facilitate escape from the consequences of crime, as well as to augment the difficulties of detection.

Sometimes, however, these ruffians carried on their depredations with greater audacity. A gang would assemble in the woods near a village, and singling out some person's house who was suspected of being more wealthy than his neighbours, break into his dwelling and carry off his hoards. Any opposition or attempt at concealment led to the torture of the wife and children, until the agonies inflicted obliged the wretched inmates to discover any treasure which they might have hidden. Most of these bands enjoyed the protection and patronage of certain Zemindars or landed proprietors, with whom they shared their booty, and from whom they looked for aid when in the hands of justice. The European magistrate was of course incorruptible, but his subordinate native officers seldom proved entirely inaccessible to a valuable bribe, or if their integrity could not be shaken, hired false witnesses made their appearance, and endeavoured to prove an alibi. Many, even of the Brahmins, are said to have participated in these robberies, which were however carried on by Mohammedans as well as Hindoos.

The Thugs, or Phansigars, as they have been sometimes called, bore a faint resemblance to the assassins, or followers of the Old Man of the Mountain, so frequently mentioned by the historians of the Crusades. They considered their victims as sacrifices to their Divine Patroness Kali, or Bohwanee, thus investing deeds of cruelty and blood with a species of religious mystery. This wretched sect abounded chiefly in Guzerât and Malwah, but were found occasionally in other parts of Hindoostan. Women, and even children, followed them in their expeditions, and aided in carrying out their murderous designs. They generally attached themselves to small parties of travellers whom they often accompanied during several days, until a suitable place

1828.]

THE THUGS.

319 for "the sacrifice" had been discovered. Various decoys were put in practice on these occasions. Sometimes a sick man stretched at the foot of a tree implored the passers-by to dismount and come to his assistance-in many cases, a woman covered with ornaments solicited the favour of a seat on the wayfarer's horse as far as the next town. If the unwary listened to these tales, other votaries of Bohwanee were at hand to avail themselves of the opportunity. A rope with a slip knot being thrown dexterously over the heads of the victims, they soon ceased to breathe, and in a few minutes' time the grave that had generally been previously prepared by the murderers, received the last remains of the unfortunate travellers.

The discovery and punishment of the Dacoits and Thugs was not affected without considerable difficulty. These dangerous societies possessed numerous ramifications, extending far and wide among the native population, while many persons of influence and rank afforded them some degree of countenance and protection. To describe in detail the measures employed to eradicate such gigantic evils might unquestionably prove interesting, but would require more space than can be allotted to any special subject in a work of this kind. Let it suffice, therefore, to say that the exertions of the authorities proved partially successful in the one case, and entirely so in the other. Dacoitry was repressed and diminished, while Thuggism was thoroughly annihilated, and has never since been revived.

Another evil, no less repugnant to the feelings of humanity, though unhappily more consonant with Hindoo notions and prejudices, excited about this period considerable attention the rites commonly known by the title of Suttee. From time immemorial it had been the custom for Hindoo widows to burn themselves upon the funereal pyre of the deceased husbands. The practice, though not enjoined by the Vedas and other sacred

books, is yet spoken of as a meritorious sacrifice, every act of self-immolation being thus regarded in the Brahminical Theology. But for some years previous to Lord William Bentinck's arrival, a growing feeling against these inhuman rites had been gradually pervading the better informed portion of Hindoo society. The regulations of the English Government also tended to discourage the perpetration of Suttees, which indeed never seem to have been universal, or even extremely common. The better feelings and emotions of the human heart will sometimes struggle successfully with the fanaticism that seeks to wrest from them an object of attachment, and often doubtless there existed in India as elsewhere, those whose natural affection spurned the yoke of a superstitious creed. Still, the official declaration issued in 1829, which abolished for ever this revolting practice, was much needed, and has hitherto worked well.

The same sages who had formerly opposed the Missionaries, elevated their voices both abroad and at home in favour of Suttees. Notwithstanding, however, their manifold and mournful predictions, the Hindoos remained tranquil and submissive, many of them even rejoicing that the Government of the strangers was relieving their nation from the burden and disgrace of a rite to which apathy and the tyrannical force of established custom had rendered them so long subservient.

The following touching account of a Suttee clearly proves that even while this abominable superstition existed in full vigour, the best feelings of humanity, common alike to both European and Hindoo, protested against its occurrence, and would fain have prevented its enactment. Ahalya Baee has already been mentioned in these pages, as the queen or regent of the province of Malwa. "She had lost," says the narrator, "her only Her remaining child, a daughter, was married, and had one son, who died at Mhysir. His father died twelve months afterwards. His widow immediately

son.

1829.]

A SUTTEE.

321

declared her resolution to burn herself with the corpse of her husband. Her mother and her sovereign left no effort untried short of coercion, to induce her to abandon her fatal resolution. She humbled herself to the dust before her, and entreated her, as she revered her God, not to leave her desolate and alone upon earth,

"Her daughter, although affectionate, was calm and decided. 'You are old, mother,' said she, and a few years will end your pious life. My only child and husband are gone, and when you follow, life I feel will be insupportable; but the opportunity of terminating it with honour will then have passed by!' The mother, when she found all dissuasion unavailing, determined to witness the last dreadful scene. She walked in the procession, and stood near the pile, where she was supported by two Brahmins who held her arms.

66

Although obviously suffering great agony of mind, she remained tolerably firm till the first blaze of the flame made her lose all self-command; and while her shrieks increased the noise made by the exulting shouts of the immense multitude that stood around, she was seen to gnaw in anguish those hands which she could not liberate from the persons by whom she was held. After some convulsive efforts, she so far recovered as to join in the ceremony of bathing in the Nerbuddah, when the bodies were consumed. She then retired to her palace, where for three days, having taken hardly any sustenance, she remained so absorbed in grief, that she never uttered a word. When recovered from this state, she seemed to find consolation in building a beautiful monument to the memory of those she lamented."*

At the commencement of 1829, Lord William Bentinck proceeded on a tour of inspection through the Upper Provinces. His affability and easiness of access endeared him to the natives of every rank, while the

*Sir John Malcolm, quoted in Auber's Rise and Progress of the British Power in India.

Y

marked favour and attention which he bestowed upon shose Hindoo and Mohammedan proprietors, who seemed animated by a spirit of enterprise and liberality, rendered mary others emulous of imitating their example. Nor should the interest that his Lordship always manifested sowards education, and the general diffusion of the knowledge of the English language and literature, be passed ever unnoticed or uncommended. Even the old AngloIndians, those infallible prophets of evil, were obliged to own that no prejudices existed on this score among the people of Hindoostan. A lively and inquisitive race, the latter applied themselves with pleased alacrity to a study which promised to become both, in an intellectual and pecuniary point of view, productive of advantage, and in the year 1829, there were more than 3,000 youths at Calcutta alone, who daily endeavoured to render their minds familiar with the poetry of Shakspeare, and the philosophy of Bacon.

The admirers of intellectual progress will watch with interest the advances made by an ingenious people in those arts and sciences, which add to the wealth and increase the happiness of civilized nations; nor will the thoughtful Christian contemplate such a spectacle unmoved or unconcerned. Although the knowledge first communicated may not be of a direct theological character, although it cannot alone satisfy the wants and solace the sorrows of a being destined to immortality, yet secular learning, by breaking up the clods of ignorance and superstition, is doubtless preparing the soil for the reception of the good seed which shall bring forth in another generation the fruits of righteousness and peace.

During his northern progress, Lord William Bentinck had an interview with Runjeet Singh, the powerful ruler of Lahore, between whom and the English government the most friendly relations existed. At Simlah his Lordship met Lieutenant Burnes, who had recently returned from a steam voyage up the Indus, and was now