Viewing page 152 of 197

This transcription has been completed. Contact us with corrections.

GOORKHA, BRAHMIN, AND SOOD.

military tribes (Kshuttries), subdivided, like the Khas, into clans or families, whose designations are derived evidently from local and aboriginal sources, and prove that the influence of Brahminism did not affect the original constitution of the military tribes who accepted Hindooism as a religion. The most remarkable fact, however, connected with the original conversion, was the setting aside by the Brahmins of the fundamental laws of Hindooism, in admitting converts to the high rank and privileges which the military tribes of Nipal unquestionably possessed in their own country. 

The third figure is a Sood, who represents the mercantile class of Nipal, but which is now much scattered along the frontier, and into the Punjab. The Soods affect to be real Vaishyas, but are probably descended from aborigines of low rank, and were recognized as of the third class in Hindooism, on the same principle as the Goorkhas attained the highest rank in the warrior classes, on the conversion of the whole population. The Soods are Bunneas at Simla, and generally through the hill villages. They eat animal food, except beef, with game and fish. They do not intermarry with other Bunneas, who hold them to be of low degree. They obtain, however, credit for more honesty than Bunneas in general, and are a steady, money-getting class, very intelligent in the exercise of their calling. Both the Brahmin and the Sood, according to the horizontal marks on their foreheads, are followers of Mahadeo or Siva; but the Soods of the Punjab are said to be attached rather to the doctrines of Nanuk, the founder of the Sikh faith, than to those of Brahminism. 

In the practices of their religion, the Hindooized Goorkhas do not differ from the older Hindoos of the plains in any remarkable degree, and they observe the same ceremonies and festivals, both general and social. It is probable, however, that their aboriginal spirit has preserved them from being as much priest ridden as ordinary Hindoos, and that they thus enjoy and practise a freedom which is unknown in India proper. There are fewer restrictions by caste, and those which exist are rather tribal or clannish distinctions than religious observances.