[world-vedic] Did the British Save India?

[Guest guest]

Dear guruji

You are highlighting only one side of ancient India but there are good things

also. It is better to forget the worst and remember the best.

a meber

Pl. read this story

There is an amusing story concerning Alexander, the Great. When hecame to India,

he found that the Indians were a race of brave,fearless people. He made friends

with them.When he was about to return to his country, he remembered that

hispeople had asked him to bring to them an Indian yogi. They had hearda lot

about yogis and were very desirous of seeing one, meeting him,hearing him speak

and receiving his blessings. Alexander was toldthat the yogis dwelt in the

forest.In quest of a yogi he went to a forest. Sure enough, he found onesitting

underneath a tree, in deep meditation. He waited patientlyuntil the yogi opened

his eyes.Reverently, Alexander requested the yogi to accompany him to

Greece,saying. "I will give you everything you need or ask for. But, pray,do

come with me. My people would love to meet you!"The yogi quietly answered, "I

need nothing, I am happy where I am!"This was the first time that anyone had

turned down Alexander'srequest. He could not control himself. He flew into a

rage.And unsheathing his sword, he thundered, "Do you know who is speakingto

you? I am the great king Alexander. If you will not listen to me.I shall kill

you- cut you into pieces!"Unperturbed, the yogi answered. "You cannot kill me!

You can onlykill my body. And I am not the body. I am that which dwells

within thebody!The yogi continued, "You say you are a king. May I tell you, who

youare? You are a slave of my slave!"Stunned. Alexander asked. "How am I a

slave of your slave?"In a voice tender with compassion, the yogi explained. "I

havemastered anger. Anger is my slave. See, how easily you gave way toanger.

You are a slave of anger, and, therefore, a slave of myslave!"Know ye not that

ye are the temple of God,And that the Spirit of God dwelleth in you.Just as God

fills the whole world, so the soul fills the body.Just as God sees, but is not

seen, so the soul sees, but is not itself seen.Just as God feeds the whole

world, so the soul feeds the whole body.Just as God is pure, so the soul is

pure.Just as God dwells in the innermost precincts [of the Temple],So also the

soul dwells in the innermost part of the body.

-

vrnparker

vediculture

Thursday, March 20, 2003 8:27 AM

[world-vedic] Did the British Save India?

I AM POSTED THIS FOR INTEREST AND FEEDBACK. NOT THAT I BELIEVE IN THE VIEWS

EXPRESSED.VRN William Sleeman dedicated his life to the destruction of the Evil

Thugees and organized Dacoitry. One wonders if the Indians themselves would or

could have done the same.Conspiracy Unmasked!by Steve BontaOn a hot spring

morning in 1831, a strange company was encamped just outside the village of

Selohda, in northern India. Several large tents, a number of horses, and some

bullock carts contained the provisions for an English officer, a blue-eyed,

resolute gentleman in his early 40s, and his young French wife. Attending them

were more than a dozen Indian soldiers, or nujeebs, who kept careful watch over

a tall, well-built young Indian man with the bearing of nobility, who wore heavy

ankle shackles. A small crowd of curious villagers was also gathering.As the

morning sun began to heat the dusty tropical air, mynahs and parakeets

chattered in the mango trees growing around the camp. Insects busied themselves

around the crimson flame-of-the-forest blossoms. From one of the tents came the

sounds of breakfast being prepared.Yet the attention of the English officer was

distracted by none of these things. Instead he was quietly interrogating the

handsome young prisoner in fluent Hindi. After a few moments of discussion, the

prisoner pointed toward a patch of ground near where the horses were tethered.

At a command from the Englishman, the nujeebs began digging in the ground near

the horses.Within a few minutes, they made a grisly discovery: a human skeleton

with a few strips of tattered cloth clinging to otherwise bare bones. After a

few more spadefuls of earth were tossed aside, a second skeleton was uncovered,

lying beside the first. As the sun rose higher, the grim work continued, until

five skeletons had been exhumed from the shallow grave.The skeletons were, the

young prisoner revealed, the remains of five minor local police officials who

had been killed there seven years previously.Nor was this all. At a signal from

the prisoner, the nujeebs began digging at a new spot, near where several of the

ropes of the Englishman's tent had been staked into the powdery soil. Here seven

more skeletons were unearthed and laid out in the sun. These unfortunates, a

pundit and six attendants, had been murdered there more than a dozen years

before.By this time, the lovely young wife of the Englishman in command had

emerged from the tent where she had been preparing breakfast, drawn by the

gasps and horrified murmurs of the onlookers. She gazed on the macabre scene

without reaction, for this grim pageant had become for her all too familiar in

recent months.Now the tent itself was taken down, and the ground on which the

Englishman and his wife had slept the night before was turned over. Before

long, five more skeletons were exhumed, the remains of four Brahmins and a

woman, who had met their fate at about the same time as the pundit and his

attendants.By this time, the temperature in the mango grove had reached 105°

Fahrenheit, and the nujeebs were exhausted and dehydrated. Having done his best

to establish the identities of the 17 murder victims, which he carefully

recorded in his notebook, the English official ordered the nujeebs to rebury

the skeletons and break camp. By midday the party had moved on to a similar

grove a few miles down the road, where the gruesome labor resumed.The above

episode was typical of a remarkable and dramatic campaign, carried out in the

1820s and 1830s, to stamp out a terrifyingly ruthless and efficient secret

society of murderers whose depredations had made roads in India unsafe for

generations, yet whose very existence had gone unsuspected by most Indians and

British alike for centuries. The story of their detection and eventual

suppression by the British is a textbook case of the routing of an ancient,

entrenched conspiratorial enemy, and an instructive example for those who would

oppose conspiratorial forces at work today.India at the turn of the 19th century

was not much different from India in previous ages: a vast amalgam of castes,

religions, races, tongues, and tribes, overlain by a constantly shifting

checkerboard of principalities, feifdoms, enclaves, and territories controlled

by foreign interests. The British in particular had been gradually expanding

their colonial interests from trading ports originally established in the 17th

century — the great cities of Calcutta, Madras, and Bombay. Like most outsiders

coming to India, the British were baffled by the vastness and complexity of this

strange country, coupled with the peculiar impenetrability for outsiders that

the Hindu caste system and associated social and religious practices conferred.

For the most part, India epitomized the exotic and mysterious East; those

Europeans who lived there for any length of time generally preferred to accept

the incomprehensibility of Indian society and remain aloof.There were a few

exceptions, however. Late in the 18th century, a brilliant young Englishman,

Sir William Jones, was appointed judge in Calcutta. Trained in classical

languages at Oxford as well as in the law, Jones became the first Western

scholar to recognize the relationship of Sanskrit, the classical language of

India, to Latin and Greek in Europe, and to suggest a common linguistic

ancestor. As a result of this discovery, the attention of many European

scholars was drawn to the vast literature in the Sanskrit language, and much of

the recondite lore of the Vedas, the Upanishads, and other ancient Hindu

writings became objects of study in the West. Yet a veil of secrecy and

exclusion still hung over much of India. For example, the fact had passed

almost unnoticed that, every year, for as long as anyone could remember, tens

of thousands of travelers disappeared without a trace on highways and waterways

throughout India.Rumors of a secret society of murderers in India were not

entirely a novelty, but given the impenetrability of Indian society, as well as

the activities of large groups of highwaymen and bandits (known as Dacoits and

Pindari), these rumors were not deemed worthy of official concern, and were

dismissed by the British. Even when a British officer named John Maunsell

vanished while en route to Agra in October 1812, no cry was raised. Yet this

indifference was about to change, and the agent of this change was an earnest,

sober-minded young English soldier named William Sleeman.William Henry Sleeman

was born in 1788 in Stratton, Cornwall. From a young age William wished to

serve abroad in the Army. He had studied both Arabic and Hindustani for three

years in England before reaching the minimum age for direct entry, and so was

already quite proficient in two difficult Oriental languages when he arrived in

Calcutta in October 1809. In the ensuing years, he learned several other

Oriental languages, including Persian and Gurkha. He also dedicated himself to

the task of mastering the complexities of the many sects and cults that made up

the confusing patchwork of Hinduism. In a few years, Sleeman had achieved a

unique perspective on India and her culture, a perspective he gained through

disciplined scholarship and a strong affection for the Indian people.Sleeman,

it should be noted, evinced no tendency to "go native," despite his sincere

love and respect for the Indians and their alien ways. He was noted, even as a

young man, for his avoidance of the vices that typically beset British soldiers

abroad: He drank very little, eventually abstaining completely, and had nothing

to do with the women of easy virtue who abounded in British Calcutta. He was by

all accounts an upright, principled, and dedicated soldier, qualities that would

serve him well in the trials that lay ahead.Even in his early years in India,

Sleeman must have wondered at the peculiar practices of those Hindus who

worshiped the goddess Kali, the dark consort of Shiva who is said to feed on

the blood of mortals and to haunt the burning-grounds (or ghats) where Hindus

are cremated. Her hideous image is to be seen in temples throughout India. She

is typically represented as black (one of her epithets, Kali Ma, means "black

mother"), many-armed, and garlanded with human skulls with a long red tongue

protruding from a screaming mouth. In temples dedicated to Kali, human

sacrifices were once carried out, though by Sleeman's time they had been

discontinued in favor of goats. Worshipers invoked her with the words:

"Terrific-faced Kali, holding a drawn sword and a noose and a club, wreathed

with human skulls, lean, emaciated, and terrible, wide-mouthed, tongue

dreadfully protruded, maddened, blood red-eyed, and filling the four quarters

of the globe with hideous cries...."Many devotees allowed themselves to be

suspended by hooks inserted into the muscles of their backs, a procedure that

is still practiced today. Indeed, the very name "Calcutta" is a shortened

version of "Kali Ghat," meaning "burning-ground of Kali."In association with

his study of Hinduism, Sleeman began to hear rumors of a terrible secret

society of Kali worshipers, old as India itself, who practiced ritual murder

and the spoliation of travelers. Already in the 17th century, one Thévenot, a

French traveler, had observed: "Though the road I have been speaking of from

Delhi to Agra be tolerable, yet hath it many inconveniences … one had best not

to suffer any body to come near one on the road. The cunningest robbers in the

world are in that country. They use a certain slip with a running noose, which

they can cast with so much sleight about a man's neck, when they are within

reach of him, that they never fail, so that they strangle him in a trice."In

1816, an article appeared in the Madras Literary Gazette, authored by Dr.

Robert C. Sherwood. Sherwood, like Sleeman, was well-versed in Hinduism, and

had gotten wind of a mysterious society of assassins from a gang of suspects

who had been arrested and then released by an unbelieving judge in Madras in

1815. Sherwood's article was the first major testimony confirming the existence

of a cult which committed murder in the name of Kali, and it attracted Sleeman's

immediate attention. Among other things, Sherwood wrote:While Europeans have

journeyed through the extensive territories subject to the Government of Fort

St. George, with a degree of security nowhere surpassed, the path of the native

traveller has been beset with perils little known or suspected, into which

numbers annually falling, have mysteriously disappeared, the victims of

villains as subtle, rapacious and cruel as any who are to be met with in the

records of human depravity. The Phansigars, or stranglers, are thus designated

from the Hindustani word Phansi a noose. In the more northern parts of India,

these murderers are called Thugs, signifying deceivers: in the Tamul language,

they are called Ari Tulucar, or Mussulman noosers: in Canarese, Tanti Calleru,

implying thieves, who use a wire or cat-gut noose.... Skilled in the arts of

deception, Phansigars enter into conversation and insinuate themselves, by

obsequious attentions, into the confidence of travellers of all

descriptions.... When the Phansigars determine … to attack a traveller, they

usually propose to him, under the specious plea of mutual safety or for the

sake of society, to travel together … and on arriving at a convenient place and

a fit opportunity presenting … one of the gang puts a rope or sash round the

neck of the unfortunate persons, while others assist in depriving him of his

life.Thus an account of the Thugs, as they came to be known, and Thugee, their

body of secret beliefs and practices, was first made available to outsiders.

Perhaps not surprisingly, the account was all but ignored by British

officialdom. Who could give credence to such extravagant rumors? And even if

there was an element of truth to them, surely this was a matter for the Indians

to resolve among themselves.Sleeman, however, decided to dedicate his attention

to the detection and eradication of Thugee, all obstacles notwithstanding.

Before he could tackle the Thugs themselves, though, he faced a stone wall of

official indifference, disbelief, and outright opposition. He resolved to alter

his circumstances so as to have enough clout to make the system work in his

favor. Accordingly, he applied for a transfer from the Army to the Civil

Service, and was appointed in 1820 as junior assistant magistrate in the

northern territories of Saugor and Maratha.After two years, Sleeman was

appointed magistrate in charge of the Narsinghpur district. At last, equipped

with the authority of a magistrate, and backed by a force of more than a dozen

thanadars, or Indian policemen, William Sleeman had the authority and the

resources to enable him to pursue his long-anticipated campaign against the

Thugs. As he rode from town to town within his district to hear cases, he

gathered information on reports of bodies found in well shafts, ravines, and

dried-up riverbeds, all possessing the same types of cuts on the neck and

torso. For the most part, the corpses were quietly buried and grieving friends

and relatives maintained frightened silence.At first, natives were reluctant to

give information, suspecting the existence of a dreadful secret evil that would

silence any who tried to expose it. Years later, when Sleeman began to

appreciate the true scope of Thugee, he found out that, even as he traveled

about building his files and gathering information, the cunning killers were

plying their ghastly trade literally within yards of his own residence in

Narsinghpur. Emboldened by long immunity and a devilishly clever method of

killing without leaving evidence, the Thugs doubtless assumed that the upstart

foreigner would be easily thwarted.Bit by bit, Sleeman began to assemble a

detailed picture of Thugee and its practitioners. Thugee was primarily a

hereditary system associated with Hindus and Muslims that transcended both

religion and caste. As mentioned, it revolved around the fanatical worship of

the goddess Kali. While not all Kali devotees were Thugs, Sleeman estimated

that there were at least 5,000 Thugs in India. The cult was obviously ancient,

and Sleeman suggested that a cryptic mention in Herodotus of a people (the

Sagartians) in central Asia proficient in strangling with a cord might possibly

refer to a source of Thugee more than two millenia earlier. The Thugs themselves

believed that their activities were depicted in the eighth-century cave temple

carvings at Ellora, but such carvings have not been found. It is established,

however, that during the reign of Jalal-ud-din Khilji, the Sultan of Delhi,

towards the end of the 13th century, around a thousand Thugs were arrested and

deported from Delhi to Bengal. Early in the next century, a leading Thug named

Nizam-ud-din assisted in the repulsion of invaders in Delhi. Evidently by this

time Thugee was already a powerful, pervasive organization.The Thug method of

killing was strangulation, usually from behind the victim with a skillfully

handled yellow silk cloth called a rumal. The name "Thug" came from the Hindi

verb thaglana, "to deceive," and reflected the uncanny ability of Thugs to

befriend their intended victims and to lure them into a state of complacency

and vulnerability. As Sherwood had discovered, they usually did this by posing

as traveling merchants in search of security in numbers. Since roads in India

were perilous enough owing to bandits like the Pindari, most travelers were

only too eager to accept offers of respectable-looking companies to travel

together.Once a group of Thugs had insinuated itself into a company of

merchants, religious pilgrims, or even police officials, they would often

travel with them for days, earning trust and friendship. Should their intended

victims become suspicious of their intentions, and refuse to travel with them,

the Thugs often had backup groups who would conveniently meet the company of

travelers further on. One way or the other, once an individual had been marked

for murder, seldom did he escape the murderous hands of the Thugs.Thugs

typically chose the spot for murder ahead of time, and used certain groves,

called beles, repeatedly. When the location chosen for the killing was reached,

the Thugs waited until a predetermined moment, when every Thug was conveniently

positioned beside or behind his pre-appointed victim. A secret command, such as

"Bring tobacco!" was uttered, and, with practiced efficiency, the Thugs sprang

into action, casting their rumals around their victims' necks and garroting

them, swiftly and silently, from behind. Where victims were strong enough to

put up a struggle, three Thugs were typically employed, one to use the rumal,

and the other two to throw the victim on the ground, kicking him in the

genitalia to nullify resistance. Sometimes Thugs would assault a traveler

riding on horseback, yanking him from the saddle with uncommon skill, and then

dispatching him on the road. Whatever the individual circumstances of Thug

activities, the result was nearly always the same: a group of unsuspecting

travelers engaged one moment in pleasant, innocent conversation with charming

fellow travelers, and dead by strangulation and a broken neck the

next.Immediately after the murders had been carried out, the Thugs robbed the

bodies of their possessions and placed them in graves, which often had been dug

in advance. They characteristically cut deep gashes in the bodies to hasten

decomposition and thereby reduce the likelihood that jackals or other

carrion-eaters would find and uncover the evidence. Then they carried out the

tuponee, a sacrificial rite involving the consecration of a type of sugar and

the blessing of the sacred pickax or kussee, a totemic object that all Thug

gangs carried with them on their forays.What possible motivation could drive

such a horrific organization? Thug lore, as recounted by Sleeman, offered the

following rationale:Once on a time the world was infested with a monstrous

demon named Rukt Bij-dana, who devoured mankind as fast as they were created.

So gigantic was his stature, that the deepest pools of the ocean reached no

higher than his waist. This horrid prodigy Kali cut in twain with her sword,

but from every drop of blood that fell to the ground there sprang a new demon.

For some reason she went on destroying them, till the hellish brood multiplied

so fast that she waxed hot and weary with her endless task. She paused for a

while, and, from the sweat brushed off one of her arms, she created two men, to

whom she gave a rumal, or handkerchief, and commanded them to strangle the

demons. When they had slain them all, they offered to return the rumal, but the

goddess bade them keep it and transmit it to their posterity, with the

injunction to destroy all men who were not of their kindred.A tradition is

current among Thugs, that about the period of the commencement of the Kali Yug

[the 19th century], Kali co-operated with them so far as to relieve them of the

trouble of interring the dead bodies, by devouring them herself. On one

occasion, after destroying a traveller, the body, as usual, was left unburied;

and a novice, unguardedly looking behind him, saw the naked goddess in the act

of feasting upon it, half of it hanging out of her mouth. She, upon this,

declared that she would no longer devour those whom the Thugs slaughtered, but

she condescended to present them with one of her teeth for a pickaxe, a rib for

a knife, and the hem of her lower garment for a noose, and ordered them, for the

future, to cut and bury the bodies of whom they destroyed.A more hideous

mythology to justify the monstrous evil of Thugee can scarcely be

imagined.While he had learned a great deal about Thugee, Sleeman was for some

time unable to make much progress in bringing the Thugs to justice. The Thugs,

smugly secure in the belief that their dark benefactress would protect them,

continued to exact a terrible toll on India. It is now estimated that a few

thousand Thugs, a tiny minority by Indian standards, accounted for 30,000 to

40,000 deaths per year in India.But in the late 1820s, two pivotal events

changed the course of Sleeman's lonely crusade as well as his personal life.

The first, in 1828, was the appointment of Lord William Cavendish Bentinck as

governor-general of British India. Under Bentinck, proselytizing by Christian

missionaries in India, long opposed by a colonial regime studiously committed

to non-interference in cultural matters, was legalized. There followed an

official prohibition on the practice of suttee — the self-immolation of widows

on their husbands' funeral pyres — which had always been regarded as an

abomination by the British in India. With Bentinck in office, Sleeman at last

found a sympathetic ear for his plans for a concerted anti-Thug campaign.The

second significant event occurred in 1829, when, at the age of 41, Sleeman

married Amélie de Fontenne, the daughter of a French nobleman whom he had met

in Mauritius. Their marriage was by all accounts a devoted relationship. Amélie

came to share her husband's zeal for eradicating Thugee, and accompanied him on

many of his expeditions. Aside from the obvious dangers posed by the Thugs

themselves, these journeys would have tried the mettle of any human being, let

alone a young French woman accustomed to the comforts and sea breezes of

Mauritius. No one who has not experienced India firsthand can fully imagine the

snakes, leeches, mosquitoes, torrential rains, dust clouds, and, above all, the

searing heat that afflict all who live on the Subcontinent. Over time such

extremes bring disease, debilitation, demoralization, and death to foreigners

from gentler climes. By the time he was in his 40s, Sleeman had already been in

India 20 years, and had suffered from malaria and rheumatism. Yet despite all

this, by 1830 the Sleemans were aggressively pursuing the Thugs, rounding them

up in large groups and assembling mountains of new information on their

practices, beliefs, and genealogy.The plan Sleeman formulated was simple in

concept. Backed by the authority of the colonial government, he sent forth his

sepoys and nujeebs (both names for Indian soldiers) to arrest Thugs and

transport them to a prison facility in Saugor for eventual trial. He used

certain captured Thugs, termed "approvers," as informants to identify not only

other Thugs, but also the locations of the bodies of murdered victims. Knowing

that a death sentence was a likely alternative, more than a few leaders of Thug

gangs were willing to turn informer on their partners in crime. In this way,

what began as a trickle of arrests turned into a flood. Sleeman learned the

names of entire families who had practiced Thugee for generations. His work

expanded across India as Thug networks were arrested and imprisoned, from the

steamy jungles of the south to the borders of the Himalaya in the north.As he

questioned his Thug approvers, Sleeman discovered the name of the man said to

be the Prince of Thugee, one Feringeea, who lived in the independent state of

Gwalior, to the northeast of Narsinghpur. Having determined that Feringeea must

be apprehended, Sleeman sent an expedition to Gwalior. Feringeea, hearing that

he was pursued, fled his home scant hours before Sleeman's men closed in.

Frustrated, the sepoys arrested Feringeea's mother, wife, and child, whereupon

the Prince of Thugs gave up the game and allowed himself to be captured.Having

taken one of the leading figures in the Thug hierarchy, Sleeman had at last

turned the corner. Feringeea immediately offered to become an approver, and

cooperated thoroughly with Sleeman's efforts. He was by all accounts an

arresting figure: an aristocratic young man, tall, well-built, and charming. To

prove his good faith, he directed Sleeman to the mass graves outside Selohda,

mentioned at the beginning of this account. He was also, along with several

other captured Thugs, astonishingly candid, and responded willingly to all of

Sleeman's questions about Thugee. From Sleeman's interviews with Feringeea and

other Thug leaders, documented in his copious personal papers, there emerged a

remarkable, if shocking, picture of the dark, amoral existence of the Thugs.The

Thugs had developed a secret language, which they called Ramasee, enabling them

to converse amongst themselves and discuss their plans even in the presence of

outsiders. While some of the morphology, such as auxiliary verbs and infinitive

endings, were clearly Hindi, many of the words were of obscure origin. For

example, an adhoreea was someone who had escaped being murdered by the Thugs; a

bhurtote was a Thug who was a strangler per se, as Thugs were not permitted to

strangle until they had participated in many expeditions and had acquired the

requisite skill with the rumal; dhurdalna meant "to strangle"; a tonkal was a

party of people larger than a gang of Thugs could destroy; and thibana meant

"to cause travelers to sit down on some pretense, so they could be

murdered."Thugee completely transcended both religion and caste, normally

insurmountable barriers in Indian society. The following remarkable exchange,

which took place between Sleeman and a Muslim Thug named Sahib Khan, is

revealing in this connection:Sleeman: You are a Musulman?Khan: Yes, most of the

Thugs of the south are Musulmans.S: And you still marry; inherit; pray; eat and

drink according to the Koran; and your paradise is to be the paradise promised

by Mahommud?K: Yes, all, all.S: Has Bhowanee [Kali] been anywhere named in the

Koran?K: Nowhere.S: Then has Bhowanee anything to do with your paradise?K:

Nothing.S: She has no influence upon your future state?K: None.S: Does

Mahommud, your prophet, anywhere sanction crimes like yours; the murder in cold

blood of your fellow creatures for the sake of money?K: No.S: Does he not say

that such crimes will be punished by God in the next world?K: Yes.S: Then do

you never feel any dread of punishment hereafter?K: Never; we never murder

unless the omens are favourable; we consider favourable omens as the mandates

of the deity.S: What deity?K: Bhowanee.S: But Bhowanee, you say, has no

influence upon the welfare or otherwise of your soul hereafter?K: None, we

believe; but she influences our fates in this world and what she orders in this

world, we believe that God will not punish in the next.The omens mentioned by

the Muslim Thug are indicative of the world of meticulously observed rituals

and superstitions in which the Thugs lived. Every Thug expedition was planned

in careful consultation with omens and signs. The call of a crane betokened

good fortune, while owl calls were inauspicious. A wolf crossing the road from

left to right was a bad omen, but crossing from right to left was good. The

bark of a jackal was also a very bad sign.During the first week of an

expedition, Thugs were not allowed to bathe, shave, clean their teeth, have

sexual intercourse, wash their clothes, eat any animal food besides fish, or

dress any food in ghee (clarified butter). Throughout the course of their

travels, a company of Thugs kept a close eye on the signs and omens, certain of

which were considered so severe that they could cause the Thugs to instantly

leave an area or discontinue an expedition altogether.While Thugee was in part

a perverse expression of religious faith mingled with primitive superstition,

Thugs also were undoubtedly motivated by the immense potential for enrichment.

Thugs often targeted large caravans of merchants transporting gold, silver, and

jewels from one commercial center to another. Because of the secretive and

hereditary character of Thugee, most Thugs did not spend their ill-gotten gains

lavishly, but hoarded immense treasures that grew larger with each succeeding

generation. Most led double lives, their wives usually unaware of the purpose

of their frequent long forays away from home. (All Thugs were men, although

Sleeman did document a few cases of wives participating in Thug murders.) They

typically held occupations and even political offices that earned them respect

in their communities, and were as loyal and compassionate towards family and

friends as only upstanding citizens could be.This macabre masquerade had been

perpetuated across generations, as Thug fathers inducted their sons, by small

steps, into the mysteries of Thugee in their early teens. Typically sons were

first taken on a Thug safari, without being told anything as to its purpose. On

a subsequent outing, they were given to know that robbery was the objective.

Next they were allowed to view a strangulation. Finally, they were allowed to

participate in Thug activities in some limited degree, eventually acquiring the

rank of bhurtote, when they themselves became stranglers.Not all Thugs were born

into the brotherhood, however. Ample provision was made in the code of Thugee

for the recruitment and induction of outsiders. This was especially the case in

areas where the local political leadership was sympathetic to Thugs'

activities.Perhaps the most extraordinary trait shown by the Thugs captured by

Sleeman was the rank callousness they displayed as they candidly discussed the

details of their appalling crimes and then defended their conduct with the most

tortured reasoning imaginable. One Thug named Buhram gave this account of the

fruits of 40 years of Thugee as Sleeman questioned him:"Nine hundred and

thirty-one murders? Surely you can never have been guilty of such a

number?""Sahib," replied this courtly Thug, "there were many more, but I was so

intrigued in luring them to destruction that I ceased counting when certain of

my thousand victims.""Do you never feel remorse for murdering in cold blood,

and after the pretence of friendship, those whom you have beguiled into a false

sense of security?""Certainly not! Are you yourself not a shikari (big-game

hunter) and do you not enjoy the thrill of stalking, pitting your cunning

against that of an animal, and are you not pleased at seeing it dead at your

feet? So with the Thug, who regards the stalking of men as a higher form of

sport."For you, sahib, have but the instincts of the wild beasts to overcome,

whereas the Thug has to subdue the suspicions and fears of intelligent men and

women, often heavily armed and guarded, knowing that the roads are dangerous.

In other words, game for our hunting is defended from all points save those of

flattery and cunning."Can you not imagine the pleasure of overcoming such

protection during days of travel in their company, the joy of seeing suspicion

change to friendship, until that wonderful moment when the ruhmal completes the

shikar [hunt] — this soft ruhmal, which has ended the life of hundreds. Remorse,

sahib? Never! Joy and elation, often!"Judge Curwen Smith, who oversaw hundreds

of Thug trials at Saugor, reported in a letter to Lord William Bentinck an

almost overwhelming revulsion: "In all my experience in the judicial line for

upwards of twenty years I have never heard of such atrocities or presided over

such trials, such cold-blooded murder, such heart-rending scenes of distress

and misery, such base ingratitude, such total abandonment of every principle

which binds man to man, which softens the heart and elevates mankind above the

brute creation."A major impediment to Sleeman's efforts was the sympathy and

outright protection that Thugs often enjoyed from local political figures,

especially in territories not under British jurisdiction. Many nabobs saw in

the Thugs a way to acquire spoils indirectly, and shielded them from arrest and

persecution in return for ample remuneration. In the historical climate of

extreme corruption that plagues India even to this day, many Thug bands had

apparently enjoyed alliances with political powers for many generations. On

several occasions, when confronted with outright defiance from local officials

at his request to surrender known Thugs, Sleeman resorted to direct and

forceful response. In June 1831, the Raja of Jhansi, who occupied a

well-fortified castle on a hilltop defended by two cannons and at least a

thousand men, refused to surrender to Sleeman Thugs. In response, Sleeman

called on the resources of the Army, and the castle was attacked with artillery

and infantry. In the smoke and confusion, the Thugs managed to slip away, but

this erstwhile Thug sanctuary was leveled.More curious still were the shadowy

ties that existed between the Thug fraternity and certain prominent members of

the Indian banking community. One particularly wealthy and influential banker,

Dhunraj Seth, was relieved of a large shipment of gold and silver by Thug

marauders. Through his own agents, he quickly discovered the identity of the

Thugs responsible, and recovered much of his stolen wealth with the help of

Indian authorities. However, Sleeman discovered that this man actually had

close ties to the Thugs himself, and was attempting to become (or had succeeded

in becoming) a major financial backer of the Thugs. Sleeman wrote:It is

essentially necessary for the success of this or any other plan for the

suppression of Thugee that we should prevent Dhunraj Seth, the great banker of

Omrautee, or any of his partners or numerous agents from having communication

with the Thugs seized; or any attempts to indemnify themselves, to profit by

their murders, to effect their release by bribery, corruption, intrigue or

solicitation from all the native chiefs in whose dominions they have found them

imprisoned; and to send them again upon the roads with advances of money or

subsistence till fresh murders have brought them fresh treasure for

division.Had their attempts not been providentially checked by our operations I

declare before God that I believe that this House would have become the great

capitalists and patrons of murder from Lahore to Cape Comorin; and that the

price of blood would have flowed into their coffers from every road throughout

this enormous empire.Comments George Bruce, a modern authority on Thugee: "It

is tempting to wonder to what extent the Thug secret societies were dependent

on a central banking source for their working funds. Then, as now, bankers

worked in concert. It is possible therefore that Dhunraj Seth sought to get a

bigger share of Thug profits." Fortunately, Seth's major agent, Bearee Lal, was

arrested and imprisoned for collaborating with the Thugs.Throughout the 1830s,

hundreds of Thugs were imprisoned, dozens of gangs broken up, and the roads of

India were gradually becoming safe for travelers. Sleeman's method of using

Thug approvers yielded spectacular results. By 1838, Sleeman had captured and

tried a total of 3,266 Thugs, while several hundred more were in prison

awaiting trial. Many had been executed, while many more were serving life

sentences. By no means had all Thugs been brought to justice. Yet Sleeman had

effectively broken the back of Thugee by aggressively pursuing the leadership

and developing such a successful system of getting Thugs to finger other Thugs

that those who avoided capture were completely demoralized. The rigid,

fatalistic system of idolatry and superstition that had so sustained them over

the centuries now turned to their disadvantage, as droves of Thugs became

convinced that Kali no longer approved of their devotion, and surrendered in

many cases without a struggle.But the "river Thugs" posed a much greater

challenge. These particularly violent and ruthless Thugs, who plied their dark

trade on the Ganges River among the riverboat passengers, were probably the

direct descendants of the Thugs deported from Delhi by Sultan Jalal ud-din

Khilji in the 12th century. Unlike their land-bound brethren, they typically

strangled from the front and mutilated the sexual organs of their victims

before throwing their bodies into the river. Not only was the evidence of their

crimes usually washed away, but river Thugs were more reluctant to betray one

another. They were much more scrupulous in observing proscriptions in the

Thugee code of behavior, such as the prohibition on the murder of women. Their

devotion to Kali and to Thugee was absolute and unshakable.In spite of these

difficulties, however, Sleeman and his agents eventually cracked the river Thug

network, bringing to an end the last redoubt of the Thug conspiracy. During the

course of 1840 and 1841, a series of letters from magistrates across India

revealed that, for the first time anyone could remember, no bodies of strangled

travelers had been found in any of their districts. Thugee as an active force

had become extinct.Throughout the 1840s Sleeman worked on the suppression of

various gangs of Dacoits, though with less successful results. After four

decades in India devoted to stamping out an ancient evil against seemingly

impossible odds, Sleeman must have begun to long for the cool sea breezes and

the quiet cottages and gardens of his long-ago boyhood home in Cornwall.

Finally, in 1856, he and his wife Amélie set sail for England, where Sleeman

doubtless anticipated a well-deserved retirement. But it was not to be. After

nine days at sea, Sleeman died of heart failure and was buried at sea off the

coast of Ceylon.William Sleeman's life was an odyssey of tremendous sacrifice

and determination, sustained by sound scholarship, an irreproachable character,

and a love for the people he served. More importantly for today, his life and

methods provide instructive examples for modern patriots who would fight the

conspiratorial evils that threaten us.The history of secret societies and

conspiratorial organizations seldom offers much cause for optimism as to the

likelihood of their exposure and defeat. Their existence and influence are

generally marginalized or denied outright by "responsible" scholarship. Yet in

Thugee there is solid documentation of an immensely powerful and widespread

secret society that lasted for at least 600 years, with possible evidence for

much greater antiquity. This in itself is quite significant, inasmuch as the

Western view of conspiratorial organizations, when their existence is

acknowledged at all, is that they are typically of brief duration and

negligible influence.Moreover, on those rare occasions when conspiracies and

combinations have been exposed, they have all too often succeeded in merely

going underground, metamorphosing and emerging anew after a "decent" interval,

to resume their subversive, murderous activities. This apparently was the case

with the Cathars, the Templars, the Bavarian Illuminati, and, of course, with

the American communists and their sponsors following the McCarthy era.Yet the

history of the successful British detection and suppression of the Thugs is a

significant exception to a generally disappointing record. It is in fact, as

has been demonstrated, largely the tale of a single courageous, principled man,

who literally gave his life to exposing and wiping out this extraordinarily

successful secret society, whose very existence was unknown to the British for

the first two centuries of their commercial and colonial relationship with

India.Sleeman's example illustrates the proper way to fight a conspiracy.

First, gather evidence to educate the people, especially those wielding legal

and political authority, and so expose it. Then, enlist the aid of good men and

women to uproot and destroy the conspiratorial organization. It is doubtful that

Sleeman could have achieved his aims without the support of his wife Amélie,

Governor-General Bentinck, and, most especially, the valiant sepoys and nujeebs

in his employ, whose courage Sleeman frequently praised.The methods Sleeman used

sometimes caused him misgivings, since they relied on granting leniency to

hardened killers in order to expose the Thug network. Sleeman struggled often

with the inadequacy of human justice in this regard. Yet human justice

frequently falls short of the mark. In a struggle against a combined enemy, the

most important priority is to expose and capture the leadership in order to

disrupt the organizational structure and sow demoralization in the ranks of its

membership.Sleeman's example also teaches us the value of character in such a

struggle. In addition to the evidences of good character previously mentioned,

he was a religious man, though, excepting his righteous indignation at Thugee

abominations, he was unusually tolerant of native customs and beliefs. We

suppose that his extraordinary perseverance in the face of great adversity and

personal danger was a direct outgrowth of his upright, moral, and religious

disposition.We, therefore, must also strive to be men and women of character

and dedication as we confront a modern conspiracy that has assumed far greater

scope and power than the Thugs of long ago. We must seek to better educate

ourselves, to arm ourselves with the truth about the enemy that confronts us.

Above all, we must be willing to persevere and endure ridicule and harassment,

and to make whatever sacrifices necessary to bring the Insiders outside and

expose their secret crimes and devious designs. This is an information resource

and discussion group for people interested in the World's Ancient Vedic Culture,

with a focus on its historical, archeological and scientific aspects. Also

topics about India, Hinduism, God, and other aspects of World Culture are

welcome.Remember, Vedic Culture is not an artificial imposition, but is the

natural state of a society that is in harmony with God and the environment.Om

Shantih, Harih Om Terms of

Service.