There can be little doubt that the Greek and Roman horse sacrifices were also intended to ensure fertility. A horse was offered up to Diana at the August harvest festival, and we know that that popular goddess gave plentiful crops and was the guardian of flocks and herds and wild animals of the chase; she also presided at birth, and women invoked her aid. Virgins and youths took a prominent part at this harvest festival. The Roman horse sacrifice took place on 15 October. The animal was offered to Mars; the head was conveyed to the king's house[142] and decorated with loaves, and the blood was preserved until April, when it was mixed by virgins with the blood of calves; this mixture was given to shepherds to ensure the increase of flocks which were fumigated. In the _Mahábhárata_ the king and the princes stand for a time in the smoke belching from the altar, to be cleansed of their sins. [142] That is, the so-called “royal house”, or house of the “king of the sacred rites”. The Persians, and other peoples of Aryan speech and custom, sacrificed horses regularly. But the custom was not confined to Indo-Europeans. The Scythians,[143] who were probably Mongols, not only offered horses to the Spirit of Fertility, but also, like the Buriats, to the dead. The Patagonians sacrificed horses to tree spirits. In this connection it may be noted that some European horse sacrifices took place in sacred groves; the Buriats tied their horse to a birch tree, which was carried to the mountain top and fixed to a stake; the Indian sacrificial posts were probably substitutes for trees. [143] A broad-headed people. In the _Upanishads_ the sacrifice of the horse is infused, as we have indicated, with mystic symbolism. We read: “The dawn in truth is the head of the sacrificial horse. The sun is the eye; the wind the breath ... the year the body, the heaven is the back ... the constellations the bones; the sky the muscles; the rivers, arteries and veins; the liver and spleen, the mountains; the herbs and trees, the various kinds of hair.” The horse is also identified with the sun: “The sun, as long as he rises is the fore part of the body; the sun, as long as he descends is the hind part of the body, &c.” The horse is also day and night in turn, and its birthplace is the sea; it carries the gods and the Asuras; it is the symbol of Death, “who is voracity”, from whom all things came. “There was not anything here before.” Death first “created this mind, desiring, _May I have a soul_. He went forth worshipping. From him, when worshipping, the waters were produced.... The froth of the waters which was there became consistent. This became the earth.... He made himself threefold. His eastern quarter is the head ... his western quarter is the tail, &c.” The work of Creation proceeds, and then “he (Death as the Creator) resolved to devour all that he had created; for he eats all.... He is the eater of the whole universe; this whole universe is his food.”