Chapter II: Part 2

_Aulae_, or _Bora_, signified a Thug; _Beetoo_, or _Kuj_, everybody 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.

As a general rule, the different divisions of a gang used to encamp near each other at the various halting grounds, and were always in frequent communication with one another. No sooner had one of them fallen in with a party of travellers than the intelligence was conveyed to all the others, and every one was on the alert. Their leaders, travelling as merchants, gentlemen, soldiers, or peasants, usually succeeded by their plausible manners in ingratiating themselves with the strangers. And there was nothing formidable or repulsive in their outward appearance. On the contrary, they are described as being mild and benevolent of aspect, and peculiarly courteous, gentle, and obliging. Unlike most of the natives of India, they travelled unarmed, with the exception of two or three who carried daggers. It was therefore an apparently reasonable request on their part to be allowed to proceed under the protection of those who made a grand display of their swords and spears and fire-arms.

This request being usually accorded, the united parties journeyed on together, chatting and prattling with the volubility and easy familiarity of orientals. Sometimes days would elapse before a favourable opportunity occurred. There is an instance mentioned of a gang having accompanied a family of eleven persons for twenty days, during which they had traversed upwards of 200 miles, and then murdered the whole of them, though the head of the family had only one arm, and ought therefore to have been spared. Another gang accomplished 160 miles in twelve days, in company with a party of sixty--men, women and a child--before they found an eligible occasion. They preferred committing murder in the evening, when the travellers would be seated on the ground, mingled with themselves, talking, smoking, singing, and playing the sitar. Where it could be done without suspicion, three Thugs were allotted to every victim. So soon as the fatal signal was given, one seized hold of his hands, the second grasped his legs and held him down, while the strangler tightened the _roomal_ round his neck, and only relaxed the strain when life was extinct. Then the bearers of the daggers slashed the dead bodies, the grave-diggers quickly excavated a deep trench, the corpses were stripped and thrown in, the earth was hastily shovelled in and trampled down, and in an incredibly short space of time all traces were completely effaced of the terrible tragedy. When the ground was too hard to admit of a grave being dug, or any other cause intervened to prevent the burial, the bodies were flung into a ravine, or well, or water course, or concealed in the jungle. Not unfrequently it happened that no convenient opportunity was presented for murdering the travellers while seated. In this case, an experienced Thug would be sent forward to select a _beyl_, or suitable spot, on arriving at which, if the scouts reported a clear coast, the gang would close upon their unsuspecting companions and speedily put them to death. It was more difficult when the travellers were mounted, though the fleetest charger could not avail to save his rider. A horseman was always attacked by three men; one walked at his horse's head, a second a little way in the rear, and a third by his side, pleasantly conversing with him until the signal was given, when he suddenly dragged him out of the saddle and, with the assistance of his comrade, strangled him before he could recover his self-possession. It was thought a subject for just pride when a Thug pulled a traveller from his horse and murdered him without aid. Such an exploit was a patent of nobility, and conferred credit upon the third and fourth generation. The Thugs, even as approvers, used to glory in the recollection of their past achievements, and spoke of them with as much animation as a sportsman exhibits in describing a good day's shooting or a capital run with the hounds. To avoid confusion, they would distinguish the grand murders by the number of victims they had killed. Thus, in the chaleesrooh, or forty-soul affair, thirty-one men, seven women and two girls were murdered by a collective force of 360 Thugs, who divided among themselves £1,700 worth of plunder. A few days previously 160 of this gang had disposed of a party consisting of a widow, a slave-girl and twelve armed followers. The Sartrooh, or sixty-soul affair, is an excellent illustration of their ordinary mode of operations. The Thugs travelled with this numerous party, consisting of fifty-two men, seven women, and a Brahman boy, about four years old, for twenty days before they consummated their purpose. At Sehora they persuaded their companions to quit the high road and take one that led through the jungles. However, they patiently went on with them, gaining more and more upon their confidence, till they had come to Chittakote. "There," said one of them to Captain Sleeman, "we sent on people as usual to select a place for the murder, and they found one about five miles distant, in a very extensive jungle, without a human habitation for many miles on either side. We persuaded the party to set out soon after midnight; and as they went along, we managed to take our appointed places, two Thugs by every traveller, and the rest in parties of reserve at different intervals along the line, every two managing to keep the person they were appointed to kill, in conversation. On reaching the place chosen, the signal was given at several different places, beginning with the rear party, and passing on to that in front; and all were seized and strangled except the boy. It was now near morning, and too late to admit of the bodies being securely buried; we made a temporary grave for them in the bed of the river, covered them over with sand, and went on with the boy and the booty to Chittakote, intending to send back a large party the next night and have the bodies securely buried. The rains had begun to set in, and after the murders it rained very heavily all the day. The party, however, went back, but found that the river had risen and washed away all the bodies, except two or three, which they found exposed, and pushed into the stream to follow the rest."

So recently as 1830 Bhowanee was believed to have saved her votaries the trouble of burying their victims. A gang after wandering about Loodhiana, Sirhind, and Umballah, came to Goolchutter, where they performed their ablutions in the sacred tank and rested three days. "Having then proceeded two miles towards Kurnal, they overtook two travellers from Mooltan on their way to Muttra, mounted on ponies. They were in appearance very poor." So poor, indeed, that it was judged they would not pay for the trouble of killing them, and they had nearly escaped until a speculative Thug offered to give £10 for whatever might be found upon them. "Their death was accordingly determined on, and they were conducted by the Thugs to Turowlee where they rested in the Serai ('accommodation for man and beast'), and Cheyne Jemadar invited the poor wretches to partake of a repast." The travellers, being religious mendicants, had many anecdotes to tell of their adventures and travels, and pleasantly beguiled the early hours of darkness. Next morning they all set out together and had not gone very far before the _jhirnee_ was given, and the mendicants ceased to beg and to breathe. But while their grave was being dug, the neighing of horses was heard coming along the road, which caused the Thugs to flee to a place of concealment, leaving the corpses on the ground. The horsemen passed on, and saw or suspected nothing. Then the Thugs came out from their hiding places, but lo! the bodies had disappeared--but not so their property which amounted to the value of several hundred pounds. It is true religious mendicants were exempted from strangulation, but this was clearly an exceptional case, for Bhowanee had positively commanded their death by sending favourable omens; she had, besides, rewarded her worshippers with a rich booty, and even disposed of the dead bodies, whose souls had gone straight to Paradise.

They were not, however, always equally fortunate. A gang once learnt from the spies that four travellers with property were trudging along the road towards Baroda. Instantly, twenty fine stout fellows set out after them, and after a long chase came up with the travellers and murdered them. "To the great disappointment and chagrin of us all," bewailed one of the gang, "no property was found upon them, for they turned out to be common stone-cutters, and their tools tied in bundles, which they carried over their shoulders, deceived the spies into the supposition that they were carrying treasure." At another time a gang fell in with two Ganges-water carriers, two tailors, and a woman, and next day they were joined by two very poor travellers, of whom they tried in vain to disembarrass themselves. They would start at night without awakening them, but somehow the others _would_ hear their preparations and insist upon accompanying them. The Thugs then appointed four of their brethren to detach these unconscious suicides from the rest of the party and keep them on the high road while the others struck off down a byepath. This device also failed, for they became frightened and could be satisfied with nothing less than a junction with the main body. Their obstinacy sealed their fate. Half a dozen of the Thugs went on with them in advance, and strangling them, found upon them only one rupee--worth about two shillings. The others soon shared the fate of the two poor travellers, but turned out a more profitable prize, as they yielded among them twenty pounds. A smaller sum, however, than one shilling will often times tempt a Hindoo to commit murder, even though he have nothing to do with Thuggee. What value the latter attached to life may be inferred from the testimony of one of themselves. "I have never strangled any one," said he, "but have aided in throwing bodies into wells. Eight annas (one shilling) is a very good remuneration for murdering a man. We often strangle a victim who is suspected of having two pice (one farthing)." But it seldom happened that a murder produced less than two pounds; the average being probably about fifteen pounds. It is almost comical to read that these dread beings were sometimes robbed at night by vulgar pilferers, though they usually set a watch. The same sort of retribution is observable in the fate of twenty-seven Dacoits, or gang-robbers, who had in their possession at the time above £1,300 worth of money, gold ornaments, gems, and shawls. A gang of one hundred and twenty-five Thugs having met with them, begged to be allowed to travel under their protection. The Dacoits carelessly assented, and were shortly afterwards all put to death.

Eager as they were for booty the Thugs appear to have been courteous and forbearing towards one another, and equitable in the division of their spoils. Feringeea and twenty-six of his gang were one day cooking their dinners under some trees by the road-side when five travellers came bye, but could not be persuaded to stop and partake of their meal, saying they intended to sleep at Hirora that night, and they had yet eight miles to go. The Thugs followed after them, and also reached Hirora, but could discover no traces of the travellers. Feringeea, therefore, inferred that they must have fallen into the hands of another gang, and suddenly recollected having passed an encampment of Brinjarees (bullock-drivers) not far from the town. On the following morning he accordingly went back with a few of his comrades, and at once recognised a horse and a pony which he had observed in the possession of the travellers. "What have you done with the five travellers, my good friends?" he said. "You have taken from us our _merchandize_." They apologised for what they had done, pleading ignorance, and offered to share the booty; but this Feringeea declined, saying that he had no claim to a share, as none of his party was present at the _loading_.

The division of the spoils was regulated with great nicety. The leaders were usually entitled to every tenth article, and to one anna in the rupee (one sixteenth) of actual money, besides their share as individuals. If the gang consisted of twenty, including the Jemadar, the booty was divided into twenty-one equal parts, of which the Jemadar received two. Five per cent. was then set aside for the stranglers, and the rest divided into three equal heaps, corresponding to as many equal sections of the gang. Each section marked a cowree (a shell), and the three were put into a man's hand without his knowing to which either belonged, who then placed one on each pile. The sections afterwards divided among themselves each its own lot.

A feast was sometimes held in honour of Davee, in the course of an expedition. If the expenses were defrayed by subscription, as was most customary, it was called a Punchaetee Kotee, and was usually celebrated during the Hooley or Dusserah festivals. Occasionally a single member provided the feast; but, to be entitled to do so, he must have been a strangler, or at least a Thug in the third generation. The feast was in this wise. Having procured some goats, of whom two must be perfectly black, without speck or blemish, and a sufficient quantity of rice, _ghee_, spices, and spirits, they assembled in a room the doors and windows of which could be closed, so as to prevent any prying eyes from seeing what was passing within. The floor being carefully swept and plastered with cow-dung, a square space, measuring a cubit each way, was drawn in the middle of the apartment, with a mixture of turmeric and lime. On this square was spread a clean white sheet, whereon was placed some boiled rice, and on the top of that the half of a cocoa-nut shell filled with _ghee_, in which floated two cotton wicks lying across each other, so as to give four lights. If a cocoa-nut was not procurable, a vessel of the same form was shapened in dough. Upon the sheet were then laid the sacred pickaxe, the dagger of the gang (the _misericorde_), and the spirits. The two black goats were next washed and thoroughly wetted, and placed with their faces to the westward. If one, or both of them shook off the wet with lusty vigour, it was a sign that the sacrifice was acceptable; otherwise, the rice and spirits alone were consumed, and without any further ceremony. But in the former case, if Mahommedans, they chaunted a sort of grace as they cut the throats of the whole of the animals; if Hindoos, they struck off their heads at a blow. The skins, bones, and offal were thrown into a pit dug for the purpose. When every man's appetite was satiated, they washed their face and hands over the pit, and filled it up and levelled it with the ground. Should any profane eye witness any part of the preparations, or a spark fall on the sheet and burn a hole, or any animal touch the offal, the leader must expect to die within a year and all his companions would come to grief.

Besides the land Thugs there was a bold and skilful clan calling themselves Bungoos, or Pungoos, who practised the same vocation on the Hooghly river, going up as far as Benares or even Cawnpore, but chiefly infesting the Burdwan district. Their system and dialect differed considerably from those of their land brethren. Their leaders assumed the appearance of the proprietor or captain of a passenger boat, while some of his gang bent to the oars or towed the vessel along the bank, and the others, dressed as pilgrims or shopkeepers, took their seat on deck; these were the stranglers and their assistants. A few of the most plausible and insinuating members were employed as _Sothas_, or inveiglers. These wandered on the roads leading to the various Ghauts, or landing places, and contrived to get into conversation with the travellers who seemed bound for the river. On arriving at the Ghaut they would see a clean tidy boat, already partially filled with passengers and ready to swing off. They naturally hastened on board, rejoicing at not being detained. The river Thugs always faced their victims, sitting in a row on one side of the deck opposite to them. So soon as an opportunity presented itself, the look-out man smote the deck three times with his hand. Then the helmsman gave the _jhirnee_, by exclaiming _Bhugna ko paun do_, "give my sister's son some paun." Up sprang the pretended voyagers, and throwing the _roomal_ round the neck of their victims pressed it tightly in front, bending their head backwards, while their assistants held their feet and hands. Though sometimes one Thug would almost suffice for the purpose, nine of them have been known to strangle seven men stronger than themselves, and twelve have overpowered ten. When the convulsive writhings had ceased, they made certainty doubly sure by breaking the backbone and violently kicking or punching their victims with their elbows. The bodies were then pushed into the river through a window made in either side of the boat, immediately above the water-mark. The greatest care was taken to avoid shedding any blood, which by discolouring the stream might lead to suspicion and detection. If a drop were spilt, they returned home and offered up expiatory sacrifices. Women were invariably permitted to escape, and all property of a suspicious character was at once destroyed. Their proceedings, however, were no secret to the river police, whose silence was secured by rich presents. Their very existence was thus kept from the knowledge of the European magistrates until the year 1836, but in little more than twelve months afterwards 161 of the miscreants had been arrested, and the names obtained of thirty-eight others. There were usually about fourteen to each boat, and there were eighteen boats regularly occupied in this dreadful business, besides several engaged for occasional service. The hot and wet seasons were deemed equally unfavourable, as few travellers were then abroad; the most productive months being November, December, January, and February. A party of river Thugs, occupying two boats, contrived to become acquainted with the _Manjee_, or commander of a boat laden with tobacco and hemp, and persuaded him and his crew to stop with them at a _chur_, or sand-bank, and cook their dinners together. After the repast the Thug leader asked the others to join his party in fulfilling a vow he had made to the god Hurry Sote. So they all sang the song of Hurry Sote, when the leader suddenly exclaimed, "Now, Hurry, give us our plunder!" Five Thugs instantly leaped on the throats of the Manjee and his crew, threw them back upon the sand and strangled them. Then their comrades fell upon the lifeless corpses, broke their backbones, punched them on the ribs with their fists and elbows, and dragging them into the deep running water let them float down the stream.

Perhaps a better idea than has yet been given of the nature and extent of Thuggee, may be derived from Captain Sleeman's Official Report of an Expedition into Malwa, Guzerat, Kandeish, and Berar, by gangs from Gwalior, Bundlecund, and the Saugor districts, in 1827-28. The leader was our old friend Feringeea, who started from Gorha with twenty-five Thugs and proceeded to Moghul ka Serai, where he fell in with two Mahrattas. These were put to death about three miles further on. Arriving at Tuppa, in Indore, the gang was then joined by eleven more Thugs, who all went on together to Raghooghur, where they met two Mahrattas and a Marwaree on their way from Saugor to Indore. Here Soper Sing and fifteen Thugs came up with them, escorting a bird-catcher and two shopkeepers journeying from Indore to Patna. All six were strangled in the night and buried in one grave. Next morning Feringeea's party, with five of Soper Sing's crossed the Nerbudda at the Puglana Ghaut, and at Samneer murdered three Sipahees, in search of service, at mid-day, and left their bodies by the road side. The next stage was Kurajgow Kuringee, whence they accompanied a traveller, who was going towards the south, for sixteen miles, where they killed him and buried his corpse beneath the walls of a small Hindoo temple. Thence they passed through Omrowtee to Larun Kurnajee, and in their camp in a grove killed a traveller whom they had brought on with them from Bam; and also a thief found skulking among some tombs, who had one hundred and ten pounds worth of stolen goods in his possession. At Busum their numbers were swelled by a reinforcement of fifty Thugs under four leaders. Going on together in one body they encamped near Nandair, and there murdered five travellers. Some of the new arrivals having again left them, the others held on to Rovegow, where they overtook nine persons, whom they accompanied about three miles and strangled just before daybreak. At Hyderabad they lodged near the bridge over the Hoosa Nuddee, where they killed and buried a Brahman and two Rajpoots with whom they had scraped an acquaintance in the Bhegan Bazar. Wandering on to Gungakhera they fell in with three Marwarees, whom they escorted a stage on the Holwa road. One of the travellers being accidentally thrown from his horse, was instantly strangled, and his companions of course shared the same fate. As they had not reached the appointed _Beyl_, they left the bodies upon the ground, a prey to jackals and carnivorous birds. Their next encampment was at Purureea, in Holwa, where they murdered a Soobahdar (native commissioned officer), five sepoys, and a woman. At Doregow they met three Pundits and with them a Byragee (Hindoo ascetic), mounted on a pony, plastered over with sugar and covered with flies. Driving away the mendicant, they killed and buried the Pundits. On leaving Doregow the Byragee again joined them and went on in their company to Raojana, where they overtook six cloth-merchants travelling from Bombay to Nagpore. As the mendicant was much in their way, they pelted him with stones, and having thus got rid of him they killed the merchants, burying their bodies in the grove. The next day the Byragee again joined them and proceeded with them to Mana, where they fell in with two bearers and a sepoy. Shaking off their troublesome companion, they hastened on to the spot selected for the contemplated murder, where the mendicant once more came up with them. Their patience being exhausted, they offered one of the gang ten shillings extra to kill him and take the sin upon himself. All four were then strangled, and, to their astonishment, the Byragee proved the most valuable prize of all; for upon him and his pony they found many pounds weight of coral, 350 strings of small pearls, fifteen strings of large pearls, and a gilded necklace. Soon after they arrived at Omrowtee, between which and Nadgow they got hold of two men, whom they murdered at their encampment. They were treasure bearers and had with them £400 worth of silver. These are a peculiar class of men, excessively poor, but famed for their honesty. They were never known to betray their trust, and would rather yield their life than surrender their charge. They bore no weapons, chiefly relying on the poverty of their garb and external appearance. The Bombay and Surat merchants used to employ them in conveying specie through Kandeish and Surat to Indore and Rajpootana, and they generally succeeded in escaping the notice of mere marauders; but it was a different thing with the Thugs who took life officially and professionally, content with a farthing but oftener reaping a fruitful harvest.

From Nadgow the band proceeded to Kuragow, and soon afterwards in passing through a small dry ravine fell in with four men driving two bullocks laden with copper pice. The men were instantly put to death, and their bodies slightly covered with stones and rubbish. After this affair two of their leaders with their respective followers returned home, while the others strolled onwards through Burhanpore to Indore, where they received an accession of strength by the junction of three leaders with sixty Thugs.