Read Ebook: A Popular Account of Thugs and Dacoits the Hereditary Garotters and Gang-Robbers of India by Hutton James

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then divided among the entire gang, the leader again sharing, and provision was made for the wounded and for the widows of those who had fallen.

The religious creed of the Sanseeas was sufficiently simple. "I believe" said one of them, "in Ram , Bhowanee, and Sheik Fureed, whose shrine is at Gierur, about eighteen miles from Hingunghat. There we make offerings after a successful expedition. Sheikh Fureed acquired his saintship thus:--he first performed a devotional penance of twelve years, carrying about with him a load of wood tied to his stomach, but that was not accepted: next another, in which he ate nothing but forest leaves for twelve years--not accepted: lastly, his third trip, he hung himself up by the heels in iron chains in a Baolee at Gierur; then he was taken up and asked what he wanted; he said, to have every request granted; this was promised, and he disappeared. Many people now pray to him for luck."

Like the Thugs and the other Dacoits, the Sanseeas prided themselves on the exact observance of omens. They looked upon it as unfortunate to hear the cry of the jackal or the cat, a kite screaming while sitting on a tree, the braying of an ass, a flute, or the lamentation over the dead. It was equally inauspicious to see a dog run away with any one's food, a woman break a water-pitcher, a hare, a wolf, a fox, a chamelion, an oil-vender, a carpenter, a blacksmith, two cows tied together, or a thief in custody. If they encountered a corpse, or if a turban fell off, or the Jemadar forgot to put some bread in his waist-belt, or left his spear or axe behind him--the expedition must be deferred. But nothing could be more promising than to meet a woman selling milk, or any one carrying a bag of money, or a basket of grain, or fish, or a pitcher of water. Nor was it less encouraging to see a calf sucking, or a pig, or a blue jay, or a marriage procession.

Their most binding form of attestation was by means of a piece of new cotton cloth, exactly 1 1/4 cubit square, in which was tied up half-a-pound of coarse sugar. The accuser hung the parcel upon the branch of a peepul tree, and challenged the accused to touch it. If the latter foreswore himself, he would sicken within three days. Another ordeal was to tie seven peepul leaves, one over the other, on the palm of the suspected person's hand, on which a red-hot iron plate was then placed. Unless he carried this seven paces without suffering any inconvenience and deposited it upon seven thorns arranged to receive it, he was pronounced guilty. At other times a Punchayut, or Council of Elders, seated themselves on the bank of a river, when one of them stepped forward and fired two arrows together from one bow, the one in the name of Bhugwan, the other in that of the Punchayut. The furthest one was then stuck upright in the ground, while a man walked into the stream up to his breast and planted a bamboo in the channel. The accused also entered the water and laid hold of the pole. A member of the Punchayut having clapped his hands seven times as a signal for him to plunge his head under the water, set off at the top of his speed for the arrow, brought it back, and again clapped his hands seven times. If the accused had kept his head immersed until this second signal, he was deemed innocent: otherwise, his guilt was held to be satisfactorily proven.

When a male child was born, his head was carefully shaved, with the exception of a small spot dedicated to Bhugwan. This lock of hair was all that he was permitted to wear until the completion of his tenth or twelfth year, when it also was shorn off by the barber, and his relatives gave a grand entertainment to the tribe. Those who died before this ceremony were simply buried with the face downwards: the only solemnity being the preparation of some sweet cakes, of which three were given to a dog and the rest consumed by relatives and friends. But those who survived this important epoch of their lives were, after death, placed on a funeral pyre. When the fire was extinguished, the ashes were carefully examined and the bones buried on the spot. Great feasting and jollity then followed, and the spirit of the deceased, propitiated by an offering of swines' flesh and spirits, was invoked to aid and protect his family.

The Bolarum Dacoitee committed in 1837 is such an excellent illustration of the system adopted by the Sanseeas that no apology need be offered for the length of the narrative, as given to Captain Malcolm ten years afterwards by one of the Dacoits actually engaged in it.

"From this place I and four others came on to Hyderabad, where we looked about us for five days, but finding nothing likely to suit our purpose, we went to Bolarum, and took up our quarters at a buneeya's shop in the village of Alwal, close to the cantonments. In the cantonments we soon discovered a respectable looking shop, which appeared well suited for a Dacoitee. Early one morning I took fifty shuhr-chelnee rupees with me and went to the shop, where I found the owner transacting business. I asked him to exchange the shuhr-chelnee for bagh-chelnee rupees, and when I had agreed to give him one pice discount on each rupee, he went and unlocked one of two large-sized boxes, which I saw in an inner room, and out of which he took the money I required. I also noticed some silver horse-furniture hanging upon a peg on the wall, and in a niche a dagger and a pair of pistols." "Having thus obtained all the information I required as to the exact spot where the property was likely to be found, I next examined the position of the different guards likely to interrupt us in the act of breaking into the house. I found that a guard of eighteen men was stationed at the chowrie some distance off, and that a sentry was posted at night at a place where four streets met, close to the shop I had reconnoitred. From the latter I feared no opposition, as he could easily be overpowered, and we calculated upon breaking into the house before the chowrie-guard could turn out and come to the rescue of the banker."

"I then returned to my comrades, with whom I remained for two days, making ourselves acquainted with all the localities about the place, the roads leading from it, and in fact with everything that might be of use to us in the enterprise we were about to undertake. Among other things, we learnt that after gun-fire, or eight o'clock, the guard had orders to stop all parties entering the cantonments, and we therefore determined to commence operations before that hour."

"We then returned to Sadaseopath , and on relating the result of our proceedings to the gang, it was determined to risk a Dacoitee on the Sowar's house at Bolarum. Our next proceeding was to convey as secretly as possible to the vicinity of that place sufficient arms and axes to answer our purpose; these were made up into bundles and entrusted to four men, who proceeded in the night time to Puttuncherroo, and on the following night, a couple of hours before daybreak, we reached a small nullah behind the mosque near Bolarum, where the axes and spears were carefully buried in the sand. The rest of our party in the meantime struck their camp, and, leaving the high road, made to the village of Tillapoor, about eight or nine miles from the fort of Golcondah."

The task of suppression in the Lower Provinces has been attended with so many peculiar difficulties, from the natural configuration of the country, that Dacoitee can hardly yet be said to be extinguished. But its days are numbered, and a marked diminution of cases is observable every year. The apathy of their victims has, undoubtedly, been one great cause of the impunity so long enjoyed by these daring marauders. This reluctance to prosecute, though partly owing to a well founded dread of incurring the vengeance of the comrades of convicted Dacoits, is chiefly attributable to the repugnance felt by all respectable natives to appear in Court even as complainants. The tedious formalities of legal proceedings appear to them in the light of studied annoyances, and their dignity is offended by the distrust with which their statements are necessarily received. Perhaps, the ancient mode of administering justice would be, after all, the most efficacious, and certainly most in accordance with the native character. The elders of the town, or village, seated at the gate, or beneath the grateful shade of stately trees, and presided over by an English gentleman conversant with their habits and language, and possessed of tact, patience, and good sense, would probably dispense more evenhanded justice than is obtained by all the costly paraphernalia of courts of law founded on a totally different phase of civilization. Be this as it may, enough has now been said to disprove the vulgar allegation of indifference to the welfare of their fellow subjects so flippantly and frequently urged against the Government of the East India Company. And these are only two out of many instances that might be adduced to show that their administration has been one of continued and consistent progress. It is reserved for posterity to admire the gratitude that seeks to reward the annexation and improvement of a vast empire by maligning the motives of those to whom this country is indebted for the brightest gem in the imperial crown, vilipending their services, and depriving them of power and patronage.

The Mangs.

Some curious and interesting information has been furnished by Captain C. Barr, of the Bombay Native Infantry, with regard to the Mangs, or Kholapore Dacoits. It is needless to observe, that Kholapore was one of the early divisions of the Mahratta empire, or that it separated from the main body in 1729, under the auspices of one of the younger branches of Sivajee's family. The Mangs occupied the very lowest grade in the ladder of society--or, rather, they were looked upon as outcasts, and quite beyond the pale of society. They harboured in wilds and forests, and lived upon carrion, roots, and wild fruits. Their real occupation, however, was that of border robbers; and yet it was a source of pride among them that their wives should remain ignorant of the nature of their pursuits. They never robbed or defrauded one another; they even believed that the spoliation of "the Gentiles" necessitated an expiation, which usually assumed the form of a gift of a pair of shoes to a Brahman, and alms to the poor. Experience had taught them the expediency of employing a peculiar dialect--perhaps it was the original language of their race. Their leader, or headman, was called the Na?k, and was selected by the majority of votes for his skill in planning an expedition, his bravery in carrying it out, and his integrity in the division of the spoils. The office was, consequently, not hereditary; but they so far believed in the efficacy of blood, as to allow considerable weight for a father's merits. The Na?k's person and property were alike inviolable. On all ceremonial occasions his precedence was allowed; in disputes, his decision was final; and on him devolved the duty of laying out plans for robberies. To every band was attached an informer, who was also the receiver of the stolen goods. These scoundrels generally pretended to be, and perhaps were, bangle-sellers, dealers in perfume, goldsmiths, jewellers, &c., &c. In this capacity they were admitted into women's apartments, and so enabled to form a correct notion of the topography of a house, and a shrewd guess as to the wealth of its inmates. Their mode of conducting a Dacoitee was in all respects similar to those already described. The only persons exempt from their depredations were bangle-sellers and agricultural labourers, who, in return, afforded them refuge and hospitality in the hour of need. After a successful foray, each of the gang contributed one-fourth of his share to the Na?k, towards the common fund for defraying the expenses of preparation, absolution, and feasts of triumph. The informer was not entitled to any specific sum; but, as he enjoyed the privilege of pre-emption of the booty, his interests are not likely to have been overlooked.

Like all barbarous tribes, and all persons addicted to criminal practices, the Mangs were extremely superstitious. They never, for instance, set out upon an expedition on a Friday. The new-born child was bathed in a spot previously prepared for the purpose, and baptized by the Brahman, in the name of the deity presiding over that particular hour. In the family, however, and throughout life, the neophyte sinner was known by some household name. Danger was encountered at an early period of life. The mother and another woman stood on opposite sides of the cradle, and the former tossed her child to the other, commending it to the mercy of Jee Gopal, and waited to receive it back in like manner, in the name of Jee Govind.

Each family had its household god, but all agreed in the common worship of Davee, as the tutelar deity of the tribe. Their chief festival was the Dusserah, on which day they usually set out on their expeditions, armed with sword and shield, and iron crowbar. Unhappily, the Mangs must be spoken of in the past tense. The servants of the East India Company, actuated, no doubt, by mercenary motives, have put an end to their depredations and compelled them to resort to honest and common-place industry. Thus are sentimentality and romance crushed at the India House.

The Oothaeegeerahs

Professional Thieves.

Shortly after the Dusserah festival the chiefs of each village repaired to their favourite Brahman priest to ascertain in what direction they were to bend their steps. This having been duly indicated, together with the auspicious day and hour, they started off in a body to some place of considerable note. Here the gang, consisting, probably, of fifty or sixty men, was subdivided into parties of ten or twelve, and detached to adjacent towns and villages, while the leader, with a strong party, remained at the point of separation. Hither they all returned in the month of July; and, if their joint exertions had produced fifty or sixty rupees for each man, they then hastened home to prepare their fields for the summer crop. But should fortune have proved unfavourable they again took to the road, while their leader alone hastened back to the village laden with plunder for their respective families. The office of Mookeea, or leader, was hereditary, and, in default of male issue, descended to females. If among the booty there happened to be any object of peculiar elegance or value, it was ceremoniously presented to the chief of the state. Thus, the head of the Tehree Government acknowledged a present of two valuable pearl nose ornaments, by bestowing on the thief a grant of land, rent free, in perpetuity; and the Rajah of Banpore was known to have accepted two handsome watches and a pair of arm ornaments. There was no mystery in the disposal of their stolen goods. These were openly sold in the market places and bazaars at half their value, and, during the absence of the Sunoreahs on their thieving expeditions, the village money-lender unhesitatingly supplied their families with whatever they might require. Of course, care was taken never to commit any depredations within the territories of their protectors and patrons.

The Sunoreahs had "chounees," or dep?ts in all parts of India, where they could always find a ready sale for their effects. Near Calcutta their head quarters were at the serai of the Rajah of Burdwan, whose ostentatious hospitality oftentimes maintained as many as 200 of them. Though usually possessed of ample means, they never scrupled to accept alms with the Byragees, or religious mendicants at Burdwan. No matter how widely they might have roamed from their native villages, they always found ready purchasers for their pilferings, and they themselves easily recognised each other by means of a peculiar "bolee," or slang.

When their proceedings first became known to Major P. Harris, Superintendent of Chundeyree, that officer immediately addressed the Rajah of Banpoor on the subject, and elicited from him a most na?ve and characteristic reply, the following extract from which well exemplifies the native notions of morality and good government:--

"I have to state that from former times these people following their profession, have resided in my territory and in the states of other native princes; and they have always followed this calling, but no former kings, or princes or authority have ever forbidden the practice; therefore these people for generations have resided in my territory and the states of other princes; proceeding to distant districts, to follow their occupation, robbing by day for a livelihood for themselves and families, both cash, and any other property they could lay hands on. In consequence of these people stealing by day only, and that they do not take life, or distress any person, by personal ill-usage, and that they do not break into houses, by digging wells or breaking door-locks, but simply by their smartness manage to abstract property; owing to such trifling thefts I looked on their proceedings as petty thefts, and have not interfered with them. As many States as there may be in India, under the protection of the British Government, there is not one in which these people are not to be found, and it is possible that in all other States who protect them, the same system is pursued towards them as in my district; and besides, these people thieving only by day, the police officers in the British territories are not expected to exert themselves, the loss having occurred simply through the owner's negligence. Owing to this circumstance, your friend looking on their transgressions as trifling, I have not caused my police to interfere with them. The British Government, who issue orders to all the native powers in India, have never directed the system of Sunoreahs to be stopped. From this I conclude that their offence is looked upon by the British Government, as trifling; and probably this is the reason that neither the British Government, nor any other authority, have ever directed me to stop their calling; and on this account, from property that they have brought home, and I have heard that it suited me, or that they themselves, considering the article to be a curiosity from a distant province, have presented to me through my servants; thus, viewing the offence as trifling, that there was no owner to the property, I received it from them, and gave them a trifle in return."

LONDON:

LEWIS AND SON, PRINTERS, 21, FINCH LANE, CORNHILL.

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