It was a class battalion that I met at Qurnah in June, 1916; incidentally it was not Mota's crowd. They had already seen much hard campaigning, and a small scrap or two in the desert between the Kharkeh and Karum rivers, where some of the regiment had died of thirst. But the most interesting point about the Mers and Merats to a student of Indian races is the relationship between the Hindus and Muhammadans of the same stock. In the chapter about the Brahmans and Rajputs in the Army I have given an instance of how the caste system strengthened discipline. Caste, of course, is in itself a discipline, and was originally imposed as such. In its call for the sacrifice of the individual to the community it has played its part in the stiffening of the Hindu for countless generations. But in the twentieth century the most orthodox will admit its disabilities, the exacting ritual involved in it, and the artificial and complex differentiation between men who have really everything in common. The caste question as a rule, when it emerges in a regiment, creates difficulties, and very rarely, as in the case of the excommunicated Rajputs, smooths them over. The Merwara battalion, which was once divided by caste into two camps, is a case in point. It is an old story, but as it is little known it is worth recording as an example of the evils of exclusiveness. And as both parties are now good friends, no harm can be done by telling it. First it should be understood that the Mers and Merats are the most home-staying folk in the Indian Army. Like the Gurkhas, the class battalion has one permanent cantonment, and never leaves it except to go on active service. Until this war they had not been on a campaign since the Afghan expedition in 1878-9. They are even more domiciled than the Gurkha, for their depôt at Ajmere is in their own district, and they can get home on a week-end's leave from Friday night till Monday morning; and when their turn comes they seldom let the privilege go by.