5. Dr. Oldham, [72] speaking of the Ghâzipur branch of the tribe, says that in popular estimation they share something of the sacredness which attaches to Brâhmans. Their divisions are very often the same as those of well-known Râjput tribes, such as the Kinwâr, Gautam, and Kausik Bhuînhârs; and the corresponding Râjput tribe sometimes names the same city or country as the first home of the race. In one case “a Bhuînhâr and Râjput tribe both claim descent from a common ancestor, and each admits that the pretensions of the other are well founded. The Bhuînhâr tribes all intermarry on terms of equality and eat together; on the other hand Râjputs marry their daughters into what they consider superior, and their sons into inferior tribes, and are very chary of eating together. There is consequently a much closer bond of sympathy between the various Bhuînhâr tribes of the district than between the Râjputs.” 6. Sir H. M. Elliot [73] thinks that “we perhaps have some indication of the true origin of the Bhuînhârs in the names Garga Bhûmi and Vatsa Bhûmi, who are mentioned in the Harivansa as Kshatriya Brâhmans, descendants of Kasya princes. Their name of Bhûmi and residence at Kâshi are much in favour of this view; moreover, there are to this day Garga and Vatsa gotras among the Sarwariya Brâhmans.” 7. The theory that they are a mixed race, derived from a congeries of low caste people accidentally brought together, is disproved by the high and uniform type of physiognomy and personal appearance which prevails among them. This, as Mr. Risley says, would not be the case “if they were descended from a crowd of low caste men promoted by the exigencies of a particular occasion, for brevet rank thus acquired would, in no case, carry with it the right of intermarriage with pure Brâhmans or Râjputs, and the artificially formed group, being compelled to marry within its own limits, would necessarily perpetuate the low caste type of features and complexion. As a matter-of-fact, this is what happens with the sham Râjputs whom we find in most of the outlying Districts of Bengal. They marry among themselves, never among the true Râjputs, and their features reproduce those of the particular aboriginal tribe from which they may happen to be sprung.” 8. The next supposition is that they may be Brâhmans who for some cause (in this case it is said to have been because they took to agriculture) have been degraded. There are, of course, many so-called Brâhmans, like the Mahâbrâhman, Ojha, or Dakaut, who are of a degraded type; but many of these are almost certainly derived from the lower races, and have little or no Aryan blood in their veins. Further, many true Brâhmans hold land and cultivate, and are not necessarily degraded by so doing.