114
but this is seldom, if at all, practised. As re¬
gards bhang, ordinarily a few grains of aniseed
are mixed with it and pounded, and the paste so
prepared is diluted with water and then drunk.
Exceptionally in the preparation of the paste,
milk, sugar, cucumber seed and other spices be¬
sides aniseed, such as black pepper, cinnamon,
nutmeg, etc., are made use of. Aniseed and
cucumber seed make the drug cool, milk and the
other spices make it refreshing and flavorous, and
the sugar heightens the strength. I am not
aware of any bhang massala being sold in this
district.
30. Ganja is smoked mostly in company.
Bhang, which is not much used here, is consumed
mostly in solitude. Ganja and bhang are mainly
confined to the male sex. The habit is contracted
in the prime of life and is seldom given up. It
is not usual for children to use either of these
drugs.
31. I believe the habit is not easily formed;
but, when once contracted, it is very hard to
break off. In the case of persons who indulge
in these drugs for the sake of pleasure there is a
tendency for the moderate habit to develop into
the excessive.
32. The Hindus make offering of ganja and
bhang to Siva, one of the Trinity of the Hindu
mythology, it being supposed that he is best
pleased with such offering. Bhang drink is pre¬
pared with milk, sugar, and spices, and poured
on the phallus, which is the emblem for Siva. Of
the quantity prepared either the whole or a part
of it is poured on it. In the latter case the quan¬
tity left unpoured is drunk by the offerers. There
is also a religious custom among the Hindus to
drink bhang on the following days:—
Navami or Bijaya Dashami day in connection
with the worship of the goddess Durga in
autumn; Sripanchami day in connection
with the worship of the goddess Sharash-
sati (Goddess of learning) in spring; Siva
Chaturdashi day in connection with the
worship of the god Siva in spring; Ram-
navami day in connection with the celebra¬
tion of the birthday of the god Rama.
The use of the drug is not essential. It is
generally temperate. It is not likely to lead to
the formation of the habit, and it is not injurious.
It may be added here that most of the Hindus do
not observe this.
In the district of Chittagong, and I believe
elsewhere in Eastern Bengal, some Hindu ganja-
smokers sometimes offer ganja to Trinath, or
Lord of the Three Worlds, by which name they
mean the Siva. A number of ganja-smokers
occasionally sit together and fill a chillum with
ganja prepared in the usual way, put fire on it,
and after pronouncing a formula of prayer asking
the God to accept of the offering, smoke it away.
This, however, is neither a religious nor a social
custom, but done only by a limited number of low-
class ganja-smokers.
In the districts of Northern Bengal the ganja is
offered to Siva represented in the form of sanyasi
(the ascetic). When this is done by a non-smoker
the chillum of ganja, after it has been offered to
the God, is given to a smoker, when at hand, who
smokes it. When the offerer happens to be a
smoker, he smokes it himself. In the case of
there being no smoker at hand the drug is left to
be burnt on the spot. This does not lead to the
formation of the habit.
33. Low-caste people whose occupations in life
compel them to smoke ganja do not incur any
odium, but it is reprehensible on the part of high-
caste people or people occupying high rank in
society. As regards bhang habitual drinkers are
looked upon with scorn. The practice of using
ganja or bhang is neither enjoined nor prohibited
by religion, but society regards it in the light of
evil. Excessive use of bhang impairs memory,
and the use of ganja renders the consumer testy.
I do not know if there is any custom of worship¬
ping the hemp plant.
34. Ganja.—To forego the consumption of the
drug, would be a serious privation in this district
to the classes of people whose avocation in life
compelled them to have recourse to it. It protects
them from the cold, keeps them in good health
and in cheerful spirits, enables them to bear up
hunger and fatigue. As regards bhang.—In this
district the bhang-drinkers are but few and they
drink only occasionally, and therefore 1 do not
think the foregoing it would be a privation.
35. I do not think it would be feasible to
prohibit the use of ganja and bhang drugs, and
I believe they will be illicitly consumed. Prohibi¬
tion may be attempted to be enforced by stringent
legislation and by raising the duty too high; but
in either case such attempts I fear are bound to
fail. The prohibition will create a serious dis¬
content; but I do not think it can amount to a
political danger. If the prohibition be attempted,
then a few bhang-drinkers might have recourse to
opium or to liquor, and some ganja-smokers to
opium,
36. I have no reason to think that in this
district alcohol is being substituted for ganja or
for bhang.
38. No.
39. The smoking of ganja or bhang is more
injurious than the eating or drinking of the same.
Those that smoke ganja for the object of averting
the inclemency of the weather and exposure to
water do not experience the evil effects; but those
that smoke it for pleasure become emaciated and
lose their natural voice, and become also subject
to various maladies.
40. Kabirajes (native physicians) use ganja
and bhang in the preparation of medicines for
loose-bowels, dyspepsia, diarrhœa, skin diseases,
dysentery, pain and impotency. They are also
used in tonic medicines. I am told that a medi¬
cinal preparation made up of ganja, bhang, and
several other ingredients are administered to cattle
when suffering from loose-bowels.
41. (a) Ganja and bhang are beneficial in their
effects as digestives.
(b) They give staying-power under severe exer¬
tion or exposure and alleviate fatigue.
(c) and (d). Not known.
Fishermen, Haris, kahars, coolies, bearers, use
ganja for the purposes mentioned in (b). I refer
to moderate habitual use.
42. Notwithstanding the beneficial effects of
ganja and bhang, as stated in answer to Question
41, the use of them cannot be pronounced to be
harmless. Those that smoke ganja even moder¬
ately for pleasure's sake lose their memory more
or less and become incapable of sustained mental
labour. They also become weak, peevish, and
sickly. Moderate bhang-drinkers also suffer from