THE THUGS, or PHANSIGARS

Memoirs of Extraordinary Popular Delusions — Volume I by Charles Mackay, is part of the HackerNoon Books Series. You can jump to any chapter in this book here . THE THUGS, or PHANSIGARS THE THUGS, or PHANSIGARS Orribili favelle—parole di dolor.—DANTE. Among the black deeds which Superstition has imposed as duties upon her wretched votaries, none are more horrible than the practices of the murderers, who, under the name of Thugs, or Phansigars, have so long been the scourge of India. For ages they have pursued their dark and dreadful calling, moulding assassination into a science, or extolling it as a virtue, worthy only to be practised by a race favoured of Heaven. Of late years this atrocious delusion has excited much attention, both in this country and in India; an attention which, it is to be hoped, will speedily lead to the uprooting of a doctrine so revolting and anti-human. Although the British Government has extended over Hindostan for so long a period, it does not appear that Europeans even suspected the existence of this mysterious sect until the commencement of the present century. In the year 1807, a gang of Thugs, laden with the plunder of murdered travellers, was accidentally discovered. The inquiries then set on foot revealed to the astonished Government a system of iniquity unparalleled in the history of man. Subsequent investigation extended the knowledge; and by throwing light upon the peculiar habits of the murderers, explained the reason why their crimes had remained so long undiscovered. In the following pages will be found an epitome of all the information which has reached Europe concerning them, derived principally from Dr. Sherwood's treatise upon the subject, published in 1816, and the still more valuable and more recent work of Mr. Sleeman, entitled the "Ramaseeana; or, Vocabulary of the peculiar Language of the Thugs." The followers of this sect are called Thugs, or T'hugs, and their profession Thuggee. In the south of India they are called Phansigars: the former word signifying "a deceiver;" and the latter, "a strangler." They are both singularly appropriate. The profession of Thuggee is hereditary, and embraces, it is supposed, in every part of India, a body of at least ten thousand individuals, trained to murder from their childhood; carrying it on in secret and in silence, yet glorying in it, and holding the practice of it higher than any earthly honour. During the winter months, they usually follow some reputable calling, to elude suspicion; and in the summer, they set out in gangs over all the roads of India, to plunder and destroy. These gangs generally contain from ten to forty Thugs, and sometimes as many as two hundred. Each strangler is provided with a noose, to despatch the unfortunate victim, as the Thugs make it a point never to cause death by any other means. When the gangs are very large, they divide into smaller bodies; and each taking a different route, they arrive at the same general place of rendezvous to divide the spoil. They sometimes travel in the disguise of respectable traders; sometimes as sepoys or native soldiers; and at others, as government officers. If they chance to fall in with an unprotected wayfarer, his fate is certain. One Thug approaches him from behind, and throws the end of a sash round his neck; the other end is seized by a second at the same instant, crossed behind the neck, and drawn tightly, while with their other hand the two Thugs thrust his head forward to expedite the strangulation: a third Thug seizes the traveller by the legs at the same moment, and he is thrown to the ground, a corpse before he reaches it. But solitary travellers are not the prey they are anxious to seek. A wealthy caravan of forty or fifty individuals has not unfrequently been destroyed by them; not one soul being permitted to escape. Indeed, there is hardly an instance upon record of any one's escape from their hands, so surely are their measures taken, and so well do they calculate beforehand all the risks and difficulties of the undertaking. Each individual of the gang has his peculiar duty allotted to him. Upon-approaching a town, or serai, two or three, known as the Soothaes, or "inveiglers," are sent in advance to ascertain if any travellers are there; to learn, if possible, the amount of money or merchandize they carry with them, their hours of starting in the morning, or any other particulars that may be of use. If they can, they enter into conversation with them, pretend to be travelling to the same place, and propose, for mutual security, to travel with them. This intelligence is duly communicated to the remainder of the gang. The place usually chosen for the murder is some lonely part of the road in the vicinity of a jungle, and the time, just before dusk. At given signals, understood only by themselves, the scouts of the party station themselves in the front, in the rear, and on each side, to guard against surprise. A strangler and assistant strangler, called Bhurtote and Shamshea, place themselves, the one on the right, and the other on the left of the victim, without exciting his suspicion. At another signal the noose is twisted, drawn tightly by a strong hand at each extremity, and the traveller, in a few seconds, hurried into eternity. Ten, twelve, twenty, and in some instances, sixty persons have been thus despatched at the same moment. Should any victim, by a rare chance, escape their hands, he falls into those of the scouts who are stationed within hearing, who run upon him and soon overpower him. Their next care is to dispose of the bodies. So cautious are they to prevent detection, that they usually break all the joints to hasten decomposition. They then cut open the body to prevent it swelling in the grave and causing fissures in the soil above, by which means the jackals might be attracted to the spot, and thereby lead to discovery. When obliged to bury the body in a frequented district, they kindle a fire over the grave to obliterate the traces of the newly turned earth. Sometimes the grave-diggers of the party, whose office, like that of all the rest, is hereditary, are despatched to make the graves in the morning at some distant spot, by which it is known the travellers will pass. The stranglers, in the mean time, journey quietly with their victims, conversing with them in the most friendly manner. Towards nightfall they approach the spot selected for their murder; the signal is given, and they fall into the graves that have been ready for them since day-break. On one occasion, related by Captain Sleeman, a party of fifty-nine people, consisting of fifty-two men and seven women, were thus simultaneously strangled, and thrown into the graves prepared for them in the morning. Some of these travellers were on horseback and well armed, but the Thugs, who appear to have been upwards of two hundred in a gang, had provided against all risk of failure. The only one left alive of all that numerous party, was an infant four years old, who was afterwards initiated into all the mysteries of Thuggee. If they cannot find a convenient opportunity for disposing of the bodies, they carry them for many miles, until they come to a spot secure from intrusion, and to a soil adapted to receive them. If fear of putrefaction admonishes them to use despatch, they set up a large screen or tent, as other travellers do, and bury the body within the enclosure, pretending, if inquiries are made, that their women are within. But this only happens when they fall in with a victim unexpectedly. In murders which they have planned previously, the finding of a place of sepulture is never left to hazard. Travellers who have the misfortune to lodge in the same choultry or hostelry, as the Thugs, are often murdered during the night. It is either against their creed to destroy a sleeper, or they find a difficulty in placing the noose round the neck of a person in a recumbent position. When this is the case, the slumberer is suddenly aroused by the alarm of a snake or a scorpion. He starts to his feet, and finds the fatal sash around his neck.—He never escapes. In addition to these Thugs who frequent the highways, there are others, who infest the rivers, and are called Pungoos. They do not differ in creed, but only in a few of their customs, from their brethren on shore. They go up and down the rivers in their own boats, pretending to be travellers of consequence, or pilgrims, proceeding to, or returning from Benares, Allahabad, or other sacred places. The boatmen, who are also Thugs, are not different in appearance from the ordinary boatmen on the river. The artifices used to entice victims on board are precisely similar to those employed by the highway Thugs. They send out their "inveiglers" to scrape acquaintance with travellers, and find out the direction in which they are journeying. They always pretend to be bound for the same place, and vaunt the superior accommodation of the boat by which they are going. The travellers fall into the snare, are led to the Thug captain, who very often, to allay suspicion, demurs to take them, but eventually agrees for a moderate sum. The boat strikes off into the middle of the stream; the victims are amused and kept in conversation for hours by their insidious foes, until three taps are given on the deck above. This is a signal from the Thugs on the look-out that the coast is clear. In an instant the fatal noose is ready, and the travellers are no more. The bodies are then thrown, warm and palpitating, into the river, from a hole in the side of the boat, contrived expressly for the purpose. A river Thug, who was apprehended, turned approver, to save his own life, and gave the following evidence relative to the practices of his fraternity:—"We embarked at Rajmahul. The travellers sat on one side of the boat, and the Thugs on the other; while we three (himself and two "stranglers,") were placed in the stern, the Thugs on our left, and the travellers on our right. Some of the Thugs, dressed as boatmen, were above deck, and others walking along the bank of the river, and pulling the boat by the joon, or rope, and all, at the same time, on the look-out. We came up with a gentleman's pinnace and two baggage-boats, and were obliged to stop, and let them go on. The travellers seemed anxious; but were quieted by being told that the men at the rope were tired, and must take some refreshment. They pulled out something, and began to eat; and when the pinnace had got on a good way, they resumed their work, and our boat proceeded. It was now afternoon; and, when a signal was given above, that all was clear, the five Thugs who sat opposite the travellers sprang in upon them, and, with the aid of others, strangled them. Having done this, they broke their spinal bones, and then threw them out of a hole made at the side, into the river, and kept on their course; the boat being all this time pulled along by the men on the bank." That such atrocities as these should have been carried on for nearly two centuries without exciting the attention of the British Government, seems incredible. But our wonder will be diminished when we reflect upon the extreme caution of the Thugs, and the ordinary dangers of travelling in India. The Thugs never murder a man near his own home, and they never dispose of their booty near the scene of the murder. They also pay, in common with other and less atrocious robbers, a portion of their gains to the Polygars, or native authorities of the districts in which they reside, to secure protection. The friends and relatives of the victims, perhaps a thousand miles off, never surmise their fate till a period has elapsed when all inquiry would be fruitless, or, at least, extremely difficult. They have no clue to the assassins, and very often impute to the wild beasts of the jungles the slaughter committed by that wilder beast, man. There are several gradations through which every member of the fraternity must regularly pass before he arrives at the high office of a Bhurtote, or strangler. He is first employed as a scout—then as a sexton—then as a Shumseea, or holder of hands, and lastly as a Bhurtote. When a man who is not of Thug lineage, or who has not been brought up from his infancy among them, wishes to become a strangler, he solicits the oldest, and most pious and experienced Thug, to take him under his protection and make him his disciple; and under his guidance he is regularly initiated. When he has acquired sufficient experience in the lower ranks of the profession, he applies to his Gooroo, or preceptor, to give the finishing grace to his education, and make a strangler of him. An opportunity is found when a solitary traveller is to be murdered; and the tyro, with his preceptor, having seen that the proposed victim is asleep, and in safe keeping till their return, proceed to a neighbouring field and perform several religious ceremonies, accompanied by three or four of the oldest and steadiest members of the gang. The Gooroo first offers up a prayer to the goddess, saying, "Oh, Kalee! Kun-kalee! Bhud-kalee! Oh, Kalee! Maha-kalee! Calkutta Walee! if it seems fit to thee that the traveller now at our lodging should die by the hands of this thy slave, vouchsafe us thy good omen." They then sit down and watch for the good omen; and if they receive it within half an hour, conclude that their goddess is favourable to the claims of the new candidate for admission. If they have a bad omen, or no omen at all, some other Thug must put the traveller to death, and the aspirant must wait a more favourable opportunity, purifying himself in the mean time by prayer and humiliation for the favour of the goddess. If the good omen has been obtained, they return to their quarters; and the Gooroo takes a handkerchief and, turning his face to the west, ties a knot at one end of it, inserting a rupee, or other piece of silver. This knot is called the goor khat, or holy knot, and no man who has not been properly ordained is allowed to tie it. The aspirant receives it reverently in his right hand from his Gooroo, and stands over the sleeping victim, with a Shumseea, or holder of hands, at his side. The traveller is aroused, the handkerchief is passed around his neck, and, at a signal from the Gooroo, is drawn tight till the victim is strangled; the Shumseea holding his hands to prevent his making any resistance. The work being now completed, the Bhurtote (no longer an aspirant, but an admitted member) bows down reverently in the dust before his Gooroo, and touches his feet with both his hands, and afterwards performs the same respect to his relatives and friends who have assembled to witness the solemn ceremony. He then waits for another favourable omen, when he unties the knot and takes out the rupee, which he gives to his Gooroo, with any other silver which he may have about him. The Gooroo adds some of his own money, with which he purchases what they call goor, or consecrated sugar, when a solemn sacrifice is performed, to which all the gang are invited. The relationship between the Gooroo and his disciple is accounted the most holy that can be formed, and subsists to the latest period of life. A Thug may betray his father, but never his Gooroo. Dark and forbidding as is the picture already drawn, it will become still darker and more repulsive, when we consider the motives which prompt these men to systematic murder. Horrible as their practices would be, if love of plunder alone incited them, it is infinitely more horrible to reflect that the idea of duty and religion is joined to the hope of gain, in making them the scourges of their fellows. If plunder were their sole object, there would be reason to hope, that when a member of the brotherhood grew rich, he would rest from his infernal toils; but the dismal superstition which he cherishes tells him never to desist. He was sent into the world to be a slayer of men, and he religiously works out his destiny. As religiously he educates his children to pursue the same career, instilling into their minds, at the earliest age, that Thuggee is the noblest profession a man can follow, and that the dark goddess they worship will always provide rich travellers for her zealous devotees. The following is the wild and startling legend upon which the Thugs found the divine origin of their sect. They believe that, in the earliest ages of the world, a gigantic demon infested the earth, and devoured mankind as soon as they were created. He was of so tall a stature, that when he strode through the most unfathomable depths of the great sea, the waves, even in tempest, could not reach above his middle. His insatiable appetite for human flesh almost unpeopled the world, until Bhawanee, Kalee, or Davee, the goddess of the Thugs, determined to save mankind by the destruction of the monster. Nerving herself for the encounter, she armed herself with an immense sword; and, meeting with the demon, she ran him through the body. His blood flowed in torrents as he fell dead at her feet; but from every drop there sprang up another monster, as rapacious and as terrible as the first. Again the goddess upraised her massive sword, and hewed down the hellish brood by hundreds; but the more she slew, the more numerous they became. Every drop of their blood generated a demon; and, although the goddess endeavoured to lap up the blood ere it sprang into life, they increased upon her so rapidly, that the labour of killing became too great for endurance. The perspiration rolled down her arms in large drops, and she was compelled to think of some other mode of exterminating them. In this emergency, she created two men out of the perspiration of her body, to whom she confided the holy task of delivering the earth from the monsters. To each of the men she gave a handkerchief, and showed them how to kill without shedding blood. From her they learned to tie the fatal noose; and they became, under her tuition, such expert stranglers, that, in a very short space of time, the race of demons became extinct. When there were no more to slay, the two men sought the great goddess, in order to return the handkerchiefs. The grateful Bhawanee desired that they would retain them, as memorials of their heroic deeds; and in order that they might never lose the dexterity that they had acquired in using them, she commanded that, from thenceforward, they should strangle men. These were the two first Thugs, and from them the whole race have descended. To the early Thugs the goddess was more direct in her favours, than she has been to their successors. At first, she undertook to bury the bodies of all the men they slew and plundered, upon the condition that they should never look back to see what she was doing. The command was religiously observed for many ages, and the Thugs relied with implicit faith upon the promise of Bhawanee; but as men became more corrupt, the ungovernable curiosity of a young Thug offended the goddess, and led to the withdrawal of a portion of her favour. This youth, burning with a desire to see how she made her graves, looked back, and beheld her in the act, not of burying, but of devouring, the body of a man just strangled. Half of the still palpitating remains was dangling over her lips. She was so highly displeased that she condemned the Thugs, from that time forward, to bury their victims themselves. Another account states that the goddess was merely tossing the body in the air; and that, being naked, her anger was aggravated by the gaze of mortal eyes upon her charms. Before taking a final leave of her devotees, she presented them with one of her teeth for a pickaxe, one of her ribs for a knife, and the hem of her garment for a noose. She has not since appeared to human eyes. The original tooth having been lost in the lapse of ages, new pickaxes have been constructed, with great care and many ceremonies, by each considerable gang of Thugs, to be used in making the graves of strangled travellers. The pickaxe is looked upon with the utmost veneration by the tribe. A short account of the process of making it, and the rites performed, may be interesting, as showing still further their gloomy superstition. In the first place, it is necessary to fix upon a lucky day. The chief Thug then instructs a smith to forge the holy instrument: no other eye is permitted to see the operation. The smith must engage in no other occupation until it is completed, and the chief Thug never quits his side during the process. When the instrument is formed, it becomes necessary to consecrate it to the especial service of Bhawnee. Another lucky day is chosen for this ceremony, care being had in the mean time that the shadow of no earthly thing fall upon the pickaxe, as its efficacy would be for ever destroyed. A learned Thug then sits down; and turning his face to the west, receives the pickaxe in a brass dish. After muttering some incantation, he throws it into a pit already prepared for it, where it is washed in clear water. It is then taken out, and washed again three times; the first time in sugar and water, the second in sour milk, and the third in spirits. It is then dried, and marked from the head to the point with seven red spots. This is the first part of the ceremony: the second consists in its purification by fire. The pickaxe is again placed upon the brass dish, along with a cocoa-nut, some sugar, cloves, white sandal-wood, and other articles. A fire of the mango tree, mixed with dried cow-dung, is then kindled; and the officiating Thug, taking the pickaxe with both hands, passes it seven times through the flames. It now remains to be ascertained whether the goddess is favourable to her followers. For this purpose, the cocoa-nut is taken from the dish and placed upon the ground. The officiating Thug, turning to the spectators, and holding the axe uplifted, asks, "Shall I strike?" Assent being given, he strikes the nut with the but-end of the axe, exclaiming, "All hail! mighty Davee! great mother of us all!" The spectators respond, "All hail! mighty Davee! and prosper thy children, the Thugs!" If the nut is severed at the first blow, the goddess is favourable; if not, she is unpropitious: all their labour is thrown away, and the ceremony must be repeated upon some more fitting occasion. But if the sign be favourable, the axe is tied carefully in a white cloth and turned towards the west, all the spectators prostrating themselves before it. It is then buried in the earth, with its point turned in the direction the gang wishes to take on their approaching expedition. If the goddess desires to warn them that they will be unsuccessful, or that they have not chosen the right track, the Thugs believe that the point of the axe will veer round, and point to the better way. During an expedition, it is entrusted to the most prudent and exemplary Thug of the party: it is his care to hold it fast. If by any chance he should let it fall, consternation spreads through the gang: the goddess is thought to be offended; the enterprise is at once abandoned; and the Thugs return home in humiliation and sorrow, to sacrifice to their gloomy deity, and win back her estranged favour. So great is the reverence in which they hold the sacred axe, that a Thug will never break an oath that he has taken upon it. He fears that, should he perjure himself, his neck would be so twisted by the offended Bhawanee as to make his face turn to his back; and that, in the course of a few days, he would expire in the most excruciating agonies. The Thugs are diligent observers of signs and omens. No expedition is ever undertaken before the auspices are solemnly taken. Upon this subject Captain Sleeman says, "Even the most sensible approvers, who have been with me for many years, as well Hindoos as Mussulmans, believe that their good or ill success depended upon the skill with which the omens were discovered and interpreted, and the strictness with which they were observed and obeyed. One of the old Sindouse stock told me, in presence of twelve others, from Hydrabad, Behar, the Dooah, Oude, Rajpootana, and Bundelcund, that, had they not attended to these omens, they never could have thrived as they did. In ordinary cases of murder, other men seldom escaped punishment, while they and their families had, for ten generations, thrived, although they had murdered hundreds of people. 'This,' said the Thug,' could never have been the case had we not attended to omens, and had not omens been intended for us. There were always signs around us to guide us to rich booty, and warn us of danger, had we been always wise enough to discern them and religious enough to attend to them.' Every Thug present concurred with him from his soul." A Thug, of polished manners and great eloquence, being asked by a native gentleman, in the presence of Captain Sleeman, whether he never felt compunction in murdering innocent people, replied with a smile that he did not. "Does any man," said he, "feel compunction in following his trade? and are not all our trades assigned us by Providence?" He was then asked how many people he had killed with his own hands in the course of his life? "I have killed none," was the reply. "What! and have you not been describing a number of murders in which you were concerned?" "True; but do you suppose that I committed them? Is any man killed by man's killing? Is it not the hand of God that kills, and are we not the mere instruments in the hands of God?" Upon another occasion, Sahib, an approver, being asked if he had never felt any pity or compunction at murdering old men or young children, or persons with whom he had sat and conversed, and who had told him, perchance, of their private affairs—their hopes and their fears, their wives and their little ones? replied unhesitatingly that he never did. From the time that the omens were favourable, the Thugs considered all the travellers they met as victims thrown into their hands by their divinity to be killed. The Thugs were the mere instruments in the hands of Bhawanee to destroy them. "If we did not kill them," said Sahib, "the goddess would never again be propitious to us, and we and our families would be involved in misery and want. If we see or hear a bad omen, it is the order of the goddess not to kill the travellers we are in pursuit of, and we dare not disobey." As soon as an expedition has been planned, the goddess is consulted. On the day chosen for starting, which is never during the unlucky months of July, September, and December, nor on a Wednesday or Thursday; the chief Thug of the party fills a brass jug with water, which he carries in his right hand by his side. With his left, he holds upon his breast the sacred pickaxe, wrapped carefully in a white cloth, along with five knots of turmeric, two copper, and one silver coin. He then moves slowly on, followed by the whole of the gang, to some field or retired place, where halting, with his countenance turned in the direction they wish to pursue, he lifts up his eyes to heaven, saying, "Great goddess! universal mother! if this, our meditated expedition, be fitting in thy sight, vouchsafe to help us, and give us the signs of thy approbation." All the Thugs present solemnly repeat the prayer after their leader, and wait in silence for the omen. If within half an hour they see Pilhaoo, or good omen on the left, it signifies that the goddess has taken them by the left hand to lead them on; if they see the Thibaoo, or omen on the right, it signifies that she has taken them by the right hand also. The leader then places the brazen pitcher on the ground and sits down beside it, with his face turned in the same direction for seven hours, during which time his followers make all the necessary preparations for the journey. If, during this interval, no unfavourable signs are observed, the expedition advances slowly, until it arrives at the bank of the nearest stream, when they all sit down and eat of the goor, or consecrated sugar. Any evil omens that are perceived after this ceremony may be averted by sacrifices; but any evil omens before, would at once put an end to the expedition. Among the evil omens are the following:—If the brazen pitcher drops from the hand of the Jemadar or leader, it threatens great evil either to him or to the gang—sometimes to both. If they meet a funeral procession, a blind man, a lame man, an oil-vender, a carpenter, a potter, or a dancing-master, the expedition will be dangerous. In like manner it is unlucky to sneeze, to meet a woman with an empty pail, a couple of jackals, or a hare. The crossing of their path by the latter is considered peculiarly inauspicious. Its cry at night on the left is sometimes a good omen, but if they hear it on the right it is very bad; a warning sent to them from Bhawanee that there is danger if they kill. Should they disregard this warning, and led on by the hope of gain, strangle any traveller, they would either find no booty on him, or such booty as would eventually lead to the ruin and dispersion of the gang. Bhawanee would be wroth with her children; and causing them to perish in the jungle, would send the hares to drink water out of their skulls. The good omens are quite as numerous as the evil. It promises a fortunate expedition, if, on the first day, they pass through a village where there is a fair. It is also deemed fortunate, if they hear wailing for the dead in any village but their own. To meet a woman with a pitcher full of water upon her head, bodes a prosperous journey and a safe return. The omen is still more favourable if she be in a state of pregnancy. It is said of the Thugs of the Jumaldehee and Lodaha tribes, that they always make the youngest Thug of the party kick the body of the first person they strangle, five times on the back, thinking that it will bring them good luck. This practice, however, is not general. If they hear an ass bray on the left at the commencement of an expedition, and an another soon afterwards on the right, they believe that they shall be supereminently successful, that they shall strangle a multitude of travellers, and find great booty. After every murder a solemn sacrifice, called the Tuponee, is performed by all the gang. The goor, or consecrated sugar, is placed upon a large cloth or blanket, which is spread upon the grass. Beside it is deposited the sacred pickaxe, and a piece of silver for an offering. The Jemadar, or chief of the party, together with all the oldest and most prudent Thugs, take their places upon the cloth, and turn their faces to the west. Those inferior Thugs who cannot find room upon the privileged cloth, sit round as close to it as possible. A pit is then dug, into which the Jemadar pours a small quantity of the goor, praying at the same time that the goddess will always reward her followers with abundant spoils. All the Thugs repeat the prayer after him. He then sprinkles water upon the pickaxe, and puts a little of the goor upon the head of every one who has obtained a seat beside him on the cloth. A short pause ensues, when the signal for strangling is given, as if a murder were actually about to be committed, and each Thug eats his goor in solemn silence. So powerful is the impression made upon their imagination by this ceremony, that it almost drives them frantic with enthusiasm. Captain Sleeman relates, that when he reproached a Thug for his share in a murder of great atrocity, and asked him whether he never felt pity; the man replied, "We all feel pity sometimes; but the goor of the Tuponee changes our nature; it would change the nature of a horse. Let any man once taste of that goor, and he will be a Thug, though he know all the trades and have all the wealth in the world. I never was in want of food; my mother's family was opulent, and 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 when absent from my gang, and obliged to return to Thuggee. My father made me taste of that fatal goor, 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 possession of wealth, station in society, and the esteem of his fellows, could not keep this man from murder. From his extraordinary confession we may judge of the extreme difficulty of exterminating a sect who are impelled to their horrid practises, not only by the motives of self-interest which govern mankind in general, but by a fanaticism which fills up the measure of their whole existence. Even severity seems thrown away upon the followers of this brutalizing creed. To them, punishment is no example; they have no sympathy for a brother Thug who is hung at his own door by the British Government, nor have they any dread of his fate. Their invariable idea is, that their goddess only suffers those Thugs to fall into the hands of the law, who have contravened the peculiar observances of Thuggee, and who have neglected the omens she sent them for their guidance. To their neglect of the warnings of the goddess they attribute all the reverses which have of late years befallen their sect. It is expressly forbidden, in the creed of the old Thugs, to murder women or cripples. The modern Thugs have become unscrupulous upon this point, murdering women, and even children, with unrelenting barbarity. Captain Sleeman reports several conversations upon this subject, which he held at different times with Thugs, who had been taken prisoners, or who had turned approvers. One of them, named Zolfukar, said, in reply to the Captain, who accused him of murdering women, "Yes, and was not the greater part of Feringeea's and my gang seized, after we had murdered the two women and the little girl, at Manora, in 1830? and were we not ourselves both seized soon after? How could we survive things like that? Our ancestors never did such things." Lalmun, another Thug, in reply to a similar question, said, "Most of our misfortunes have come upon us for the murder of women. We all knew that they would come upon us some day, for this and other great sins. We were often admonished, but we did not take warning; and we deserve our fates." In speaking of the supposed protection which their goddess had extended to them in former times, Zolfukar said:—"Ah! we had some regard for religion then! We have lost it since. All kinds of men have been made Thugs, and all classes of people murdered, without distinction; and little attention has been paid to omens. How, after this, could we think to escape? * * * * Davee never forsook us till we neglected her!" It might be imagined that men who spoke in this manner of the anger of the goddess, and who, even in custody, showed so much veneration for their unhappy calling, would hesitate before they turned informers, and laid bare the secrets and exposed the haunts of their fellows:—among the more civilized ruffians of Europe, we often find the one chivalrous trait of character, which makes them scorn a reward that must be earned by the blood of their accomplices: but in India there is no honour among thieves. When the approvers are asked, if they, who still believe in the power of the terrible goddess Davee, are not afraid to incur her displeasure by informing of their fellows, they reply, that Davee has done her worst in abandoning them. She can inflict no severer punishment, and therefore gives herself no further concern about her degenerate children. This cowardly doctrine is, however, of advantage to the Government that seeks to put an end to the sect, and has thrown a light upon their practices, which could never have been obtained from other sources. Another branch of the Thug abomination has more recently been discovered by the indefatigable Captain Sleeman. The followers of this sect are called MEGPUNNAS, and they murder travellers, not to rob them of their wealth, but of their children, whom they afterwards sell into slavery. They entertain the same religious opinions as the Thugs, and have carried on their hideous practices, and entertained their dismal superstition, for about a dozen years with impunity. The report of Captain Sleeman states, that the crime prevails almost exclusively in Delhi and the native principalities, or Rajpootana of Ulwar and Bhurtpore; and that it first spread extensively after the siege of Bhurtpore in 1826. The original Thugs never or rarely travel with their wives; but the Megpunnas invariably take their families with them, the women and children being used to inveigle the victims. Poor travellers are always chosen by the Megpunnas as the objects of their murderous traffic. The females and children are sent on in advance to make acquaintance with emigrants or beggars on the road, travelling with their families, whom they entice to pass the night in some secluded place, where they are afterwards set upon by the men, and strangled. The women take care of the children. Such of them as are beautiful are sold at a high price to the brothels of Delhi, or other large cities; while the boys and ill-favoured girls are sold for servants at a more moderate rate. These murders are perpetrated perhaps five hundred miles from the homes of the unfortunate victims; and the children thus obtained, deprived of all their relatives, are never inquired after. Even should any of their kin be alive, they are too far off and too poor to institute inquiries. One of the members, on being questioned, said the Megpunnas made more money than the other Thugs; it was more profitable to kill poor people for the sake of their children, than rich people for their wealth. Megpunnaism is supposed by its votaries to be, like Thuggee, under the immediate protection of the great goddess Davee, or Kalee, whose favour is to be obtained before the commencement of every expedition, and whose omens, whether of good or evil, are to be diligently sought on all occasions. The first apostle to whom she communicated her commands for the formation of the new sect, and the rules and ordinances by which it was to be guided, was called Kheama Jemadar. He was considered so holy a man, that the Thugs and Megpunnas considered it an extreme felicity to gaze upon and touch him. At the moment of his arrest by the British authorities, a fire was raging in the village, and the inhabitants gathered round him and implored him to intercede with his god, that the flames might be extinguished. The Megpunna, says the tradition, stretched forth his hand to heaven, prayed, and the fire ceased immediately. There now only remain to be considered the exertions that have been made to remove from the face of India this purulent and disgusting sore. From the year 1807 until 1826, the proceedings against Thuggee were not carried on with any extraordinary degree of vigour; but, in the latter year, the Government seems to have begun to act upon a settled determination to destroy it altogether. From 1826 to 1855, both included, there were committed to prison, in the various Presidencies, 1562 persons accused of this crime. Of these, 328 were hanged; 999 transported; 77 imprisoned for life; 71 imprisoned for shorter periods; 21 held to bail; and only 21 acquitted. Of the remainder, 31 died in prison, before they were brought to trial, 11 escaped, and 49 turned approvers. One Feringeea, a Thug leader of great notoriety, was delivered up to justice in the year 1830, in consequence of the reward of five hundred rupees offered for his apprehension by the Government. He was brought before Captain Sleeman, at Sangir, in the December of that year, and offered, if his life were spared, to give such information as would lead to the arrest of several extensive gangs which had carried on their murderous practices undetected for several years. He mentioned the place of rendezvous, for the following February, of some well organized gangs, who were to proceed into Guzerat and Candeish. Captain Sleeman appeared to doubt his information; but accompanied the Thug to a mango grove, two stages from Sangir, on the road to Seronage. They reached this place in the evening, and in the morning Feringeea pointed out three places in which he and his gang had, at different intervals, buried the bodies of three parties of travellers whom they had murdered. The sward had grown over all the spots, and not the slightest traces were to be seen that it had ever been disturbed. Under the sod of Captain Sleeman's tent were found the bodies of the first party, consisting of a pundit and his six attendants, murdered in 1818. Another party of five, murdered in 1824, were under the ground at the place where the Captain's horses had been tied up for the night; and four Brahmin carriers of the Ganges water, with a woman, were buried under his sleeping tent. Before the ground was moved, Captain Sleeman expressed some doubts; but Feringeea, after looking at the position of some neighbouring trees, said he would risk his life on the accuracy of his remembrance. The workmen dug five feet without discovering the bodies; but they were at length found a little beyond that depth, exactly as the Thug had described them. With this proof of his knowledge of the haunts of his brethren, Feringeea was promised his liberty and pardon if he would aid in bringing to justice the many large gangs to which he had belonged, and which were still prowling over the country. They were arrested in the February following, at the place of rendezvous pointed out by the approver, and most of them condemned and executed. So far we learn from Captain Sleeman, who only brought down his tables to the close of the year 1835. A writer in the "Foreign Quarterly Review" furnishes an additional list of 241 persons, committed to prison in 1836, for being concerned in the murder and robbery of 474 individuals. Of these criminals, 91 were sentenced to death, and 22 to imprisonment for life, leaving 306, who were sentenced to transportation for life, or shorter periods of imprisonment, or who turned approvers, or died in gaol. Not one of the whole number was acquitted. Great as is this amount of criminals who have been brought to justice, it is to be feared that many years must elapse before an evil so deeply rooted can be eradicated. The difficulty is increased by the utter hopelessness of reformation as regards the survivors. Their numbers are still calculated to amount to ten thousand persons, who, taking the average of three murders annually for each, as calculated by Captain Sleeman and other writers, murder every year thirty thousand of their fellow creatures. This average is said to be under the mark; but even if we were to take it at only a third of this calculation, what a frightful list it would be! When religion teaches men to go astray, they go far astray indeed! END OF THE FIRST VOLUME. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Charles Mackay (1996). Memoirs of Extraordinary Popular Delusions — Volume I. Urbana, Illinois: Project Gutenberg. Retrieved October 2022 https://www.gutenberg.org/cache/epub/636/pg636-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org , located at https://www.gutenberg.org/policy/license.html .