For the advantages which we derive from leaving them independent, we are, no doubt, obliged to pay a heavy penalty in the plunder of our wealthy native subjects by the gangs of robbers of all descriptions whom they foster; but this evil may be greatly diminished by a judicious interposition of our authority to put down such bands.[32] In Bundêlkhand, at present, the government and the lands of the native chiefs are in the hands of three of the Hindoo military classes, Bundêlas, Dhandêlas, and Pawârs. The principal chiefs are of the first, and their feudatories are chiefly of the other two. A Bundêla cannot marry the daughter of a Bundêla; he must take his wife from one or other of the other two tribes; nor can a member of either of the other two take his wife from his own tribe; he must take her from the Bundêlas, or the other tribe. The wives of the greatest chiefs are commonly from the poorest families of their vassals; nor does the proud family from which she has been taken feel itself exalted by the alliance; neither does the poorest vassal among the Pawârs and Dhandêls feel that the daughter of his prince has condescended in becoming his wife. All they expect is a service for a few more yeomen of the family among the retainers of the sovereign. The people are in this manner, from the prince to the peasant, indissolubly linked to each other, and to the soil they occupy; for, where industry is confined almost exclusively to agriculture, the proprietors of the soil and the officers of Government, who are maintained out of its rents, constitute nearly the whole of the middle and higher classes. About one-half of the lands of every state are held on service tenure by vassals of the same family or clan as the chief; and there is hardly one of them who is not connected with that chief by marriage. The revenue derived from the other half is spent in the maintenance of establishments formed almost exclusively of the members of these families.