ee 
as ‘*. . . asource of great staying-power under severe exercise 
or fatigue.’ Sarangadhara (1,500 A.D.), describes Cannabis 
as an excitant; while in Bhavapakash (1,600 A.D.), the plant is 
known for its exhilarating properties and for curing leprosy. 
The Muslims regard bhang as a holy plant and in Tibbi (the 
Muslim system of medicine) it is used for treating numerous 
diseases: asthma, dandruff, and urinary disorders. In the 
Zoroasterian scriptures of ancient Persia (with close resem- 
blance to Rg-Veda), references to bhang for producing miscar- 
riage and for euphoria (Darmesteter, 1883) can be found. It 
would not be an exaggeration to call Cannabis the penicillin of 
Ayurvedic medicine — the indigenous medical system of India. 
Even the generally accepted findings of the Hemp Drugs 
Commission in India (1893-94) did not oppose the moderate use 
of Cannabis for social and medicinal practices in the Indian 
sub-continent, although excessive consumption was regarded 
as injurious. 
Many methods of using Cannabis in these mountains have 
been deeply rooted in the cultural, social, and economic lives 
of the local peoples. A casual observer is not likely to see or 
hear much Cannabis folklore because of cultural and social 
differences. Furthermore, folklore is a way of life for some 
people in the area; hence one finds no glittering pronounce- 
ments or exaggerations typical of urban societies. Only a seri- 
ous student of ethnobotany purposefully seeking it out could 
penetrate the mystery of Cannabis folklore in these mountain 
fastnesses. 
The average inhabitant questioned about Cannabis use or 
folklore, expresses indifference or little interest in it, making 
research even more difficult. Near the India-Tibet border in the 
northern Himalayas in India, I met several Tibetan refugees 
(now Indian citizens), known for their frequent use of 
‘‘momea’’ or “‘solaradsa’’ (Cannabis) for its medicinal, food 
and narcotic properties (Plate I). Mountain caravans travelling 
through narrow passes at 17,000 feet carry normal supplies of 
Cannabis preparations for their long and adventurous jour- 
neys. Even a discreet gesture to befriend them can, at times, 
arouse a bellicose response — adding to the difficulties of the 
probing ethnobotanist. Notwithstanding these difficulties, it 
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