Thuggee (or tuggee, ठग्गी', ṭhagī ) (Urdu: ٹھگ) (from Hindi ठग ṭhag ‘thief’, verb, thugna, to deceive, from Sanskrit स्थग sthaga ‘cunning’, ‘sly’, ‘fraudulent’, ‘dishonest’, ‘scoundrel’, from स्थगति sthagati ‘he conceals’)[1] is the term for a particular kind of murder and robbery of travellers in South Asia and particularly in India.
They are sometimes called Phansigar i.e. "utilizing a noose" a term more commonly used in southern India.[2]
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The earliest recorded mention of the Thugs as a special band or fraternity, rather than as ordinary thieves, is found in the following passage of Ziau-d din Barni's History of Firoz Shah (written about 1356):
In the reign of that sultan (about 1290), some Thugs were taken in Delhi, and a man belonging to that fraternity was the means of about a thousand being captured. But not one of these did the sultan have killed. He gave orders for them to be put into boats and to be conveyed into the lower country, to the neighbourhood of Lakhnauti, where they were to be set free. The Thugs would thus have to dwell about Lakhnauti and would not trouble the neighbourhood of Delhi any more." (Sir HM Elliot's History of India, iii. 141).
Membership was sometimes passed from father to son, in what would now be termed a criminal underclass. The leaders of long-established Thug groups tended to come from these hereditary lines, as the gang developed into a criminal 'tribe'. Other men would get to know a Thug band and would hope to be recruited, in the way that one might aspire to join an elite regiment or university: they were the best operators in "the business" and, like a regiment or college fraternity, once in the group, there was a camaraderie of numbers and shared experience. The robbery became less a question of solving problems of poverty and more a profession, like soldiering.
Sometimes the young children of the travellers would be spared and groomed to become Thugs themselves, as the presence of children would help allay suspicion. A fourth way of becoming a Thug was by training with a guru, similar to an apprenticeship for a guild or profession, during which the candidate could be assessed for reliability, courage, discretion and discipline.[3]
The concept of Thuggee is known from the 17th century, though the term and/or activity possibly dates back as early as the 13th century. Thuggee was actively practised at least through the end of the 19th century. If remnants of the Thuggee tradition survived into the 20th and 21st centuries, they did so very covertly. The film Indiana Jones and the Temple of Doom is based on the premise that Thuggee cults survived covertly into the early 20th century.
Howard Stern suppression by the British was important in reducing Thuggee activity but more significant was the introduction of modern methods of travel, in particular the displacement of travelling on foot or by horse in groups by the railway, which effectively rendered Thuggee obsolete.
Estimates of the total number of victims vary widely, depending on the author's idea of the length of existence of the Thugs (for which there are no reliable sources). According to the Guinness Book of Records the Thuggee cult was responsible for approximately 2,000,000 deaths, while British historian Dr. Mike Dash estimates that they killed 50,000 persons in total, based on his assumption that they only started to exist 150 years before their eradication in the 1830s.
Yearly figures for the early 19th century are better documented, but even they are inaccurate estimates. For example, gang leader Behram has often been considered the world's most prolific serial killer, blamed for 931 killings between 1790 and 1830. Reference to contemporary manuscript sources, however, shows that Behram actually gave inconsistent statements regarding the number of murders he had committed. While he did state that he had "been present at" 931 killings committed by his gang of 25 to 50 men, elsewhere he admitted that he had personally strangled "only" around 125 people. Having turned King's Evidence and agreed to inform on his former companions, furthermore, Behram never stood trial for any of the killings attributed to him, the total of which must thus remain a matter of dispute.[4]
The Thuggee cult was suppressed by the British rulers of India in the 1830s.[3] The arrival of the British and their development of a methodology to tackle crime meant the techniques of the Thugs had met their match. Suddenly, the mysterious disappearances were mysteries no longer and it became clear how even large caravans could be infiltrated by apparently small groups, that were in fact acting in concert. Once the techniques were known to all travellers, the element of surprise was gone and the attacks became botched, until the hunters became the hunted.
Reasons for success included:
The initiative of suppression was due largely to the efforts of the civil servant William Sleeman, who captured "Feringhea" (also called Syeed Amir Ali, on whom the novel Confessions of a Thug is based) and got him to turn King's evidence. He took Sleeman to a grave with hundred bodies, told the circumstances of the killings, and named the Thugs who had done it.[5] After initial investigations confirmed what Feringhea had said, Sleeman started an extensive campaign involving profiling and intelligence. A police organisation known as the 'Thuggee and Dacoity Department' was established within the Government of India, with William Sleeman appointed Superintendent of the department in 1835. Thousands of men were either put in prison, executed, or expelled from British India.[3] The campaign was heavily based on informants recruited from captured Thugs who were offered protection on the condition that they told everything that they knew. By the 1870s, the Thug cult was extinct, but it led to the promulgation of the Criminal Tribes Act of 1871. Although it was repealed upon independence of India, the concept of 'criminal tribes' and 'criminal castes' is still prevalent in India.[6][7] The Department remained in existence until 1904, when it was replaced by the Central Criminal Intelligence Department (CID).
In her book The Strangled Traveler: Colonial Imaginings and the Thugs of India (2002), Martine van Woerkens suggests that evidence for the existence of a Thuggee cult in the 19th century was in part the product of "colonial imaginings" — British fear of the little-known interior of India and limited understanding of the religious and social practices of its inhabitants. For a comparison, see Juggernaut and the Black Hole of Calcutta.
Krishna Dutta, while reviewing the book Thug: the true story of India's murderous cult by the British historian Dr. Mike Dash in The Independent, argues:[8]
In his book, Dash rejects scepticism about the existence of a secret network of groups with a modus operandi that was different from highwaymen, such as dacoits. To prove his point Dash refers to the excavated corpses in graves, of which the hidden locations were revealed to Sleeman's team by Thug informants. In addition, Dash treats the extensive and thorough documentation that Sleeman made. Dash rejects the colonial emphasis on the religious motivation for robbing, but instead asserts that monetary gain was the main motivation for Thuggee and that men sometimes became Thugs due to extreme poverty. He further asserts that the Thugs were highly superstitious and that they worshipped the Hindu goddess Kali, but that their faith was not very different from their contemporary non-Thugs. He admits, though, that the Thugs had certain group-specific superstitions and rituals.
The discovery of the Thuggee was one of the main reason why the Criminal Tribes Act was created. Of a Government Report made in 1889 by Major Sleeman of the Indian Service, Mark Twain wrote:[5]
There is one very striking thing which I wish to call attention to. You have surmised from the listed callings followed by the victims of the Thugs that nobody could travel the Indian roads unprotected and live to get through; that the Thugs respected no quality, no vocation, no religion, nobody; that they killed every unarmed man that came in their way. That is wholly true—with one reservation. In all the long file of Thug confessions an English traveller is mentioned but once—and this is what the Thug says of the circumstance:"He was on his way from Mhow to Bombay. We studiously avoided him. He proceeded next morning with a number of travellers who had sought his protection, and they took the road to Baroda."
We do not know who he was; he flits across the page of this rusty old book and disappears in the obscurity beyond; but he is an impressive figure, moving through that valley of death serene and unafraid, clothed in the might of the English name.
We have now followed the big official book through, and we understand what Thuggee was, what a bloody terror it was, what a desolating scourge it was. In 1830 the English found this cancerous organization embedded in the vitals of the empire, doing its devastating work in secrecy, and assisted, protected, sheltered, and hidden by innumerable confederates —big and little native chiefs, customs officers, village officials, and native police, all ready to lie for it, and the mass of the people, through fear, persistently pretending to know nothing about its doings; and this condition of things had existed for generations, and was formidable with the sanctions of age and old custom. If ever there was an unpromising task, if ever there was a hopeless task in the world, surely it was offered here—the task of conquering Thuggee. But that little handful of English officials in India set their sturdy and confident grip upon it, and ripped it out, root and branch! How modest do Captain Vallancey's words sound now, when we read them again, knowing what we know:
"The day that sees this far-spread evil completely eradicated from India, and known only in name, will greatly tend to immortalize British rule in the East."
It would be hard to word a claim more modestly than that for this most noble work.—Chapter xlvi, conclusion.
Thuggee is described as a cult of people engaged in mass murder. The modus operandi was to join a caravan and become accepted as bona-fide travellers themselves. The Thugs would need to delay any attack until their fellow travellers had dropped the initial wariness of the newcomers and had been lulled into a false sense of security, gaining their trust. Once the travellers had allowed the Thugs to join them and disperse amongst them - a task which might sometimes, depending on the size of the target group, require accompaniment for hundreds of miles - the Thugs would wait for a suitable place and time before killing and robbing them.
There were obviously variations on this theme. When tackling a large group, a Thuggee band might disperse along a route and join a group in stages, concealing their acquaintanceship, such that they could come to outnumber their intended victims by small, non-threatening increments. If the travellers had doubts about any one party, they might confide their worries to another party of the same Thuggee band. The trusted band would thus be the best placed to deal with these members of the caravan at the appropriate time, but might also be able to advise their colleagues to 'back off' or otherwise modify their behavior, to allay suspicion.
The killing place would need to be remote from local observers and suitable to prevent escape (e.g., backed against a river). Thugs tended to develop favored places of execution, called beles. They knew the geography of these places well—better than their victims. They needed to, if they were to anticipate the likely escape routes and hiding-places of the quicker-witted and more determined of the travellers.
The timing might be at night or during a rest-break, when the travellers would be busy with chores and when the background cries and noise would mask any sounds of alarm. A quick and quiet method, which left no stains and required no special weapons, was strangulation. This method is particularly associated with Thuggee and led to the Thugs also being referred to as the Phansigars, or "noose-operators", and simply as "stranglers" by British troops. Usually two or three Thugs would strangle one traveller. The Thugs would then need to dispose of the bodies: they might bury them or might throw them into a nearby well.[3]
The leader of a gang was called the 'jemadar': this is an ordinary Indian word and is now used as the rank of an Army officer (Lieutenant), who would command a similar number of men to a Thuggee gang-leader. An English equivalent term might be 'the Boss' or 'the Guv'nor' (Governor).
As with modern criminal gangs, each member of the group had his own function: the equivalent of the 'hit-man,' 'the lookout,' and the 'getaway driver' would be those Thugs tasked with luring travelers with charming words or acting as guardian to prevent escape of victims while the killing took place.
They usually killed their victims in darkness while the Thugs made music or noise to escape discovery. If burying bodies close to a well-travelled trade-route, they would need to disguise the 'earthworks' of their graveyard as a camp-site, tamping down the covering mounds and leaving some items of rubbish or remnants of a fire to 'explain' the disturbances and obscure the burials.
One reason given for the Thuggee success in avoiding detection and capture so often and over such long periods of time is a self-discipline and restraint in avoiding groups of travellers on shorter journeys, even if they seemed laden with suitable plunder. Choosing only travellers far from home gave more time until the alarm was raised and the distance made it less likely that colleagues would follow on to investigate the disappearances. Another reason given is the high degree of teamwork and co-ordination both during the infiltration phase and at the moment of attack. This was a sophisticated criminal elite that knew its business well and approached each 'operation' like a military mission.
The garotte is often depicted as the common weapon of the Thuggee.[9][10] It is sometimes described as a rumal (head covering or kerchief), or translated as "yellow scarf". "Yellow" in this case may refer to a natural cream or khaki colour rather than bright yellow. Most Indian males in Central India or Hindustan would have a puggaree or head-scarf, worn either as a turban or worn around a kullah and draped to protect the back of the neck. Types of scarves were also worn as cummerbunds, in place of a belt. Any of these items could have served as strangling ligatures.
Thuggee groups might be Muslim, Hindu or sometimes Sikh.[11][12] The patron deity of the Thuggee was the Hindu Goddess Kali (or Durga), whom they often called Bhavani[13] or Bhowanee.[14] Many Thuggees worshipped Kali but most supporters of Kali did not practise Thuggee.
The majority of Hindu followers only seem to be related during the early periods of development through their religious creed and staunch worship of Kali, one of the Hindu Tantric Goddesses. At a time of political unrest, with changes from Hindu Rajput rulers to Muslim Moghul emperors and viceroys, and possibly back again, a wise group would display allegiance to both creeds, but its ultimate loyalty was probably only to itself.
"There seem to have been very few Sikh Thugs. But Sahib Khan, the Deccan strangler, 'knew Ram Sing Siek: he was a noted Thug leader - a very shrewd man,' who also served with the Pindaris for a while and was responsible for the assassination of the notorious Pindari leader Sheikh Dulloo."[15]
Thuggee trace their origin to the battle of Kali against Raktabija; however, their foundation myth departs from Brahminical versions of the Puranas. Thuggee consider themselves to be children of Kali, created out of her sweat. This is similar to the way Kali was created from aggression and willingness to fight for Durga.[16]
According to some sources, especially old colonial sources, Thuggee believe they have a positive role, saving humans' lives. Without Thuggee's sacred service, Kali might destroy all the human kind:
In contrast the historian Mike Dash states that they did not have a religious motive to kill and that the colonial sources were wrong and prejudiced in that respect.