14. The same process of elevation of the aboriginal races has been going on for centuries throughout Northern India. To quote Mr. Nesfield [16]:—“Local traditions in Oudh and the North-Western Provinces abound in tales of Brâhmans being manufactured out of low caste men by Râjas when they could not find a sufficient number of hereditary Brâhmans to attend some sacrifice or feast. For example, the Kunda Brâhmans of Partâbgarh are said to have been manufactured by Râja Mânik Chand, because he was not able to collect the quorum of one hundred and twenty-five thousand Brâhmans to whom he had vowed to make a feast: in this way an Ahîr, a Kurmi or a Bhât found himself dubbed a Brâhman and invested with the sacred thread, and their descendants are Brâhmans to this day. [17] A similar tale is told of Tirgunait Brâhmans and Pâthaks of Amtara: [18] of the Pândê Parwârs in the Hardoi District: of the large clan called Sawalakhiyas in the Gorakhpur and Basti Districts, who have nevertheless assumed the high-sounding titles of Dûbê, Upâdhya, Tiwâri, Misra, Dikshit, Pândê, Awasthi and Pâthak. [19] Only about a century-and-a-half ago a Luniya, or man of the salt-making class, which ranks decidedly low, was made a Brâhman by Râja Bhagwant Râê of Asothar, and this man is the ancestor of the Misra Brâhmans of Aijhi.” [20] [Brâhmans an occupational group.] 15. In fact there can be little doubt that the Brâhmans, so far from forming a homogeneous group, have been made up of very diverse elements, and this strongly confirms the occupational theory of their origin, to which reference will be made later on. There are grades of so-called Brâhmans which in appearance and function present little analogy to the pure bred Pandit of Benares or Mathura. Thus the Ojha Brâhman is the direct successor of the Dravidian Baiga, and of similar menial origin are probably many of those Brâhmans who live by begging, fortune-telling and the like, such as the Dakaut, Joshi, Barua or Husaini, and the Mahâbrâhman or funeral priest whose functions render him an abomination to all orthodox Hindus. The Bhuînhârs and Tagas, if they are really of genuine Brâhmanical descent, have in the same way differentiated themselves by function, and having abandoned priestly duties are agriculturists and landowners pure and simple. This separation of function must have prevailed from very early times, because it was specially laid down that each caste may adopt the occupation of another in case of distress, and thus a Brâhman may do the work of a Kshatriya or Vaisya, but not of a Sûdra. [21]