Volume 2 / Part 2 — Badhak
Reading edition
List of Paragraphs
1. Introductory notice.
2. The Badhak dacoits.
3. Instances of dacoities.
4. Further instances of dacoities.
5. Disguise of religious mendicants.
6. Countenance and support of landowners.
7. Pride in their profession.
8. Caste rules and admission of outsiders.
9. Religion: offerings to ancestors.
10. The wounded haunted by spirits.
11. Pious funeral observances.
12. Taking the omens.
13. Suppression of dacoity.
14. The Badhaks or Baoris at the present time.
15. Lizard-hunting.
16. Social observances.
17. Criminal practices.
1. Introductory notice.
2. The Badhak dacoits.
The origin of the Badhaks is obscure, but they seem to have belonged to Gujarāt, as their peculiar dialect, still in use, is a form of Gujarāti. The most striking feature in it is the regular substitution of kh for s. They claimed to be Rājpūts and were divided into clans with the well-known Rājpūt names of Solanki, Panwār, Dhundhel, Chauhān, Rāthor, Gahlot, Bhatti and Chāran. Their ancestors were supposed to have fled from Chitor on one of the historical occasions on which it was assaulted and sacked. But as they spoke Gujarāti it seems more probable that they belonged to Gujarāt, a fertile breeding-place of criminals, and they may have been descended from the alliances of Rājpūts with the primitive tribes of this locality, the Bhīls and Kolis. The existing Bāgris are of short stature, one writer stating that none of them exceed five feet two inches in height; and this seems to indicate that they have little Rājpūt blood. It may be surmised that the Badhaks rose into importance and found scope for their predatory instincts during the period of general disorder and absence of governing authority through which northern India passed after the decline of the Mughal Empire. And they lived and robbed with the connivance or open support of the petty chiefs and landholders, to whom they gave a liberal share of their booty. The principal bands were located in the Oudh forests, but they belonged to the whole of northern India including the Central Provinces; and as Colonel Sleeman’s Report, though of much interest, is now practically unknown, I have thought it not out of place to compile an article by means of short extracts from his account of the tribe.
3. Instances of dacoities.
4. Further instances of dacoities.
5. Disguise of religious mendicants.
6. Countenance and support of landowners.
7. Pride in their profession.
8. Caste rules and admission of outsiders.
9. Religion: offerings to ancestors.
10. The wounded haunted by spirits.
11. Pious funeral observances.
12. Taking the omens.
Before setting out on an expedition it was their regular custom to take the omens, and the following account may be quoted of the preliminaries to an expedition of the great leader, Meherbān Singh, who has already been mentioned: “In the latter end of that year, Meherbān and his brother set out and assembled their friends on the bank of the Bisori river, where the rate at which each member of the party should share in the spoil was determined in order to secure to the dependants of any one who should fall in the enterprise their due share, as well as to prevent inconvenient disputes during and after the expedition. The party assembled on this occasion, including women and children, amounted to two hundred, and when the shares had been determined the goats were sacrificed for the feast. Each leader and member of the gang dipped his finger in the blood and swore fidelity to his engagements and his associates under all circumstances. The whole feasted together and drank freely till the next evening, when Meherbān advanced with about twenty of the principal persons to a spot chosen a little way from the camp on the road they proposed to take in the expedition, and lifting up his hands in supplication said aloud, ‘If it be thy will, O God, and thine, Kāli, to prosper our undertaking for the sake of the blind and the lame, the widow and the orphan, who depend upon our exertions for subsistence, vouchsafe, we pray thee, the call of the female jackal.’ All his followers held up their hands in the same manner and repeated these words after him. All then sat down and waited in silence for the reply or spoke only in whispers. At last the cry of the female jackal was heard three times on the left, and believing her to have been inspired by the deity for their guidance they were all much rejoiced.” The following was another more elaborate method of taking omens described by Ajīt Singh: “When we speak of seeking omens from our gods or Devi Deota, we mean the spirits of those of our ancestors who performed great exploits in dacoity in their day, gained a great name and established lasting reputations. For instance, Mahājīt, my grandfather, and Sāhiba, his father, are called gods and admitted to be so by us all. We have all of us some such gods to be proud of among our ancestors; we propitiate them and ask for favourable omens from them before we enter upon any enterprise. We sometimes propitiate the Sūraj Deota (sun god) and seek good omens from him. We get two or three goats or rams, and sometimes even ten or eleven, at the place where we determine to take the auspices, and having assembled the principal men of the gang we put water into the mouth of one of them and pray to the sun and to our ancestors thus: ‘O thou Sun God! And O all ye other Gods! If we are to succeed in the enterprise we are about to undertake we pray you to cause these goats to shake their bodies.’ If they do not shake them after the gods have been thus duly invoked, the enterprise must not be entered upon and the goats are not sacrificed. We then try the auspices with wheat. We burn frankincense and scented wood and blow a shell; and taking out a pinch of wheat grains, put them on the cloth and count them. If they come up odd the omen is favourable, and if even it is bad. After this, which we call the auspices of the Akūt, we take that of the Siārni or female jackal. If it calls on the left it is good, but if on the right bad. If the omens turn out favourable in all three trials then we have no fear whatever, but if they are favourable in only one trial out of the three the enterprise must be given up.”
13. Suppression of dacoity.
Between 1837 and 1849 the suppression of the regular practice of armed dacoity was practically achieved by Colonel Sleeman. A number of officers were placed under his orders, and with small bodies of military and police were set to hunt down different bands of dacoits, following them all over India when necessary. And special Acts were passed to enable the offence of dacoity, wherever committed, to be tried by a competent magistrate in any part of India as had been done in the case of the Thugs. Many of the Badhaks received conditional pardons, and were drafted into the police in different stations, and an agricultural labour colony was also formed, but does not seem to have been altogether successful. During these twelve years more than 1200 dacoits in all were brought to trial, while some were killed during the operations, and no doubt many others escaped and took to other avocations, or became ordinary criminals when their armed gangs were broken up. In 1825 it had been estimated that the Oudh forests alone contained from 4000 to 6000 dacoits, while the property stolen in 1811 from known dacoities was valued at ten lakhs of rupees.
14. The Badhaks or Baoris at the present time.
15. Lizard-hunting.
16. Social observances.
17. Criminal practices.
