have suffered metamorphosis into ‘burial of the Carnival[639].’ England affords the ‘Jack o’ Lent’ effigy which is taken to represent Judas Iscariot[640], the Lincoln ‘funeral of Alleluia[641],’ the Tenby ‘making Christ’s bed[642],’ the Monkton ‘risin’ and buryin’ Peter[643].’ The truth that the vitality of a folk custom is far greater than that of any single interpretation of it is admirably illustrated.