The Tribes and Castes of the Central Provinces of India Volume IV Part 50

11. Callous nature of the Thugs

Like the Badhaks and other Indian robbers and the Italian banditti the Thugs were of a very religious or superst.i.tious turn of mind. There was not one among them, Colonel Sleeman wrote, [698] who doubted the divine origin of Thuggee: "Not one who doubts that he and all who have followed the trade of murder, with the prescribed rites and observance, were acting under the immediate orders and auspices of the G.o.ddess, Devi, Durga, Kali or Bhawani, as she is indifferently called, and consequently there is not one who feels the slightest remorse for the murders which he may have perpetrated or abetted in the course of his vocation. A Thug considers the persons murdered precisely in the light of victims offered up to the G.o.ddess; and he remembers them as a priest of Jupiter remembered the oxen and a priest of Saturn the children sacrificed upon their altars. He meditates his murders without any misgivings, he perpetrates them without any emotions of pity, and he recalls them without any feeling of remorse. They trouble not his dreams, nor does their recollection ever cause him inquietude in darkness, in solitude or in the hour of death."

And again: "The most extraordinary trait in the characters of these people is not this that they can look back upon all the murders they have perpetrated without any feelings of remorse, but that they can look forward indifferently to their children, whom they love as tenderly as any man in the world, following the same trade of murder or being united in marriage to men who follow the trade. When I have asked them how they could cherish these children through infancy and childhood under the determination to make them murderers or marry them to murderers, the only observation they have ever made was that formerly there was no danger of their ever being hung or transported, but that now they would rather that their children should learn some less dangerous trade."

12. Belief in divine support

They considered that all their victims were killed by the agency of G.o.d and that they were merely irresponsible agents, appointed to live by killing travellers as tigers by feeding on deer. If a man committed a real murder they held that his family must become extinct, and adduced the fact that this fate had not befallen them as proof that their acts of killing were justifiable. Nay, they even held that those who oppressed them were punished by the G.o.ddess: [699] "Was not Nanha, the Raja of Jalon," said one of them, "made leprous by Devi for putting to death Budhu and his brother Khumoli, two of the most noted Thugs of their day? He had them trampled under the feet of elephants, but the leprosy broke out on his body the very next day. When Mudhaji Sindhia caused seventy Thugs to be executed at Mathura was he not warned in a dream by Devi that he should release them? And did he not the very day after their execution begin to spit blood? And did he not die within three months?" Their subsequent misfortunes and the success of the British officers against them they attributed to their disobedience of the ordinances of Devi in slaying women and other cla.s.ses of prohibited persons and their disregard of her omens. They also held that the spirits of all their victims went straight to Paradise, and this was the reason why the Thugs were not troubled by them as other murderers were.

13. Theory of Thuggee as a religious sect

The fact that the Thugs considered themselves to be directed by the deity, reinforced by their numerous superst.i.tious beliefs and observances, has led to the suggestion by one writer that they were originally a religious sect, whose princ.i.p.al tenet was the prohibition of the shedding of blood. There is, however, no evidence in support of this view in the accounts of Colonel Sleeman, incomparably the best authority. Their method of strangulation was, as has been seen, simply the safest and most convenient means of murder: it enabled them to dispense with arms, by the sight of which the apprehensions of their victims would have been aroused, and left no traces on the site of the crime to be observed by other travellers. On occasion also they did not scruple to employ weapons; as in the murder of seven treasure-bearers near Hindoria in Damoh, who would not probably have allowed the Thugs to approach them, and in consequence were openly attacked and killed with swords. [700] Other instances are given in Colonel Sleeman's narrative, and they were also accustomed to cut and slash about the bodies of their victims after death. The belief that they were guided by the divine will may probably have arisen as a means of excusing their own misdeeds to themselves and allaying their fear of such retribution as being haunted by the ghosts of their victims. Similar instances of religious beliefs and practices are given in the accounts of other criminals, such as the Badhaks and Sansias. And the more strict and serious observances of the Thugs may be accounted for by the more atrocious character of their crimes and the more urgent necessity of finding some palliative.

The veneration paid to the pickaxe, which will shortly be described, merely arises from the common animistic belief that tools and implements generally achieve the results obtained from them by their inherent virtue and of their own volition, and not from the human hand which guides them and the human brain which fas.h.i.+oned them to serve their ends. Members of practically all castes wors.h.i.+p the implements of their profession and thus afford evidence of the same belief, the most familiar instance of which is perhaps, 'The pestilence that walketh in the darkness and the arrow that flieth by noonday'; where the writer intended no metaphor but actually thought that the pestilence walked and the arrow flew of their own volition.

14. Wors.h.i.+p of Kali

Kali or Bhawani was the princ.i.p.al deity of the Thugs, as of most of the criminal and lower castes; and those who were Muhammadans got over the difficulty of her being a Hindu G.o.ddess by pretending that Fatima, the daughter of the Prophet, was an incarnation of her. In former times they held that the G.o.ddess was accustomed to relieve them of the trouble of destroying the dead bodies by devouring them herself; but in order that they might not see her doing this she had strictly enjoined on them never to look back on leaving the site of a murder. On one occasion a novice of the fraternity disobeyed this rule and, unguardedly looking behind him, saw the G.o.ddess in the act of feasting upon a body with the half of it hanging out of her mouth. Upon this she declared that she would no longer devour those whom the Thugs slaughtered; but she agreed to present them with one of her teeth for a pickaxe, a rib for a knife and the hem of her lower garment for a noose, and ordered them for the future to cut about and bury the bodies of those whom they destroyed. As there seems reason to suppose that the G.o.ddess Kali represents the deified tiger, on which she rides, she was eminently appropriate as the patroness of the Thugs and in the capacity of the devourer of corpses.

15. The sacred pickaxe

When the sacred pickaxe used for burying corpses had to be made, the leader of the gang, having ascertained a lucky day from the priest, went to a blacksmith and after closing the door so that no other person might enter, got him to make the axe in his presence without touching any other work until it was completed. A day was then chosen for the consecration of the pickaxe, either Monday, Tuesday, Wednesday or Friday; and the ceremony was performed inside a house or tent, so that the shadow of no living thing might fall on and contaminate the sacred implement. A pit was dug in the ground and over it the pickaxe was washed successively with water, sugar and water, sour milk, and alcoholic liquor, all of which were poured over it into the pit. Finally it was marked seven times with vermilion. A burnt offering was then made with all the usual ingredients for sacrifice and the pickaxe was pa.s.sed seven times through the flames. A cocoanut was placed on the ground, and the priest, holding the pickaxe by the point in his right hand, said, 'Shall I strike?' The others replied yes, and striking the cocoanut with the b.u.t.t end he broke it in pieces, upon which all exclaimed, 'All hail, Devi, and prosper the Thugs.' All then partook of the kernel of the cocoanut, and collecting the fragments put them into the pit so that they might not afterwards be contaminated by the touch of any man's foot. Here the cocoanut may probably be considered as a subst.i.tuted sacrifice for a human being. Thereafter the pickaxe was called Ka.s.si or Mahi instead of _kudali_ the ordinary name, and was given to the shrewdest, cleanest and most sober and careful man of the party, who carried it in his waist-belt. While in camp he buried it in a secure place with its point in the direction they intended to go; and they believed that if another direction was better the point would be found changed towards it. They said that formerly the pickaxe was thrown into a well and would come up of itself when summoned with due ceremonies; but since they disregarded the ordinances of Kali it had lost that virtue. Many Thugs told Colonel Sleeman [701] that they had seen the pickaxe rise out of the well in the morning of its own accord and come to the hands of the man who carried it; and even the several pickaxes of different gangs had been known to come up of themselves from the same well and go to their respective bearers. The pickaxe was also wors.h.i.+pped on every seventh day during an expedition, and it was believed that the sound made by it in digging a grave was never heard by any one but a Thug. The oath by the pickaxe was in their esteem far more sacred than that by the Ganges water or the Koran, and they believed that a man who perjured himself by this oath would die or suffer some great calamity within six days. In prison, when administering an oath to each other in cases of dispute, they sometimes made an image of the pickaxe out of a piece of cloth and consecrated it for the purpose. If the pickaxe at any time fell from the hands of the carrier it was a dreadful omen and portended either that he would be killed that year or that the gang would suffer some grievous misfortune. He was deprived of his office and the gang either returned home or chose a fresh route and consecrated the pickaxe anew.

16. The sacred _gur_ (sugar)

After each murder they had a sacrificial feast of _gur_ or unrefined sugar. This was purchased to the value of Rs. 1-4, and the leader of the gang and the other Bhurtotes (stranglers) sat on a blanket with the rest of the gang round them. A little sugar was dropped into a hole and the leader prayed to Devi to send them some rich victims. The remainder of the sugar was divided among all present. One of them gave the _jhirni_ or signal for strangling and they consumed the sugar in solemn silence, no fragment of it being lost They believed that it was this consecrated _gur_ which gave the desire for the trade of a Thug and made them callous to the sufferings of their victims, and they thought that if any outsider tasted it he would at once become a Thug and continue so all his life. When Colonel Sleeman asked [702] a young man who had strangled a beautiful young woman in opposition to their rules, whether he felt no pity for her, the leader Feringia exclaimed: "We all feel pity sometimes, but the _gur_ of the Tuponi (sacrifice) changes our nature. It would change the nature of a horse. Let any man once taste of that _gur_ and he will be a Thug, though he knows all the trades and have all the wealth in the world. I never wanted food; my mother's family was opulent, her relations high in office. I have been high in office myself, and became so great a favourite wherever I went that I was sure of promotion; yet I was always miserable while absent from my gang and obliged to return to Thuggee. My father made me taste of that fatal _gur_ when I was yet a mere boy; and if I were to live a thousand years I should never be able to follow any other trade."

The eating of this _gur_ was clearly the sacrificial meal of the Thugs. On the a.n.a.logy of other races they should have partaken of the body of an animal G.o.d at their sacrificial meal, and if the G.o.ddess Kali is the deified tiger, they should have eaten tiger's flesh. This custom, if it ever existed, had been abandoned, and the _gur_ would in that case be a subst.i.tute; and as has been seen the eating of the _gur_ was held to confer on them the same cruelty, callousness and desire to kill which might be expected to follow from eating tiger's flesh and thus a.s.similating the qualities of the animal. Since they went unarmed as a rule, in order to avoid exciting the suspicions of their victims, it would be quite impossible for them to obtain tiger's flesh, except by the rarest accident; and the _gur_ might be considered a suitable subst.i.tute, since its yellow colour would be held to make it resemble the tiger.

17. Wors.h.i.+p of ancestors

The Thugs also wors.h.i.+pped the spirits of their ancestors. One of these was Dadu Dhira, an ancient Thug of the Barsote cla.s.s, who was invoked at certain religious ceremonies, when liquor was drunk. Vows were made to offer libations of ardent spirits to him, and if the prayer was answered the wors.h.i.+pper drank the liquor, or if his caste precluded him from doing this, threw it on the ground with an expression of thanks. Another deity was the spirit of Jhora Naik, who was a Muhammadan. He and his servant killed a man who had jewels and other articles laden on a mule to the value of more than a lakh and a half. They brought home the booty, a.s.sembled all the members of their fraternity within reach, and honestly divided the whole as if all had been present The Thugs also said that Nizam-ud-din Aulia, a well-known Muhammadan saint, famed for his generosity, whose shrine is near Delhi, had been a Thug, at any rate in his younger days. He distributed so much money in charity that he was supposed to be endowed with a Dustul Ghib or supernatural purse; and they supposed that he obtained it by the practice of Thuggee. Orthodox Muhammadans would, however, no doubt indignantly repudiate this.

18. Fasting

Whenever they set out on a fresh expedition the first week was known as Satha (seven). During this period the families of those who were engaged in it would admit no visitors from the relatives of other Thugs, lest the travellers destined for their own gang should go over to these others; neither could they eat any food belonging to the families of other Thugs. During the Satha period the Thugs engaged in the expedition ate no animal food except fish and nothing cooked with _ghi_ (melted b.u.t.ter). They did not shave or bathe or have their clothes washed or indulge in s.e.xual intercourse, or give away anything in charity or throw any part of their food to dogs or jackals. At one time they ate no salt or turmeric, but this rule was afterwards abandoned. But if the Sourka or first murder took place within the seven days they considered themselves relieved by it from all these restraints.

19. Initiation of a novice

A Thug seldom attained to the office of Bhurtote or strangler until he had been on several expeditions and acquired the requisite courage or insensibility by slow degrees. At first they were almost always shocked or frightened; but after a time they said they lost all sympathy with the victims. They were first employed as scouts, then as buriers of the dead, next as Shamsias or holders of hands, and finally as stranglers. When a man felt that he had sufficient courage and insensibility he begged the oldest and most renowned Thug of the gang to make him his _chela_ or disciple. If his proposal was accepted he awaited the arrival of a suitable victim of not too great bodily strength. While the traveller was asleep with the gang at their quarters the _guru_ or preceptor took his disciple into a neighbouring field, followed by three or four old members of the gang. Here they all faced in the direction in which the gang intended to move, and the _guru_ said, "_Oh Kali, Kunkali, Bhudkali, [703] Oh Kali, Maha Kali, Kalkatawali!_ If it seemeth to thee fit that the traveller now at our lodging should die by the hands of this thy slave, vouchsafe, we pray thee, the omen on the right." If they got this within a certain interval the candidate was considered to be accepted, and if not some other Thug put the traveller to death and he had to wait for another chance. In the former case they returned to their quarters and the _guru_ took a handkerchief and tied the slip-knot in one end of it with a rupee inside it. The disciple received it respectfully in his right hand and stood over the victim with the Shamsia or holder by his side. The traveller was roused on some pretence or other and the disciple pa.s.sed the handkerchief over his neck and strangled him. He then bowed down to his _guru_ and all his relations and friends in grat.i.tude for the honour he had obtained. He gave the rupee from the knot with other money, if he had it, to the _guru_, and with this sugar or sweetmeats were bought and the _gur_ sacrifice was celebrated, the new strangler taking one of the seats of honour on the blanket for the first time. The relation between a strangler and his _guru_ was considered most sacred, and a Thug would often rather betray his father than the preceptor by whom he had been initiated. There were certain cla.s.ses of persons whom they were forbidden to kill, and they considered that the rapid success of the English officers in finally breaking up the gangs was to be attributed to the divine wrath at breaches of these rules. The original rule [704] was that the Sourka or first victim must not be a Brahman, nor a Saiyad, nor any very poor man, nor any man with gold on his person, nor any man who had a quadruped with him, nor a washerwoman, nor a sweeper, nor a Teli (oilman), nor a Bhat (bard), nor a Kayasth (writer), nor a leper, dancing-woman, pilgrim or devotee. The reason for some of these exemptions is obvious: Brahmans, Muhammadan Saiyads, bards, religious mendicants and devotees were excluded owing to their sanct.i.ty; and sweepers, washermen and lepers owing to their impurity, which would have the same evil and unlucky effect on their murderers as the holiness of the first cla.s.ses. A man wearing gold ornaments would be protected by the sacred character of the metal; and the killing of a poor man as the first victim would naturally presage a lack of valuable booty during the remainder of the expedition. Telis and Kayasths are often considered as unlucky castes, and even in the capacity of victims might be held to bring an evil fortune on their murderers.

20. Prohibition of murder of women

Another list is given of persons whom it was forbidden to kill at any time, and of these the princ.i.p.al category was women. It was a rule of all Thugs that women should not be murdered, but one which they constantly broke, for few large parties consisted solely of men, and to allow victims to escape from a party would have been a suicidal policy. In all the important exploits related to Colonel Sleeman the women who accompanied victims were regularly strangled, with the occasional exception of young girls who might be saved and married to the sons of Thug leaders. The breach of the rule as to the murder of women was, however, that which they believed to be specially offensive to their patroness Bhawani; and no Thug, Colonel Sleeman states, was ever known to offer insult either in act or speech to the women whom they were about to murder. No gang would ever dare to murder a woman with whom one of its members should be suspected of having had criminal intercourse. The murder of women was especially reprobated by Hindus, and the Muhammadan Thugs were apparently responsible for the disregard of this rule which ultimately became prevalent, as shown by the dispute over the killing of a wealthy old lady, [705] narrated by one of the Thugs as follows: "I remember the murder of Kali Bibi well; I was at the time on an expedition to Baroda and not present, but Punua must have been there. A dispute arose between the Musalmans and Hindus before and after the murder. The Musalmans insisted upon killing her as she had Rs. 4000 of property with her, but the Hindus would not agree. She was killed, and the Hindus refused to take any part of the booty; they came to blows, but at last the Hindus gave in and consented to share in all but the clothes and ornaments which the woman wore. Feringia's father, Parasram Brahman, was there, and when they came home Parasram's brother, Rai Singh, refused to eat, drink or smoke with his brother till he had purged himself from this great sin; and he, with two other Thugs, a Rajput and a Brahman, gave a feast which cost them a thousand rupees each. Four or five thousand Brahmans were a.s.sembled at that feast. Had it rested here we should have thrived; but in the affair of the sixty victims women were again murdered; in the affair of the forty several women were murdered; and from that time we may trace our decline."

21. Other cla.s.ses of persons not killed

Another rule was that a man having a cow with him should not be murdered, no doubt on account of the sanct.i.ty attaching to the animal. But in one case of a murder of fourteen persons including women and a man with a cow at Kotri in the Damoh District, the Thugs, having made acquaintance with the party, pretended that they had made a vow to offer a cow at a temple in Shahpur lying on their road and persuaded the cow's owner to sell her to them for this sacred purpose, and having duly made the offering and deprived him of the protection afforded by the cow, they had no compunction in strangling him with all the travellers. Travellers who had lost a limb were also exempted from death, but this rule too was broken, as in the case of the native officer with his two daughters who was murdered by the Thugs he had befriended; for it is recorded that this man had lost a leg. Pilgrims carrying Ganges water could not be killed if they actually had the Ganges water with them; and others who should not be murdered were washermen, sweepers, oil-vendors, dancers and musicians, carpenters and blacksmiths, if found travelling together, and religious mendicants. The reason for the exemption of carpenters and blacksmiths only when travelling together may probably have been that the sacred pickaxe was their joint handiwork, having a wooden handle and an iron head; and this seems a more likely explanation than any other in view of the deep veneration shown for the pickaxe. Maimed persons would probably not be acceptable victims to the G.o.ddess, according to the rule that the sacrifice must be without spot or blemish. The other cla.s.ses have already been discussed under the exemption of first victims. Among the Deccan Thugs if a man strangled any victim of a cla.s.s whom it was forbidden to kill, he was expelled from the community and never readmitted to it. This was considered a most dreadful crime.

22. Belief in omens

The Thugs believed that the wishes of the deity were constantly indicated to them by the appearance or cries of a large number of wild animals and birds from which they drew their omens; and indeed the number of these was so extensive that they could never be at a loss for an indication of the divine will, and difficulties could only arise when the omens were conflicting. As a general rule the omen varied according as it was heard on the left hand, known as Pilhao, or the right, known as Thibao. On first opening an expedition an omen must be heard on the left and be followed by one on the right, or no start was made; it signified that the deity took them first by the left hand and then by the right to lead them on. When they were preparing to march or starting on a road, an omen heard on the left encouraged them to go on, but if it came from the right they halted. When arriving at their camping-place on the other hand the omen on the right was auspicious and they stayed, but if it came from the left the projected site was abandoned and the march continued. In the case of the calls of a very few animals these rules were reversed, left and right being transposed in each instance. The howl of the jackal was always bad if heard during the day, and the gang immediately quitted the locality, leaving untouched any victims whom they might have inveigled, however wealthy. The jackal's cry at night followed the rule of right and left. The jackal was probably revered by the Thugs as the devourer of corpses. The sound made by the lizard was at all times and places a very good omen; but if a lizard fell upon a Thug it was bad, and any garment touched by it must be given away in charity. The call of the _saras_ crane was a very important omen, and when heard first on the left and then on the right or vice versa according to the rules given above, they expected a great booty in jewels or money. The call of the partridge followed the same rules but was not of so much importance. That of the large crow was favourable if the bird was sitting on a tree, especially when a tank or river could be seen; but if the crow was perched on the back of a buffalo or pig or on the skeleton of any animal, it was a bad omen. Tanks or rivers were likely places for booty in the shape of resting travellers, whose death the appearance of the crow might portend; whereas in the other positions it might prognosticate a Thug's own death. The chirping of the small owlet was considered to be a bad omen, whether made while the bird was sitting or flying; It was known as _chiraiya_ and is a low and melancholy sound seldom repeated. They considered it a very bad omen to hear the hare squeaking; this, unless it was averted by sacrifices, signified, they said, that they would perish in the jungles, and the hare or some other animal of the forest would drink water from their skulls. "We know that the hare was used in Brittany as an animal of augury for foretelling the future; and all animals of augury were once venerated." [706] The hare has still some remnant of sanct.i.ty among the Hindus. Women will not eat its flesh, and men eat the flesh of wild hares only, not of tame ones. It seems likely that the hare may have been considered capable of foretelling the future on account of its long ears. The omen of the donkey was considered the most important of all, whether it threatened evil or promised good. It was a maxim of augury that the a.s.s was equal to a hundred birds, and it was also more important than all other quadrupeds. If they heard its bray on the left on the opening of an expedition and it was soon after repeated on the right, they believed that nothing on earth could prevent their success during that expedition though it should last for years. The a.s.s is the sacred animal of Sitala, the G.o.ddess of smallpox, who is a form of Kali. The ears and also the bray of the a.s.s would give it importance.

The noise of two cats heard fighting was propitious only during the first watch of the night; if heard later in the night it was known as '_Kali ki mauj_' or 'Kali's temper,' and threatened evil, and if during the daytime as '_Dhamoni [707] ki mauj_,' and was a prelude of great misfortune; while if the cats fell from a height while fighting it was worst of all. The above shows that the cat was also the animal of Kali and is a point in favour of her derivation from the tiger; and on this hypothesis the importance of the omen of the cat is explained. If they obtained a good omen when in company with travellers they believed that it was a direct order from heaven to kill them, and that if they disobeyed the sign and let the travellers go they would never obtain any more victims. [708]

23. Omens and taboos

If a mare dropped a foal in their camp while they were travelling, they were all contaminated or came under the Itak; and the only remedy for this was to return home and start the journey afresh. Various other events [709] also produced the Itak, especially among the Deccan Thugs; these were the birth of a child in a Thug family; the first courses of a Thug's daughter; a marriage in a Thug's family; a death of any member of his family except an infant at the breast; circ.u.mcision of a boy; a buffalo or cow giving calf or dying; and a cat or dog giving a litter or dying. If a party fell under the Itak or contamination at a time when it was extremely inconvenient or impossible to return home, they sometimes marched back for a few miles and slept the night, making a fresh start in the morning, and this was considered equivalent to beginning a new journey after getting rid of the contamination. If any member of the party sneezed on setting out on an expedition or on the day's march, it was a bad omen and required expiatory sacrifices; and if they had travellers with them when this omen occurred, these must be allowed to escape and could not be put to death. Omens were also taken from the turban, without which no Thug, except perhaps in Bengal, would travel. [710] If a turban caught fire a great evil was portended, and the gang must, if near home, return and wait for seven days. But if they had travelled for some distance an offering of _gur_ (sugar) was made, and the owner of the turban alone returned home. If a man's turban fell off it was also considered a very bad omen, requiring expiatory sacrifices. The turban is important as being the covering of the head, which many primitive people consider to contain the life or soul (_Golden Bough_). A shower of rain falling at any time except during the monsoon period from June to September was also a bad omen which must be averted by sacrifices. Prior to the commencement [711]

of an expedition a Brahman was employed to select a propitious day and hour for the start and for the direction in which the gang should proceed. After this the auspices were taken with great solemnity and, if favourable omens were obtained, the party set out and made a few steps in the direction indicated; after this they might turn to the right or left as impediments or incentives presented themselves. If they heard any one weeping for a death as they left the village, it threatened great evil; and so, too, if they met the corpse of any one belonging to their own village, but not that of a stranger. And it was also a bad omen to meet an oil-vendor, a carpenter, a potter, a dancing-master, a blind or lame man, a Fakir (beggar) with a brown waistband or a Jogi (mendicant) with long matted hair. Most of these were included in the cla.s.s of persons who might not be killed.