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PRELIMINARY WORDS Calcutta acquires its distinctive flavour presumably from the fusion of characters grown in diverse cultural environs in distant lands. Being the first capital of modern India, the city attracted overseas traders, bread-earners, fortune hunters and travelers who spent varying length of their lives here amid the locals giving exposure of spectacular living styles and standards to them. Many of those were great names who had left for us textual and visual details, others left too little to trace back their lives in those maiden days of Town Calcutta still wrapped in haze. Much of the important constructs gone amiss in want of contexts culled from firsthand records, or from the secondary sources left by contemporaries. Reconstruction of the period can possibly be done only by collaging syntactically the fragments likewise promising many a surprise.

This portrait of Julius Soubise(1746-1798) a self-styled ‘African Prince’, is believed to be the long-forgotten work of Johan Jaffony referred to in the Reminiscences of Henry Angelo.(1830). See Notes

It is, indeed, surprising to know how many shades of skin the early visitors of Calcutta had and in how many different tongues they spoke. But more amazing was the loaded experience of the colourful past they had lived before landed in India. They looked different, thought different and did things differently for living. Those were the people who opened up new sources of learning to live in different ways beautifully in a plural society of modern time. The 18th��century Calcutta with its formative society had welcomed the harbingers of change. Among them were two cavaliers of rare charms, both banished from their homelands apparently for guilt of chivalrous romancing. Julius Soubise the Caribbean boy groomed as a English dandy, and the French nobleman Antoine de l’Etang the personal bodyguard of Luis the XIV were contemporaries. Although l’Etang was 3 year senior by age, arrived later in 1796, while Soubise, nearly a decade before, in 1778.

JULIUS SOUBISE IN LONDON

Soubise may be said to have been born twice, the first time in London, next time in Calcutta. His two lives were opposite to each other but inseparable like day and night. This is why you must allow me to dwell upon his London life before narrating his life in Calcutta.

Catherine Hyde Douglas (1701-1777), Duchess of Queensberry, Painted by Jervas. 1720

Charles Douglas. 3rd Duke of Queensberry

CIS:E.2185-1949

Dominico Angelo, Italian fencer

Angelo’s Fencing School, Haymarket

Little we know of the Caribbean child, later grown to a notorious young dandy, a self-stylized ‘Black Prince’ in London high society, except that he was born around c.1754 in St. Kitts to a white planter father and a mother of African descent. The boy was sent under the guardianship of Captain Stair Douglas of Royal Navy to England. Reaching London on April 2nd 1764 he was given to the care of the captain’s cousin sister Kitty or Catherine Hyde Douglas, the Duchess of Queensberry (1701-1777) – an eccentric beauty and a socialite, known for her fondness for aprons. [Here is a portrait of her painted by Charles Jervas in the 1720s]

The Duchess apparently freed the boy from slavery and named him Julius Soubise, after Charles de Rohan, Prince of Soubise. [Miller] An all round education appropriate for the British genteel society was set out for him. The celebrated Italian master Angelo Dominic taught Soubise in gentle arts in his School of Arms. Soubise began to make his mark by 1772 – a decade before the rising popularity of amateur and competitive fencing matches cemented the sport’s position in the leisure economy of the fashionable world. He also became proficient at the violin and composed a few merry pieces in the Italian style, and even sang in a comic operatic manner. Soubise was a great favourite of David Garrick’s, the elder Sheridan gave him lessons on elocution, and was loved by some of the brightest luminaries of his time.

His rising success in such a young age inspired Soubise in modeling himself as the ‘Black Prince’ – an epitome of aristocratic masculinity – opened for him a reckless life of a ruthless womanizer and squanderer. He became a source of worries for the upper-class Britons because of not having any real contenders to stop Soubise demeaning the values and the image of the British nobility. As we find from the stray records fetched by recent scholars, the Duchess, alone had the key role in upbringing Soubise in baronial fashion. She maintained a house in town for Soubise, as well a liveried carriage to take him around, and all amenities for leading his foppish life. She herself suffered often from his heedless drives, but made no attempt to check him firmly, probably due to her kindly feelings toward the black boy less than half of her age. The vanguards of the high society in London thought that circulation of a scandalous cartoon involving Soubise and the Duchess should be a sure measure to stall Soubise by embarrassing him as well as his patron the Duchess, and his mentor Dominico Angelo all at once.

A satirical picture depicting Soubise and the Duchess of Queensbury engaged in a fencing match, an engraving of Austin brought about on May 1,1773

“Macaroni” was a contemporary name for a fashionable young man; “Mungo” was a name of an officious slave from the 1769 comic opera The Padlock

On May 1, 1773, they brought about a satirical picture depicting Soubise and the Duchess of Queensbury engaged in a fencing match, an engraving of Austin based on illustrations of fencing compiled by the Angelo fencing dynasty. Duchess Catherine and Angelo are thus implicated in the most disgraceful public attack on Soubise. As researchers think, it would be a mistake to read the cartoon’s use of fencing as merely allegorical, or to assume that the duchess is the cartoon’s only target. In fact, the cartoon also implicates Dominico Angelo. Besides William Austin’s engraving, there have been most notably, A Mungo Macaroni (published September 10, 1772), part of a famous 1771-73 satirical series of engravings depicting fashionable young men, published by Matthew and Mary Darly.

In some sense, Cohen pointed out, “the ultimate target of the cartoon is neither Soubise nor the Duchess of Queensberry, nor even Angelo, but the market economy in which the trappings of rank could be indiscriminately bought and sold.” [Cohen. 2018] The satire was of poor taste and offensive in nature. It must have dampened the spirit of Soubise at least temporarily, and the Duchess felt obliged to bring him back to his good senses to the possible extent. As it appears, Soubise used to stay at Angelo’s, yet remained a favourite of the Duchess who continued to take care of his fads and follies and pay off his large debts quietly. Things suddenly went out of her hand when the Duchess got informed that ‘one of her maids had been raped by Soubise’. She tried to dissuade the woman in vain from going to court. [Sandhu] It was probably from the Duchess, Angelo came to know of the kind of fast life Soubise had been leading in his private apartments where he assumed the habits of an extravagant man of fashion in company of succession of visitors in rooms decorated with roses, geranium, and expensive green-house plants. It was Angelo on whose recommendation, Soubise was sent to India at the expense of the Duchess. [Miller] The Duchess had hardly any option but to arrange passage for Soubise to flee the country he was so madly in love. It was the tragic end of her cherished relationship with the little black boy she brought up as a social rebel decrying against racialist, xenophobic and moralist sentiments in her own fashion. She died of eating too much cherries on June 17th 1777 [Fryer]. Next month Soubise sailed for Calcutta on July 15th 1777 [Sandhu] to start another life very different from the one vanished with the passing of his noble patroness.

III

SOUBISE IN CALCUTTA

On July 15, Julius Soubise left the English shore boarding the Bessborough East Indiaman under the captaincy of Alexander Montgomerie. The ship reached Madras via Media and Cape on 9 February 1778 [Three Decks]. In those days river trips from a South India port to Calcutta would take about three weeks. It could not be any earlier than March 1778 Soubise arrived at Calcutta’s Chandpal Ghat where large vessels used to embark. Almost a nameless black boy of twenty-three, Soubise landed in the small township of Calcutta leaving back his gorgeous past of princely life assuredly protected by the Duchess of Queensberry till her last. Soubise wanted her most to be at his side while starting a new life of a labouring common man instead.

Nabakissen’s Evening Party attended by Calcutta British and European families

Begum Johnstone, the grandmother of the Earl of Liverpool

Calcutta was then ‘the grave of thousands, but a mine of inexhaustible wealth’. [Long] Already the capital of British India, Calcutta was still then a small township resurrected from the ashes of Lalbagh Battle centering around the Customs House amid the ruins of the old Fort William. Clive Street was then ‘the grand theatre of business’, and there stood the Council House, and every public mart in it. The day Soubise landed, there was no Mint, no Calcutta Gazette, no Asiatic Society of Bengal, but a Court House to render legal services as well as facilities of balls and theatrical acts besides running of the charity school for which the building was funded by the Lottery Committee and Omichand a Rothschild of India. Calcutta had ‘a noble play-house—but no church’, service was held in a room next to the Black Hole. The St John Church – the first Anglican Cathedral of Calcutta was founded by Lord Hastings on the land donated by the Hindu Nabokissen in 1874. [Long] All these institutions nevertheless came up one after another in the presence of Soubise. There were, however, no dearth of amusement and recreation with theatrical houses, hotels and coffee shops for the white population, largely Englishmen, Eurasians, few Americans. The presence of native society in Tank Square vicinity was imperceptible, excepting a few men of affairs like Omichand and Nabokissen. Those days the influence of the fabled socialite, Begum Johnstone, the grandmother of the Earl of Liverpool, prevailed over the lifestyle of Calcutta’s citizenry. Till ten at night, their houses were lit up in their best style, and thrown open for the reception of visitors. There were music and dancing for the young, and cards for the old. Common people live both splendidly and pleasantly, the forenoons being dedicated to business, and after dinner [= midday meal] to rest, and in the evening to recreate themselves in chaises or palanquins in the fields, or to gardens, or by water in their budgeroes. [Blockmann] The condition of Calcutta was not too kind to the young men fresh from school, lavishing large sums on horse-racing, dinner parties, contracting large loans with Banians, who clung to them for life like leeches, and quartered their relations on them throughout their Indian career.

It was perhaps the most critical phase in Calcutta history that Soubise witnessed during the last two decades of the 18th century. This was the time when Calcutta extended itself far beyond its boundary limits to the jungle, covering one-third of the Company’s territories, inhabited only by wild beasts, and in Chowringhee, between Dhurrumtollah and Brijitalao, where the new colony of the Europeans was being stretched out. The changing scenario of the Town Calcutta growing into the City of Palace can be envisioned by looking into the earliest Calcutta maps charted by Aaron Upjohn and Mark Wood, and going over the innumerous paintings of world-class artists, like Thomas and William Daniells, Thomas Hickey, Tilly Kettle, William Hodges, John Zoffany, and others. Within a year after the momentous duel fought between Lord Hastings and Sir Francis on 17 August 1777, Soubise entered the Calcutta scene prospecting as an accomplished lancer, a musician, and a horseman.

ENTREPRENEURIAL VENTURES Settlers of those days were hospitable. As we learn from an anonymous account of travels (1760—1768), “there was no part Hospitality of the world where people part with their money to assist each other so freely as the English in India.” [Anon. Edin. Mag.] We might have then some reasons to believe that Soubise had not been left all by himself totally incapacitated in his ventures, if not black-skinned.

Soubise took a couple of years to initiate the business plans he designed after his mentor Dominico Angelo’s model. It was from Angelo, Soubise equipped himself with the arts of aristocratic sportsmanship – horse-riding and fencing, and also some marketing skills as well. Before he formally inaugurated his Riding Academy on Thursday, November 7, 1780, Soubise had started teaching fencing. We understand from an insertion, most likely by Soubise himself published in Bengal Gazette of November 4, 1780, that next Thursday Mr. Soubise will open his Manège for the reception of the horses. His Fencing days will be shifted to Mondays, Wednesdays, and Fridays. The next thing he did was staging Othello in the Theatre commemorating his first business venture in Calcutta. The Bengal Gazette declared sometime between 9th and 12th December that the Managers of the Theatre generously offered to give a benefit play to Mr. Soubise, toward the completion of his Manège. Mr. Soubise will appear on that night in the character of Othello. And afterward perform the part of Mungo in the entertainment ….. The part of Iago will be attempted by the Author of the Monitor, and Desdemona by Mr. H. a gentleman of doubtful Gender. [Bengal Gazette, Dec. 9th-12th 1780] Here, the reference to Mr. H. seems to be to Hickey himself, the editor of Bengal Gazette, who was known as an eccentric Irishman. Hickey’s acting or posing as a person of neutral sex may have been one of his eccentricities as Cohen maintains but it was perfectly in tune with the contemporary practices followed in the British stage in London as well as in Calcutta she pointed out. [Cohen. 2018].

Four years after, in 1784, Soubise set up his Fencing School advantageously housed behind Harmonic, the famous tavern of 18th century Calcutta, stood opposite the Lall Bazaar Police Court. As announced in the Calcutta Gazette on Thursday, June 24, 1784, Soubise proposes to teach the art of fencing against a nominal fees of two Gold Mohurs for the entry and two Gold Mohurs for tuition per month. His days are Mondays, Wednesdays, and Fridays. Such Gentlemen as choose to take private lessons at their own house’s, will be attended on Tuesdays, Thursdays, and Saturdays; in which case his terms are three Gold Mohurs entrance, and three Gold Mohurs per mouth. [Seton-Karr]

Soubise was preparing for his new riding school since early 1788. Fort William reportedly granted him permission to run the school vide Calcutta Gazette April 24, 1788. The most enthralling publicity feat Soubise brought about for his new venture was an event report he made to appear in the Calcutta Chronicle of December 11, 1788. The report clearly reflects the way his businesses were packaged for a defined clientele belonging to Calcutta society as Domino used to do it in London. The report went as follows:

“Yesterday morning, early, the manly exercise of horsemanship was practiced at the Manège, by the scholars of Mr. Soubise, before a very numerous assembly. After the practice was over, near two hundred of the principal people of the settlement sat down to an elegant breakfast provided on the occasion. Breakfast being over, a ball was given, and the ladies and gentlemen were so highly delighted, that it was not without evident signs of regret, they relinquished such a pleasing and health-giving source of amusement …” [Calcutta Chronicle of December 11, 1788] Soubise in his manège taught “more than just horsemanship: it offered education in – as well as the opportunity to take part in a simulative performance of – English gentility”.[Cohen. 2020] Notwithstanding his best motive and organizational capability time and again he failed to take off.

“The newspapers that document these years are a chronicle of his financial instability. Soubise placed advertisements to publicize his new ventures – fencing lessons, horse riding lessons, sales of the mare. Those were followed at regular intervals by notices of insolvency. Yet, whether imprisoned for debt, hounded by creditors, or suffered the sale of his stables at auction, Soubise inevitably bounced back with new ventures”. [Cohen, 2020]

So far we have seen him in Calcutta, Soubise was a master performer and zealous teacher – a man of extraordinary talent in public entertainment with full of ideas for publicity and promotion, yet success eluded him in Calcutta. Soubise lost every business opportunity he created but never let go his indomitable spirit to start anew over and over again. His social and personal life too was rarely without unwelcome events. We come to know from Calcutta Gazette of 26 March 1789 that Soubise survived a brush with death when a French neighbour took a razor to his throat. He bore a ‘large Scar on the left side of the Throat’ from this encounter until his death.

Portrait of Nathaniel Middleton.by Tilly Kettle c.1784.

Lucknow After recovery, Soubise disappeared from Calcutta scene for three years while he stayed in Lucknow. One of his attractions was the famed stable of Nawab of Awadh . Soubise got acquainted with many distinguished people. It was told that a gentleman who held a high station in the east, known by the appellation of Memory Middleton, became a friend and patron of Soubise at Lucknow. [Angelo ] The gentleman could have been none other than Nathaniel Middleton a closed associate of Warren Hastings who sent him at the court of Nawab as the Resident. Middleton got involved in the lengthy dispute between Hastings and his Bengal Council, which eventually led to Hastings’ impeachment. However, since Middleton had resigned from the East India Company in 1784 and went back to England much before Soubise arrived at Lucknow, no meeting ever taken place between the two contrary to the general belief. [Stonopedia] Before Soubise left Lucknow at the end of 1791, he had developed some good connections with high officials of the Stables of the Awadhi court, some of the largest and best on the Indian subcontinent, which he exploited later. Calcutta meanwhile prepared to move south with completion of the Esplanade ground after getting the Dhurrumtollah Tank constructed. He took quite some time to resettle.

PRIVATE LIFE VS SOCIAL ISSUES This was the time when Soubise met Miss Catherine Pawson, a pretty and progressive young lady, popularly known as Kate. She was the only daughter of William Pawson, a good friend of Richard Blechynden (1759-1822), who became a soar critic and an reluctant business patron of Soubise.

Eduardo Territa, Active by James Gillrayi(Activen 1792

Richard Blechynden. Courtesy: Gerald Johnson Fox

Blechynden arrived in Calcutta in 1786 at the age of 22 years, and since then worked in various capacity – as a civil engineer, architect, or building contractor on his own, and sometimes worked under the Superintendent of Streets and Buildings – an Italian architect called Eduardo Tiretta of the Tiretta Bazaar fame. Blechynden also had a share in the Chronicle newspaper. Although he lived in rented houses in town, Blechynden spent his leisure time hunting in the manner of an English squire in “Belle Couchée” – a grand garden house with stables he owned at North-East Calcutta, off Dum Dum (later ‘Belgatchya’) road, about an hour’s walk from Tank Square. By 1806, after renovations, it turned into a very large, lower-roomed house with plenty of grounds and a tank of excellent water. It looks like, this had been the original premises of the legendary Belgachia Garden House and Blechynden its first owner before the property was sold to Lord Auckland and then passed on to Dwarkanath Tagore.

Rammohun Roy 1772-1833

Dwarkanath Tagore 1794-1847

In spite of his multiple income sources, Blechynden was not always financially steady, particularly in those days of French War, neither was his friend William Pawson. On coming to India, Pawson, son of a London wine merchant, joined the East India Company in 1765 and held the position of Paymaster General [Busteed]. He was dismissed in 1781 on the abolition of Provincial Councils. Depending on a small allowance he was permitted to draw, Pawson lead a humble life with his daughter. Although Blechynden, Pawson, and many like them, struggled with debts in 1790s, they nonetheless considered themselves genteel. Catharine Pawson, a member of the ‘polite society’ like her father, never cared much for social sanctions and taboos. “Upon making her acquaintance in 1793, Blechynden ‘thought she was very forward for a young lady’. A newspaper poem published by one of her admirers gives a similar impression, as does her penchant for acting, an activity considered out of bounds for gentlewomen.” Blechynden believed “her attitude undermined her class identity and social standing.” He might have felt something more than that – that it was not she alone but her family and friends too were at risk. The fear and anxiety of social rejection disturbed Blechynden’s peace of mind. His debts, his inability to pay salary to his staff, his gradual loss of hearing – were some of his moral and physical failings that made him apprehensive of social repercussion. The latest however was the shock he received from his friend’s freakish daughter and her scandalous affair with Soubise the ‘Coffree’ boy of a questionable character. Later, when Blechynden heard about their engagement, he could hardly conceal his indignation from the bride’s father, ‘I had heard, but scarcely knew how to believe it’. Pawson had no answer for him but openly speculated as much, that ‘he supposed the Coffree screwed her up tight — and that was the reason she preferred him’. [Cohen. 2020]

It was not interracial marriage as such that vexed Blenchynden’s mind. As Cohen pointed out, ”especially among men of Blechynden’s milieu, who tended to establish long-term relationships with Indian ‘bibis, albeit often outside the legal institution of marriage.’ In fact, between 1792 and 1809, Blechynden fathered two sons and six illegitimate children by four mothers – two Indian Muslim, one Indian or Eurasian, and one India-born Eurasian bibi.

Blechynden acted like a responsible father by providing the children with English education and did nothing exceptional against the norms of the then Calcutta society. Two noblemen of his time, Major General Claude Martin and the business tycoon William Palmer had their children by native mothers socially recognized as their wives unlike all others. [Puronokolkata] Of course, in the case of Soubise’s marriage the racialization of gender was contrary to the conventional model. White men marrying black women were not unheard of in Job Charnock’s settlement, as he himself took a deshi wife, and many followed him thereafter. But the interracial marriage in opposite direction, that is, white-women marrying black-men most probably did not take place in colonial India ever before, although hundreds of Indian Lascars of British ships espoused English wives in England for more than two centuries.

Major William Palmer with his second wife, the Mughal princess Bibi Faiz Bakhsh by Johann Zoffany, 1785.

It was hardly possible for Blechynden to judge Soubise by common social parameters as they belonged to different layers of the English society at two different cultural setups, one in London, the other in Calcutta. In London, Soubise ‘was taken up by fashionable society, became a fop among fops, used expensive scent, went around in a liveried carriage, a favourite of Garrick, brushed shoulders with some of the brightest luminaries of his time. He was Britain’s first Black Dandy, and a virtual socialite.[Fryer] Whereas, “the Calcutta social milieu Soubise entered after his marriage was a world away from such exalted circles.” [Cohen. 2020] What bothered Blechynden was the class identity and social standing rather than ethnicity issues. Catherine’s wedding, he feared, should undermine the very ground on which Catherine stood with her people socially connected. It was more so because the black man here was none but Julius Soubise, an African by birth, overly proud of his own black figure reminding an Othello. Blechynden, with his racist mind-set could not stand the air of self-importance and arrogance of Soubise. Blechynden hoped, Soubise being a chronic debtor and all-around rogue, could hardly promise to make an ideal husband. But he was all wrong and he came to realize that in later days and admitted it with a shade of repentance when Soubise was no more. It was Blechynden who investigated if Soubise did actually married Catharine and found that they did marry but in Portuguese Church by Padre Geovan showing their limited positioning in polite society.

Belying her father’s friend Blechynden’s forebodings, Catherine wedded Soubise and remained devotedly in love with him. She never ever left side of Soubise while passing through a series of challenges up to the end of his tormented life, physically decrepit and financially bankrupt. Soubise, even in his worst time never stopped admiring his wife’s beauty. We see him saying to his guests at dinner “I declare my wife grows handsomer every day”, and sportively to his wife, ‘I wish I had a couple of you!”.

It looks like Soubise with his family had been staying around Lall Bazar-Cossitollah area for more than a decade until he moved into Dhurrumtollah neighborhood. His new establishment, Calcutta Repository was ready by early 1795. The Calcutta Gazette published on February 19th, 1795 an elaborate description with a complete business profile of the Calcutta Repository, including its services, facilities, locale and t&c. Very likely, the news report was penned and sponsored by Soubise himself.

CALCUTTA REPOSITORY “Mr. Soubise having observed that the disagreeable and ill-contrived stables in which many gentlemen’s horses stand in Calcutta, and even in home that are more convenient, the smell, noise, and mosquitoes they occasion, has long had a wish to erect a set(?) of spacious, airy, and convenient stables, upon a plan of his own, for the accommodation of the Settlement; and having at length, by the patronage of some of his friends, been enabled to carry it into execution, he tenders his Calcutta Repository to his friends, his subscribers, and the public in general. As every convenience that could possibly be devised has been adopted to render them complete, he flatters himself they are, without exception, the best stables of any in India; and as Mr. Soubise’s professional knowledge and long residence in the country enable him to pay every requisite attention to that noble animal, the horse, he hopes to obtain a share of that liberal patronage which has so often distinguished this Settlement. The Repository, which in now open for the reception of horses, is situated to the north of, and nearly behind Sherburne’s Bazar [where Chandni Market now located], leading from the Cossitollah down Emambarry Lane, and from the Dhurumtollah by the lane to the west of Sherburnc’s Bazar.

With a view to the further convenience of the Settlement, Mr. Soubise has erected one [range?] of stables, nine feet wide, for the accommodation of breeding mares, or horse who have colts at their side. There are likewise carriage houses, with gates, locks and keys to each, which render them very complete. The terms of the Repository are made as reasonable as possible and are twenty-three Sicca Rupees per month, in which is included every expense (medicines excepted) for standing, syce, grass-cutter, feeding, and shoeing, and for standing at Livery only at five Rupees per stall. Further particulars may be known on application to Mr. Soubise at his dwelling house, near the Repository, or at the menage.”

The Repository was the last major effort Soubise made with Mr. Pawson as his partner. Pawson invested a good amount of money he borrowed from Blechynden but had no luck to pay him back. This project failed as every other one did. Returned from Lucknow, the idea of trading horses came naturally to a clever horseman like Soubise, who knew all about horses. The first horse race of India was held at Akra on January 16, 1794, where Soubise must have been present to enjoy the inspiring mounted sports and became alive to a potentially big market of horses in Calcutta. Besides, the growing demands of war horses after Plassey, and carriage horses with the road expansions there always a niche market for the horse as a luxury commodity. Being in India for nearly a decade Soubise had enough exposure to realize that the horse trade was a risky game, but for an over-confident man like Soubise the first concern was the money to fuel his business, and that too not so much a problem for him being a shrewd negotiator in credit manipulation – so long the project was profitable enough. But as we know, luck seldom favoured Soubise. Out of the amount of Rs. 5000/- Pawson borrowed from Blechynden, Soubise lost Rs 3500 on the horses of Awadh stables that Saadat Ali Khan sent him in August 1796. In the same month, Soubise was imprisoned ‘for shortchanging a customer on the sale of a horse in another complicated credit transaction.’ Pawson’s stables were later sold by lottery and the lotto winner made an offer to Blechynden but he was not ready with the money. Ultimately the stables went to De l’Etang who completed the deal by December 1797.

VII

FINAL YEARS

Blechynden noted in his diary that the final three years of Soubise’s life were a downward spiral. The stabling proved unprofitable and by 1795. Soubise was already looking out for new revenue streams. Blechynden noticed with dismay, Pawson was in a mood to seriously consider Soubise’ latest fad for setting up an Auction House at the ‘old Harmonic’ – the grand tavern equipped with spacious accommodation once used for holding large parties, and ball. Blechynden was perturbed: ‘how then could Soubise prosper without money—without interest—without friends — and without a particle of public confidence’? He sounded genuinely worried. But didn’t Soubise dare to take such a challenge many a time since he landed in Calcutta? A failure could not deter him ever to take another stake in another sphere of business. Besides running horse-riding and fencing schools, and livery stables, Soubise worked for the East India Company conducting breaking-in of military horses. As suggested in an unverified source, Soubise might have also tried out an unfamiliar field like keeping a bookshop in Calcutta – the only shop of its kind owned by a man of African origin.

Before launching his Auction House Soubise planned for establishing a ‘temporary’ Riding House. Why did he call it ‘temporary’ we are not sure. Perhaps that he wanted to generate a quick money to meet some pressing expenses or meant this experimental in scope.What we know for certain is that his plan was inspired by his recent rapport with Nilmoni Halder, a resourceful Bengali businessman of Bowbazar. He came forward from outside Soubise’s circle, to support him with money and encouragement. The Calcutta Gazette advertised Riding House on July 5, 1798 inviting public attention to its sessions. We had no idea, however, how it all went off, but his other plan, a promotional theatrical evening at Calcutta Theatre was performed successfully on March 7, 1798 where ‘Kate’ (nickname of Mrs. Catherine Soubise) was reportedly ‘played with great applause’ [Busteed ?] Next Monday, on the 12th, the Calcutta Theatre presented the Comedy of of the Chapter of Accidents by Miss Lee was staged for the benefit of Mrs Soubise.

There was no indication that Soubise himself took any part in that evening; perhaps he did not. Soubise, a stage-artist groomed by Garrick, an elocutionist tutored by the elder Sheridan, a gifted violinist and singer, was surely expected on stage playing a stunning show befitting to the occasion. The sole reason for his remaining behind the screen might have been his suffering from intense rheumatism he was suffering from last few years.

The Riding House, that started on July 5, made way to the sudden accidental fall of Soubise from a devilish Arabian stallion on August 24. Blechynden found him in the Gallery laying on a mat, perspiring profusely — his head was slightly cut behind — but his Skull did not feel fractured. Blechynden saw blood oozing out of his right ear, and immediately sensed the blow was not only very dangerous but most probably mortal. Pawson and Mrs. Soubise went to the Hospital and remained with him till he died the next day from hemorrhaging in his brain. The death of Julius Soubise was reported in the Calcutta Gazette on 25th August 1798, and entered in the Asiatic Annual Register, vol.1 1798-99.

Within a week, Calcutta Gazette on August 30, 1798 reported the ‘Sale of Horses by Public Auction’ to be held every Wednesday at 10 o‘Clock in the forenoon. It was the beautiful Arabian saddle ‘Noisy’ – a property of Joseph Thomas Brown – to be on auction sale for the benefit of Mrs Soubise. The auctioneer Mr. A. L’Etang was the nobleman who alongside Mr. Blechynden rushed to see Soubise at the site of the accident. We will find him again in closer perspective in the forthcoming episode of magnificent horsemen.

Soubise’s death turned Blechynden, his worst critic in Calcutta, into a compassionate ally, appreciative of his talents and aggrieved at his tragic end. Blechynden did not press his friend Pawson or Mrs Soubise to repay his loan but could not save them from financial distress. Mrs Soubise with her father and children moved in a barrack, possibly one of the Bow Barrack quarters. Mr. Pawson passed away in 1802 leaving his daughter Catherine alone with her children William and Mary. We know nothing for sure about Catherine and her daughter Mary (baptized on 20 June 1785). William Soubise, an assistant in the Sudder Dewanhy Adawlat, married Flora Ward in 1819, and Maria was born to them on April 25, 1821, and Henry in 1824 (died in his teens). In 1839, Maria was married to James Bernadotte Vallente. William Soubise died on July 9, 1841 at the age of 43 at Calcutta.

VIII

END NOTES

If high fashion and luxurious life of love with a fair lady is an offence for a black gentleman then Michael Madhusudan Dutta, the Bengal’s celebrity poet of the next century Calcutta, was no lesser offender. The British-African Soubise was driven out of country by the racists and got blackballed by their counterpart British-India society in Calcutta, otherwise laudable for their camaraderie and supportive spirit. Madhusudan flared, as he had a friend like Vidyasagar to help the pauper to live princely regardless of social decry and hostility that had strangled Soubise to death.

Michael Madhusudan Dutta, 1824-1873

Ishwarchandra Vidyasagar, 1820-1891

It is interesting to note that both of his contemporary authors believed that the accidental death of Soubise was particularly tragic because of two separate reasons. Angelo writes “departed from his former thoughtless habits, his talents and address had placed him in the way to fortune.”[Angelo] Blechynden seemingly believed that having had Nilmoni Halder as a dependable impartial partner “a career was at length opened to him of getting out of his difficulties, in short, we can better spare a better man.” [Blechynden] This was the first time Soubise had a chance to overcome the racist resistance since he was ousted from the British society and exiled to colonial India inflicted with politically influenced racial hatred. In an environment of mistrust, Soubise had little opportunity to secure business credit on fair terms. Often he had to take deceptive means and ended up in jail; or prayed and rejected, for an instance, Soubise requested Blechynden to be one of his securities to the Asiatic Society for Rs 5000. Blechynden lied and declined politely.

Soubise did not leave anything in writing for us, except a specimen of his stylish love letters. There have been luckily two important documents of his contemporary writers: Henry Angelo the memoirist, and Richard Blechynden the diarist, providing significant events of Soubise’s life, and some scholarly works of recent writers that critically reviewed and analyzed those facts to portray Soubise meaningfully in modern contexts. In my modest attempt to restate Soubise’s life in the ethnocentric settings of the last score of the 18th century Calcutta, I remain indebted to Ashley Cohen and Peter Robb in particular for using their in-depth studies extensively.

NOTES This portrait of Julius Soubise(1746-1798) an Afro-British self-styled ‘African Prince’, is believed to be the long-forgotten work of Johan Jaffony referred to in the Reminiscences of Henry Angelo (1830). Until now, the pastel painting has been identified and re-identified with some nameless black servant or an ‘African prince’ attributed to John Russell, or toOzius Humphry.

Joffany painted Soubise’s portrait either in London before 1777 when Soubise left for Calcutta or in Calcutta between 1773-1789 when Zoffany visited India to paint number of masterpieces like Mordaunt’s Cock Fight (1784–86) Last Supper (1787) and significant portraits of dignitaries like Warran Hastings, Asaf-ud-Daula. Courtesy: Tate gallery.

See more: https://www.tate.org.uk/art/artworks/humphry-baron-nagells-running-footman-t13796

REFERENCE Ajantrik. 2017. “Fort-City Calcutta, A Faded Legacy.” Puronokolkata.Com. 2017. https://puronokolkata.com/2017/08/15/fort-city-calcutta-a-faded-legacy/.

Angelo, Henry. 1830. Reminiscences of Henry Angelo; with Memoirs of His Late Father and Friends .. Oxford University. Vol. 1. London: Colburn and Bentley. https://books.google.co.uk/books?id=xsK6QCfrXPQC&hl=en.

Anonymous. 2004. “Middleton Nathaniel.” Sotonopedia. 2004. http://sotonopedia.wikidot.com/page-browse:middleton-nathaniel.

Blechynden, Richard. 2011. Sentiment and Self: Richard Blechynden’s Calcutta Diaries, 1791–1822. Edited by Peter Robb. New Delhi: Oxford U P. https://books.google.com.au/books?id=9PQtDwAAQBAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false.

Blochmann, Henry. 1868. Calcutta during Last Century: A Lecture. Calcutta: Thomas Smith. https://books.google.com.au/books/about/Calcutta_During_Last_Century.html?id=1iIUvwEACAAJ&redir_esc=y.

Busteed, Henry Elmsley. 1908. Echoes from Old Calcutta; Being Chiefly Reminiscences of the Days of Warren Hastings, Francis and Impey. London: Thacker. https://archive.org/details/echoesfromoldcal00bustuoft.

Cohen, Ashley. 2018. “Fencing and the Market in Aristocratic Masculinity.” In Sporting Cultures, 1650-1850., edited by Alexis Tadie Daniel O Quinn. Toronto: Toronto University. https://books.google.com.au/books?redir_esc=y&id=xoBSDwAAQBAJ&q=soubise#v=snippet&q=soubise&f=false.

Cohen, Ashley. 2020. “Julious Soubise in India.” In Britain’s Black Past, edited by Gretchen H Gerzinz. Liverpool: Liverpool U.P. https://books.google.com.au/books?id=ojfWDwAAQBAJ&pg=PA215&lpg=PA215&dq=julius+soubise+britain%27s+black+past&source=bl&ots=If5xkJmj-y&sig=ACfU3U3_7EEHLEjLsSShYgWW59kbgjMFcg&hl=en&sa=X&ved=2ahUKEwjU3MD0mrPoAhXzwTgGHfayC6cQ6AEwBnoECAsQAQ#v=onepage&q=julius.

Dahiya, Hema. 2013. Shakespeare Studies in Colonial Bengal: The Early Phase. New Castle Upon Tyne: Cambridge Scholars. https://books.google.com.au/books?id=hiBJDAAAQBAJ&pg=PP4&lpg=PP4&dq=Dahiya,+Hema.+(2013).+Shakespeare+studies+in+Colonial+Bengal:+the+early+phase.+New+Castle+upon+Tyne:+Cambridge+Scholars.&source=bl&ots=nSfRNhXIup&sig=ACfU3U2r7ne30FqWFwdLv1GM8IA-mFJVdQ&hl.

Fryer, Peter. 1984. Staying Power: The History of Black People in Britain. London: Pluto. https://books.google.com.au/books?redir_esc=y&id=J8rVeu2go8IC&q=soubise#v=snippet&q=soubise&f=false.

Long, Rev. James. 1859. “Calcutta in the Olden Time – Its Localities : Map of Calcutta, 1792-3.” Calcutta Review 36. https://doi.org/10.1016/0003-6870(73)90259-7.

Miller, Monica. 2009. Slaves and Fashion: Black Dynamism and the Styling of Black Diasporic Identity. London: Duke U.P. https://books.google.com.au/books?redir_esc=y&id=Bh4I_r6qV_8C&q=soubise#v=snippet&q=soubise&f=false.

Spencer, Elizabeth. 2015. “The Female Phaeton: Catherine Douglas, the Duchess Who Set the World on Fire.” In Difficutwomenconference May 1, 2015. https://difficultwomenconference.wordpress.com/2015/05/01/the-female-phaeton-catherine-douglas-the-duchess-who-set-the-world-on-fire/.

Sukhdev, Sandhu. 2003. London Calling: How Black and Asian Writers Imagined a City. London: Harper. https://www.harpercollins.com.au/9780006532149/london-calling-how-black-and-asian-writers-imagined-a-city/.

JULIUS SOUBISE: A MAGNIFICENT HORSEMAN IN 18TH CENTURY CALCUTTA

I PRELIMINARY WORDS Calcutta acquires its distinctive flavour presumably from the fusion of characters grown in diverse cultural environs in distant lands.

JULIUS SOUBISE: A MAGNIFICENT HORSEMAN IN 18TH CENTURY CALCUTTA I PRELIMINARY WORDS Calcutta acquires its distinctive flavour presumably from the fusion of characters grown in diverse cultural environs in distant lands.

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A pair of racehorces. By Shaikh Muhammad Amir of Karraya (1830-1850). Courtesy: Christie

PRELUDE Not until the British revamped army to recapture Calcutta in 1757, horses in India had the leading role in wars, and in everyday public and private life as well. Gradually the other two robust animals, camels and elephants, were being withdrawn from military and public services. The demands for suitable horses grew manifolds, and so was the prospect of horsetrading in India that attracted horse dealers from around the world to come and stay in Bombay, Madras and Calcutta engaging themselves in all kinds of horse-related enterprises, including horse auctions, livary stable services, saddlery, fodder supply, coach building, veterinary services, equestrian schools.

HORSE IN INDIA

India had an indigenous supply of excellent elephants, but not many good horses. Yet the horse of ‘Ashwamedha’ fame served as a symbol of power and glory in Indian tradition. There are evidences of horse riding in the era of Rikveda. [Coomaraswamy] The earliest known work on veterinary science India’s Shalihotra-sanghita, proves how seriously the fitness of horses was taken care of. Even so, India had to depend much on imported war horses since the indigenous horses were found inadequate for battlefront and their high war mortality rate. The good horses were imported to the Mughal state from Arabia, Iran, Turan, Turkey,Turkestan, Badakhshan, Shirwan, Qirghiz, Tibbet, Kashmir and other countries. Kabul and Qandhar were the major entrepots on the land-routes for the horse traders. While horses from Central Asia came to India by the overland route, Persian and Arabian horses were largely brought by the sea. [Khan] The ports of Surat, Cambay, Kutch, Thatta, Lahori Bandar and Sonargoan in Bengal were the major entrepots for the bahri horses brought for breeding. In order to establish control over the horse trade, the Mughal Emperors established friendly and diplomatic relations with the neighbouring countries. [Choudhary]

COUNTRY-BREEDS The Indian Country-bred, generally plain heads, long necks, narrow chests, strong hooves and low-set tails, archaically known as tattoo, vary from good-quality riding horses to small and poorly-conformed animals used for pack and draught work. They derive from many diverse horse breeds and types, including the small horses of the Himalayas of northern India, and the strong horses of the Punjab. Outside influences include Arab horses imported to Bombay and Veraval from the Persian Gulf, and the Australian Walers imported in very large numbers in the nineteenth century to Calcutta via Madras. The Indian Half-bred is a cross-breed between Thoroughbred stallions and local and imported mares of various types, raised mainly by the Indian Army as a cavalry mount. Apart from the regulars, the Militia Cavalry also required to be equipped with horses as well. It is also used by the Indian Police Service, as a polo pony, and for recreational and competitive riding. The most distinguished Indian high-breeds are:

Bhutia – Like Mongolian and Tibbetian horses,

Kathiawari – Western India breed intended to be a desert war horse,

Manupuri – Famous for their unruffled demeanour and learning ability,

Marwari – As an ambling gait and a superior level of hardiness ,

Spiti – A mountain-based breed,

Zaniskari – In many respect similar to Spiti, Chmmarti – A well-muscled, can easily survive cold temperatures, and

Deccani – Arabian and Turkic crossbreeds with local ponies; “a perfect compendium of all the qualities required in a campaigner. ”He doubted if even the war-born Arabian Badoo can be deemed the superior of the ponies bred on the banks of the Bhima and Tapti”. [Burckhardt]

HORSES IN CALCUTTA Bengal never had any better horses than the Bhutia and the Manipuri breeds of local origin. So long the Sonargaon river port was in operation, Bengal not only received regular supplies of imported horses, but also witnessed the transportation of some of these war machines to the Deccan and China. [Chakrabarti]. The other centre was the Sonepur Cattle Fair for one month long trading of animals – the largest in Asia.

Esplanade . Artist: William Daniell (1769-1837)James Baillie Fraser.1814

Horse Bathing in Ganges near Prinsep Ghat. near

Horsemen near Old Fort (Tank Square) (now CliveStreet)_Charles D’Oyly1842. Courtesy:_BL

The emergence of Bengal as a regional political entity during the early medieval times must have increased the demand for war horses, but it was never so desperately pressing as the English felt after they lost the 1756 Battle of Calcutta. “The question of our horse supply, though primarily a military one, is far from exclusively so.” [Burckhardt] Burckhardt was right. Life in Calcutta literally depended much on horse power, otherwise Calcutta would have remained stand still even though there had been elephants, camels and bullocks roaming on roads carrying passengers and goods. None of those animals were as agile and sportive as the horses in battlefields, roads and lanes, racing grounds, or ambling for a promenade.

Since the city was rebuilt on the ashes of 1756 Battle horses were being imported in huge quantities particularly from Arabia, Britain and Australia.

A Horse and His Trader, circa 1800 Painting; Watercolor, Opaque / Artist: Bagta. Los Angeles County Museum of Art

ARAB HORSE The oldest pure breed in the world, Arab horse is actually the horse of the the wandering Arab – the true Bedouin. The animal possesses incomparable virtue as reverend of hardship and master of abstinence. Its strength and stamina apart a particular form of elegance has made it an enviable sire to breed superior horses everywhere in the world. Either directly or indirectly, the Arabian contributed to the formation of virtually all the modern breeds of light horse. As found in some critical studies, the qualities of the Arabian horses in foreign lands considerably vary. The characteristics of the Arabian horses in India differ from those bred in Syria, Mesopotamia and Persia. [Curr]

The Arabian is a symmetrical saddle-horse, not a racer – with a bright, alert outlook and great pride of bearing. Men who look only at their stop-watches may be disappointed; but not they who love to look on horses racing. [Daumas] As the people of Persia and Arabia didn’t like mares to go out of their countries, the horses traded were invariably stallions. Over centuries of similar trading – the earlier influx was in the Mughal era – it’s thought the native horses and ponies of India thus gained a lot of Persian and Arabian horse genes. In Bombay during the British era, Arab horse dealers set up stables for selling – most held 1,000 to 1,500 horses. [Lane]

ENGLISH HORSE The East India Company in an endeavour to improve the native breeds of horses established a special department, called ‘Stud Department’ in 1794. Both for political and economic reasons, the Company desired India should produce the horses necessary to mount both British and native cavalry, and to horse the artillery. Colonel Hallen gave a list of thirteen country-breeds of Indian horses described as ” possessing good powers of endurance, and showing thereby blood, but generally wanting in size, and many too small for the work of the Indian Army, constituted as it now is ; though some of purely local breeds can be found fit for native cavalry.” [Gilbey}

European man with a horse in India by Bourne & Shepherd, 1882. Source: Commons

Militia Cavalry of the East India Company

After four decades the British raj abandoned the project, and set up the ‘Army Remount and Horse-Breeding Departments’ in 1876 to introduce the ‘Diffused System’ , which used the Thoroughbred sires and India mares treating the thirteen different Indian breeds of horse as one, all mares being classed as ‘country-bred mares’. The animal got by the English thoroughbred “is, as a rule, handsome in top and outlines of back, hind quarters, and carriage of head and tail, but is often shallow in girth and back rib, light in barrel, and from 70 to 8o per cent, are leggy and deficient in bone of limb. Diseases of legs are more common among thoroughbred stock. It provided no means nor machinery whereby the result of using any given stallion on any given mare can he ascertained. Sir John Watson’s gravest objection is that because of the ‘Diffused System’ there does not now exist in India even an experimental stud in which the results of different crosses can be observed. [Glibey]

AUSTRALIAN HORSE Horses first arrived in Australia in 1788, with the First Fleet of prisoners. Like the Arab and the Deccan pony, Waler owes his qualities to the conditions of life amid which he is bred and not on their stud-farms managed on English principles, but chiefly on the grasses which he can pick up for himself on Nature’s own bountiful bosom. Australian horse traders chiefly sold horses to India – where the Waler got its name picked from “New South Waler” – a horse from Australia. In India many famous men and regiments rode Walers – from the Viceroys and Rajah’s down, but pricey for common civilians, like Rudyard Kipling’s father John Kipling who always adored a Waler but could never afford to buy one. [Lane]

European man with a horse in India by Bourne & Shepherd, 1882. Source: Commons

New Mode of Shipping Horses to India.. Wood engraging. 1880. Courtesy: Waler portal

Lumsden Horse on parade.Calcutta_Bourneand shepherd_18xx. Source:AngloBoerWarMedal c 1875-6

In 1836, the first Governor of Perth city, Admiral Sir James Stirling, received an anonymous letter from Calcutta enquiring about a spot in Albany that can combine good climate and port facility for the purpose of breeding and exporting quality horses for catering the needs of the British India cavalry. A decade after The Hobart Town Courier of 30 January 1845 reported export of horses from Australia to India for the first time. The ‘Waler’ horses were exported from Sydney to the Indian Presidencies. Australia was chosen as an alternative source not only for being the closest supplier but also because of its breed of healthy horse. Horse buyers from India representing the Remount service would attend horse sales in Adelaide. Kidman’s annual horse sales held at Kapunda attracted local and Indian Army horse buyers. In turn, there were South Australians who bought horses from overseas to breed their own stock with and so improve their horses’ speed. Some horse dealers like the Pathan tribesmen from the Quetta, in Pishin district, took their horses down the Ganges Valley, most likely as far as Calcutta, where they sold some horses to Australians.’

In the end, Australia became the principal supplier to the 39 regiments of Indian Cavalry and about 7 more of the British Cavalry, each consisting of 1000 horses. The over all demand was pretty high, indeed, even without taking into account the fact that ‘people did play polo, apart from just hacks’, and horse racing became popular recreation around 1810. [Westrip]

A pair of racehorces.By Shaikh Muhammad Amir of Karraya (1830-1850). Courtesy: Christie

HORSE MARKETING IN CALCUTTA In Calcutta horse business initially started in Loll Bazaar- Cossaitollah locality then moved toward Dhurrumtollah where several horse liveries and stables grew to provide all round professional services. In Burraha Bazaar there is still having a locus called Pageya Patty, which might have been earlier a market sector for horse trading, as because the rare and homonymous Bengali word ‘pageya’ (পগেয়া) is used for a ‘breed of horse’ from a particular province’. [চৌধুরী]

The earliest livery stables, as recorded, were established adjacent to the celebrated 18th century tavern, Harmonica, by certain Mr. Meredith. The erstwhile Meredith’s Lane, which connected Bentinck Street with Chandney Choke Lane, derived its name from this Mr. Meredith’s Livery Stables. In Cossaitollah also was the shop of Mr. Oliphant ‘Coach-maker’, the rival of Messrs Steuart and Co., at Old Court House Corner. On Chitpore Road there existed a horse mart, few stables and coach-factories. With the southward expansion of the Calcutta township across Govindapore a number of new horse establishments clustered on Dhurrumtollah Street, to cater all kinds of horse related services and facilities to private and corporate clientele. The most known horse sellers and livary stable keepers among them were: TF Brown & Co. (Partner: Thomas Flitcher Brown), Cook & Co. (Partner: T. Greenhill), Hunter & Co (Partner: John Sherriff). Martin & Co. (Partner: J.P. Martin), and T. Smith & Co. The Grand Hotel in Calcutta had a “Waler Corner” where Australian horse traders met; often after the horses were sold at the Army Remount Depot at Alipore. Some traders such as Jim Robb also stayed in Calcutta.

HORSE CULTURE IN CALCUTTA Horse induces a sense of freedom from monotony – a sportive spirit to win the best at work and leisure. In Colonial Calcutta leisure and recreation became indispensable parts of the social and cultural life of Europeans and native aristocrats. [Mukherjee] Horses have had the primary role to play in the new form of recreation culture, such as hunting, playing polo, horse racing, fencing and pleasure riding.All these were being played in India since long. Yet it was the British who brought some characteristic changes into the games by introducing new sets of rules acceptable worldwide as standards. These reinvented games, however, were meant to be played exclusively by the ‘whites’. For long, natives were not allowed to approach playgrounds, the Respondentia Walk or the King’s Bench Walk on the riverside, the Eden Gardens, and select parts of the Maidan. Mountain Police patrolled the areas to protect the white people’s privilege, besides their regular duty of escorting shipments from river-ports to the safe location. In a changed environment of collaborative Anglo-Indian enterprise, native aristocrats started taking part in all masculine brands of outdoor games.

MOUNTED GAMES

Driving tiger out of a jungle; colored sketch by Thomas Williamson. Source: East India Vade Mecum. 1810

Hunting Hunting wild beasts on horseback is an ancient frantic game that the Europeans much loved to play while in India. The practice of chasing and killing wild animals, what the food-gathering humans commonly did for their survival and defence, turned into a trigger-happy recreation for power loving civilized people. The oriental princes, British and European civilians and dignitaries were the ones most interested in the game locally known as shikar. There were wild habitats all over the country in every province. One of the most tiger-infested jungles, Sundarban was stretched up to Govindapore before the Fort William II constructed. They say, Warren Hastings had a luck to shoot a Royal Bengal tiger on the spot where the St. Paul Cathedral stands today. [Cotton] Chitah hunting at Barrackpore Park was a favourite sport for the Governors-Genral and Viceroys since Wellesley ’s time. King George V had shot no less than 39 tigers and 4 bears when he visited Nepal in 1911. After half a century, his granddaughter Queen Elizabeth when visited India, wished she had a live calf as bait in her tiger hunting expedition. The wish remained unfulfilled due to Mr. Nehru’s interference. An estimated 80,000 of tigers were killed from 1875–1925 and probably more till 1971 when hunting tigers was totally banned. In modern world the hunting has been redefined in terms of fishing, wildlife photography, birdwatching and the like sport items that do not threaten worldlife. [Dasgupta]

Polo Polo, often referred to as ‘the game of kings’, was invented and played by the commoners of Manipore, where the world’s oldest polo-ground, Mapal Kangjeibung, still exists. From obscure beginnings in Manipore, the modern version of polo was developed and soon being played in the Maidan by two British soldiers, Captain Robert Stewart and Major General Joe Sherer.

A polo game: the dervish and the shah on the polo field from a Guy u Chawgan by Arifi (d.1449). Courtesy: Smithsonian Nat.MuseumAsian Art

Calcutta Polo Club of 1862 Drawing by unidentified artst. Source: justGo

Manipore Polo Team’s first visit to the Calcutta Polo Club in 1884. Courtesy: HindusthanTimes. Possibility photographer: Bourne. 1864

They established the Calcutta Polo Club in 1861, and later spread the game to their peers in England. The club runs the oldest and first ever Polo Trophy, the Ezra Cup (1880). The modern Polo has been necessarily a sport meant exclusively for wealthy people capable of meeting its fabulous expenses and extensive leisure time that the heads of the princely states, high ranked British military and administrative personnel. Prominent teams of the period included the chiefs of the princely states of Alwar, Bhopal, Bikaner, Jaipur, Hyderabad, Patiala, Jodhpur, Kishengarh and Kashmir. The majority of the Cavalry regiments of the British Army and the British Indian Army also fielded teams. The civil service bureaucrats to whom the sports and pastimes peculiar to the country are accessible ‘upon a scale of magnificence and affluence unknown to the English sportsman, who ranges the fields with his gun and a brace of pointers, and seeks no nobler game than the partridge or the hare’. [Cotton] The gorgeous game of polo attracted the fanciful young minds, irrespective of financial constraints, if any. Winston Churchill loved polo and played the game vigorously. Aga Khan the celebrated racehorse owner and equestrian found in young Churchill, then an officers of the Fourth Hussars stationed at Bangalore, an irrepressible, and promising polo player. In November 1896 Churchill’s team won a silver cup worth £60. [Langworth ] “Polo became a game that in many ways, did more than ambassadors to promote goodwill in the days a man was judged by his horse…” . [Lane]

Horse Racing Horse racing, one of the oldest of all sports, developed from a primitive contest of speed or stamina between two horses. In the modern era, horse racing developed from a diversion of the leisure class into a huge public-entertainment business.

Calcutta being the first centre of British power in India commanding large cavalry regiments, all mounted sports such as hunting, polo and racing were encouraged to be played. Organized horse races were first held in India on 16 January 1769 at Akra, near Calcutta, where they were held on a rough, narrow, temporary course for the next three decades. Lord Wellesley, as soon he arrived India in 1798, stopped horse racing and all sorts of gambling. After a lull the Calcutta Races again commenced under the patronage of Lord Moira. In 1812 the Bengal Jockey Club laid out a new course in the southwest part of the Maidan. A viewing stand was built in 1820 to watch racing horses in the cool of mornings just after sunrise. The Calcutta Derby Stakes began in 1842, where maiden Arabs ran over 2.5 miles. Five years after the Calcutta Turf Club was founded on 20 February 1847. In 1856 the Calcutta Derby was replaced by the Viceroy’s Cup. In 1880 public interest in racing grew when races started to be held in the afternoons, and new stands were built.

A Grey Racehorse and a Groom. Pencil and watercolour by Sheikh Muhammad Amir. Courtesy: Christies

Race Cource Calcutta. Undated/ photographer unknown. Source: Hippostcard (New Market)

Racing becomes Calcutta’s biggest wintertime attraction, except during a Royal visit —”and then the Turf Club contrives to work the two things very much together. For months women have studied pictured lists from Piccadilly, searching for something to wear at the Races. New milliners’ signs adorn the city’s streets, as short lived as the flies, just for the Racing season. The Indian has unpacked his shawls of many colours only to sport it on the crowded course where the patterned shoulders work a mosaic that is hardly ever seen in a human picture.” Minney who visited Calcutta in early 1920s left a spectacular description of the city in sunny winter. “Gay and busy, it is a season that attracts a multitude from the world’s four comers. They come for the racing,, they come for frivolity, but they come primarily for the climate. … Calcutta would become the most coveted place in this sad globe, more cursed than blessed with climate.” [Minney]

Horse Riding The horse is a partner and friend of humans for more than 5,000 years, and the art of horseback riding, or equestrianism, took most of it to be evolved, of necessity, with maximum understanding and a minimum of interference with the horse. In Colonial Calcutta, as the contemporary narratives reveal, riding was not a monopoly of the cavalry and the rich who rode for sport, as it was the case elsewhere till the 20th century. After Plassey, in the revived Calcutta society, horse riding was regarded as a valued social asset and symbol of prestige.

Portrait of a lady rider with her horse and indian groomsman. Like the photograph taken by Thomas Alfred Rust. Courtesy: Cabinet Card Gallery

The Course at Calcutta. Drawing by ADA Claxton.c1859 Source: Alamy

Girls on horseback on Calcutta Road. Date unknown. Photographer unknown. Courtesy: Open Magazine.

The opening of many new riding clubs and stables has made riding and horsemanship accessible to a much larger segment. Calcutta then was different in too many counts, but “nothing in which we differ more remarkably from them than in the distribution of our time”. In the early days of Calcutta, the midday dinner and the afternoon siesta were recognized institutions. “The dinner hour here is two,” wrote Mrs Fay. In the days of Warren Hastings “reposing, if not of sleeping, after dinner is so general that the streets of Calcutta are, from four to five in the afternoon, almost as empty for Europeans as if it were midnight. Next come to the evening airings on the course, where everyone goes, though sure of being half-suffocated with dust.” [Cotton] The scene here in the evening was very lively ; soldiers exercising in the square; officers riding on horseback, or driving in gigs ; the band playing on the esplanade; groups promenading. [Bellow] About this garden, as well as the Maidan and Strand Road and to the south of the Eden Garden are the places to see and to be seen, because all the grand folks of Calcutta of an evening go on foot, or riding, or in beautiful barouches, broughams, phaetons, buggies, etc., drawn by beautiful horses. [Cesry]

Good riding and driving horses may be had from 400 to 600 rupees each, Arabs for a bit more. On setting up housekeeping in Calcutta, or in the provinces, a new recruit in civil service earning Rupees 400 a month, must provide himself with bed, tables, chairs, cooking utensils, china, plate, table linen, a buggy, and buggy horse, and a riding-horse. The buggy being kept then principally for business, visits, and day trips, the riding-horse is requisite for morning and evening exercise. [Roberts] During the days of Cornwallis, they used to get on horseback just as the dawn of day begins to appear, ride on the same road and the same distance, pass the whole forenoon. [Bagchi] The Eden sisters, particularly Emily, was extremely fond of riding horse wherever they go. She found riding a foot’s pace cooler than the carriage. The air she felt coming more round one on horseback than in the carriage. She had a little pony-carriage with no head to it, and wicker sides, and extremely light, and that was much the coolest conveyance they had; besides that, she says “it will go in roads which will not admit of our carriage” [Eden] After nearly four decades, in a more liberal colonial climate we find Jyotindranath Tagore along with his young wife Kadambari Devi riding on their horses down Chitpore Road to the Eden Garden for an evening prom. [Sen]

The pleasure of horse riding has been an added attraction for the European settlers in Calcutta. Except the army horsemanship, ambling or easy walking on horseback was the most popular mode of riding – a slow, four-beat, rhythmic pace of distinct successive hoof beats in an order. Alternately it may be extended walk of long, unhurried strides. One needed to undergo a systematic training to execute precisely any of a wide range of maneuvers, from the simplest riding gaits to the most intricate and difficult airs. This was true for the British and Indian soldiers as well as the civilian men and women. The first Riding school was established in Calcutta as early as in 1790s followed by more in the next century to teach whoever interested irrespective of sex and age. The untold stories behind those early Riding Schools will be posted next.

REFERENCE

Bagchi, P. C. (1938). The Second city of the Empire. Calcutta: Indian Science Congress Assoc. Calcutta: Indian Science Congress.

Bellow, F. J. (1880). Memoirs of a griffin; or, A cadet’s first year in India. London: Allen. Retrieved from https://archive.org/details/memoirsagriffin00bellgoog/page/n5/mode/2up

Burckhardt, J. L. (1831). Notes of the Bedouine and Wahabees collected during his travel in the East;vol; vol.1(2). London: Bentley. Retrieved from https://archive.org/details/notesonbedouins00burcgoog/page/n6/mode/2up

Cesry, R. (1818). Indian Gods, sages and cities. Calcutta: Catholic Orphan Press. Retrieved from https://archive.org/details/in.ernet.dli.2015.128152

Chakravart, R. (1999). Early Medieval Bengal and the trade in horses: a note. No Title. Journal of the Economic and Social History of the Orient., 42(2). Retrieved from https://www.jstor.org/stable/3632335

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Cotton, E. (1909). Calcutta old and new: a historical and descriptive handbook of the city. Calcutta: Newman.

Curr, E. M. (1863). Pure saddle-horses, and how to breed them in Australia. Melbourne: Wilson and Mackinnon. Retrieved from https://archive.org/details/puresaddlehorses01curr/page/n6/mode/2up

Dasgupta, R. R. (n.d.). Killing for sport: To live, we Indians need to let live too. Retrieved from https://economictimes.indiatimes.com/blogs/SilkStalkings/killing-for-sport-to-live-we-indians-need-to-let-live-too/

Daumas, E. (1863). Horses of the Sahara, and the manners of the desert. London: Allen. Retrieved from https://archive.org/details/horsesofsahara00daum/page/n7/mode/2up

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চৌধুরী, প্রমথ. (1914). চুটকি। প্রবন্ধ সংগ্রহ

https://bn.wikisource.org/wiki/%E0%A6%AA%E0%A6%BE%E0%A6%A4%E0%A6%BE:%E0%A6%AA%E0%A7%8D%E0%A6%B0%E0%A6%AC%E0%A6%A8%E0%A7%8D%E0%A6%A7_%E0%A6%B8%E0%A6%82%E0%A6%97%E0%A7%8D%E0%A6%B0%E0%A6%B9_-_%E0%A6%AA%E0%A7%8D%E0%A6%B0%E0%A6%AE%E0%A6%A5_%E0%A6%9A%E0%A7%8C%E0%A6%A7%E0%A7%81%E0%A6%B0%E0%A7%80.pdf/%E0%A7%A7%E0%A7%A6%E0%A7%AA

HORSES AND MOUNTED GAMES IN COLONIAL CALCUTTA

PRELUDE Not until the British revamped army to recapture Calcutta in 1757, horses in India had the leading role in wars, and in everyday public and private life as well.

HORSES AND MOUNTED GAMES IN COLONIAL CALCUTTA PRELUDE Not until the British revamped army to recapture Calcutta in 1757, horses in India had the leading role in wars, and in everyday public and private life as well.

#buggy #buggy horse #eden sisters #emily #horsemanship #jyotindranath tagore #kadambari devi #riding schools #riding-horse

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monosko · 5 years ago

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Tea, ‘the second most commonly drunk beverage after water’ Ellis, is now being cultivated in more than 61 countries (2018), and consumed by not less than 54 nations (2016). There have been so many varieties of tea, prepared and consumed in so many different ways, all tuned in their respective ecological as well as sociological settings. Britain had no tea of its own, India had. Yet it was the British who grew a tea culture of its own since the time of King Charles II, more accommodative than the ceremonial tea of the Chinese and Japanese traditions, which later globally accepted as a standard.

Camellia Sinensis Categories Courtesy:@Leaves of Tea Ring

While the tea culture varies, the tea as such is one and the same everywhere – basically a wild shrub called camellia sinensis. The ancient wisdom of tea processing has been modernized in colonial India. The manufacturing process transforms the tea into six types – black, oolong, green, yellow, white, and pu-erh each having distinctive characteristics requiring special ways of preparing, serving and taking for enjoying the drink most satisfyingly. In the beginning tea was prepared with spices and herbs, and consumed as medicine. The remedial value apart, herbal tea is always a popular beverage in countryside because of its strong aroma and heady taste. Nonetheless, herbal tea is a misnomer as it is made of alternative combinations of herbs and spices, milk and butter, sugars and salts and optionally tea leaves. Gandhian ‘Tea Recipe’, for example, lists no tea at all. Sanyal The recent herbal teas sound like new versions of Gandhian tea now being marketed as Tulsi tea, Adrak tea, Malai tea, Rhododendron tea, and the like. The Kahwa tea, is however different being the soul-warming drink of the Kashmiris and a part of their culture. All these refreshment drinks of dissimilar taste and flavour meant for people of different mind-sets than those who enjoyed tea the way Tagore’s Gora did, or a Nazrul did in Favourite Café.

Poetic Tea. Lu Yu’s book, the Ch’a Ching, tea ceremony

The branded tea of the modern society is rooted in ancient culture. Kakuzō Okakura found a subtle charm in the taste of tea which makes it irresistible and capable of idealization. It has no arrogance of wine, the self-consciousness of coffee, nor the simpering innocence of cocoa. Okakura The first book on tea, Ch’a Ching, that the gifted poet and tea-expert, Lu Yü (733-804), penned with precise details on tea’s origins, cultivation, processing, and preparation. A thousand year later the British drew upon the classic when they started producing tea themselves. Koehler It is important to note that the British accepted the practical and spiritual aspects of tea making believing that the magic of making tea comes, when the leaves begin to develop their unique flavours and aromas, almost mystically transforming into something far richer.

Darjeeling Himalayan Railway 1881. Photocredit:Carsten Bockermann

As the process has been simplified from Lu Yu’s instructions formulated thirteen centuries ago, machines instead of hands do the rolling now. Fermented tea is essentially baked rather than pan-cooked—it sticks to ancient principles. In Darjeeling, tea makers remain ‘stridently, adamantly orthodox’ in their processing. Orthodox tea contains just a handful of steps to turn green leaves into finished Darjeeling black tea before the tea gets sorted, graded, and packed. Koehler From the beginning to end, tea, except low-grade commercial tea/ tea-bags, is dealt with human touch, even when the process is mechanized. Tea is not industrialized, but grabbed the full advantage of industrialization for worldwide distribution and marketing of finished products from the remote gardens whence the Darjeeling Himalayan Railway opened in 1881, cutting travel time and transport costs significantly. Darjeeling tea found its final footing within five years as reflected in 1885 statistics of sales reaching 9 million pounds. Bengal

Like most of the colonial things – bungalows, furniture, utensils, dresses or dishes, Indian teas are Indian by origin – pure or crossbred, which the Britishers shaped their way to lead a comfortable and decent life. As we know, Britain never grew tea until 2005, but grew a tea culture over two centuries ago that they enriched a great deal in colonial India, apparently with newly acquired intelligence of Chinese and Japanese tea traditions. The British tea culture follows the ancient norm that ‘tea drinking should be treated with reverence and be accompanied by beauty but also restraint’, moderation is the very essence of tea. Ukers It demands a tad of sophistication nurtured in modern societies. One needs to acquire a taste for the cup of tea that a British queen and a Chinese sage may savour spiritually rather than palatably. When today’s tea culture is overwhelmingly British in character, it is already popular in most of the tea loving nations, including United States. Sirkin Tea grew naturally in Indian soil, while tea culture grew in Indian mind through a long process of social interactions under influences of political and economic events. To my perception, the politics and economics had played a significant part in bringing in the ‘tea habit’, contrary to ‘tea culture’. Taking tea is discouraged by Swadeshi followers on the plea that tea is ‘injurious to heath’ and a ‘foreign’ drink. Gandhian political agenda against tea was directed to ‘tea habit’.

Gandhiji and other leaders during the Swadeshi Movement

Gandhi, once himself a tea lover, recommended his atypical ‘Tea Recipe’ for the mass that had no tea leaves in it to risk habit formation. Sanyal It seems to be his Swadeshi fervor that made a scientist like Acharya P.C. Ray to declare tea a poisonous drink ignoring factual findings. In response, the Tea Board did publish a statement of Dr. Meghnad Saha in favour of tea, to counter Swadeshi deterrent. There had been also a section of Brahmos and their sympathizers who boycotted tea in protest of British planters’ inflicting torture on the coolies found and reported first by Ramkumar Vidyaratna and Dwarkanath Ganguly, two volunteers of Sadharan Brahmosamaj Banerjee. The political aversion to tea was an issue reflected in Naukadubi of Rabindranath, Parinita of Saratchandra, and possibly many more contemporary stories. Interestingly, both the writers and most of their contemporaries and immediate successors happened to be tea devotees. So was Swami Vivekananda.Vivekananda The kind of tea they enjoyed was generally the British black tea, with milk/ sugar, or none just like the one Abdul Rahman served to Syed Mujtaba Ali in 1930’s Kabul (vide Deshe-Bideshe).

When people drink tea, they are expected to acquire certain manners and behave in a particular way, in terms of which a tea culture is defined. Tea etiquette, styles of tea-ware, ambience of tearooms – all contribute to a tea culture distinguished from all others. Close interactions between any two cultures enrich both. We have understood this better in this era of rapid globalization, which is also an era of collaborative entrepreneurship. The manufacturing of Chinese tea-pots in British fashions is a case in hand. The Chinese, so far we know, brewed tea directly in the cup instead of using a teapot, which they never had. The traditional Chinese teacups had a lid but no handles, presumably because they liked to feel the warmth of the tea while holding the cup. If it’s too hot to hold, it’s too hot to drink. Fixing handle, or ear, to a cup is an idea implemented by the British. The design of teapot we use today is basically European. The first teapots created in Europe were of a heavy cast with short, straight, replaceable spouts. “At the beginning of the eighteenth century, the East India Company recognized the growing demand for such items as teapots and began importation in larger numbers. The company commissioned china directly from Chinese artists and craftsmen, using patterns sent from England and geared to European tastes, stereotypes, and market values”. Designs fell into four main areas (1) mock-ups of Oriental designs, (2) designs adapted from European prints, (3) coat of arms for major European families,(4) and the innovative teapots -such as those with the now standard internal spout drain. The Company directors were especially concerned that teapots not drip and so stain the valuable linen that they also marketed. Anonymous]

Kyūsu back hand(le) teapot), Taishō era ca. 1921-1925

e and white ceramic tea-set of China

Uwade kyūsu top hand(le) teapot

Kyūsu – a common Japanese teapot, often with its handle on the pot’s side and spout crafted with an angle

Gaiwan or zhong is a Chinese lidded bowl without handle used for the infusion of tea leaves and the consumption of tea. Ming dynasty. It consists of a bowl, a lid, and a saucer. Courtesy: Sözdizimi Kullanıcı deneyimi

Not only teapots but the entire range of tea-ware was fashioned by the British, often with Indian motifs and materials, and increasingly by Indian artisans in spite of their being obliged to do work by hand, while the Europeans both accelerated and perfected by means of machinery. Williamson The tea-set, including cups and saucers, tea-spoons and tea-strainers, milk-jug and sugar-pot, teapot, tea cozies, tea-mats, sets the mood of a tea drinker before s/he takes tea. Tea-drinkers ‘take tea’ in a special way, which, I fear cannot be described aptly by any English verbs that we know. Surely, it is not that we ‘drink’ tea as we do drink milk or water, or even coffee. We do not sip tea like sherbet either, but do it by faint smacking of our lips inaudibly on the brim of the tea cup and relish slowly the enigmatic taste and aroma of the golden liquid afloat inside.Tea retains a strong association with nature. A good tearoom must be having a like ambience with windows to allow natural light, and flowers around.

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Newspaper Reading. Courtesy: @Sholoana Bangaliana

Flury’s 2008. Courtesy: Flury’s

Tearoom at Tea-Pot, Fort Kochi

Tearoom is quite different from a coffee shop, which often tend to be set up more like a bar, offering quick coffee drinks that can be drunk while standing or while seated on a bar stool or similar chair unsuited for long sitting.Goodwin Tearoom needs everything there should be styled to allow sitting for hours long as tea incites endless parleying – being an acknowledged stimulant for adda, or rap sessions without agenda. Tea and adda are inseparable components of tea culture.

TeaTable @Purwaaii. – Friends Caffe. Courtesy: Kolkata on Wheel. – Adda. Courtesy: @Scoopwhoop. – India Coffee House, Albert Hall

The word ‘adda’, found in Sanskrit and Pali literature was used in various senses by ancient writers, like Bharata and Chanyakya. Das As it was broadly indicated, adda once meant a place of assemblage for a purpose, like the ‘Buddhist adda’ once found in old Dhurrumtollah Street. The modern usage of the word broadens its import. As Collins Word online suggests, ‘It is a form of intellectual exchange among members. They talk about almost everything in jovial mood’. In context of tearoom, adda simply means chatting or free discussions with no agenda, participated by regulars and casuals as often as they like. It is a process of exchanging minds on any subjects imaginable. It is a common privilege of the tea-room goers to take part in adda but not without submitting to the unspoken norms of tea-culture prevailing there. While the tea-room-adda is a global trend, its pattern of behavior differs widely depending on the given living standards and traditions.

Japanese takes no sugar in tea, and their teahouse never serves sugar determinedly, but obliges customers cordially if they want it for sweetening an English tea instead. The English, while taking tea, detests letting out audibly a ‘ssss’ sound of breath through the mouth past the tongue. Appreciation of sound depends on one’s culture. It needs a cultured refinement to appreciate a pianissimo in western or Hindustani classical music, when a bursting sound of fireworks needs no cultural refinement at all. Appreciation of a quality black tea can never be expected from uninitiated tea drinkers to whom an herbal tea is the best choice and an orthodox black tea insipid.

Agents of the Assam Tea Company of Prince Dwarkanath. Source: . @cambridgeDigitalLibrary

We learnt from history that India have had tea before the British smuggled the Chinese tea to India. Along with the tea plants they also brought in India the stolen Chinese know-how of tea gardening, which India never had occasion to know because of not having any tea gardens but forests of tea trees. The tea habit in India was grown initially by the British through massive propaganda launched by the governmental agencies and industries for economic gain. Their objectives were only to introduce tea to the people and promote sales. One has only to glimpse through the old newspaper ads and publicity posters to realize nothing was there to motivate a tea culture. Neither the study books tell about the tea etiquette, nor any leaders spoke anything contributing to the tea culture, yet the India historically speaking has imbibed a strong cultural affinity toward tea. And that culture, largely in British way, but certainly not exclusively British, as we have already exemplified in my last post ‘Ways of life in colonial Calcutta’. The scenario of Calcutta tea culture found in the hundred year old Favourite Cabin crowded by the firebrand intellectuals had little in common with Flury’s grand ambience except that they both served black tea in ceramic cups. It is unthinkable for the Favourite Cabin to keep Flury’s gentle silence with the presence of a buoyant Nazrul at tea table.

ANYTIME TEA TIME Courtesy: Tea-Pot, Fort Kochi

Their tea-table manners were also more like Indian. As the expert admits that whatever tea seeds you sowed in Darjeeling, it grows to a ‘Darjeeling tea’; similarly, the British tea culture grown in India turns into Indianize British tea culture, more Indian than British. European ladies and gentlemen have always some fixed times for socialization over warm cups of tea, while in Indian culture it is anytime a tea time

Here, in India, it is adda that takes the first position in defining tea culture. The old deshi tea-rooms in Calcutta never cared much for manners and etiquette unlike the British ones. The tea-rooms were being used in Calcutta as meeting spots for lively exchange of minds and hearts, sharing views and news with known, half-known folks or even strangers. The spirit was somewhat akin to the Oxford coffeehouses of 1650s, where ‘the mind-stimulating benefits of the beverage complemented the spirit of sober academic discussion and debate evident at the university there’.White After 1860s, tea took the place of coffee as the major beverage and served in the British coffee houses, including ‘Mr. Lloyd’s Coffee-house’ in London, favoured by ship owners, merchants, and marine insurers – the origin of the celebrated insurance firm, Lloyd’.

Interior of a London Coffee-house, 17th century. Source: Wikimedia Commons

Edward Lloyd’s coffee house in the late seventeenth century

These archaic coffeehouses were called ‘penny universities, because for a penny any man could obtain there a pot of tea, a copy of the newspaper, and engage in free conversation with wits. They served as a basic model for the English gentlemen’s private clubs popularized by English upper middle-class men and women in the late 19th century and early 20th century. By the close of the 18th century the popularity of coffeehouses had declined dramatically. Already by the 1750s consumption of tea, which many people found to be a sweeter, more palatable drink of choice, easy to make and cheaper, was beginning to rise. Cowan

The Club. Engraving by James Doyle

Literary and Political Clubs rose in popularity and the frivolities of coffee-drinking were lost in more serious discussion. Tea was also gaining in importance as Society’s beverage of choice. The East India Company at this time had a greater interest in the tea trade than the coffee trade. The Government’s policy was to foster trade with India and China and it offered encouragements to anything that would stimulate the demand for tea. Tea had become fashionable at Court and in the Tea Houses and was growing in popularity with the public. Boswell

India never had a coffee culture parallel to English one, its production and consumption being confined in some South Indian states, yet it seems that the bygone institution of British coffeehouse had surprising similarity with the tearoom culture developed in colonial Calcutta.

III

This century begins with a startling fresh digital memory of billions of terabytes to absorb the swiftly outdating modern-time and an alarmingly fast growing social dementia making the yesterdays already fuzzy in public mind. I fear, we have already forgotten many old acquisitions. The tea culture is one such thing. The millennium citizens become insentient to identify its fine distinctions. We pain to see tea is now being redefined in terms of the medicinal masala chai that was in vogue before the beginning of the tea cultivation – a long stride backward.

The real tea has lost its relevance in the 21st century society. A recent opinion survey of NDTV on Tea versus Coffee discloses the increasing popularity of coffee among Indians. It was ‘a moment of triumph for the coffee shops walked into a tea-drinking country’ offering a luxurious and genteel beverage as alternative.Channi-Tiwary Some historians of coffee-house culture, however, were skeptical of the innate politeness of coffee since there were also some coffee-houses like a Molly King’s Coffee-House, notorious haunts of London’s lowlife.White

As indicated before, coffee-culture in India has been geographically restricted and historically insignificant, contrary to the British experience. Coffee had the same place in London and Oxford of 17th and 18th centuries as the tea had in colonial India. Coffeehouses were then club-house like joints somewhat akin to Indian tearooms in spirit. The rejoinders of NDTV survey marked a reverse trend of opening up across the country tearooms like Chaayos, Taj Mahal Tea House, Bubble Tea Café, etc. These offer the comfort of a beverage many of us love, reinvented and served in a relaxed and casual café environment. Channi-Tiwary

April this year, Quora published an interesting response to their question ‘Why do the majority of Indians like tea rather than coffee?’ The responder claims it was not tea but coffee, black or espresso, what the majority of Indians prefer. It was also observed that some senior citizens still stick to tea out of habit, and currently many people take green tea because it is good for health. Quora The tea habit is a concept closely related to tea culture, which is still being maintained by the senior citizens, and most likely it will end with them, leaving an assortment of reinvented herbal chai for the newer generations broken away from nearly two thousand year tradition of Lu Yü to start a new one from zero.

Before Calcutta bids it a farewell, we may recite a requiem to the tea culture, remembering some good things it did to our society:

The early tearoom in Calcutta was a place to take tea, talk, read news, and collect worldly knowledge paying a thin dime just for the cup of tea; everything else were free. We may call those tearooms by the name of Penny University as the Londoners did for their Coffee shops operated in mid-18th Century as cheap learning centres. Among other things tearooms in Calcutta helped bringing about necessary attitudinal change to tolerate differences in socio-cultural values and political idiosyncrasies.

Tea has been popular among rich and poor. It had an egalitarian character that incited rich social mixing. Vernacular tearooms, or deshi tearooms, offered space for meeting with friends and strangers free from the social conventions of class and deference.

Tea has no arrogance of wine, the self-consciousness of coffee, neither the simpering innocence of cocoa. Okakura The cups that cheer but not inebriate.Cowper The tearoom has a ‘civilizing’ atmosphere, and a role in urbanizing the migrants from less advantaged locations. It was analogous to musafirkhana where travelers get first taste of the city life, or where students get oriented to new campus life.

Tea was instrumental in bringing family together. Even before the introduction of instant tea bag, making a cup of tea has always been a simple and quick process for anyone to perform. Taking tea comfortably at home prepared by the caring hands of fair ladies was a good reason for meeting family members and family friends more frequently.

Tea-making happens to be also a new occupation for a housewife. Women for the first time through tea parties, take leading position in social gatherings, administering tea-shops or running tea-stalls.

Tea in India and many other places, like Ireland, is served as a gracious offering to guests as welcoming gesture. Tea has been a symbol of bonhomie in tribal as well as in civilized society. To the writer of Religion of Man, Rabindranath Tagore, making tea personally for his guests was always a pleasure. Chanda.

Tagore with Count Okuma, PM Japan at tea in 1916

Every human institution decays, so does the tea culture. History records ups and downs, and often interprets every step in terms of their relationship with immediate past and latest trends. Likewise we may consider the followings as possible reasons why the tea culture goodbying Calcutta, the city that nurtured it.

It is the altering value systems of the city that destabilized the climatic condition necessary for the tea culture to sustain. To the millennium everything advertised in the name of ‘tea’, for example, gulabi tea, mallai tea, etc. are readily acceptable as tea. Except the manufacturing companies, not many are there who can smell the difference between a bagged black tea and orthodox leaf tea..

The litterateur and intelligentsia, like Nazrul Islams and Subhas Boses, ceased to be seen in deshi tearooms. The plebian city sticklers occupied the empty seats there for quick energizing sips. The newspaper in tearoom has lost importance. Current affairs and general knowledge are now readily and cheaply available in social media. The dwindling leisure time in modern life is almost entirely used up by mobile chatting, which is largely responsible for making the generation lonely and egocentric, apathetic to tearoom culture.

∞

REFERENCE

Anonymous. (2009). History of Tea, LGOL27 Portal. Last updated : 23-Feb-09. https://www.gol27.com/HistoryTeaChina.html

Banerjee, Dipankar. (2006). Brahmo Samaj and North-East India. Delhi: Anamika. https://books.google.co.in/books?id=GE2o4QQV7UgC&pg=PA35&lpg=PA35&dq=Ramkumar+Vidyaratna+and+Dwarkanath+Ganguly&source=bl&ots=6ominLanpJ&sig=ACfU3U2mTX2VU3Z25u5yr1of9Og3mh2bBQ&hl=en&sa=X&ved=2ahUKEwiNgLjk7cbmAhV_zjgGHYewBpQQ6AEwA3oECAgQAQ#v=onepage&q=Ramkumar%20Vidyaratna%20and%20Dwarkanath%20Ganguly&f=false

Bengal District Gazetteers: Darjeeling ; Ed.by Arthur Jules Dash. (1947). Calcutta: G.P.Press. https://archive.org/details/in.ernet.dli.2015.150149

Boswell, James. (1791). The life & times of Doctor Samuel Johnson. Stories of London – portahttp://stories-of-london.org/samuel-johnson-5/

Chakraborty, Sumita. 2016. “শান্তিনিকেতনে চিন ও জাপান.” Parabas, 2016. https://www.parabaas.com/rabindranath/articles/pSumita_china-japan.html

Chanda, Rani (2007). Gurudev. Calcutta: Visvabharati. https://archive.org/details/Gurudeb-Rani-Chanda

Channi-Tiwary, Harnoor. (2018). Tea vs Coffee: Which is India’s Favourite Hot Beverage? In: NDTV Convergence, Updated: March 12, 2018 https://food.ndtv.com/opinions/tea-vs-coffee-which-is-indias-favourite-hot-beverage-1246860

Cowan, Brian. (2005). The Social Life of Coffee: The Emergence of the British Coffeehouse. Yale UP. https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=2&cad=rja&uact=8&ved=2ahUKEwjq4JGVmsfmAhUpzjgGHb0hB-MQFjABegQIAhAC&url=https%3A%2F%2Fbhsecglobal.files.wordpress.com%2F2014%2F03%2Fsocial-life-of-coffee.pdf&usg=AOvVaw2ynOBv82H95N20ip5E-Ikg

Das, Jnanendra Mohan. (1917). Bangla Bhasar Abhidhan ( বাঙ্গালা ভাষার অভিধান). Allahabad: Indian Press. https://archive.org/details/Bangla_Bhasar_Abhidhan_1917_by_Jnanendra_Mohan_Das

Ellis, Markman. (2014). Tea, the second most widely consumed drink, after water — a meme. Tea in Eighteenth-Century Britain April 21, 2014. https://qmhistoryoftea.wordpress.com/2014/04/21/tea-the-second-most-widely-consumed-drink-after-water-a-meme/

Goodwin, Lindsey (2017) Coffee Bar Definition. The Pruce Eats Portal. Updated 11/27/17 https://www.thespruceeats.com/coffee-bar-definition-765033

Koehler, Jeff. (2015). Darjeeling: a history of the world’s greatest tea. London: Bloomsbury. https://www.goodreads.com/user/new?remember=true

Lu Yu. (1974). Cha ching. The classic of tea. Boston; 1st ed. Little, Brown https://www.amazon.com/Classic-Tea-Origins-Rituals/dp/0880014164/ref=pd_sbs_14_t_1/147-0179330-7137150?_encoding=UTF8&pd_rd_i=0880014164&pd_rd_r=dddc49fc-6a1f-4754-b82c-ffc76e13cbcb&pd_rd_w=zAATb&pd_rd_wg=mR0UB&pf_rd_p=5cfcfe89-300f-47d2-b1ad-a4e27203a02a&pf_rd_r=HC08A16M8H6139AZTY99&psc=1&refRID=HC08A16M8H6139AZTY99

Mandelslo, Johann Albrecht von. 1669. Voyages Celebres & Remarquables, Faits de Perse Aux Indes Orientales. London: John Starkey, and Thomas Basset. https://archive.org/details/voyagescelebresr00mand/page/n8.

Okakura, Kakuzō . (1906), The Book of Tea. London: Putman’s https://archive.org/details/bookoftea00okakrich/page/n8

Quora, Opinion survey (2015).Why most of the Indians like tea but not coffee? Quora Portal. Ap 14 2015 https://www.quora.com/Why-do-the-majority-of-Indians-like-tea-rather-than-coffee

Sanyal, Amitava. 2012. “Mahatma Gandhi and His Anti-Tea Campaign.” BBC News Magazine, May 2012. https://www.bbc.com/news/magazine-17905975.

Sirkin, Austin. (2013). Hey, America—You’re Drinking Your Tea Wrong! In: WonderHowTo Portal. 01/10/2013. https://steampunk.wonderhowto.com/how-to/hey-america-youre-drinking-your-tea-wrong-0141235/

White, Matthew. (2018). Newspapers, gossip and coffee-house culture. In: British Library newsletter; 21 June 2018. https://www.bl.uk/restoration-18th-century-literature/articles/newspapers-gossip-and-coffee-house-culture

TEA: ITS SOCIOCULTURAL DIMENSIONS IN COLONIAL INDIA

Tea, ‘the second most commonly drunk beverage after water’ Ellis, is now being cultivated in more than 61 countries (2018), and consumed by not less than 54 nations (2016).

TEA: ITS SOCIOCULTURAL DIMENSIONS IN COLONIAL INDIA Tea, ‘the second most commonly drunk beverage after water’ Ellis, is now being cultivated in more than 61 countries (2018), and consumed by not less than 54 nations (2016).

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monosko · 6 years ago

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BACKDROP Tea might have been tasted by an Indian in around 1040 AD while the British did it before 1662 AD, and in no time the British Tea Culture came about some three centuries ahead of India’s courtship with tea. Around 1040 AD when Atiśa Dīpaṃkara Śrījñāna, the great preacher of Buddhism, was in Tibet, the Dharma King made offerings to all lamas and served tea and victuals to monastic congregations. Atiśa being the King’s honoured guest must have enjoyed drinking tea that time. His experience with Tibetan cup of tea died with him in 1054 AD at Lhasa. By that time, according to the oral history of the Singphos, India must have started growing tea forest in the North-East.

THE WILD TEA OF THE SINGPHO Singphos are the same people as those called the Kachin in Burma and the Jingpo in China – a colourful tribe of Mongolian origin. Singphos have a very rich heritage of oral folklore, leaving deep traces in history of Assam. They spoke of their ancestors migrated from somewhere in the highland of Mongolia in B.C. 600-300 to their abode in the hills of Singra-Boom in Tibet . From there they formed several groups among themselves. Of these groups one went to China, one to Myanmar and one of them migrated to the Indian hilly region. Around B.C.300– A.D.100 the Singpho entered Brahmaputra valley. They brought with them their linguistic traditions and culture, and their affinity to tea being an integrated part of their mode of living. They speak Jingpo language in Singpho dialect that shares a degree of similarity with Tibetan and serves as lingua franca among Kachins. Singphos were the most powerful and influential tribes of Lushai mountain range in Mizoram. The John Company remained indebted to them for building its tea empire on the borrowed resources generously provided by the Singpho chief, Beesa Gam in 1883. Singpho people are believed to be among India’s first tea drinkers and traditionally engaged in tea cultivation. To this day, they continue to process tea by first heating the leaves in a metal pan until they brown, and then sun-drying them for a few days. When processed and brewed correctly, a cup of Singpho tea, which is had without milk or sugar, is a lovely golden-orange colour. The leaves can be reused to brew three or four cups, the flavour getting better with each infusion. Singphos also use white tea flowers, pan fried and served with rice. The traditional processing of tea, they believe, retains its medicinal value. [Sarita] Not on only in India, as the history reveals, tea has been introduced everywhere as a health drink. Taking tea as refreshment is a recent phenomenon comes in vogue before tea turns out to be a mode of socialization.

Because the term ‘tea’ often used to mean ‘herbal tea’, other than to a Camellia variety, we are not sure of the significance of some rare references to ‘tea’ (or ‘chay’) in Vedic literature found in Caraka Samhita’s ‘Pancha Karma’ prescribing heating pastes, teas, and keep them in warm chambers.’ [Charaka Samhita] There have been, however, some evidences of tea consumption found amongst the people of Kinnaur district of Himachal Pradesh.

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They follow the ancient tradition of preparing beverages Thang by boiling Camellia/Taxus /Acacia in water like decoction, and the Ccha Chah, a salty tea, by adding dry walnut powder, black pepper, milk (optional), butter and salt. [Negi] I-tsing a 7th century Chinese Buddhist pilgrim who left behind an account of his ten-year sojourn (676-685) in Nalanda said to have noted semi medicinal use of tea brew in India. [Achaya] Much later in 1638, in a curious account of Albert de Mandelslo, a young gentleman of Holstein who visited Seurat that time described how they took only thè (tea) “commonly used all over the Indies, not only among those of the country, but also among the Dutch and the English, who take it as a drug that cleanses the stomach, and digests the superfluous humours, by a temperate heat particular thereto.” [Wheeler] Mandelslo’s tea account incidentally coincides with the initiation of Tea in England of King Charles II, discarding our notion that Britain discovers tea before India did all wrong. Moreover, contrary to the popular views, tea no more considered a foreign breed, but a native crop of India. If not in Vedic age, tea must have been here since the beginning of the Christian era when the Singphos crossed Brahmaputra and made India their home amidst the tea forests they grew as a part of their mode of living. The tea trees remain in the Singpho land hidden from modern civilization until the first quarter of the nineteenth century.

TEA EXPLORERS The modern history of Indian tea begins in 1823 when the tribal chieftain Beesa Gaum graciously handed two tea plants to Captain Robert Bruce in exchange of a musical snuffbox – a gift from Bruce. This exchange of friendly gifts took place because of the initiatives of two protagonists of native tea, Captain Bruce and Dewan Maniram.

Maniram Dewan (1806-1858) Maniram Dutta Baruah, was a nobleman domiciled Assamese from Kannauj ever remembered for his lifelong commitment to native tea plantation, besides his activism. In the year 1839, Maniram joined Assam Tea Company at Nazira as Dewan but quitted the job next year to try his hand in tea cultivation

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independently. Finally in 1845 he developed Chinnamara and Toklai Tea Gardens, the first plantations owned by any native Indian, much to the dislike of his rival European tea planters who, according to some, by instigating the Company administration against Maniram for his alleged anti-British role succeeded in getting Maniram’s tea estates confiscated and illegally auctioned to one Mr. George Williamson at a very nominal price. Maniram was sent to gallows on 26th February, 1858 on the plea of his involvement in Assam uprising, otherwise called India’s First War of Independence. Maniram Dewan became a martyr, the first Tea Martyr of India. There is yet another assumption that Maniram, once a loyal ally of the British East India Company, wanted to take the opportunity in 1857 mutiny to uproot British rule in favour of Ahom rule; and he did that particularly to avenge the interference of the white with his tea business. [Ghosal

Captain Robert Bruce (1789-1824) Captain Robert Bruce (1789-1824), born in Edinburgh, joined the army and eventually found himself involved in establishing opium plantations for the East India Company. Sometimes he was described as ‘a soldier of fortune’. [Bruce] It was presumably on the advice of the East India Company he arrived at Rongpur in 1823 to contact Maniram Dutta Baruah who had informed them earlier of the existence of indigenous tea in Assam. Captain Robert Bruce (1789-1824) died in 1824 just a year after he met Maniram, leaving his younger brother Charles to take up his lead.

Charles Alexander Bruce (1793-1871) Charles Alexander Bruce approached the Singpho chieftain Beesa Gaum once again and obtained a canoe full of wild tea plants and seeds that he dispatched to officials in Assam and Calcutta, particularly to Captain David Scott, first Commissioner of Assam, and the rest he distributed liberally to all whom he thought might take interest. With the exception of one ‘army officer in Lucknow’ [Johnson] none of the recipients had an inkling of wild Assam tea. Captain Scott having realized its huge possibilities himself wrote to Wallich, the Empire’s arbiter on botanical matters, at Calcutta, for their cognizance and actions without any reference to Charles Bruce as his source. Nathaniel Wolff Wallich (1786- 1854), an FRCS surgeon and botanist of Danish origin, was however never serious about indigenous tea as he staunchly believed that true tea grew nowhere but in China. Moreover, as it seems, the samples consisting of mere tea leaves and seeds might not have been sufficient for identifying the species. The lots that Scott sent to Wallich in 1825, 1826 and then again in 1827, all reckoned as Camellia drupifera and not ‘true tea’. The Company authorities remained nonchalant so far Assam tea was concerned. They neither believed nor had any interest in India breed tea. Assam tea had to wait seven years more for getting recognized and finally certified through a zealous effort of an adventurous Lieutenant Andrew Charlton.

Lieutenant Andrew Charlton (≥1800- >1840) Charlton was appointed in May 1826 to command the military post at Sadiya in Upper Assam – he was there to serve as the official channel of communication with the Singpho and Khamti Chiefs, as well as exercising criminal jurisdiction over the tribes and promoting commercial relations etc. [Appointment Record. BL] In 1831 while working in the Assam Light Infantry, Charlton found tea growing in eastern Assam in the hill tracts around Sadiya (Assamese সাদিয়া ). He had learnt to recognize tea trees during his sojourn in the Dutch East Indies. With the help of his resourceful gardener he acquired some tips about tea growing and some young tea plants that he cultivated in his own garden in Jorhat. Charlton sent four young tea trees to Dr. John Tytler in Calcutta, who planted them in the Botanic Garden, where they withered and died before they could be botanically investigated. [Driem] When in October 1831 he came to Calcutta, Charlton brought with him a few plants which he presented to the Agricultural and Horticultural Society that was ignored by the Society as the sample size found too small. Next time, in November 1834 he sent tea plants with fruits to Wallich, which was found on examination convincing and finally declared that ‘Assam tea was as real as the tea of China’. Wallich wrote to the just established Tea Committee of Lieut. Charlton’s discovery of Assam tea on 6 December 1834.

Nathaniel Wallich. Lithograph by T. H. Maguire, 1849

Tea Committee The little attempts earlier made to cultivate tea in India and that too half-hearted. As long as the Company’s monopoly over China tea lasted, Calcutta, including its science establishment, closed their eyes to the possibility of tea in Assam. When the monopoly was broken by the 1833 Charter, the Company had nothing to hold on but to the prospect of new-found Assam tea or to cultivating imported tea plants on Indian soil. A 12-member Committee of Tea Culture was set up by Lord William Bentinck in 1834 to explore the possibility of a tea industry in India, with George James Gordon (Secretary), James Pattle (Chairman), J. W. Grant, R. D. Mangles, J. R. Colvin. Charles E. Trevelyan. C. K. Robison, Robert Wilkinson, R. D. Colquhoun, Dr. N. Wallich, C. Macsween. G. J. Gordon, Radakant Deb, and Ram Comul Sen.

Francis Jenkins (1793-1866) The Committee sent out a circular asking for reports of areas where tea could be grown. The circular was responded almost immediately by one Captain Francis Jenkins. Jenkins joined the East India Company and sailed from England in 1810. He was deputed by the Company to undertake a survey of Assam, including Cachar and Manipur, during October 1832-April 1833, following its annexation by the British. Early 1833, Bruce told Jenkins privately and wrote him publicly that ‘the tea plants were growing wild all over the country’ [Kochhar]. Jennings must have been convinced also by the findings of Lt. Charlton of Assam Light Brigade under his jurisdiction. Jenkins reported the Committee of Tea Culture recommending strongly for Assam tea. Based on his report an experimental nursery was set up at Sadiya. Excellent tea was soon being produced. With help from Jenkins, commercial production rapidly developed, and by 1859, more than 7,500 acres in the region were devoted to tea cultivation. Jenkins reluctantly retired from service in 1861 but remained in Assam, dying at Guwahati in August 1866. A set of Jenkins’ journals and letters dating from 1810 to 1860s were brought to auction at Sotheby’s in 2009. The genus Jenkinsia Hook. (Lomariopsidaceae) was named for him. [JSTOR]

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Gardening Assam Tea replacing Wild Tea Forest On 11 February 1835, the Committee appointed Charles Bruce as the in-charge of nurseries to be developed in Upper Assam, at Sadiya and other places. Two years after, Bruce was designated Superintendent of Tea Plantations. It was Charles who pioneered the use of the term ’tea garden’, a meaningful linguistic shift from ‘tea forest’ signifying the way tea produced in colonial environment, employing semi-mechanized systems . Charles Bruce, regarded as the Father of Indian Tea. [Sharma] Upon the whole, there seems little reason to doubt that Assam then was physically capable of producing that important article, on which eight or nine millions of money was annually spent in the United Kingdom. Eight chests of Assam teas were auctioned in London in January 1839 (Desmond 1992 p 238). This was the beginning of the end of Chinese domination of the tea market that had lasted a century and a half. [Gazetteer for Scottland]

Assam Tea Companies The same year Prince Dwarkanath had formed the Bengal Tea Association in Calcutta – the first Indian enterprise to start tea cultivation [India’s Late, Late Industrial Revolution: Democratizing Entrepreneurship By Sumit K. Majumdar. Cambridge: Univ. Pres, 2012] , and a Joint Stock Company was formed in London. These two companies got combined and formed the first Indian Tea Company called the ‘Assam Company’ – the first Joint Stock Company in India. Tea Plantation spreads beyond Assam across Indian landscape.

INDIANIZATION OF CAMELLIA CHINOIS In spite of the incredible agronomical and commercial success of Assam tea, there remained a large section in East India Company unconvinced about its worth in comparison to the Chinese camellia. They were more eager to avail the Chinese saplings for domestication because of their qualitative supremacy over the wild Assam. To report on the earlier amateurish findings, a scientific delegation, headed by Wallich, the cele¬brated Danish-born botanist geologist, including the surgeon-naturalist John McClelland, and another cele¬brated botanist William Griffith, was sent to Assam in July 1835. Dr. Wallich maintained that since the native plants were actually tea, there was no need to import seeds from China. The ‘young Turk’ Griffith, however, had completely a different view and pronounced emphatically that only by importing ‘Chinese seeds of unexceptionable quality’ could the ‘savage’ Assam plant be reclaimed as fine tea. As this wisdom was unquestioningly accepted, a young botanist, Robert Fortune working in the Edinburgh Botanic Gardens. Alongside, G. J. Gordon was instructed by the Calcutta Botanic Gardens to “smug¬gle tea seeds out of China.” [Ukers] A deputation, consisting of Messrs. Gordon and Karl Friedrich Gutzlaff, was then sent to the coasts of China to obtain tea seeds. They succeeded in obtaining seeds from southern China that arrived in Calcutta in January 1835, and being sown, vegetated and produced numerous plants. In the beginning of 1836 about 1326 saplings sent to North-East. The tea nurseries were formed at Kumaon and Gurhwal in the Himalayas, and immediately began to grow with all that vigor aided by a small band of Chinese tea-makers whom Dr. Wallich recruited for them in April 1842. In January 1843, the first sample of Himalayan tea was received at the tea table of the British Chamber of Commerce and reportedly pronounced by the members that the fine kind of tea – Oolong Souchong, “flavored and strong, equal to the superior black tea generally sent as presents, and better for the most part than the China tea imported for mercantile purposes.” [Carey]

Robert Fortune, (1813 -1880) was commissioned to undertake a three year plant collection expedition to southern China in 1842, and in 1848. Finally, it was on behalf of the East India Company, he went to remote Wuyi Mountains in Fujian Province and in mid-February 1851 Fortune brought tea-filled cases consisting of no fewer than 12,838 plants, 8 illegally immigrated Chinese tea-workers and tools of trade to Calcutta port via Hong Kong. Dr. Hugh Falconer, who had recently taken over from Wallich as superintendent of the Botanic Garden, received Fortune at Shibpore ferry ghat to take the sprouting tea-plants smuggled from China under his care. The tea plants then dispatched to Saharanpur, formerly a Mughal garden, at the lower foothill, and from there distributed to various Himalayan plantations. Some of that exceptional stock nurtured in Kumaon plantation made its way to Darjeeling, where it would eventually produce the world’s finest and most expensive teas. [Ukers]

DARJEELING TEA Coming of tea to Darjeeling was something almost accidental. It was never considered as a place good for planting tea. Even Sir Joseph Hooker (1817-1911),

founder of geographical botany and Charles Darwin’s closest friend, thought of Darjeeling as a place too high with too little sun and too much moisture to grow tea. Dr. Archibald Campbell proved it all wrong within two years of his arrival at Darjeeling as the newly appointed Superintendent in 1839. Previously, when he was in Kathmandu working under renowned ethnologist and naturalist Brian Houghton Hodgson (1800-1894), Campbell was inspired by him to care the native flora and fauna with love. Among other plants in his home garden at the height of 7,000 feet, Campbell in 1841 sowed tea with stock that came from the nurseries in the western Himalayan foothills. The trees came to bear in the second half of that decade, and the Company inspector reported in 1853 that both Chinese and Assam varieties were doing well in Campbell’s garden. Campbell established government sponsored tea nurseries in Darjeeling and Kurseong. While both types of leaf varieties were planted, Chinese ones were unexpectedly, successful. Plants from stock Fortune had smuggled out of China thrived in Darjeeling’s misty, high-elevation climate. The Company opening up land and clearing plots for tea gardens began to circulate plants for individuals and small companies. [Bengal District Gazetteers] The commercial cultivation of tea was started in 1852-53 in Darjeeling with the Chinese variety of tea bushes. Today tea is grown in forty-five countries around the world, summer-flush Darjeeling has always been the best choice of the global connoisseurs, and the most expensive as well. [Koehler]

About 10 million kilograms of Darjeeling tea are grown every year spread over 17,500 hectares of land. [Marketing Analysts] India on an average produced 1233.14 million kilograms of tea between 2011 and 2016. North India produces nearly 5 times more than South; and West Bengal produces 329.60 million kg, which is little more than half of Assam. Darjeeling tea seems quantitatively too insignificant but qualitatively the highest among the best teas of the world. [IBEF]

TEA AND ITS SOCIAL DIMENSIONS In a nutshell this is the story of Indian Tea, which the Britishers discovered, harvested, industrialized and monetized to secure their sovereignty, and left the tea legacy to India when they lost it. This over two hundred year long story tells us how the India’s own wild tea forests turned into tea gardens, and how the smuggled China tea was Indianize imbibing the essence of the mystic Himalayan, Western Ghats, Kanan Devan’s biodiversity.

Tea history, you might have already sensed, is highly illustrative for appreciating the process of cultural shifts leading to acculturation that took place in colonial India, Bengal Presidency in particular, the playground of both the Assam and the Darjeeling teas. Allow me to elaborate in my next post a few elements of the tea history for you to connect the ideas of acculturation I discussed earlier. Happy New Year

REFERENCE 1. Achaya, K. T. (1997). Indian Food: A Historical Companion. Oxford: UP. https://books.google.co.in/books/about/Indian_Food.html?id=CKIJAAAACAA 2. Bengal District Gazetteers: Darjeeling ; Ed.by Arthur Jules Dash. (1947). Calcutta: G.P.Press. https://archive.org/details/in.ernet.dli.2015.150149 3. Bruce, Charles. (1840) The First story is an 1838 Account of the Manufacture of Black Tea as practiced at Suddeya in Upper Assam. In: Koi-Hai. December 6, 2011. https://web.archive.org/web/20061220204732/http://livn-an.com/tearoom/bruce/ 4. Carey, William H. (1964 ). The good old days of Honorable John Company; being curious reminiscences during the rule of the East India Company from 1600-1858, complied from newspapers and other publications. Calcutta: Quins. https://www.google.com/search?client=firefox-b-d&q=Good+Old+Days+Of+Honorable+John+Company+From+1800+To+1858%3B+W.+Carey 5. Charaka Samhita; Edited by Gabriel van Loon. (2003). Handbook on Ayurveda; Volume I. Durham: Center for Ayurveda. https://archive.org/details/GabrielVanLoonCharakaSamhitaVol1Eng/page/n1 6. Driem, George L. van . (2019).The Tale of Tea: A Comprehensive History of Tea from Prehistoric Times to the present time. Leiden: BRILL. https://books.google.co.in/books?id=Z6WODwAAQBAJ&pg=PA625&lpg=PA625&dq=Lieutenant+andrew+charlton+tea+Assam&source=bl&ots=baf_hPx8hM&sig=ACfU3U0t3UX- zqmLIVkXUuoXF3VXwdFEvQ&hl=en&sa=X&ved=2ahUKEwjfpf2KuLTlAhXQbn0KHa9mAHwQ6AEwBHoECAgQAQ#v=onepage&q=Lieutenant%20andrew%20charlton%20tea%20Assam&f=false 7. Gazetteer for Scottland. (2017). Robert Bruce (1789–1824). In: Gazetteer for Scottland. Edinburgh: University. https://www.scottish-places.info/people/famousfirst3224.html 8. Ghosal, Ranjan Kumar (2019), Indian history buff. Quora July1, 2019. https://www.quora.com/What-was-the-role-of-Maniram-Dewan-in-the-Revolt-of-1857 9. Griffith, William. (1847). Journals of travels in Assam, Burma, Bootan, Afghanistan and the neighbouring countries. Calcutta: Bishop’s College. http://www.gutenberg.org/files/15171/15171-h/15171-h.htm 10. IBEF. (2018). Tea Industry and Exports in India. In: India Brnad Equity Foundation – Portal. Last Updated: December, 2018. https://www.ibef.org/ 11. Johnson, George W. (1843). Stranger in India; or, Three years in Calcutta; v.1. London: Golburn. https://ia902702.us.archive.org/22/items/strangerinindia00johngoog/strangerinindia00johngoog.pdf 12. JSTOR. Global Plant Resource. [Search Engine] https://plants.jstor.org/login?redirectUri=%2Fstable%2F10.5555%2Fal.ap.person.bm000329174%3fsaveItem=true%5D 13. Kochhar, Rajesh. (2013). Natural history in India during the 18th and 19th centuries. in Journal of Biosciences 38(2) June 2013. https://www.researchgate.net/publication/236674827_Natural_history_in_India_during_the_18th_and_19th_centuries 14. Koehler, Jeff. (2015). Darjeeling: a history of the world’s greatest tea. London: Bloomsbury. https://www.goodreads.com/user/new?remember=true 15. Negi, Vineeta, and ors. (2018). Tea Kinnauri, Thang & Namkeen chai: an Ayurvedic perspective. In: World Journal of Pharmaceutical Research. Volume 7, Issue 18, 638-649. https://www.researchgate.net/publication/328802003_Tea_Kinnauri_Thang_and_Namkeen_Chai_an_Ayurvedic_Perspective_A_review 16. Santoshini, Sarita. (2016). Singpho Tea Party. In: Traveller India, Natgeo, february 22, 2016 http://www.natgeotraveller.in/singpho-tea-party-the-story-behind-the-brew/ 17. Sharma, Jayeeta (2011). Empire’s Garden: Assam and the Making of India. London: Duke University. https://books.google.com/books?id=W2dtxgZba6MC&pg=PA40&lpg=PA40&dq=a+significant+linguistic+shift,+from+%E2%80%9Ctea+forests%E2%80%9D+to+%E2%80%9Ctea+gardens&source=bl&ots=3_FfCbYj0-&sig=ACfU3U03VGNWmyb4pgp4UskXlr7w-ZBkZQ&hl=en&sa=X&ved=2ahUKEwiI5a62mKvlAhXyxlkKHV9wA3oQ6AEwAHoECAcQAQ#v=onepage&q=a%20significant%20linguistic%20shift%2C%20from%20%E2%80%9Ctea%20forests%E2%80%9D%20to%20%E2%80%9Ctea%20gardens&f=false%5D 18. Wheeler, J Talboys (1878). Early Recods of British India: A history of the English settlements in India. Calcutta: Newman. https://ia800208.us.archive.org/17/items/earlyrecordsofbr00wheeuoft/earlyrecordsofbr00wheeuoft.pdf 19. William Ukers. (1935). All about tea; v.1. New York: Tea & Coffee Association Trade Journal Company. https://archive.org/details/AllAboutTeaV1/page/n9

TEA: A BRITISH GIFT TO INDIA

TEA: A BRITISH GIFT TO INDIA BACKDROP Tea might have been tasted by an Indian in around 1040 AD while the British did it before 1662 AD, and in no time the British Tea Culture came about some three centuries ahead of India’s courtship with tea.

0 notes