[Ceremonies prior to crime.] 9. “There is a hut set apart in every camp and devoted to Mitthu Bhûkiya, an old free-booter. No one may eat, drink, or sleep in this hut; and it is simply used for devotional purposes. In front of this hut is a flag-staff, to which a piece of white cloth is attached. By all criminals Mitthu Bhûkiya is worshipped as a clever free-booter; but he is more thought of on the other side of the Wârdha than here. However, where the white flag is seen in front of the hut, it is a sign that the camp worships Mitthu Bhûkiya, and should, therefore, be watched carefully when they are suspected of having committed crime. The men who have agreed and arranged the particulars regarding the carrying out of their scheme meet at night at this hut, where an image of Sati is produced; clarified butter (ghi) is put into a saucer, and into this a wick is placed, very broad at the bottom and tapering upwards: this wick, standing erect, is lit, an appeal is made to Sati for an omen, those worshipping mentioning in a low tone to the god where they are going and what the purpose. The wick is then carefully watched, and should it drop at all the omen is propitious. All immediately get up and make an obeisance to the flag, and start then and there for the business they have agreed on. They are unable to return to their homes before they start, because they must not speak to any one till their business has been carried through. And here we have a reason why Banjâras are rarely known to speak when engaged in a robbery, for, if challenged, these men, who have gone through the ceremony, may not reply. Should they have reached their destination, whether a village, hamlet, or unprotected cart, and are challenged, if any one of them reply, the charm is broken and all return home. They must again take the omens now and worship again or give up the attempt altogether. But, I am told, they generally prefer to make certain of the man who is venturesome enough to challenge them by knocking him down and either killing him or injuring him so severely that he cannot interfere, and would not wish to meddle with their other arrangements. If one of the gang sneezes on the road it is also fatal; they must return to their camp at once.” For further details regarding the methods of criminality of these Dakkhin Banjâras a reference may be made to Major E. J. Gunthorpe’s “Notes on the Criminal Tribes residing in or frequenting the Bombay Presidency, Berâr and the Central Provinces.”