the soil, autochthones, as any of the Hindu tribes, and their early adherence to the creed of Islám has rather served to stereotype their racial peculiarities than to change or impair them. The close connection between many of these tribes is well known. The Tiwánas, Siáls, Ghebas and the Daudpútras of Baháwalpur have all descended from a common ancestor, although the latter amuse themselves by tracing back their lineage to Abbás, the uncle of the Prophet Muhammad. But these, with most of the ancient tribes of the Punjab, are of Rájput descent. It seems probable that three important Rájput invasions occurred in the Punjab. The first was antecedent to all historical records, perhaps not later than 2500 years B.C., and the princes of Katoch and Chamba and the Jálandhar hills, whose ancestors ruled over the Bári and Rechna Doábs, are its living representatives. The second immigration was a thousand years later, when Ujamida, the son of the founder of Hastinapur, led his Yádu Rájputs to the north of the Jehlam and founded a dynasty which ruled the country from Ráwal Pindi to Múltán. Lastly came the emigrations from the south, extending over a long series of years, from the tenth to the fifteenth centuries of the Christian era, when Rájputs of many and various races came to the Punjab, the descendants of whom are the Játs, Tiwánas, Siáls, Ghebas, Kokhars and many well-known tribes.
The Punjábi Muhammadans form a very important part of the native army of India. Although I have
