I found the Meenas of the Deoli regiment in a backwater of the Euphrates some days' journey from anywhere. They were so far from anywhere that when we came round a bend in the river in our bellam the sight of their white camp on the sand, and the gunboat beside it, made me feel that we had reached the coast after a voyage of inland exploration. The Meenas were a little tired of Samawa, where nothing happened. They wanted to be brigaded; they wanted to fight; they wanted at least to get up to Baghdad. They had to wait a long time before any of these desires were fulfilled. Nevertheless, although they had reasons to think themselves forgotten, they were a cheery crowd.

There are two classes of Meenas--those of the 42nd Deoli regiment, the Ujlas, Padhiars and Motis, who claim to have Rajput blood in them, and the purely aboriginal stock enlisted by the 43rd Erinpura regiment from Sirohi and Jodhpur. I expected to find the Deoli Meenas small, alert, suspicious-looking men of the Bhil, Santal, or Sawarah cast. I was surprised to discover them tall and stolid; pleasant, honest, plain in feature; and offering great variety in type. The Rajput blood is no myth. They do not look the least like aboriginals, and you could find the double of many of them among Dogras, Jats, Mahrattas, and Rajputana and Punjabi Mussalmans. This normal Aryan appearance is no doubt partly the impression of discipline, drill, confidence, training. In their own hills, before they enlisted they were a wild and startled-looking breed. And they had curious customs. One was that a man on losing his father had the right to sell his mother. In the days when they were first recruited you had to pay a man four annas to come in for a drill. The Meena would arrive with his bow and arrow, which were deposited in the quarter-guard. He was taught drill and paid for a day's work. He then picked up his bow and arrow and departed. Gradually, as they realised that no harm came of it, they began to settle and to bring their families into cantonments. But they were so distrustful of us in the beginning that we had to pay them every evening after the day's work.

The taming of the Meena and the genesis of the Deoli cantonment were slowly evolved processes. The history of it reads like an account of the domestication of a wild creature. First the Meena was encouraged to build. A collection of huts was soon grouped together, and the men lived in them. Each man built his own hut, and when he left the regiment sold it to his successor. After some little time they asked if they might bring their wives and families to live in them. This marked the beginning of an unalienable confidence, but the Meena was already imbued with a faith in his British officer. In after days, when the old huts were pulled down and regimental lines constructed, the men still lived in their own quarters, and this proprietary right was maintained until a few years ago. The motto of the regiment, "E turba legio," well describes the method of raising it.

Suspicion is the natural inheritance of the Meenas. They are the sons of cattle-lifters, dacoits, and thieves. For centuries they plundered the Rajput and were hunted down by him. It was the British who helped the Rajput to subdue them. To clear the district they infested it was necessary to cut down the jungle. The Meenas were gradually rounded up and confined to a prescribed area--the Meena Kerar, which lies partly in Jaipur and partly in Udaipur and Bundi, and is administered by the Political Agent at Deoli. Roll was called at night in the villages, and the absentee was the self-proclaimed thief. The system still holds in the more impenitent communities, but the restrictions on the Meena's movements are becoming fewer as he conforms with the social contract. The pleasing thing about it is that he bears us no grudge for the part we played in breaking him in. Like his neighbours, the Mer and the Merat, he recognises the British as the truest friends he has.

The simplicity, disingenuousness, and friendliness of the Meena are unmistakable. They are the most responsive people, and as sepoys, through contact with their British officers, they soon lose the habit of suspicion. I spent half a day with the Indian officers, and neither I nor they were bored. They like talking, and intersperse their conversation with ready and obvious jokes. It seemed to me that though they had had most of the mischief knocked out of them, they retained a good deal of their superstition and childishness. That was to be expected, but one missed the shyness and sensitiveness that generally go with superstition. They were curiously frank and communicative about their odd beliefs. Like the old Thugs they have faith in omens. The Subadar showed me the lucky and unlucky fingers, and I gathered that if the jackal howls twice on the right, one's objective in a night march is as good as gained; if thrice on the left, the stars are unpropitious, and the enterprise should be abandoned. In November, 1914, the regiment was moved to Lahore to do railway defence work. The morning the battalion left the railway station where they entrained most of the men did puja (homage) to the engine, standing with open mouths, and fingers tapping foreheads. The railway is fifty-eight miles from cantonments in Deoli, and it was the first train that many of them had seen. Until the regiment moved opinions were divided as to whether the Meenas would continue to enlist. Such an upheaval and migration had not happened since the Afghan war. Wild rumours flew round the villages, but the Commanding Officer, by a wise system of letting a few men return on leave to their homes to spread the good news that the regiment was well and happy, soon quieted the countryside. Living so far out of the world they are naturally clannish. There is as much keenness about winning a hockey match against an outside team as there is in the final for a house-cup in an English public school. And here in Mesopotamia they were full of challenge. They wanted to show what Deoli could do, but as luck would have it there was not a Turk within a hundred and fifty miles.

The most delightful story I got out of the Subadar was the history of a Meena dynasty which ruled in Rajputana in the good old days before the gods became indifferent. I learnt that the proud Rajputs who claim descent from the sun and the moon are really interlopers who dispossessed the Meena by an act of treachery a hundred years ago.

"Fifteen princes have been Rajputs," the Subadar told me. "Before that the Meenas were kings. The last Meena king was the sixteenth from now."

"What was his name?" I asked.

"Sahib, I have forgotten his name--but he was childless. One day, when he was riding out, he met a Rajput woman who carried a child unborn. 'Your son shall be the child of my heart,' he told her; and when the boy was born he brought him up, and made him commander of his horse."

"Did he adopt him?"

"Sahib, he could not adopt him. The custom was in those days that when the old king died, the new king must be one of his line. Thus the gadi would pass to his brother's son, a Meena. No Rajput could inherit. Nevertheless, he treated the boy as his child. And then, Sahib, one day when the boy came back from seeing the Emperor at Delhi, he killed the king and all his relatives, and the whole army. It was like this, Sahib. It was the Kinaghat festival, when the king and all his people used to go down to the river without arms, and sprinkle water for the dead. It was the old custom, Sahib, and no one had ever made use of it for an evil purpose. But the Rajput secretly gathered his men behind a hill, and when the king and his people had cast aside their arms, and were performing the holy rite, the Rissaldar and other Rajputs fell upon them and killed them all, so that there was not a Meena left alive within a great distance of the place of slaughter. That is how the Rajput became the master, and the Meena his servant."

The Subadar's solemn "Again Huzoor" as he introduced each new phase in the tragedy was inimitable, but there was nothing tragic or resentful in his way of telling it. It was a tale comfortable to Meena pride, and therefore it was believed as legends are believed all over the world which make life easier and give one a stiffer back or a more honourable ancestry.

The Subadar told me that the books of the Meena bards had been confiscated. They are locked up in the fort at Ranatbawar, and no one may enter. If any one reads them, the Rajput dynasty will pass away, and the Meena will be restored; therefore the Rajputs would like to destroy them, but there is some ancient inhibition. The chronicles are put away in an iron chest under the ground; yet, as the Subadar explained, the record is indestructible. It has lived in men's memories and hearts, new epics have been written, and the story is handed down from father to son. Another Meena told me the story is written "in the Political Agent's Book at Jaipur." This, I think, was by way of reference rather than confirmation, for it could never have entered any of their heads that one could doubt the genuineness or authenticity of the tale. When the usurper was crowned a Meena was called in from afar to put the tilak, or caste mark, on the king's forehead. And here the fairy story comes in again, for the tilak was imprinted on the king's brow by the Meena's toe. This is still the custom, the Subadar assured me, and he explained that it was a humiliation imposed upon the king by the priests as an atonement for his bad faith. The priest persuaded the king that the only way that he could hope to keep his throne was by receiving the tilak from the toe of the Meena, and he appeased his vanity by pretending that the Meena, by raising his toe, signified submission, just as the Yankee talks about turning up his toe to the daisies.

Here the Subadar was becoming too subtle for me, and I felt that I was getting out of my depth. But there was another point which was quite clear and simple. It bore out his theory of an hereditary obligation which the Rajput owes the Meena by way of restitution. In Jaipur and Alwar the Ujla Meenas are the custodians of the State treasure. I used to think that they were appointed on the same principle as the Chaukidar who would be a thief if he were not a guardian of the property under his trust. But in this I wronged the Meena. The Ujlas are honourable office-holders. When the Maharaja of Jaipur comes to the gadi he has to take an oath that he will not diminish his inheritance, and he is responsible to the Ujlas that anything that he may take away in times of famine or other emergency shall be restored. The old Subadar took this as a matter of pride. He was quite content with his ancestry--if indeed he bothered his head about the status of the Meena at all. The legend of the regicide rissaldar was well found. You could tell by the way he told the story that he was pleased with it. One hears yarns of the kind, comforting tales of legendary wrong, all over the world, in Hottentot wigwams and Bloomsbury lodging-houses. The difference is only in degree. They contribute mildly to self-respect; the humble are rehabilitated in garments of pride; and very few of those who inherit the myth look for the miracle of reversion.

The Meenas are as contented a people as you could find, a cheery, simple, frugal, hardy race. The old Subadar boasted that his men never fell out. "Even when the mules fall out," he told me, "they go on." They are very brave in the jungle, and will stand up to a wounded leopard or tiger. The Meena is a good shot, and a fine shikari. He will find his way anywhere in the dark, and he never loses himself. He ought to be useful in a night raid. He is a trifle hot-headed, I gathered. In the divisional manoeuvres near Nasiriyeh the cavalry were coming down on a line of them in open country, when they fixed bayonets and charged. "They are a perfectly splendid crowd," one of the officers told me, "I should dearly love to see them go into action, and take twenty-five per cent. casualties. It would be the making of them." But his Meenas had no luck. No doubt, if they had been given a chance, they would have fought as well as the best. It was their misfortune that they came too late, and that they were sent up the wrong river. In the meanwhile, at Deoli, recruits are pouring in. Every village contains a number of old pensioners who, like my friend the Subadar, love to talk of their own deeds, the prowess of their Sahibs, and how they marched with the regiment towards Kabul. The young men stand round and listen, and are fired with emulation, and there is no doubt that if the Sircar wants them the contingent of Meenas will increase. They are not a very numerous class, but they are steadfast and loyal. The love of honour and adventure will spread as wide a net among them as conscription, and there will be no jiwans seen in the villages who are not home on leave.