3. The local legend tells that during the Varâha incarnation of Vishnu, the Daitya Hiranyâksha, twin brother of Hiranya-Kasipu, the hero of the Holi legend, came to fight with the deity. Varâha killed him, but was smitten with remorse, as his antagonist had been a Brâhman. So he sat down on the Visrânt Ghât at Mathura, and began to meditate how he could atone for the sin which he had committed. From the perspiration which the deity rubbed from his body sprang the Chaubês of Mathura. With their aid he performed a sacrifice and cleansed himself from his iniquity. 4. The Chaubês of Mathura are endogamous. It is said that their women can never live beyond the land of Braj. Hence the verse,—Mathura ki beti, Gokul ki gâê, Karam phûtê to ant jâê. “Mathura girls and Gokul cows will never move while fate allows.” This custom of endogamy results in two exceptional usages—first, that marriage contracts are often made while one or even both the parties are still unborn; and, secondly, that little or no regard is paid to relative age; thus a Chaubê, if his friend has no available daughter to bestow upon him, will agree to wait for his first grand-daughter. They will not, if it can possibly be avoided, marry in their own gotra; but instances are said to occur in which this law of exogamy is not observed. According to Mr. Raikes [216] they have four varieties of marriage, called in the jargon of the tribe—awwal byâh or “first class,” of which the total cost is Rs. 225; doum or “second class,” costing Rs. 175; tisra or “third class,” costing Rs. 75, and kora or “mean,” where only one rupee is paid by the bride’s folk; but no disgrace attaches to this cheap wedding. 5. “They are still very celebrated as wrestlers, and in the Mathura Mahâtmya their learning and other virtues are also extolled in the most extravagant terms; but either the writer was prejudiced, or time has had a sadly deteriorating effect. They are now ordinarily described by their own countrymen as a low, ignorant horde of rapacious mendicants. Like the Prâgwâlas at Allahâbâd, they are the recognised local cicerones; and they may always be seen with their portly forms lolling about near the most popular ghâts and temples, ready to bear down on the first pilgrim that approaches. One of their most notable peculiarities is that they are very reluctant to make a match with an outsider, and if by any possibility it can be managed they will always find bridegrooms for their daughters among the residents of the town. Many years ago a considerable migration was made to Mainpuri, where the Mathuriya Chaubês now form a large and wealthy section of the community, and are in every way of better repute than the parent stock.” [217] Another peculiarity of them is their notorious love for bhang and sweetmeats. All are Vaishnavas and worshippers of Sri Krishna.