# Confessions of a Thug/Vol 1/Chapter 4

CHAPTER IV.
1st Murderer.—How dost thou feel thyself now
2nd Murderer.—Faith, some dregs of conscience are yet within me.—Richard III., act i. scene 4.
2nd Murderer.—
...... I am one, my liege,
Have so incensed, that I am reckless what I do to spite the world.—Macbeth, act iii. scene 1.
The day after my adventure with the tiger, I left our village with my father. We travelled on horseback, and on the fourth morning afterwards reached Sheopoor, the town from which the grand expedition was to set out. It was here, too, that I was to be admitted into the band of Thugs, and I looked forward to my inauguration with much impatience, and ​perhaps some dread, for I knew not what ceremonies I had to go through. We put up in the house of Moedeen, where several other Thug leaders were also; and after refreshing ourselves, my father bade me accompany him to the council which was to determine on the future operations. I was presented to the members, ten in number, who were the jemadars of the different bands. I could see, from the respect and consideration with which my father was treated, that he was looked upon as the chief of the whole; I was gratified by the reception I met with; and my conduct in the affair of the tiger, the whole circumstances of which were related by my father, raised me at once to a high station in their respect.
As it still wanted two days of the festival of the Dasera, my inauguration was postponed to that day; for it is esteemed a particularly fortunate one by the Thugs, and indeed by all classes. On it, you are already aware, that all great undertakings are commenced by armies, and, in like manner, by us Thugs; for the breaking up of the rains gives a hope that the adventure will not be impeded by them; and the continuance of fine weather which follows it, allows the band to travel in comfort, and ​with better hope of booty from the chance of falling in with travellers, who also take advantage of the break in the weather to commence long journeys. Above all, it is a day peculiarly sacred to Bhowanee, our patroness and goddess. Still, being a Moosulman, I could not then see why such respect was paid to the festival of the Dasera, or indeed why it was kept at all; and I applied to my father for a solution of my doubts on the subject.
"It is necessary to your fully understanding this," said he, "that I should give you an outline of our belief in the divine origin of our profession, which is intimately connected with the faith of the Hindoos, and by whom we Moosulmans have been instructed in the art of Thuggee."
"This is wonderful, indeed," said I; "how do you reconcile any connection between the faith of unbelievers and that of the blessed prophet?"
"I cannot pretend to solve the difficulty," said my father; "but as their religion is far more ancient than ours, and no doubt had a divine origin, there are many points in it which one of the true faith may follow without offence, so that he does not join them in all their forms and professions. Indeed, this is ​impossible, as no one can become a Hindoo; but, as I told you before, Thuggee is one of the means by which Alla works out his own ends; and as the profession of it has been handed down to us from ages, and as it becomes the fate of those who are called to it to follow it, there is no possibility of avoiding the profession, though one desired it; and, as a direct consequence, no sin in associating with Hindoos in the practice of it, from whom it has had its origin. Do you understand me?"
"Perfectly," said I; "it was not to question its propriety that I asked the question, but only to know how it was, that Hindoo festivals were acknowledged and kept by us Moosulmans."
"The Dasera is the only one," said my father, "which is observed; and the reason of this is, that it is the fittest time of the year to commence our enterprises, and has been invariably kept sacred by all Hindoo Thugs; but I must tell you of the origin of Thuggee, that you may judge for yourself how ancient it is, and how well the instructions then given by divine command have been followed up. In the beginning of the world, according to the Hindoos, there existed a creating and a ​destroying power, both emanations from the Supreme Being. These were, as a matter of consequence, at constant enmity with each other, and still continue to be so. The creative power however peopled the earth so fast that the destroyer could not keep pace with him, nor was he allowed to do so; but was given permission to resort to every means he could devise to effect his objects. Among others, his consort Devee, Bhowanee, or Kalee, for she is known under these names and many others, constructed an image, into which, on this occasion, she was empowered to infuse the breath of life. No sooner was this effected, than she assembled a number of her votaries, whom she named Thugs. She instructed them in the art of Thuggee; and, to prove its efficacy, with her own hands destroyed before them the image she had made, in the manner which we now practise. She endowed the Thugs with superior intelligence and cunning, in order that they might decoy human beings to destruction; and sent them abroad into the world, giving them, as the reward of their exertions, the plunder they might obtain from those they put to death; and bidding them be under no concern for the disposal of the bodies, as she would herself convey them ​from the earth. Ages passed on in this manner, and she protected her votaries from human laws, and they were everywhere found to be faithful; but corruptions crept in among them with the increased depravity of the world; and at last, a gang more bold and curious than the rest, after destroying a traveller, determined, instead of following the old custom of leaving the body unnoticed, to watch, and see how it was disposed of. They hid themselves, as they thought, secure from observation in the bushes by the side of the road, and waited the arrival of the goddess. But what mortal can escape the eye of divinity? She quickly espied them, and called them before her. Terror-stricken by her splendid and terrific appearance, and in the utmost dread of her vengeance, they attempted to fly; but she arrested their steps, and in an awful manner upbraided them for their want of faith.
"'You have seen me,' said she, 'and looked upon a power which no mortal has ever yet beheld without instant destruction; but this I spare you; henceforward, however, I shall no longer protect you as I have done. The bodies of those whom you destroy will no longer be removed by me, and you must take your own ​measures for their concealment. It will not always be effectual, and will often lead to your detection by earthly powers, and in this will consist your punishment. Your intelligence and cunning still remain to you. I will in future assist you by omens for your guidance; but this my decree will be your curse to the latest period of the world.'
"So saying, she disappeared, and left them to the consequences of their own folly and presumption; but her protection has never been withdrawn. It is true, the remains of those who fall by our hands are sometimes discovered, and instances have been known of that discovery having led to the apprehension of Thugs, at least so I have heard; but during my lifetime I have never known of one; and it is my firm belief that such instances have been permitted on purpose to punish those who have in some way offended our protectress, by neglecting her sacrifices and omens. You therefore see how necessary it is to follow the rules which have guided our fraternity for ages, and which cannot be changed without incurring the displeasure of the divine power; nor is there anything in our creed to forbid it. We follow the blessed precepts of our prophet; we say our ​Namaz five times a day; we observe all the rules of our faith; we worship no idols; and if what we have done for ages, ever since the invasion by our forefathers of India, was displeasing to the apostle, surely we should have had, long ere this, some manifestation of his displeasure. Our plans would have been frustrated, our exertions rendered of no avail; we should have dragged on a miserable existence; and long ere this, should have abandoned Thuggee, and our connection with its Hindoo professors."
"I am convinced," said I; "for your relation is wonderful. Truly have you said that we are under the especial protection of Providence; and it would be sinful to question the propriety of any usages which have been transmitted from a period so remote, and followed without deviation. I will allow that I had thought this open connection with Kafirs as offensive, because I was led to believe them sunk into the lowest depths of depravity and bad faith, from the representations of the old Moola who was my instructor; but he must have been ignorant, or a bigoted old fool."
"I will say nothing more than this," said my father, "that you will be thrown much into ​the society of Hindoos, all of good caste, and you will find them as faithful and as worthy of your friendship as any Moosulman; such, at least, has been my experience of them."
On the day of the Dasera the ceremony of my inauguration as a Thug commenced. I was bathed and dressed in new clothes which had never been bleached, and led by the hand by my father, who officiated as the Gooroo or spiritual director, and to whom seemed to be confided the entire direction of the ceremonies. I was brought into a room, where the leaders of the band I had before seen, were assembled sitting on a clean white cloth, which was spread in the centre of the apartment. My father then advancing towards them, asked them whether they were content to receive me as a Thug and a brother, to which they all answered, "We are."
I was then conducted into the open air, accompanied by the whole number, when my father, raising his hands and eyes to the sky, cried in a loud voice, "Oh Bhowanee! mother of the world! whose votaries we are, receive this thy servant—vouchsafe to him thy protection—to us, an omen which may assure us of thy consent."
​We waited for some time; and at last, from a tree over our heads, the loud twittering of the small tree-owl was heard.
"Jey Bhowanee! Victory to Bhowanee!" cried the whole of the leaders; and my father embraced me, saying,
"Be of good cheer, my son; the omen is most favourable. We could hardly have expected such an one: thy acceptation is complete."
I was then reconducted to the apartment, and a pickaxe, that holy symbol of our profession, was placed in my right hand, upon a white handkerchief. I was desired to raise it as high as my breast; and an oath, a fearful oath, was then dictated to me, which I repeated, raising my left into the air, and invoking the goddess to whose service I was devoting myself. The same oath was repeated by me on the blessed Koran, after which a small piece of consecrated Goor, or coarse sugar, was given me to eat, and my inauguration was complete. My father received the congratulations of the assembly on the fortunate issue of the ceremony, and he then addressed me as follows.
"My son, thou hast taken upon thee the profession which is of all the most ancient and ​acceptable to the divinity. Thou hast sworn to be faithful, brave, and secret; to pursue to destruction every human being whom chance, or thy ingenuity, may throw into thy power, with the exception of those who are forbidden by the laws of our profession, which are now to thee sacred. These are particular sects, over whom our power does not extend, and whose sacrifice is not acceptable to our divine patroness; they are Dhobees, Bhats, Sikhs, Nanukshahees, Mudaree Fukeers, dancing-men, musicians, Bhungees, Tailees, Lohars, Burraes, and maimed or leprous persons. With these exceptions, the whole human race is open to thy destruction, and thou must omit no possible means, (but at all times dependent upon the omens by which we are guided,) to compass their destruction. I have now finished: you are become a Thug; and what remains of thy profession will be shown to thee by our Gooroo, who will, under the necessary ceremonies, instruct thee in its details."
​"It is enough," said I; "I am yours to death; and I only pray that an opportunity may soon be afforded me to prove to you my devotion."
Thus I became a Thug: had I commenced my career under other and ordinary circumstances,—I mean, had I not been introduced to my profession by one so powerful and well esteemed as my father then was,—I must have entered the lowest grade of all; and had I proved myself to be active, intelligent and brave, I might have risen in time to the highest. But this was spared me; and though too young myself to become a leader, I was in a rank above the rest, and was considered to be, and looked up to as, the person who was hereafter to fill my father's place, whenever it should suit him to retire from active employment.
The business which the Thug leaders had assembled to deliberate upon, was a plan of my father's, for a large body under himself and two other leaders (one of whom was Hoosein), to take the high road to the Dukhun; to advance together as far as Nagpoor, from whence my father was to proceed to Hyderabad; and the others separating, one to go to Aurungabad, thence through Khandesh, by ​Boorhanpoor, to Indore, and back to Sheopoor; the other also to Aurungabad, but from thence to Poona; afterwards, if possible, as far as Surat, and from thence homewards; but if the season should be too far advanced, they were to get to Boorhanpoor and home in the best way they could; finally, we were all to meet at Sheopoor by the commencement of the next rainy season.
No opposition was made to this; on the contrary, it was highly approved of, as, under the personal direction of Ismail, it could not fail of success, and as an expedition had not been made to the Dukhun for many years before. The other gangs were to proceed in various directions about Hindostan as far as Benares, and round through the Saugor and Nerbudda country,—their proceedings to be guided by circumstances, which could not now be foreseen.
Thus planned, but a few days elapsed before we set off on our journey: with us there were sixty men, with Hoosein forty-five, and with the other jemadar, whose name was Ghous Khan, thirty; making in all one hundred and thirty-five.
Before we commenced our journey, however, it was necessary to consult the omens; and as ​the ceremonies are somewhat curious, I shall relate them to you,—observing, that no expedition, whether of a large or small body, can be undertaken without them.
The morning we were to separate on our different destinations, everything having been duly prepared, we repaired to a spot which had been chosen on the road, a short distance from the village, and the whole band was in attendance. Bhudrinath, a man of much intelligence and respectability, and who was learned in the conducting of ceremonies, bore the sacred pickaxe, which had been previously duly consecrated, and was immediately attended by my father and three other jemadars. My father, as the leader of the whole, carried a lota filled with water, suspended by a string which he held in his mouth, down his right side. Had that lota fallen, what a dire omen would it have been to him! Nothing could have averted his death in that year, or at furthest in the year following.
We moved slowly, till we reached the spot fixed on, and there my father stood. Turning his face to the south, the direction we were to ​take, he placed his left hand on his breast, reverently lifted his eyes to heaven, and pronounced in a loud voice the following invocation to Bhowanee:
"Mother of the universe! protectress and patroness of our order! if this expedition be pleasing to thee, vouchsafe us thy help, and give us an omen of thine approbation!"
He was silent, and every mouth repeated the prayer aloud.
Now every one looked impatient for the omens: the band scarcely breathed, so intensely anxious was the suspense. Long we waited, perhaps half an hour: no one spoke; and the reverent silence of the assembled numbers had something exceedingly impressive in it. At last the Pilhaoo, or omen on the left hand, was vouchsafed: a jackass brayed, and was almost instantly answered by one on the right, which was the Thibaoo. What could have been more complete! such an omen had not been known for years, and promised the utmost success, and splendid booty. Loud and fervent were the cries of praise to Bhowanee; and each turning to his companion, congratulated him on the happy prospect.
Seven long hours my father sat on that ​spot, during which time all was prepared for the journey. At its expiration he arose, and we took the nearest road to Guneshpoor.
At the stage where we stopped for the evening, the Thibaoo and Pilhaoo were heard by Bhudrinath, who carried the nishan, the pickaxe, or, as it was now called, having been consecrated, khussee; and these renewed favourable omens produced an increased confidence in the expedition and its leaders. At the first streamlet we passed the next morning the band all sat down, and some goor and dall, which had been brought with us, was shared to all. Proceeding, favourable omens were again seen, and all declared that we should speedily gain a rich booty.
To me this was all strange and unaccountable; but the implicit faith which every one seemed to place in the omens, and the regularity with which the ceremonies were conducted, impressed me with a strong idea of their necessity; though, to my shame I say it, as I acquired confidence in myself, I scorned them as foolish; until misfortune, no doubt sent by Bhowanee, brought me to my senses, and made me penitent.
​In a few days we arrived at Guneshpoor, and as yet we had no adventure. On reaching the town, the Sothaees or inveiglers, whose duty it is to entice travellers into the power of the Thugs, were sent into the town, while we remained under a mango-grove on the outside. They were absent most part of the day; and when they returned they were eagerly questioned for intelligence. The men who had been sent on this duty were two Hindoos, one by name Bhudrinath, whom I have mentioned before, a Brahmin, and the other a man of inferior caste, by name Gopal; but both were persons of the most bland and persuasive manners, and I was told that they rarely failed in their object. I was, among the rest, highly curious to hear their adventures in the town, and joined my father on his taking his place in the assembly.
Bhudrinath told us that he had gone through the whole of the Bazar without success, when he was attracted to a bunnea's shop by a respectable old man, who was in high dispute with the bunnea. He went up to him, and the old gentleman, who was in a ​violent passion at some attempted exaction on the part of the merchant, immediately accosted him, and begged him to be witness to the transaction, expressing at the same time his intention of having the man brought before the Kotwal for his dishonesty.
"The bunnea was very insolent and abusive," Bhudrinath went on to say; "and after some altercation, I contrived to settle the matter by dint of threats and persuasions. The old man seemed highly pleased with me; and it naturally led, after we left the shop together, to a conversation about whither I was going, and who I was. I took advantage of this, to convince him that the town was no safe residence for a traveller, even for a night, and discovered that he was a Persian mootsuddee, or writer in the service of the Rajah of Nagpoor, whither he was travelling with his son.
I of course alarmed him as much as I could with accounts of the thieves and Thugs on the road, and represented ourselves to be a company of travellers proceeding also to Nagpoor, on our way to the Dukhun, and associated together for mutual protection; and that we always rested outside the villages, as being the safest places when our number was so large. ​He seemed so struck with the proposal I made to him to come out and join us, that I lost no time in pressing him to leave the town, and I have succeeded. I have left Gopal, who joined us, to show him the way out, and assist him in packing up his things, and I have no doubt they will be here before sunset."
"Barik Alla!" exclaimed my father; "your face is bright in our eyes, Bhudrinath; and I have no doubt, lads," said he to the knot of listeners, "that the old Khayet has abundance of money and jewels, and his plunder will help to see us on to Nagpoor: so if he does not come to us of his own free will, we must even waylay him, and that too in the next march. A short time will decide this; and if he does not come, some of you Lughaees must be off to prepare the bhil or place of burial."
But we were saved the trouble; for the Khayet came into our camp, as he had said, by sunset, and was met at the confines of it by my father, and the two other jemadars. The respectability of his appearance struck me ​forcibly; he was evidently a man of polished manners, and had seen courts and good society. After arranging his travelling-cart to sleep in, by placing some tent walls around it for protection to his women, he and his son, an intelligent handsome-looking youth, came to the spot where my father and the other leaders had spread their carpets; and many of the band being assembled, there ensued a general conversation.
Who could have told, Sahib, the intentions of those by whom he was surrounded! To me it was wonderful. I knew he was to die that night, for that had been determined when he arrived in our camp, and while he was arranging his sleeping-place. I knew too that a spot had been fixed on for his grave, and that of those with him; for I had accompanied my father to it, and saw that it was begun; and yet there sat my father, and Hoosein, and Ghous Khan, and many others. The pipe and the story passed round, and the old man was delighted at the company he had fallen into.
"I thank you," said he to Bhudrinath, "that you brought me out of that unsainted village; truly here is some enjoyment in the society of gentlemen, who have seen the world: there I should have been in perpetual dread of ​robbers, and should not have slept a wink all night, while here I need not even to be watchful, since I am assured by the Khan Sahib,' pointing to my father, 'that I shall be well taken care of."
"Ay!" growled out in a whisper an old Thug who sat behind me, "he will be well taken care of sure enough, I will see to that."
"How?" said I.
"He gave the sign, by which I knew him to be one of the Bhuttotes or stranglers who had been selected.
"I have an old grudge against him," he continued, "and the time is come when I can repay it."
"Tell me how it happened," said I in a low tone, for the man's face wore a savage expression as he said it.
"Not now," said he, "how can I? I will tell you to-morrow night when we meet in the mujlis: that man is Brij Lall, as great a rascal as ever lived, one who has committed more murders and more villanies in his life than any of us Thugs. But his cup is full, his breath is already in his mouth; one squeeze from me, and it will go forth never to return."
​"And the boy," said I, "that fair, fine boy,—surely he will be spared."
"To tell all he saw, I suppose," said the man; "to deliver us up at the first place we come to! No, no, Mea, we know better, and so will you one of these days."
And he went round and seated himself just behind the old man, who turned about as though he were intruded upon.
"Sit still, sit still," said my father; "it is only a companion: in an open camp like this every one is privileged to hear the conversation of the evening mujlis, and we usually find some one among us who can enliven the evening with a tale, until it is time to rest for the night."
So the old Thug sat still: I could see him playing with his fatal weapon, the handkerchief, now pulling it through one hand and now through the other; and I gazed on the group till my brain reeled again with excitement, with intense agony I might call it with more truth. There sat the old man; beside him his noble-looking boy; behind them their destroyers, only awaiting the signal; and the old man looked so unconscious of danger, was so entirely put off his guard and led into conversation by the mild, ​bland manners of my father, that what could he have suspected? That he was in the hands of those from whom he was to meet his death? Ah, no! And as I gazed and gazed, how I longed to scream out to him to fly! had I not known that my own death would have followed instantaneously, I had done it. Yet it would have been of no use. I turned away my eyes from them; but they returned to the same place involuntarily. Every movement of the men behind seemed the prelude to the fatal ending. At last I could bear the intensity of my feelings no longer: I got up, and was hurrying away, when my father followed me.
"Where are you going?" said he; "I insist on your staying here; this is your initiation; you must see it, and go through with the whole."
"I shall return directly," said I: "I go but a pace or two; I am sick."
"Faint-hearted!" said he in a low tone; "see you do not stay long, this farce must soon end."
A turn or two apart from the assembly restored me again, and I returned and took up my former place, exactly opposite the old man and his son. Ya Alla! Sahib, even now I think they are there, (and the Thug pointed with his finger), father and son; and the son's ​large eyes are looking into mine, as my gaze is riveted on them.
Ameer Ali looked indeed as though he saw them, and stared wildly; but passing his hands across his eyes, he resumed.
Taajoob! said he, wonderful! I could have sworn they both looked at me; but I am growing old and foolish. Well, Sahib, as I said, I gazed and gazed at them, so that I wonder even now, they saw nothing extraordinary in it, and did not remark it. But no: the old man continued a relation of some treaties the Nagpoor Rajah was forming with the English, and was blaming him for entering into any league with them against his brethren, when my father called out "Tumbako lao (bring tobacco)!" It was the signal! quicker than thought the Thug had thrown his handkerchief round the neck of the old man, another one his round that of the son, and in an instant they were on their backs struggling in the agonies of death. Not a sound escaped them but an indistinct gurgling in their throats; and as the Bhuttotes quitted their fatal hold, after a few moments, others, who had been waiting for the purpose, took up the bodies and bore them away to the already prepared grave.
​"Now for the rest," cried my father in a low tone: "some of you rush on the servants; see that no noise is made; the bullock-driver and others can be dealt with easily."
Some of the men ran to the place the khayet had chosen, and surrounded the unsuspecting cart-driver and the other servants, who were cooking under a tree. I saw and heard a scuffle; but they also were all dead ere they could cry out.
"Come!" said my father and Hoosein taking me by the arms and hurrying me along, "come and see how they are disposed of."
I went, or was rather dragged along, to one side of our encampment, where there was a ravine some feet deep, in the bottom of which a hole had been dug, and by the side of which eight bodies were lying. The father and son, his two wives, the bullock-driver, two male servants, and an old woman; also a servant, who was in the inclosure with the women. The bodies were nearly naked, and presented a ghastly spectacle, as they lay in a confused heap, but just visible from the brink of the ravine.
"Are they all here?" asked my father.
"Yes, Khodawund," said one of the Lughaees, whom I knew.
​"Then in with them!" cried my father; and they were quickly deposited in their last resting-place, the head of one over the feet of another, so that they might lie close.
"We had better open them," said the Lugha, "for the ground is loose and they will swell."
So gashes were made in their abdomens, and the earth quickly filled in on them; it was stamped down, the top smoothed, and in a few moments no one could have discovered that eight human beings had been secreted beneath the spot. We turned away from it, and every one betook himself to repose.
Sahib, can I describe to you how I passed that night! Do what I would, the father and son appeared before me; the old man's voice rung in my ears, and the son's large eyes seemed to be fixed on mine. I felt as though a thousand shitans sat on my breast, and sleep would not come to my eyes. It appeared so cold-blooded, so unprovoked a deed, that I could not reconcile myself in any way to have become even a silent spectator of it. Yet my father had joined in it, my father whom I loved intensely, and Hoosein too. But all would not do; I could not tranquillize myself. I crept from beneath our little tent, and sat down in ​the open air. The moon shone brightly as ever, as now and then she emerged from beneath a passing cloud, and there was a cool breeze which fanned my burning face and soothed me. I watched her as she appeared to travel along in the heavens, till she became overcast: and a few heavy drops of rain, as if she wept over the deed she had witnessed, drove me again under the tent. I crept close to my father, who was sound asleep, and embracing him with my arms, sleep came to my eyelids, and I woke not till the usual hour of prayer arrived, when I was roused by my father to join in the morning supplication.
We spread our carpets, and I repeated the form with him; but my thoughts were with the old man and his son, and the event of the preceding night.
Immediately after it was over our horses were saddled, and we set out on what proved to be a long march; for it was necessary to get as far as possible from Guneshpoor, that no suspicion might attach to us.
In due time we arrived at the stage, and a man was sent into the town to purchase one rupee and a quarter's worth of goor or coarse sugar: what this was intended for I could not ​imagine, but it was soon made known to me when I asked my father.
"This," said he, "is the sacrifice of the Tupounee, in which we all join after any adventure similar to what you saw last night; it is a rite of the utmost solemnity, and must never be neglected."
The man returned with the sugar, and a place having been chosen, Bhudrinath, the bearer of the khussee, was seated on a blanket spread for him, his face towards the west. All the best men and noted Bhuttotes seated themselves on each side of him, looking in the same direction as he did. My father then made a small hole in the ground near the blanket, upon which was placed the sacred pickaxe and the pile of sugar, and a piece of silver as an offering. A little of the sugar was then put into the hole by my father; he raised his clasped hands to heaven and in a supplicatory manner cried aloud,
"Powerful and mighty goddess! who hast for ages vouchsafed thy protection unto thy votaries, and who particularly to Joora Naig and Khudeek Bunwaree gavest one lakh and sixty thousand rupees in their need, we beseech thee in like manner to aid us, and fulfil our desires!"
​This prayer was devoutly repeated by all around, and my father taking water in his hand sprinkled it upon the pickaxe and into the hole; he then took pieces of the sugar and presented them to each of the Thugs in succession, who ate it in silence. They then drank some water, and the pile of sugar was distributed among the rest of the assembled band, who likewise ate their portions in silent reverence; all except myself; for not having as yet strangled a man, I was not eligible to partake of it with the rest. However, my father had reserved a portion of his own for me, which he made me eat. After I had swallowed it, he said,
"You have eaten the goor, and are now a Thug in your heart; were you to desire to forsake us you could not, such is the power it has, when consecrated as you have seen it over the hearts of men. Were any one to find a portion and eat it, whatever might be his rank or condition in life, he would assuredly become a Thug; he could not avoid it, the power it would exercise over him would be irresistible."
"This is wonderful indeed," said I; "have such things been known?"
"I could relate hundreds of instances had I ​time," he replied; "but ask Hoosein, or any one, they will all tell you the same."
In the evening, when all were assembled as usual, my father took me to task about my faint-heartedness, as he termed it.
"This will never do, my son," said he; "you who ran in upon the tiger so nobly ought not to shrink from such child's play as this; you must be a man, and behave better, and remember you have eaten the goor."
"For shame, brother!" said Hoosein; "do not speak so to the Sahib-zada; remember you were no better yourself at first; do you not recollect the business at ——, and what difficulty I had to persuade Gunesha that you were in reality good stuff? Let the Sahib-zada but see one or two more of these affairs, and he will be quite a different person, he will become a tiger at the work. I do not fear, my son," said he, turning to me and slapping me on the back; "worse men than you have begun better, and ended in being chicken-hearted fellows, only fit to dig graves and be scouts. Old Hoosein never yet was mistaken in any one, and you, Inshalla! will surpass your father. Only let him," continued he, again addressing my father, "let him see one or two more affairs, and then try his hand ​himself: you will then see whether I am wrong or not."
"It is well," exclaimed my father; "believe me, my son, I meant not to upbraid you, but I was fearful the feeling you displayed might grow upon you; be kind as you will to those around you, affectionate to your connections; pity the poor, give alms to the needy; but remember that you are a Thug, and have sworn relentless destruction to all those whom Alla may throw in your way."
"I am rebuked," said I, "and your words have sunk into my heart; never more shall you have to say of me that I flinched from my duty. Whenever you think fit I am ready to take the handkerchief." And to turn the subject, I said, "I beg to represent, that Mahomed the Bhuttote promised to tell me some history of the man who died last night, and I call on him to fulfil his word."
"Well spoken!" cried a dozen of the men; "Mahomed is a sure hand at a story, let us have it."
Mahomed, after stuffing a large quantity of pan-leaf and tobacco into his mouth, crunched it several times between his teeth, and after a copious discharge of red saliva, settled himself ​upon his heels, and, addressing my father, spoke, as nearly as I can remember, as follows.
"I was born at Boree, which is a small village in the Nagpoor territory: my father was a Thug, as you all know, and my ancestors were the same for generations before. Tales of their feats have been handed down in our family from father to son, and they are worth relating, but they have nothing to do with my story. They had been prosperous, however, and had saved money enough to give a large sum at the court of Nagpoor for the office and lands of the Patelship (chief magistracy) of our village; nevertheless they pursued their profession of Thuggee. My grandfather, Kasim, as many of you know, was as notorious a leader of Thugs as any one has been since he died; and my father, who was then young, succeeded to his property and situation. Long he held it, and none arose to dispute his claim.
"But his prosperity was not fated to last. Well do I remember the day when some soldiers, sent by order of the peshkar of the court, arrived at the village with an order to bring him to 'the Presence.' My father vainly endeavoured to learn from them the reason of this sudden call for him, as he was regular in his ​payments to the government; and finding reasoning would not avail, he strove to bribe the leader of the party into conniving at his absence. But all would not do; he was obliged to accompany them, and he took me with him at my earnest entreaty. I was then a young man, probably about the age of the Sahib-zada there. We reached Nagpoor after some long marches, and on our arrival we were cast into a vile prison, our legs loaded with irons, and we were denied the commonest comforts. We had no paun or tobacco, no clean clothes, were not allowed to see any one, and were given the coarsest and most wretched food to eat. In this manner we passed four long months. My father in vain entreated to know what he was accused of, or who was his accuser; and equally in vain were his attempts to have his situation made known to his family and friends. We wearied ourselves in our lonely prison with conjectures as to what the cause of the misfortune could be, but without success. At last, one day that wretch Brij Lall, who died last night by my hand, came into our prison attended by soldiers. My father gave himself up for lost, and thought his hour of death had arrived; but recovering, he appeared to recognise Brij Lall, ​and instantly assailed him with imprecations and abuse.
"When he had finished, Brij Lall, eyeing him with a grim look, said,
"'Pateljee! perhaps you will now condescend to give the government some account of the effects of Jeysookhdass the merchant, who lived in your village, and about whose affairs you well know I was sent some years ago. You may also remember the reception and treatment you gave me, for which, by the blessing of God, I will now see whether I cannot effect a return.'
"'Thou art a liar, and a base-born rascal of a mootsuddee!' cried my father, 'and not one word shalt thou ever know from my lips: send some one more fit to confer with Kasim Patel, and he will tell what he knows; but not one word to thee, thou dog and son of a dog.'
"'We will see,' said the vile wretch; and making a sign to the soldiers with him, my poor father was seized; and a horse's nose-bag filled with hot ashes being tied over his head, he was thumped violently on the back till he was forced to inhale the hot dust, which nearly killed him. This was repeated several times, on every refusal to tell to Brij Lall what he desired to know. At last nature could bear no ​more, and he fainted. The wretch then left the prison, particularly ordering that no water should be given. But in this his vile intentions were frustrated; for fortunately some had remained from our morning's supply, and after sprinkling my father's face, and forcing a draught into his mouth, he recovered sufficiently to sit up and drink some more, which revived him.
* ↑ Dhobees, washermen; Bhats, bards; Sikhs, a tribe of Hindoos; Nanukshahees, a class of religious mendicants; Mudaree Fukeers, ditto; Bhungees, sweepers; Tailees, oilmen; Lohars, blacksmiths; Burraes, carpenters.
* ↑ A small brass or copper drinking-vessel.
* ↑ Dāll, boiled peas.
* ↑ A huxter.
* ↑ Khayet, a caste of Hindoos, usually clerks.
* ↑ Lughaees, those of the band whose office it is to dig the grave and bury the dead.
* ↑ Assembly.