[Traditions of other branches.] 4. One family in Lucknow are called Rakhula, because it is said that one of them had to lay an evil spirit, a Brahma Râkshasa, before he could occupy the village. Another story is that this family had a Churel as their ancestress. [225] In Mathura [226] the sept is classed as pure, because they do not allow widow-marriage. The Bareilly [227] branch say that ten generations back (1500–1550 A.D.), Nandhar Deva and Gandhar Deva came to Parauli in Budâun, and thence moving on expelled the Bhîls from Bisauli. The Gorakhpur branch are alleged by Dr. Buchanan [228] to have intermarried with impure Hill tribes, and to have a Chinese caste of features. In Bulandshahr [229] one branch accepted Islâm as they murdered the Muhammadan Governor of Sikandarâbâd, and another adopted widow-marriage, and have been expelled from the tribe. The legitimate Azamgarh branch traces its origin to Sambhal, in the Morâdâbâd District. [230] [Inferior branches of the sept.] 5. In addition to the above, who claim legitimate descent, there are others whose position is more than doubtful. Such are those in Morâdâbâd and Bijnor, some of whom say they were originally Gahlot, others Gaur, Bais, Pânwâr, and so on. [231] They appear to be divided into three classes—Chaudhari, Padhân, and Khâgi. The last of these are the lowest, widow-marriage being permitted among them. The Chaudhari do not give their daughters to the Padhân, but take theirs. They, as a rule, worship Mahâdeva and Devi. In Morâdâbâd, by one account, they take their name from chûha, “a rat,” which would connect them with distinctly non-Aryan races like the Musahar. They are said to have been driven into the Sub-Himalayan Tarâi by the advancing Thâkurs and Ahars. Similar and probably akin to these are the Aswâl of the hill, who also claim Chauhân origin. [232] [Marriage rules.] 6. To the west of the Province the true Chauhâns usually seek alliances for their daughters with the Kachhwâha, Badhauriya, Baghel, and Râthaur, and the humble Chauhân will take a wife from the Parihâr of Bundelkhand or the Jâdon of Karauli. In Râê Bareli their sons marry Bisen girls, and their girls Kalhans and Burheliya youths. In Faizâbâd they marry their sons to Bais and Gautam girls and their daughters to the Panwâr, Chamar Gaur, Sûrajbans, and Raikwâr. Their ancestor is said to have married a Kalhans maiden. From Bulandshahr it is reported that the Chauhâns give brides to the Panwâr, Râthaur, Gahlot, Tilokchandi Bais, Kachhwâha, Sisodiya, and other high class Râjputs; and marry Bargûjar, Pundîr, Katheriya, Bâchhal, Gahlot, and other high caste Râjput girls. In Unâo they usually marry their girls in the Kachhwâha, Râthaur, Janwâr, Gahlot, or Panwâr septs, and their sons to the Sombansi, Sakarwâre, or Chandel. In Gonda they give brides to the Bhadauriya, Sengar, Râthaur, or Bisen: their sons to the Bais, Bisen or other respectable Râjput septs. The bastard Chauhâns marry much lower caste people. [233]