not a Thug; _Bagh_, _Phool_, a rendezvous; Boj' ha, the Thug who
carried the bodies to the grave; _Bhukote_, or _Bhurtote_, the
strangler; _Beyl_, site for murder; _Bykureea_, the scout of river
Thugs; Beyl' ha, one who chose the place of murder; _Bunij_, literally
merchandize--technically a traveller; _Bunij Ladhna_, "to load goods,"
_i.e._, to murder; _Bhara_ and _Ghurt' ha_, dead bodies of victims;
_Bisul purna_, to be awkwardly handled--to have the _roomal_ caught on
the face or head, instead of being slipped round the neck--the contrary
of _soosul purna_: a Thug who was frequently guilty of bungling in
this manner, was deposed from the honourable post of strangler;
_Chookadena_, or _Thibaedena_, to get travellers to sit down and look
up, by pointing out some star or object in the air, so that, the chin
being raised, the handkerchief might be more easily passed round
the throat; _Chumoseea_, or _Shumsheea_, the Thug whose duty it was
to seize the victim's hands; _Chumeea_, the Thug who held down the
struggling victim; _Chandoo_, an expert Thug; _Cheesa_, a blessing
from heaven, a rich traveller; _Dhonkee_, or _Ronkee_, a policeman
or guard; _Dul_, weight; _Duller_, the head; _Doonr_, the shrieks of
a victim; _Jywaloo_, left for dead, but afterwards recovering, which
occasionally happened when there was not time to bury the bodies,
or when it was judged imprudent to stab and slash them after being
strangled; _Kuboola_, a tyro--the opposite of _Borka_--an adept. The
latter could always gather together a band, for he was acquainted with
the rites of initiation and the signification of omens, of which a
_Kuboola_ was generally quite ignorant. It was, consequently, found
unnecessary to sentence the latter to perpetual imprisonment, as they
could do little harm without the guidance of a _Borka_. A _Kuboola_, of
the old Sindouse stock, once attempted to form a gang, into which he
admitted all sorts of vagabonds, weavers, braziers, bracelet-makers,
&c., who killed men and women indiscriminately, and neglected the
most ordinary precautions. The natural consequence was, that they
were soon detected, seized, and punished. On the other hand, one of
the most noted Thugs on record was Sheikh Ahmed, of Arcot, whose gang
consisted of sixty _Borkas_, disguised as recruits. This able leader
had picked up the English words of command, with some knowledge of
the Company's drill, and could even express himself intelligibly in
English. He never displayed his wealth, which was considerable, or
travelled in an ostentatious manner. On the contrary, when sixty years
old and able to command the services of a hundred men, he would wander
about for months with his wife, cooking his own food, going on foot,
and living like a very poor man. His riches were concealed in various
_caches_, regardless of the Horatian maxim, that silver shines only
with reflected light from a temperate and judicious use. However, he
escaped apprehension, and added, every year, with impunity, to his
long catalogue of crime. But to return to the vocabulary--_Koojaoo_,
an informer, or one who extorted hush-money from Thugs; _Khullee_, a
Thug who, from ignoble care-giving impecuniosity, concealed himself on
his return home to avoid his creditors--for the natives of Hindostan
enjoy many of the blessings of an ancient and refined civilization;
_Khomusna_, to rush in upon travellers when there was not sufficient
time for the ordinary preparations; _Kanthuna_, or _Kanth dalna_,
to stab when no opportunity was afforded for strangling--a very
exceptional case--or to slash the suffocated victim, either to prevent
revival, or the swelling of the body when buried, owing to the evolved
gases finding no vent for escape. This gaseous inflation of the
corpse was apt to cause the imposed earth to crack and open, when the
horrid effluvia attracted jackals to the spot, who, by digging up the
bodies, might discover the fact of a murder having been committed,
and so lead to the detection of the murderers; _Kathee kurna_, to
inveigle travellers, or to consult secretly as to the mode of doing
away with them; _Kharoo_, a gang of Thugs; _Khuruk_, the sound of the
consecrated pick-axe in making a grave, supposed to be audible only
to the initiated; _Kurwa_, a square, or oblong grave, for one corpse
or for many; _Gobba_, a circular grave, with a small pillar of earth
left in the middle--it was believed to crack less than the ordinary
grave, and was therefore preferred when the dead bodies were very
numerous; _Kuthowa_, the Thug whose office it was to cut and stab the
dead bodies; _Lugha_, the grave-digger; _Lutkuneea_, a very small
purse, used exclusively by Thugs and professional thieves; _Maulee_,
or _Phoola_, the Thug entrusted with the duty of taking to the village
the money sent by the absent gang for the maintenance of their wives
and families; _Nawureea_, a novice on his first expedition--sometimes
they were compelled to kick the first murdered man five times on the
back; _Nissar_, safe, as applied to any suitable place for lodging at,
murdering, or dividing spoil--opposed to _tikkur_, unsafe; _Paoo_,
an accomplice of Thugs; _Pehloo_, or _Sikka_, or _Roomal_, the
handkerchief. This was, rather, a turban unfolded, or the long narrow
cloth, or sash, worn round the waist. It was doubled to the length
of about thirty inches, with a knot formed at the doubled extremity,
and about eighteen inches from that a slip knot. The distance between
these two knots was regulated by preparing the fatal instrument on
the knee, which was made to do temporary duty for a neck. The use of
the two knots was to give a firm hold. When the victim was fairly
prostrated, the strangler adroitly loosened the slip knot, and made
another fold of the cloth round his throat. Then placing his foot upon
the back of his victim's neck, he drew the cloth tightly, as if--to
use the informant's own words--he were "packing a bundle of straw."
_Pehloo dena_, to instal as a strangler, of which more hereafter;
_Phank_, a useless thing, a traveller without property; _Pungoo_, or
_Bungoo_, a river Thug of Bengal, who murdered on board his _kuntee_
or boat; _Phur_, same as _Beyl_, also a spot for dividing the plunder;
_Phurjhana_, to clean the murder-spot--after a nocturnal murder, some
of the gang were generally left behind to remove any signs of the crime
that might be visible by daylight; _Phuruck dena_, to wave a cloth as
signal of danger; _Pusur_, the direction of an expedition; _Ruhna_,
a temporary grave; _Soon_, a Thug by birth, but not yet initiated;
_Saur_, one who escaped from Thugs; _Sotha_, the inveigler; _Tome_,
an article of extraordinary value; _Tilha_, a spy; _Thap_, a night
encampment; _Tuppul_, a bye-path into which they often inveigled
their unsuspecting travelling companions, as more convenient for
their purposes. A rich traveller was called "a delicacy;" a poor one
"a stick;" an old man "a barber's drum." Some of their signals, too,
were quaint. The necessity of caution was inculcated by drawing the
back of the hand along the chin, from the throat outwards; the open
hand placed over the mouth and drawn gently downwards, implied the
absence of danger. "Sweep the place," signified to look out; "bring
firewood," take your places--that is, the place assigned to each Thug
preparatory to action; "take out the handkerchief with the beetel,"
get the _roomal_ ready, as already described; "eat beetel," or "hand
the beetel," despatch him--this was called the _Jhirnee_, or signal to
fall on; "look after the straw," get the body ready for burial; "the
straw is come out," jackals have dug up the body. Another form of the
_Jhirnee_ was _Ae ho to ghyree chulo_, "if you are come, pray descend."
When the scouts wished to report that all was safe, they called out as
if to a comrade, "Bajeed Khan," or "Deo," or "Deoseyn." If the scouts
saw any danger at hand, or a traveller coming along, they would call
out "Sheikh Jee," or "Sheikh Mahommed," if they were Mussulmauns; and
"Luchmun Sing," or "Luchee Ram," or "Gunga Ram," if they were Hindoos.
Sometimes the advanced guard of a gang, with victims in their power,
would meet with a party of travellers, of whom they considered their
friends in the rear were capable of disposing. In which case they
sent some one back to tell Bajeed Khan, or Deoseyn, to make haste and
overtake them. The others receiving this message understood that the
coast was clear in front, and on meeting the travellers, lost no time
in putting them to death. If a gang happened from any cause to get
separated, they rallied with the cry, _Bukh, Bukh, Bukh_, "come, come,
come." When the leader judged that the time was at hand for selecting
a _beyl_, or site for murder, he would say to the Thug on whom that
duty devolved, _Jao, kutoree manj lao_, "go and clean the brass cup."
When he desired every one to repair to his post, he gave the _khokee_,
that is, he made a great noise of hawking up phlegm from his throat;
if anything then occurred to cause the suspension of operations, he
gave the _thokee_, or spit out the phlegm. Otherwise, he exclaimed
aloud "Surbulund Khan," or "Dulur Khan," or "Surmust Khan," whereupon
the stranglers made ready and only awaited the _jhirnee_. Then the
fatal words were pronounced, _Tombako kha lo_, or _pee lo_, "eat," or
"drink (_i.e._, smoke) your tobacco"--or one of the other formulæ was
used--and the next instant the _roomal_ was round the throat of the
ill-fated wretch.
In order to avoid the suspicions likely to be engendered by very large
bands of men travelling together, the Thugs used to break up into small
parties of from three or four to a dozen or so, communicating with
one another by a series of telegraphic signs, which enabled them to
concentrate at any given point with amazing celerity. Thus, on coming
to cross-roads, the leading files drew their feet along the dust in
the direction they had taken. If they wished their comrades to follow
quickly, they piled up some dust along the toe-line of their footmarks,
on which they sometimes impressed their heel. Where there was no dust
easily procurable, they left two stones, one upon the other, or strewed
a few leaves to indicate the right path: if haste was needful, they
would dispose the leaves in a long line.
Great as was the veneration entertained for the _roomal_, still greater
was that accorded to the _kussee_, or pick-axe. It was consecrated with
peculiar rites. On a day pronounced by the Pundit to be propitious,
the leader betook him to a blacksmith--of course a member of his
own fraternity--and closing the door, constrained him to relinquish
all other work until the axe had been duly fabricated. One of the
four auspicious days, Monday, Tuesday, Wednesday, or Friday, was then
selected for the _dhoop_, or offering of incense, which took place
within a house or tent, the shadow of no living thing being allowed
to fall upon the axe. A Thug, renowned for his ceremonial lore, being
appointed to officiate, the consecration was attempted--attempted, for
it did not always succeed at the first trial. The officiating minister
having taken his seat facing the west, received from the leader the
pick-axe on a lordly brazen dish. A pit was then dug, over which the
axe was held, and washed with water, and afterwards in succession
with a mixture of sugar and water, sour milk, and ardent spirits,
care being taken that the various liquids should flow into the pit.
The next proceeding was to mark the axe from head to point with seven
spots of red lead, and again place it on the brazen dish, together with
a cocoa-nut, some cloves, paun leaves, gogul gum, inderjon, sessamum
seeds, white sandal wood, and sugar. Ghee, or clarified butter, was
also put into a small brass cup, standing by the side of the dish. A
fire being now kindled with dried cow-dung and mango, or byr-wood, all
these articles were thrown into it, excepting the cocoa-nut. So soon
as the flames blazed high and bright, the priest, holding the axe in
both hands, passed it through them seven times. Then, stripping off the
rough outer coat of the cocoa-nut, he placed the fruit on the ground,
and taking up the axe by the point, asked of the assembled Thugs,
"Shall I strike?" All having replied in the affirmative, he struck
the nut with the butt-end of the axe, and usually shivered it into
fragments. The whole of the shell and some of the kernel being thrown
into the fire, the axe was wrapt in a clean white cloth and laid on the
ground, pointing to the west, the Thugs facing the same quarter of the
heavens and worshipping. This act of adoration done, they all partook
of the cocoa-nut, and collecting the fragments, threw them into the
pit. Should the Thibaoo now be heard, all was duly performed, and the
axe was a holy thing--no longer a _kodalee_, but a _kussee_. But if the
Pilhaoo first smote upon their ears, or the priest failed to crack the
nut at a blow, the ceremonies must be repeated--all had been done in
vain.
On the march, the sacred _kussee_ was always intrusted to a Thug of
approved sobriety and steadiness, who carried it in his waist-belt.
While encamped it was buried in a secure place, with the point turned
towards the direction intended to be pursued. If a better road could
be taken, the axe would be found pointing that way. No human foot was
allowed to tread the ground beneath which it reposed; nor should the
touch of any unclean man or thing ever pollute its purity. If a well
happened to be near, it was thrown into it, instead of being buried;
and when the gang was ready to set out, being duly summoned, it came
of its own accord to its bearer. Nay, more, if a dozen _kussees_ were
thrown into the same well, each would fly unerringly to its proper
guardian. When this startling assertion was made, Captain Sleeman
suggested it was a clever piece of jugglery; whereupon an approver
indignantly exclaimed: "What! shall not a hundred generations of Thugs
be able to distinguish the tricks of man from the miracles of God? Is
there not the difference of heaven and earth between them! Is not one
a mere trick, and the other a miracle, witnessed by hundreds assembled
at the same time?" Another approver capped his rhetorical friend, by
declaring that he had seen with his own eyes this miracle performed in
favour of the Arcottee Thugs, as the reward of their superior piety
and strict observance of omens.
The burnt-offerings were repeated on all holy days, and after any
unusual interval between murders. After being used, it was washed
with solemn rites. There was no more binding oath than to swear by
the _kussee_. If the axe itself were not procurable, it sufficed to
make an effigy of it in cloth or clay. The person attested, held it in
his hand as he swore, and then drank the water in which it had been
previously bathed. A perjurer died an awful death within six days
after his guilt, his head gradually turning round till his face stood
over his back. After all, this is not more strange than the old Hebrew
trial of jealousy, as described in the fifth chapter of the Book of
Numbers; nor more ridiculous than any ordeal in which supernatural
effects were expected from simple and natural causes. If the _kussee_
fell from the hand of its bearer, his death was certain to ensue within
twelve months, or else some dire calamity befel the gang. The immediate
results of the untoward accident were his deposition from his high
office, a change of route, and a fresh consecration of the axe. It has
been before remarked, that no one but a Thug could hear the sound of
the _kussee_, when used in digging graves. It had likewise another
virtue, in common with the _roomal_. "Are you never afraid," asked
Captain Sleeman, one day, of some of the approvers, "of the spirits of
the persons you murder?"
"Never," they replied, "they cannot trouble us."
"Why? Do they not trouble other men when they commit murder?"
"Of course they do. The man who commits a murder is always haunted by
spirits. He has sometimes fifty at a time upon him, and they drive him
mad."
"And how do they not trouble you?"
"Are not the people we kill, killed by the orders of Davey? Do not
all whom we kill, go to Paradise, and why should their spirits stay
to trouble us?... A good deal of our security from spirits is to be
attributed to the _roomal_, with which we strangle."
"I did not know that there was any virtue in the _roomal_."
"Is it not our _sikka_ (ensign), as the pick-axe is our _nishan_
(standard)?... More is attributable to the pick-axe. Do we not worship
it every seventh day? Is it not our standard? Is its sound ever heard
when digging the grave of any but a Thug? And can any man ever swear
to a falsehood upon it?"
Next to the leader of the gang, the most important personages were
the stranglers. Before a Thug could hope to attain this honourable
distinction, he must have served on several expeditions, and given
proof of courage and impassibility. The usual gradations were,
employment as a scout, then as a grave-digger, afterwards as a holder
of hands, and finally he might become a strangler. So soon as his
mind was inflamed with this ambition, he had recourse to one of the
oldest and most famous of the brotherhood, and besought him to act as
_gooroo_, or spiritual preceptor, and to accept him as his _cheyla_,
or disciple. If his request were granted, the _gooroo_ led him into a
field, with three or four experienced Thugs, and all placed themselves
facing the direction in which the gang was about to move. Then the
_gooroo_ lifted up his voice, and prayed aloud:--"O Kalee, Kunkalee,
Bhudkalee! O Kalee, Mahakalee, Calcutta Walee! if it seemeth to thee
fit that the traveller now at our lodging should die by the hands
of this thy slave, vouchsafe us the Thibaoo." Should the auspicious
omen be refused, the candidate must wait until another opportunity.
But if the goddess smiled upon his vows, the party returned to their
quarters, and the _gooroo_, taking a handkerchief, and looking towards
the west, tied a knot in one end of it, inserting therein a rupee or
other silver coin. This knot was called _goor ghaut_, or the classic
knot, and was a very artistic performance, the end of the _roomal_
being skilfully folded inwards. The disciple thereupon respectfully
took the handkerchief in his right hand, and went and stood over his
sleeping victim--for a feeble person, and one asleep, was generally
chosen for the maiden trial of skill. When all was ready, the
_Shumsheea_, or hand-holder, suddenly awakened the sleeper with the
cry that a snake or a scorpion was under or beside him. As he started
up, bewildered with sleep and terror, the _roomal_ was slipped over
his neck, and in a few seconds he had ceased to fear either reptiles
or baser men. The deed being satisfactorily accomplished, the _cheyla_
bowed lowly before his preceptor, and touched his feet with both hands,
a compliment he also paid to all the _gooroo's_ relatives and friends
there present. After the Thibaoo had again been heard, he untied the
knot, and presented the coin, with whatever silver he possessed, to his
teacher, who added to it whatever money he happened to have upon his
own person. Of this amount half a crown was expended in the purchase
of _goor_, or coarse sugar, and the rest in sweetmeats. The Tapoonee
feast was then held under a neem, mango, or byr-tree, the _cheyla_
sitting with the Bhurtotes, or stranglers, and receiving a like share
of the consecrated _goor_. At the conclusion of the expedition, the
tyro entertained his preceptor's family, and gave to him and his wife a
present of new clothes. The entertainment was returned by the _gooroo_,
between whom and his pupil an indissoluble connection existed ever
afterwards unto death.
The Tapoonee, to which allusion has just been made, was a sacrifice
offered to Bhowanee after every murder. A half-crown's worth of coarse
sugar having been procured through the instrumentality of one of
their most plausible members--for the purchase of so large a quantity
at a time might have excited strange surmises--it was placed on a
blanket, or sheet, spread upon a clear spot of ground. The _kussee_, or
sacred pickaxe, and a silver coin--by way of _roop dursun_, or silver
offering--were also laid upon the sheet, beside the pile of sugar. The
most experienced of the leaders there present then seated himself on
the edge of the sheet, facing to the west, and on either side of him
were ranged as many Bhurtotes as could be accommodated on the carpet,
but taking care that they should make an even number. The others sat
behind these. The leader next made a hole in the ground, and dropping
into it a pinch of the _goor_, raised his eyes to the sky, and, with
clasped hands, devoutly prayed aloud:--"Great goddess! as thou didst
vouchsafe one lakh and 62,000 rupees (£16,200) to Jora Naick and Koduk
Bunwaree in their need, so, we pray thee, fulfil our desires!" These
words were repeated by the entire assembly; after which the leader
sprinkled a little water over the pit and the _kussee_, and placed some
_goor_ on the hand of every Thug seated on the blanket. Some one then
uttered the _jhirnee_, or signal for strangulation, and the _goor_
was eaten in solemn silence. Not a word was spoken until the whole
of the consecrated pile had disappeared, and been washed down with
a draught of pure water. If any crumbs fell on the ground they were
carefully picked up and thrown into the hole; for should any beast of
the field, or bird of the air, partake of the holy offering, the wrath
of the goddess would burn for years. The silver coin being restored to
its owner, the unconsumed sugar was distributed among the lower and
junior grades of the association. But if any one of the uninitiated,
by chance or design, tasted of that to which the stranglers only were
entitled, he was straightway irresistibly impelled to Thuggee, and
never could the charm that bound him be broken or counteracted.
When necessity, or the weariness of inactivity, or the fascination
of their terrible calling, urged them to leave their tranquil homes,
their wives and families; the leader of the gang, accompanied by four
of his ablest followers, would seat themselves on a blanket around a
long-experienced and venerable sage; while the vulgar herd sat down
surrounding this group at a little distance. In front of the pundit
was placed a brass plate containing a few grains of wheat and rice,
and two copper coins. The leader having respectfully inquired on
what day they should set out, and in what direction, the pundit went
through various ceremonies, too trivial to be particularized, and
then indicated the day, the hour, and the route. When the appointed
period had arrived--it could not be a Wednesday, or a Thursday, or
in the months of July, September, or December--the leader filled a
_lotah_, or brass vessel, with water, and carried it with his right
hand over its mouth and holding it by his side. Some turmeric, two
copper coins and one of silver, together with the head of the pickaxe,
were next tied up separately in a clean white handkerchief, which the
leader pressed against his breast in his left hand. Then turning to
the heaven-selected direction he slowly moved with all the gang to a
field outside the village, where finding a suitable spot, and still
preserving the same attitude, he paused, and in seeming abstraction,
prayed: "Great goddess! Universal Mother! If this our meditated
expedition be good in thy sight, vouchsafe unto us help, and the signs
of thy approbation!" The other Thugs repeated his words, and praised
their patron, Bhowanee. Within half an hour afterwards the Pilhaoo
ought to be heard on the left and the Thibaoo on the right hand. Then,
and not till then, the leader relaxed from his statue-like attitude,
and putting the _lotah_ on the ground, himself sat down, still looking
in the same direction. Thus he remained seven hours communing with
himself, his abstraction being finally interrupted by his followers
bringing him food and informing him that all things were ready. The
silver and copper coins and the turmeric he carefully preserved
throughout the expedition, and on his return presented them to some
poor Brahman, unless great good fortune had attended his party, in
which case they were kept for the opening of the next expedition. If
the _lotah_ had fallen from his hand before the omens were given, he
would assuredly have died within twelve, or at the latest, within
twenty-four months. The preparations being completed, the gang struck
off in the direction indicated by the pundit; but after taking a few
steps they could turn aside as circumstances might seem to recommend.
During the first seven days after their departure the females of their
respective families held no intercourse with those belonging to another
gang, lest the victims intended for their own friends should fall into
the power of the others. The Thugs, themselves, for the like period
abstained from animal food, and even from their favourite _ghee_,
and partook of no other food than fish, _goor_, and _dal_ (a kind of
pulse). Nor did they shave or allow their clothes to be washed, or
indulge in alms'-giving--which, with personal abstinence, constitutes
the Hindoo notion of practical religion. On the seventh day they had a
grand feast, in which green vegetables of some kind made a prominent
figure. If a victim, however, were obtained within these seven days of
probation, all restraints were at once cancelled and abandoned. Should
the expedition last no longer than one year, they frequently denied
themselves the taste of milk throughout, and likewise refrained from
brushing their teeth. Any bad omens encountered prior to the second
halt sufficed to break off the expedition; after that point they could
be averted by expiatory rites. It was considered unfortunate to hear
any one lamenting the dead as they started, or to meet an inhabitant of
their own village, or an oil-vender, carpenter, potter, dancing-master,
a maimed or lame person, a fakir (Mussulmaun religious mendicant) with
a brown waist-band, or a jogee (Hindoo religious mendicant) with long
interwoven hair. But it promised well to fall in with a fair in any
other village than their own, or a corpse, or to see a party of female
friends weeping round a bride as she left her parents' house to go to
her husband's.