4. Secondly, we have a mass of facts pointing to the creation of certain classes of Brâhmans in comparatively modern times. Thus in Partâbgarh [156] there is a current legend that the celebrated Oudh chieftain, Mânik Chand, created Brâhmans wholesale out of various Kurmis, Ahîrs, and Bhars. A similar case occurred in Fatehpur. [157] In Unâo, again, a story is told of Râja Tilok Chand, that one day while hunting he was very thirsty, and having no attendant he asked a Lodha, who was present there, to fetch him some water, which he brought in his own drinking vessel. The Râja after drinking the water discovered that the owner of the vessel was a low caste man, so he asked him to call himself a Brâhman under the title of Pâthak of Amtara, as he was watching the mango (âm) trees. This title still remains with his descendants, who are acknowledged as Brâhmans. [158] Sir J. Malcolm [159] in Central India found many low caste female slaves in Brâhman houses, the owners of which had treated them as belonging to their own caste. Under the head of Dusâdh a reference has been made to the curious Bihâr story of the clever Dusâdh girl who married a Brâhman. [160] 5. Thirdly, this intermixture of castes comes out very clearly in the earlier legends of the race. Thus we find that the Angirasas, or sons of Angiras, were Brâhmans as well as Kshatriyas. So the descendants of Garga, although Kshatriyas by birth, became Brâhmans. [161] In the Mahâbhârata Bhîma is married by his brother Yudhishthira to the Asura woman Hidimbi, and the marriage rites were regularly performed, and Draupadi, a Kshatriya girl, accepts as a husband in the Swayamvara Arjuna, who pretends to be a Brâhman. [162] According to a passage in the Mahâbhârata [163] all castes become Brâhmans when once they have crossed the Gomati on a visit to the hermitage of Vasishtha. The Brâhman Drona acts the part of a Kshatriya in the great war. Kakshîvat was the son of Dirghatamas by Usij, a female servant of the Queen of the Kalinga Râja, whom her husband had desired to submit to the embraces of the sage in order that he might beget a son. The Queen substituted her bondmaid Usij. The sage, cognisant of the deception, consecrated Usij, and begot by her a son named Kakshîvat, who through his affiliation to the Râja was a Kshatriya; but as the son of Dirghatamas was a Brâhman. [164] So Visvâmitra, a Kshatriya, by the force of his austerities, compelled Brahma to admit him into the Brâhmanical order in order that he might be on a level with Vasishtha, with whom he had quarrelled. [165] Even up to the time that Vasishtha wrote the legality of a twice-born man marrying a Sûdra woman seems to have been at least arguable. [166] Numerous instances of similar mutability of caste in comparatively modern times might easily be given. [167]