3. Here it may be noted that the Jaysalmer tradition is different from this. [44] “Prayâg or Allahâbâd was the cradle of the race, after which Mathura remained the seat of the Yaduvansi power for a long period. On the death of Sri Krishna, the deified leader of the Jâdons, from whom the Bhatti Râjputs claim descent, the tribe became dispersed; many of them abandoned Hindustân, among them two of the sons of Krishna, who proceeded northward along the Indus, and settled there. Some time after this one of their descendants being defeated and killed in a battle, the tribe was driven southward into the Panjâb, where Sâlivâhana, son of Gaj, founded a town called after his name, and conquered the whole region. His grandson was named Bhatti; he was a great warrior and conquered many of the neighbouring princes, and from him the patronymic was changed, and the tribe was henceforth distinguished by his name. Shortly after this the tribe was again driven southward by the King of Ghazni, and crossing the Sutlej found refuge in the Indian Desert, which was henceforth to be their home. This traditional account may represent in outline the early migrations of the Bhatti tribe, which may be supposed to have entered India from the north-west under heroic leaders now deified as the sons of Krishna, and to have settled for some time in the Panjâb. One of the grand expeditions of Mahmûd of Ghazni was against the city of Bhattia, also called Bhera, which place is now said to have been on the left bank of the Jahlam, opposite the Salt Range. Mr. E. Thomas considers that the four last Hindu Kings of Kâbul, before the Ghaznavis, may have been Bhatiya Râjputs.” [Internal organisation.] 4. The Mathura story runs that when the Bhatiyas left their Western home and came to Mathura they had considerable difficulty in finding alliances for their children, because having by this time taken to trade the Râjputs of the neighbourhood were unwilling to intermarry with them. They accordingly convened a meeting of the caste at Multân, and there consulted learned Brâhmans and the books of the law, and it was after great discussion decided that a man might marry within his own tribe in a family removed from himself by forty-nine degrees, and that the families thus removed should each form a nukh or exogamous group. These nukhs were designated after some person, village, or occupation, such as the nukh Râêhariya was named after Râê Hari Singh; Râê Gajariya after the village Gajariya, and Râê Tâmbol after a Tâmboli or seller of betel. This story describes in a very interesting way the manner in which new exogamous and endogamous groups are formed. 5. The following are the names of the Mathura gotras with the nukhs which each includes:—