In January they go to the hills to collect catechu (khair). They worship the monkey-god Mahâbîr, Satnârâyan, and Devi Pâtan: to the first they offer rice-milk (khîr) in October; to the second a mixture of cooked rice and vetch (urad), called phâra; to the third, cakes (pûri) and new rice, coriander, and molasses to Mahâbîr. They eat pork and drink spirits. A woman who sins with one of her own tribe may be absolved by feeding the brethren; but not so if her paramour is of another caste. They are thimble-riggers, ornament-snatchers, swindlers, and impostors. According to Mr. Risley they rank with Binds, Nuniyas, and Pâsis, but nowhere do they rise to the distinction which Binds and Nuniyas sometimes attain, of giving water and certain kinds of sweetmeats to Brâhmans. 3. In Kheri the rule of exogamy bars the line of the maternal uncle and father’s sister. They can marry two sisters in succession, but polygamy is forbidden. Infidelity, even intertribal, is reprobated. Marriage takes place at the age of ten or twelve, and is settled by the caste Chaudhari. No money is paid by the relations of either party. Widow-marriage is prohibited; but they can live with a man of the tribe, the phrase used being ghar-baithna. The children of such connections are recognised as legitimate, but they are not admitted to full caste privileges. The levirate on the usual terms is permitted. There is no custom of adoption or initiation into caste. Betrothals are made in infancy, and the marriage ceremony is of the standard type, the bhanwari or walking round the sacred fire being the binding portion of it. They worship Mahâdeva, Sûrajnârâyan, and Kâli, who receive sacrifices of goats and rams on a Monday. They will not take any food or water from, or smoke with, any other caste. They have given up their occupation of mat-making, and now live by fishing and thieving at fairs. 4. In the returns of the last Census they are classed as a sub-caste of Mallâh. The Châin is what is known as an Uchakka, Uthaigîra, or Jebkatra—one who picks pockets and cuts with a little knife or sharp piece of glass the knots in their sheets in which natives tie up their valuables. They frequent fairs and bathing places, and the boys are put on to steal, while the men act as “fences” and engage the attention of the victim, or facilitate the escape of the thief.