[Tribal organisation.] 2. In memory of their traditional origin they have two sub-divisions known as the Shîrshâhi and Salîmshâhi, who are distinguished by the women of the former wearing petticoats and the latter drawers. Another tradition, which is apparently based merely on the similarity of name, makes them out to be in some way connected with the Bhatti tribe. In the east of the Province there are two sub-divisions—Bhathiyâra and Hariyâra—which differ only in this, that the women of the former wear metal bangles (mâthi), and the latter those made of glass or lac. The Census Returns classify them under fifty-two clans, none of which are of much local importance, and display a curious mixture of Hindu and Muhammadan names, such as Bahlîm, Bhîl, Chauhân, Chiryamâr, Jalkhatri, Madariya, Mukeri, Sadîqi, Nânbâi, Shirâzi, and Sulaimâni. [Marriage rules.] 3. They profess to follow the ordinary Muhammadan laws of marriage, of which the nikâh is the binding portion. The two divisions, Salîmshâhi and Shîrshâhi, are said to be endogamous, because the women of the latter bear an indifferent reputation; in fact it is alleged that they are prostituted both before and after marriage. Dr. Buchanan [39] says:—“Many of their women, but by no means the greater part, refuse no favour to a liberal customer;” and Forster writes [40]:—“The stationary tenants of the serauee, many of them women, and some of them very pretty, approach the traveller on his entrance, and in alluring language describe to him the varied excellencies of their several lodgings.” The levirate prevails, but is not compulsory on the widow. They follow the usual Muhammadan rules of divorce and inheritance. [Religion.] 4. They are Muhammadans of the Sunni sect. To the east of the Province they reverence Ghâzi Miyân and the Pânchon Pîr, to whom sweetmeats and garlands of flowers are offered on the first Sunday in the month of Jeth. They bury their dead and offer to the spirits of deceased ancestors vermicelli (siwaiyân), and bread on the ‘Id and the halwa sweetmeat on the Shab-i-barât. In former times, it is said, they used to consult Brâhmans in fixing an auspicious day for marriages—a practice which appears now to be abandoned. They do the usual third day (tîja) and fortieth day (chehlam) ceremony for the repose of the spirits of the dead.