The Tribes and Castes of the Central Provinces of India,...

Since all the citizens of the Roman State participated in a common sacrifice, they might be considered as a single caste, or even a subcaste or commensal group. The Hindu castes have a common ceremony which presents some analogy to that of the Roman state. They worship or pay homage once or twice a year to the implements of their profession. The occasions for this rite are usually the Dasahra festival in September and the fast after the Holi festival in March. Both these are festivals of the goddess Devi or Mother Earth, when a fast is observed in her honour, first before sowing the spring crops and secondly before reaping them. On each occasion the fast lasts for nine days and the Jawaras or pots of wheat corresponding to the Gardens of Adonis are sown. The fasts and festivals thus belong primarily to the agricultural castes, and they worship the earth-mother, who provides them with subsistence. But the professional and artisan castes also take the occasion to venerate the implements of their profession. Thus among the Kasārs or brass-workers, at the festival of Mando Amāwas or the new moon of Chait (March), every Kasār must return to the community of which he is a member and celebrate the feast with them. And in default of this he will be expelled from the caste until the next Amāwas of Chait comes round. They close their shops and worship the implements of their profession on this day. The rule is thus the same as that of the Roman Suovetaurilia. He who does not join in the sacrificial feast ceases to be a member of the community.

And the object of veneration is the same; the Romans venerated and sacrificed the domestic animals which in the pastoral stage had been their means of subsistence. The Kasārs and other occupational castes worship the implements of their profession which are also their means of livelihood, or that which gives them life. Formerly all these implements were held to be animate, and to produce their effect by their own power and volition. The Nats or acrobats of Bombay say that their favourite and only living gods are those which give them their bread: the drum, the rope and the balancing-pole. The Murha or earth-digger invokes the implements of his trade as follows: “O, my lord the basket, my lord the pickaxe shaped like a snake, and my lady the hod! Come and eat up those who do not pay me for my work!” Similarly the Dhīmar venerates his fishing-net, and will not wear shoes of sewn leather, because he thinks that the sacred thread which makes his net is debased if used for shoes. The Chamār worships his currier’s knife; the Ghasia or groom his horse and the peg to which the horse is secured in the stable; the Rājpūt his horse and sword and shield; the writer his inkpot, and so on. The Pola festival of the Kunbis has a feature resembling the Suovetaurilia. On this occasion all the plough-bullocks of the cultivators are mustered and go in procession to a toran or arch constructed of branches and foliage. The bullock of the village proprietor leads the way, and has flaming torches tied to his horns.

The bullocks of the other cultivators follow according to the status of each cultivator in the village, which depends upon hereditary right and antiquity of tenure, and not on mere wealth. A Kunbi feels bitterly insulted if his bullocks are not awarded the proper place in the procession. A string across the arch is broken by the leading bullock, and the cattle are then all driven helter-skelter through the arch and back to the village. The rite would appear to be a relic of the communal sacrifice of a bullock, the torches tied to the proprietor’s bullock signifying that he was formerly killed and roasted. It is now said that this bullock is full of magic, and that he will die within three years. The rite may be compared to the needfire as practised in Russia when all the horses of the village were driven between two fires, or through fire, and their bridles thrown into the fire and burnt. The burning of the bridles would appear to be a substitute for the previous sacrifice of the horse.235 The Pola ceremony of the Kunbis resembles the Roman Suovetaurilia inasmuch as all the cultivators participate in it according to their status, just as the rank of Roman citizens was determined by their position at the ceremony. Formerly, if a bull was sacrificed and eaten sacramentally it would have been practically an exact parallel to the Roman rite.