2. According to Mr. Carnegy, [218] however, they spring from a Brâhman, Chuchu Pânrê, and a Dharkârin or Dom woman, and their name is connected with that of the Bânsphor Doms. They worship as their tribal fetish the knife (bânka) with which Doms split the bamboo, and this they now call a poniard, the symbol of Narwar. 3. Thirdly, Sir H. M. Elliot [219] describes them as a branch of the Chauhâns. 4. On the general question of their origin Mr. Millet writes [220]:—“With regard to the theory which makes their Kshatriya status of local development, the Bandhalgotis freely admit that one of their number was enlisted on the side of the Râja of Hasanpur in his dispute with the Baghels, and that in return for services then rendered a tract of land was made over to him by the Râja. Again, while they describe their former home to have been at Narwargarh, the town of Hasanpur was, until the time of Hasan Khân, that is just till the synchronism in the annals of the Bandhalgoti and the Bachgoti, known as Narwal. And further, whereas the Bandhalgoti derive their name from Bandhu, there is contiguous to Hasanpur a village named Bandhu, and a slight eminence on the border of a tank between the two is still pointed out as the residence of the Bandhalgoti servant of the Râja. The story of the Dharkârin alliance may seem to find some support in one form of the clan appellation; for Banjhilgoti is a very possible corruption of Bânschhilgoti (bâns, “a bamboo,” chhîlna, “to pare”), and although the exact word banschhil does not exist, a very similar one, Bânsphor, shows that the bamboo-splitting industry furnishes the basis of a caste distinction. The reverse of the picture is not, however, quite blank. Whatever the source of the Bandhalgoti traditions, it is curious that in claiming kinship with the Jaypur family they should hit on, as the home of their ancestors, the very place it occupied before its removal to Jaypur; and the strangeness of the coincidence is enhanced by the fact that Sûda Râê’s pilgrimage agrees in date with the Kachhwâha migration.” The question of their origin must then remain to some extent doubtful. 5. In Sultânpur they are reported to take brides from the Bilkhariya, Tashaiya, Chandauriya, Kath Bais, Bhâlê Sultân, Raghubansi, Gargbansi, Râjkumâr, and Bachgoti; and to give girls to the Tilokchandi Bais, Mainpuri Chauhâns, Mahûl Sûrajbansis, Nagar Gautams, and Bisens of Majhauli; and that their gotra is Bandhal. In Gonda, it is said that their gotra is Vatsya, and that they give girls to the Panwâr, Bisen, Sirnet, Raikwâr, Bhadauriya, Bais, Kalhans and Chauhân; and take brides from the Sûrajbans, Bachgoti, Barwâr, Gaharwâr, and other high caste Râjputs. DISTRIBUTION OF THE BANDHALGOTI RÂJPUTS ACCORDING TO THE CENSUS OF 1891.