[Customs.] 3. Of the sept in Râê Bareli we read:—“The Bais clan differ from all other Râjputs somewhat in their customs. Neither men nor women, rich or poor, will put a hand to cultivation or labour of any sort; the women wear one long cloth, which is fastened round their waists about the middle, the lower folds covering the lower portions of the person, and the upper parts being thrown over the shoulders. They are supposed to be more addicted to the crime of infanticide than other Râjputs, and they divide their inheritance according to a system of primogeniture by which the three elder sons receive larger shares than the younger ones.” [Bais of Mainpuri.] 4. The Bais of Bewar, in the Mainpuri District, are immigrants from Dundiya Khera, and as far back as 1391–92 A.D., in concert with the Râthaurs, they created such a disturbance here that it was found necessary to send out large bodies of Imperial troops to quell them. Deoli, their chief seat in Barnahal, is mentioned in the Târîkh-i-Mabârik Shâh as a very strong place, in the possession of infidels, and as having been attacked and destroyed in 1420 A.D. by Sultân Khizr Khân on his march from Koil to Etâwah. [199] [Sâlivâhana.] 5. The tribal hero of the sept is Sâlivâhana. He appears to have been an historical character, and has been identified by General Cunningham [200] with Gotamiputra Satakarni of the Kanheri and Nâsik inscriptions. The tradition is thus told by a writer in the Oudh Gazetteer [201]:—“A son of the great world serpent was born under the roof of a potter of Mûngi Pâtan, which, by one account, is on the Narbada, and, by another, is on the Godâvari, in the Ahmadnagar District, and early showed, by his wit and strength, that he was destined to be a king. As a judge among his youthful companions, by what would now be considered a simple process of cross-examination, he excited the wonder of a people unaccustomed to law courts; and deserved and received the same kind of honour that was accorded to Daniel by the Jews of the Captivity after his successful investigation of the case of Susanna and the Elders. His amusement was to make clay figures of elephants, horses, and men-at-arms, and before he had well reached manhood, he led his fictile army to do battle with the great King Vikramaditya. When the hosts met, the clay of the young hero became living brass, and the weapons of his enemies fell harmless on the hard material. Vikramaditya fled and took refuge in a large temple of Siva, whither he was pursued by Sâlivâhana. At the mere sound of the boy’s voice the ponderous gates of the temple rolled back, and Vikramaditya acknowledged his conqueror with appropriate homage. A reasonable arrangement was made on the spot for the partition of the royal power, and on the elder king’s death, Sâlivâhana became undisputed Râja of India. Later in life he conquered the Panjâb and died and was buried at Siâlkot.” This tradition of serpent origin is perpetuated in the tribal