Part 14
“From boist’rous Wine I fled to gentle Tea; For, Calms compose us after Storms at Sea. In vain wou’d Coffee boast an equal Good; The Chrystal Stream transcends the flowing Mud. Tea, ev’n the Ills from Coffee sprung, repairs, Disclaims its Vices, and its Vertue shares. To bless me with the Juice two Foes conspire, The clearest Water with the purest Fire, Wine’s Essence in a Lamp to Fewel turns, Exhales its Soul, and for a Rival burns. The Leaf is mov’d, and the diffusive Good, Thus urg’d, resigns its Spirits in the Flood. In curious Cups the liquid Blessing flows, Cups fit alone the _Nectar_ to enclose. Dissembled Groves and Nymphs by Tables plac’d, Adorn the Sides, and tempt the Sight and Taste, Yet more the gay, the lovely Colour courts, The Flavour charms us, but the Taste transports,” etc., etc.
As years went on, the poets still sung its praises; and the following portion of “Tea Drinking” brings us down to 1752, by which time it was a necessity in polite society:—
“Sparkling with Youth’s gay Pride, like mirthful _May_ In the Sedan enclos’d, by Slaves up-born; See the Love-darting Dame, swing ’long the Way, Or to present the Visit, or return.
The sleek-comb’d Valet trimly trips before; Loud, thro’ the gazing Croud, commanding Place; With well-tim’d Raps he strikes the sounding Door, Thunders in Taste, and rattles with a Grace.
Along the Pavement grates the swift-slop’d Chair, Back on its well-oil’d Hinges flies the Gate; Behind the high held Hoop, up-springs the Fair, Rustling in rich Array, and silken State.
The how d’ye ended, the Contest of Place, And all the fashionable flutt’ring Toils, Down, curtsying, sink the Laughter loving Race, And undisturb’d one Moment, Silence smiles.
Behold! the Beau-complexion’d Porcelain, As Bell turn’d Tulips variegated show, In order set among the tittering Train, Replete with Spoils which from _Cathaya_ flow.
The leading Fair the Word harmonious gives, _Betty_ around attends with bending Knee; Each white-arm Fair, the painted Cup receives Pours the rich Cream, or stirs the sweetened Tea,” etc., etc.
But, although some wrote in praise of it, there was a class of people who were opposed to its use, and one of them was the celebrated Jonas Hanway, of umbrella fame. Possessed of a competence, he had nothing particular to do, so he turned philanthrope. He took up the cause of the Marine Society, he was a Governor of the Foundling Hospital, and he founded a Magdalen Hospital, which is now at Streatham. These things, however, did not fully occupy his time, and he scribbled _de omnibus rebis_: among other things, about Tea, against which he had a great aversion. In 1757 he wrote “AN ESSAY ON TEA, considered as pernicious to _Health_, obstructing _Industry_, and impoverishing the _Nation_; also an Account of its _Growth_, and great _Consumption_ in these _Kingdoms_.”
Judged from our present standpoint, it was a farrago of rubbish and false arguments, and he recommends “Herbs of our own growth in lieu of Tea.” He gives a list of plants which he thinks useful for the purpose:—Ground Ivy, plain, or with a few drops of lemon Balm, or lemon Balm alone, or mixed with Sage, and Lavender flowers; Lavender itself; the fresh tops of Thyme; Mint; the flowery tops of Rosemary, by themselves, or mixed with Lavender; Penny royal and Lavender; Horehound; Trefoil flowers; Sorrel; Angelica; Sage; Cowslips; and recommends a drink, which he occasionally used himself, made of Ground Ivy and stick Liquorice.
This roused the ire of no less a person than Dr. Samuel Johnson, who, as “a hardened and shameless tea drinker; who has for many years diluted his meals with only the infusion of this fascinating plant; whose kettle has scarcely time to cool; who with tea amuses the evening, with tea solaces the midnights, and with tea welcomes the morning,”[132] could not sit still, and have his favourite beverage abused. So he wrote a review of Hanway’s Essay, and demolished it. Johnson certainly was an immoderate and enthusiastic tea drinker, and somewhat a tyrant over it, as Mrs. Piozzi rather ruefully relates. “By this pathetic manner, which no one ever possessed in so eminent a degree, he used to shock me from quitting his company, till I hurt my own health not a little by sitting up with him, when I was myself far from well; nor was it an easy matter to oblige him even by compliance, for he always maintained that no one forebore their own gratifications for the sake of pleasing another; and if one _did_ sit up, it was, probably, to amuse one’s self. Some right, however, he certainly had to say so, as he made his company exceedingly entertaining, when he had once forced one, by his vehement lamentations and piercing reproofs, not to leave the room, but to sit quietly, and make tea for him, as I often did in London till four o’clock in the morning.”
When dining one day with William Scott (afterwards Lord Stowell), Johnson told a little story of Garrick and his tea drinking. “I remember drinking tea with him long ago, when Peg Woffington made it, and he grumbled at her for making it too strong.” But the names of worthy and eminent tea drinkers are legion, and its virtues are so patent that even our Legislators have a room set apart in the Houses of Parliament for the discussion of it and other matters.
One or two words only, before concluding the subject of tea, and those are to show how to make a good cup of tea.
The teapot should be thoroughly warmed, and the tea put into it before the addition of the water, which should _just have come to the boil_, and not have been boiling for any length of time. After standing about three minutes it should be ready for drinking. No second water should be used. A sufficiently large teapot, or teapots, should be provided, and if the quantity required exceeds the supply, then fresh tea should be made.
Tea drinking has been stigmatised by some as slow poisoning; and in one of Hood’s works we are treated to a pictorial representation of “Sloe poison.”
J. A.
MATÉ.
Its Use in South America—Districts where Grown—Its Manufacture—Early Notice of—The _Maté_ Cup and _Bombilla_—Method of Drinking—Its Rapid Deterioration.
Yerba Maté, or Paraguay Tea, which is made from the leaves of the _Ilex Paraguayensis_, or Brazilian Holly, takes the place of _Thea Sinensis_ in nearly the whole of South America, where it has been used by the Indians from time immemorial, and by their conquerors and settlers since the seventeenth century.
It grows abundantly in Paraguay, Corrientes, Chaco, and the south of Brazil, forming woods called _yerbales_. One of the principal centres of the Maté industry is the Villa Real, a small town above Asuncion, on the Paraguay River; another is the Villa de San Xavier in the district between the rivers Uruguay and Parana. If let alone, it grows into a tree some fifteen or twenty feet high; but the plants from which the Maté is collected are moderate-sized shrubs, with numerous stems from one root. The leaves are from four to five inches long, and the finest Maté is made from the smallest shrubs. One bush will furnish three different kinds of tea, which are called _caa-cuys_, _caa-miri_, and _caa-guaza_—_caa_ meaning leaf. _Caa-cuys_ is made from the half expanded buds; but, although fine in flavour, it has the misfortune of not keeping, and, consequently, is all consumed in Paraguay. _Caa-miri_ is prepared in the same way as the Jesuit padres made it, the leaves being carefully picked, and the nerves stripped before roasting them; and the _Caa-guaza_, which is the commonest, is prepared as follows:—
A Maté _yerbal_, or plantation, having been found, and a sum paid to Government for the collection of its leaves, a party of from twenty-five to thirty Indians settle down there with the intention of passing some five or six months. They make themselves as comfortable as circumstances will permit, by building wigwams covered with palm or banana leaves. Their next care is to beat, with mallets, a good hard and smooth earthen floor, about six feet square, which is called a _tatacua_. Over this is built an arch of poles, on which is spread the boughs of the _Ilex_, and under which a lively fire is kindled, that the leaves may be thoroughly dried without being scorched. This result being effected, the fire is swept off the hearth, and the dried branches being spread thereon, the leaves are beaten off with sticks, which operation reduces them to a coarse powder. Sometimes they are pounded in mortars, made by digging holes in the ground, well rammed; but now-a-days the Maté is generally treated in a more scientific and cleanly manner, the leaves being heated, as tea in China, in large iron pans set in brick work. The dried leaves are then taken to the Maté mill, which may be worked by water power, or by mules, the wooden stampers being worked by teeth placed spirally round the circumference of a revolving cylinder. A good-sized mill will turn out three tons of Maté in a day. The crushed leaves are then tightly packed in bags of damp bullock’s hide, sewn up and left to dry, when they become as hard as stones. These sacks generally weigh from 200 to 220 lbs., and this quantity is considered a good day’s work for a peon. The collectors suffer terribly during this six months of forest life, and the severe labour of collecting, in those tropical forests, is especially fatal to the unfortunate peons.
Its use is as universal as tea in China. The method of taking it has not varied for centuries; and a description of it in 1713[133] is as good as if written to-day.
“During the day, they make much use of the Herb of _Paraguay_, which some call St. Bartholomew’s Herb, who, they pretend, came into that Province, where he made it wholesome and beneficial, whereas, before, it was venomous. Being only brought dry, and almost in Powder, I cannot describe it. Instead of drinking the Tincture, or Infusion, apart, as we drink Tea, they put the Herb into a cup or bowl, made of a Calabash or Gourd, tipped with silver, which they call _Maté_; they add sugar, and pour on it the hot water, which they drink immediately, without giving it time to infuse, because it turns as black as ink. To avoid drinking the Herb which swims at the top, they make use of a silver pipe, at the end whereof is a bowl, full of little holes, so that the liquor sucked in at the other end is clear from the Herb. They drink round from the same pipe, pouring hot water on the Herb as it is drank off. Instead of a pipe, which they call _Bombilla_; some part the Herb with a silver separation, called _Apartador_, full of little holes. The reluctance which the French have shown to drink after all sorts of people, in a country where so many are diseased, has occasioned the inventing of the use of little glass pipes, which they began to use at _Lima_. That liquor is, in my opinion, better than Tea; it has a flavour of the Herb, which is agreeable enough; the people of the country are so used to it, that even the poorest use it once a day, when they rise in the morning.”
Frezier gives us an illustration of _Maté_ drinking, in which we see a lady using the _bombilla_, although the _Maté_ cup has an _apartador_. The silver kettle for supplying hot water is fed with charcoal at the side, and somewhat resembles the Russian _Samovar_.
We give a modern _Maté_ cup and _bombilla_; but this, which is made wholly of silver, is only intended for one person’s use.
Sometimes the _Maté_ cups are made of the gourds of the Cuca (_Crescentia Cujete_) or Cabaço (_Cucurbita lagenaria_) silver mounted. Indeed, the cup itself is the _Maté_, which gives the name to the herb, meaning, in the language of the Incas, a _calabash_. The decoction is drank with a little brown sugar or lemon added, never with milk, and if not drank very quickly will turn quite black.
It loses in flavour and aroma by keeping, so that in England it cannot possibly be drunk in perfection, which, of course, can only be done on the spot where it is produced. Its virtues are much vaunted. It is supposed to give nervous vigour, and to enable the system to resist fatigue; but this can scarcely account for the enormous quantity drunk, although to persons unused to it, when taken in large doses it is both purgative and emetic.
Like Chinese tea, it has a volatile oil, which gives it its peculiar aroma; it also contains nearly 2 per cent. of theine, and about 16 per cent. of an astringent acid, resembling tannin, which causes the infusion to turn black after a slight exposure to the air.
There is another variety of _Maté_, called _Gongonha_, which is drunk in Brazil, which is prepared from two other species of holly, the _Ilex Gongonha_ and the _Ilex Theezans_. In Chili a tea is made from the leaves of the _Psoralea glandulosa_, and in Central America an infusion of the leaves of the _Capraria bifolia_ is drunk.
J. A.
CUCA.
Where Grown—Sustaining Power of Cuca—Early Mention of it, and Methods of Preparing and Using it—Cowley on Cuca—Its Modern Manufacture and Cost—Its Medicinal Properties—Cocaine and its Dangers.
Cuca or Coca (_Erythroxylon Coca_) is now used as a drink, the leaves, hitherto, having been masticated. It has very valuable medicinal qualities, one of the chief being the ability to sustain fatigue by those who use it. It grows in the valleys of the eastern slope of the Andes, in Bolivia, and Peru; wild in many places, but that in use is generally cultivated. It has been known ever since the Conquest of Peru, notices of it being very early; and, considering the length of time this knowledge has obtained, it is marvellous that it is only of very late years that our scientific men have interested themselves in its medicinal properties, and that an infusion of its leaves has not come into common use.
The earliest mention to be found of it in English is in a[134] translation (1577) of a book written by Dr. Monades of Seville.
“OF THE COCA.
“I was desirous to see that hearbe so celebrated of the Indians, so many yeares past, which they doe call the _Coca_, which they doe sow and till with muche care and diligence, for because they doe use it for their pleasures, which we will speake of. The _Coca_ is an hearbe of the height of a yerd, little more or lesse, he carrieth his Leaves like to _Arraihau_, somewhat greater, and in that Leafe there is marked another Leafe of the like forme, with a line very thinne, they are softe, and of Coulour a light greene, they carrie the seede in clusters, and it commeth to be so redde when it is ripe, as the Seede of _Arraihau_, when it is ripe. And it is of the same greatnesse, when the hearbe is seasoned, that it is to be gathered, it is knowen in the seede, that it is ripe, and of some rednes like to a blackekishe coulour, and the hearbe beyng gathered, they put them into Canes, and other thinges, that they may drie, that it maie be kepte and caried to other partes. For that they carrie them from some high Mountaines, to others, as Marchaundise to be soulde, and they barter and chaunge them for Mantelles, and Cattell, and Salte, and other thinges whiche doe runne like to money amongest us, they doe put the seede into _Almaciga_,[135] and from that thei do take them up, and set them in another place, into Earth that is wel laboured or tilled, and made as it is convenient for to put them, by their lines and order, as we doe put here a Garden of Beanes, or of Peason.
“The use of it amongest the Indians is a thing generall, for many thinges, for when they doe travail by the waie, for neede and for their content when they are in their houses, thei use it in this forme. Thei take Cokles or Oisters in their shelles, and they doe burne them and grinde them, and after they are burned they remaine like Lyme, very small grounde, and they take of the Leves of the _Coca_, and they chawe them in their Mouthes, and, as they go chawyng, they goe mingling with it of that pouder made of the shelles in such sorte, that they make it like to a Paste taking lesse of the Pouder then of the Hearbe, and of this Paste they make certaine small Bawles rounde, and they put them to drie, and when they will use of them, they take a little Ball in their mouthe, and they chawe hym; passing hym from one parte to another, procuring to conserue him all that they can, and that beyng doen, they doe retaurne to take another, and so they goe, using of it all the tyme that they have neede, whiche is when they travaill by the waie, and especially if it be by waies where is no meate, or lacke of water. For the use of these little Bawles doe take the hunger and thurste from them, and they say that they dooe receive substaunce, as though that they did eate. At other times thei use of them for their pleasure, although that they labour not by the waie, and thei do use the same _Coca_ alone, chawing it and bringing it in their mouthes, from one side to another, untill there be no vertue remainyng in it, and then they take another.”
Garcia Lasso de la Vega, who wrote his _Commentarios Reales_ in 1609, gives a fine description of Cuca—which is taken from his translator, Sir Paul Rycaut.
“_Of the pretious Leafe called_ Cuca.”
“But above all we must not omit to discourse at large of the Herb which the _Indians_ call _Cuca_, and the _Spaniards_, _Coca_, being that which is, and hath been a considerable part of the Riches of _Peru_, and such as hath yielded great benefit to the Merchants. And, indeed, the _Indians_ did justly esteem it for the rare Virtues and Qualities of it, which the _Spaniards_ have not onely approved, but have also discovered several other specifick and medicinal Qualities belonging to it. _Blas Valera_, who was a very curious Person, and one who had resided many years in _Peru_, and came from thence thirty years after my departure, hath wrote Very largely of the many Virtues of this Herb, and such as he hath found out by his own experience. His words are these, ‘The _Cuca_ is a small, tender Tree or Bind, about the height and biggness of a Vine; it produceth not many Branches, but is full of delicate Leaves, of about the breadth and length of a Man’s Thumb; it is of an excellent smell, and very fragrant; the _Spaniards_ and _Indians_ do both give them the name of _Cuca_; the which is so much esteemed by the _Indians_, that they prefer it before Gold, or Silver, or Pretious Stones. They plant and manure them with great art and diligence, and gather them with great care, pulling them leaf by leaf, and then lay them to dry in the Sun, and so the Indians eat them dry.
“‘The Virtue and Benefit of this _Cuca_ is plainly observable in labouring Men, who, having eaten it are much refreshed, and often labour a whole day in the strength of it, without any other nourishment. The _Cuca_ moreover preserves the Body from many infirmities; and our Physicians make use of it, being dried and beaten to powder, to ease and assuage the Inflammation, or swelling of any Wound; it is good to strengthen bones which have been broken, and expell colds from the Body, and to prevent them; it is good also to cleanse great Wounds of Worms, and heal them; nor is the Virtue of it less, being taken inwardly, than it is by outward applications. Besides all which Virtues, it yields a great benefit to the Bishop and Canons and other Dependents on the Cathedral Church of _Cozco_, the Tithes of the Leaves of _Cuca_ being their greatest Revenue; it is also a great commodity amongst the Merchants; notwithstanding all which good Qualities of the _Cuca_, there are many, who being ignorant of its Virtues have wrote against it; for no other reason, than because the Gentiles, in ancient times, did, by their Diviners and Wizards offer this _Cuca_ to their Gods in Sacrifice; and, therefore, having been abused to Idolatry, they conclude that it ought for ever to be esteemed abominable and prophane. This Argument might be available, if it had been the custome to offer this Herb onely to the Devil, but, in regard that both ancient and modern Idolaters have made their Corn, and Fruits, and whatsoever grows above or beneath the earth, their Drinks and Water, their Wool and Clothing, their Flocks and Herds, and all things else, the matter and subject of their Sacrifices; we may argue from the same foundation, that all those things are defiled and rendred as abominable and unclean as the _Cuca_; but to the clean, all things being clean, let us teach them to abhor and forsake their superstitious and idolatrous Worships, and let us, using our Christian Liberty, receive those Blessings with moderation and thanksgiving.’
“Thus far are the Words of _Blas Valera_. To which we shall add thus much farther, that this little Tree is about the height of a Man, in the planting of which they cast the seed in its green shell, and when it grows up, they then hoa and open the Earth for it, as they do for Vines, supporting the tender twigs with stakes; and in planting, they take great care that the tender roots be laid streight in the Earth, for with the least doubling they dry and wither; they take likewise the Leaf of every sprig by itself, and, holding it between their fingers, they cut it with great care till they come to the Bud, but do not touch it, for then the whole branch will wither; both the outside and inside of this Leaf in the greenness and shape of it, is like the _Arbuteus_, onely the Leaves are so thin, that three or four of them, being doubled, are not so thick as that of the _Arbuteus_....
“When they gather the Leaves they dry them in the Sun; but care is to be taken that they are not over-dried, for then they lose much of their Virtue, and, being very thin, soon turn to powder; nor will they bear much moisture; for they soon grow musty and rotten; but they lay them up in Baskets of slit Canes, of which many fine ones are made in the _Antis_. With the Leaves of those big Canes, which are about the third of a yard long, they cover the top of the Baskets, to keep Moisture from the Leaves, which is very prejudicial to them; and to consider the great pains and care which is taken to nourish this _Cuca_, and the provisions of all things which are made for it, we ought rather to render thanks to God for his abundant blessings in the variety of his Creatures, than to believe or conclude that what we write is fabulous or incredible; if these fruits were to be planted or nourished in other Countries, the charge and labour of them would be more than the benefit.