Part 4

But though I have before shewn, from the Authority of Bauhine, that the Leaves of one and the same Chamelæagnus, sport and vary considerably from each other; yet, I would not, because this may also probably happen to the Chinese Tea, have any one infer, that, in China, the Tea, which some maintain to be the Cha of the Tartars, is not adulterated. I am, indeed, of Opinion, that it is adulterated, but never either affirmed, or so much as intended to insinuate, that Nature sported and varied so in the Chamelæagnus, either of the Tartars, or Europeans, as to produce Leaves of a different Species: Nor is this Variation, and Sporting of Nature, surprizing in the Chamelæagnus; since it is equally, if not more, palpable, in Prunes of different Colours, Peaches, Apricots, sweet and bitter Almonds, and the Leaves produced by these Trees. I have often carefully viewed and turned over all the three Thousand Plants, with which my Repository is enriched, in order to see whether any of them resembled the spurious Chinese Tea, or that with which the genuine is adulterated; and I found the Leaves of two Shrubs highly similar to those of the spurious Tea: The one is by Carolus Clusius in Lib. 5. Rarior. Plantar. Histor. Cap. 20. called Pyrola quarta Fruticans; and Bauhine, in his Pinax, calls it the Pyrola Frutescens Arbuti Folio: The other is a Shrub, called by Clusius, in Lib. 1. Histor. Plant. Cap. 53, the Spiræa Theophrasti, and by Bauhine, Frutex Spicatus Foliis Salignis Serratus dictus.

As it was expedient to compare my Description of the Chinese Tea with those which Dodonæus gives of the Herb Betony, and the Chamelæagnus; so, in this Place, I think it proper to insert the Descriptions which Clusius has given of the Pyrola Fruticans, and the Spiræa Theophrasti; the former of which he describes in the following Manner: "One Genus of this Plant is sometimes of a shrubby Nature; for new, short, and small Branches springing up every Year, remain firm and green for some Years, and rise above the Earth, till by their own Weight they bend downwards, hide themselves in the Ground, and sometimes send out fibrous Roots. Two, three, or four small carnous Leaves generally grow between the Nods: The superior Parts of these Leaves are of a deep green Colour, and shining, whilst, in Form and Bulk, they almost resemble those of the Chamædaphne, or Laureola, only they are serrated about the Edges, and of an highly drying and bitterish Taste, like the Leaves of the other Species of Pyrolæ." These last Words ought carefully to be adverted to. The same Clusius, in Lib. 1. in Rarior Plantar. Histor. describes the Spiræa in the following Manner: "It rises to about the Height of two Cubits, with small Branches, or Twigs, covered with a reddish Bark. Among these Branches arise, without any Order, numerous, long, and narrow Leaves, resembling those of the Willow, serrated about the Edges, with their superior Surfaces of a faint green, and their inferior as if they were besprinkled with Verdegrease: They are of a drying and kind of bitter Taste." The last Words of this Description are also to be carefully adverted to, since the Leaves of Tea are not only serrated, but also of a drying and bitter Taste. As, therefore, the Pyrola Fruticans of Clusius, and the Spiræa of Theophrastus, and especially the former, are of a drying and bitterish Taste, it is highly probable, that the Chinese Tea may be adulterated with one, or both of these; especially, since they not only greatly resemble each other in Form, but also in Taste. A Cut of one Leaf of the Pyrola, I have annexed to the Description of Scurvy-Grass, in my Quadripartitium, No. 9. and another of a Tea-Leaf, produced in China. As for a Cut of the Spiræa, the Curious may have recourse to Clusius, or they may find one Leaf of it accurately engraved in Plate 2, of this Work; where two Leaves of Chinese Tea are engraved. The larger of these is so like the Spiræa of Theophrastus, both in Length, Breadth, Bulk, the Course of the Veins, and the Disposition of the Crenations, that there is hardly the smallest Possibility of distinguishing the one from the other: But both these Leaves are vastly unlike to that Tea Leaf which, in No. 7. of the last cited Plate, I ordered to be engraved, with the Cochlearia Danica: But the other small uncrenated Leaf is like the Chinese Tea, as the latter is like the Chamelæagnus, which, as I have already observed, sports and varies very surprizingly in its Leaves: This latter, I take to be genuine Tea; whereas, I am of Opinion, that the former, resembling the Spiræa, is spurious. Since, therefore, both Tartary and China, abound with the Pyrola, and the Spiræa of Theophrastus, I think we have just Reason to conclude, that all the Leaves sold among us for Tea, have not been gathered from one Species of Shrub, or Herb, but are adulterated with those of the Pyrola, the Spiræa, or some other Shrub; among which, we may justly reckon the Rhus, or Sumach, on account of the Similarity of its Leaves, Flowers, Taste, and Bulk; though I am sensible, that the celebrated Bauhine, in his Pinax, has placed it among the Species of Agnus Castus, and made it a Kind of intermediate Plant, between the Vitex and Ligustrum, calling it Frutex Spicatus Foliis Salignis serratis. In consequence of this, it seems dubious to what Kind of Shrubs it is principally to be referred: Its Flowers grow in a spicated Order, on the Tops of the Twigs, like those of the Agnus Castus; so that the Spiræa very much resembles the Vitex: But, when the Flowers, and crenated Leaves of the Spiræa, are accurately viewed, we find, that it is more justly referred to the Rhus, or Sumach, than to any other Species of Shrub. As neither Theophrastus, Clusius, nor Bodæus a Stapelen, have mentioned its Virtues, I shall not assert that they agree exactly with these of the Chinese Tea; only, it is highly probable, that the Chinese Tea is adulterated with the Spiræa, either by the Asiatic or European Dealers. Avarice has not only prompted People to this Piece of Fraud, but also to lodge Tobacco in Office-Houses, in order to render it more acrid. In order to evince how like the Chinese, or Japonese Tea is to the Spiræa, I refer the Reader to Tab. 1. Fig. 6, & 7, the former of which is a Leaf of Tea, and the latter that of the Spiræa.

Happening one Day to visit Hieronymus Molmanus, a learned Jesuit, to whom I communicated my Paradox about Tea; that Gentleman, upon my commending Trigautius and Rhodius, ordered me to read Martini Martinii novus Atlas Sinensis, as the best and latest Account of the East Indies, or rather of China. When I found this Work, I was glad to meet with a Description of the Cha, in the Account of the Town Hojechu in Nanquin, in which the Author affirms, that it is no where better and more valuable. Martinius informs us, that the Chinese Tea belongs to the Rhus, and is highly similar to it: But this Rhus, as I have already shewn from Pliny, Clusius, Dodonæus, and Dalechampius, is the same with our Chamelæagnus. Hence, it is not only obvious in itself, but confirmed by the Authority of Martinius, that the Chinese are guilty of Fraud and Imposture in adulterating their Tea.

The Description which Martinius gives of the Thee, is as follows: "The Leaves, most commonly known by the Name of Cha, are no where more valuable, than in the Province of Nanquin; and, for the Sake of the Curious, I shall describe them as briefly as possible. The Leaf is exactly similar to that produced by the Rhus Coriaria; and I am apt to think the former is a certain Species of the latter, though the Thee is not wild, but cultivated, is not a Tree, but a Kind of Shrub, sending forth various small Branches: The Flowers of the one do not much differ from those of the other, except that those of the latter are of a more yellowish White than those of the former. The Tea flowers in the Spring, and the Flower emits a gently fragrant Smell. It is succeeded by a green Berry, which soon assumes a blackish Colour: The tender Leaves appearing in the Spring, are thought best. These, when gathered, they put into an Iron Pan, over a slow Fire, and heat them a little; then they put them in a thin fine Cloth, and again expose them to the Fire, till they are intirely dry, and shrunk up. When thus prepared, they generally keep them close stopped leaden Vessels, in order to prevent Evaporation, and the free Access of the Air. After they have been kept a long Time, they resume their primitive Verdure, and expand themselves when put into boiling Water, in which they produce a greenish Colour, and communicate to it a pretty grateful Taste, especially to those who are accustomed to drink it. The Chinese greatly extol the Virtues of this warm Liquor, which they frequently use by Day and Night, making it the common Entertainment for Strangers and Visitors. The Price is very various, since a Pound ascends from an Halfpenny, to two, or more, Nobles: To this Liquor, it is principally said to be owing, that the Chinese are never afflicted with the Gout and Stone. When drank after Meals, it removes Crudity and Indigestion, for it greatly assists Concoction: It affords Relief after hard Drinking, and Surfeits of every Kind; for it is of a drying Quality, removes superfluous Humours, expels somniferous Vapours, and prevents Drowsiness and Oppression in those who incline to study: It has various Names in China, according to the Places where it is produced, and the different Prices of it. The best in Nanquin, is generally called Sunglocha. For a farther Account, the Curious may consult Rhodius de Regno Tunking." Martinius also informs us, that the City Luchen, in the Province of Kiangnan, is celebrated both for the great Quantities, and the Goodness of its Tea.

I could heartily wish, that all the practical Physicians in Europe would concur to giving a Sanction to this Doctrine by their Practice; for, besides the Testimonies of Trigautius and Rhodius, I am certain from Experience, that the Cha is the Rhus Coriaria, or a certain Species of it, whose Qualities and Marks are known from what has been already said. I do not, in the least, doubt, but the Cha of the Tartars, or the Thee of the Chinese, is our Chamelæagnus, or Pliny's Herb Rhus; especially since Clusius, in Auctar. Exoticor. Libror. expresly asserts, that from the Cuts of some Chinese Books, which Pavius and Joseph Scaliger received in a Present from some East India Merchants, though coarsely engraved, he perceived that many Chinese Plants are exactly similar to some of those produced in Europe. This Circumstance renders it highly probable, that China which borders upon Tartary, produces our Chamelæagnus. I am heartily sorry, however, that I have not had an Opportunity of conversing with Martinius on this Subject, since, according to Galen, in Lib. de Compos. Med. Cap. 3. reading an Author's Works, is not so satisfactory, as a personal Conversation with him. However, as I have only followed Reason, and the Course of my own Thoughts, I hope I shall have no Cause to repent my Labour; since, according to Cornelius Tacitus, in Annal. 15. many Things are obtained by Experiments and Efforts, which, to the lazy and sluggish Part of Mankind, seemed highly difficult, if not impossible. Thus the Romans, by Bravery and Activity, raised their originally petty State, to a most extensive and powerful Empire. Columbus discovered America by Reading and making Efforts for that Purpose. Copernicus, and Ticho Brahe, by their extensive Acquaintance with Mathematics, discovered and demonstrated many important Things, unknown to our Forefathers. The illustrious Hoffman, in Paralcip. Officinal, when giving a noble Scope to his Imagination, in the Investigation of Mineral Waters, tells us, that the advancing probable Things, is an Advantage to the Cause of Truth, and was always looked upon as such by Plato, Aristotle, Galen, and all other Philosophers. Notwithstanding the incomparable Learning and Industry of Martinius, I cannot comprehend some Things in his Description of Tea; for I cannot conceive why he asserts, that the Rhus Coriaria is not wild, but cultivated among the Chinese; since Matthiolus, Bauhine, and Hoffman, do not, with Galen, make a Distinction between the Rhus Coriaria, and Culinaria, which, by Trigautius and Rhodius, is called the Cha, or Thee; but if Martinius had mentioned the Myrtle, I should have conjectured, that he followed other Botanists, who exclude the Myrtus Sylvestris Dioscoridis, in the Shops known by the Name Ruscus, or Bruscus, from the Species of true Myrtles. Thus Marcellus Virgilius, in Comment. in Dioscorid. Lib. 1. Cap. 132. makes a great Difference between them in the following Passage: "The Myrtus Sativa of Pliny, which I describe in this Chapter, is not like other Plants, sown in continued Tracts of Ground; and though it thrives better in Gardens, than in uncultivated Soils, this is not the only Difference between it and the Myrtus Agrestis, which is a Plant of an intirely different Kind, which the Greeks call Oxymyrsene, and the Latins, Ruscus; for, upon Comparison, the Myrtle is milder than the Ruscus, whose cuspidated Leaves are pricking and sharp. It is, however, certain, that the Ruscus was, by some of the Antients, called Myrtus Sylvestris." I do not remember, that any Botanist has brought such a Charge against our Chamelæagnus, since it is universally enumerated among the Species of true Myrtle, though of the wild Kind. The Reason why Martinius calls the Chamelæagnus a cultivated Plant, as I suppose, is, because the Chinese, seeing us so fond of Tea, have begun to cultivate it, in order to draw the Profits arising from it, just as the Europeans do the Vine, for the Sake of the Grapes, the Persians the Mulberry-Tree, for the Silk; the Inhabitants of Narbon and Provence, the Ilex Coceigera, for the Sake of the Cochineal; or the Americans the Tobacco, on account of the large Quantities of it imported into Europe. As Trigautius thinks it not impossible for Tea to grow in some Parts of Europe, and as Rhodius affirms, that the Chinese are as busy in the Time of gathering their Tea, as the Europeans are in their Harvest; so, it is probable, that some Tracts of Land may be sown with Tea in China; notwithstanding which, it is more agreeable to the usual Way of speaking, to call Tea rather a wild, than cultivated Shrub. The Chinese also, according to Rhodius, do not gather all the Leaves produced by the Shrub, but only such as appear first in the Spring, and are soft and tender, which they also gather, one after another. Hence I infer, that the Leaves in the Summer, are very unlike those in the Spring, which is also observed in those of our Chamelæagnus, with respect to Softness, Smoothness, and Colour; so that it is not to be wondered at, if the Chinese Chamelæagnus appears milder than our own; since they collect, prepare, and dry theirs in a quite different Manner from us: "For, first, they put it in an Iron Pan, and warm it gently over a slow Fire; then, they wrap it up in a smooth, thin Cloth, and again expose it to the Fire, till it is corrugated, and shrivelled up." Hence it is, that our Chamelæagnus, when macerated in warm Water, is of a different Colour, Taste, and Smell from the Chinese Tea, though their Effects are the same, only those of the former are stronger and more considerable than those of the latter. If, therefore, in our Country, the Chamelæagnus was gathered with the same Circumstances, Pains, and Precautions observed by the Chinese, I doubt not but it would be equal to, their Tea; for if the same Measures are not taken in the Preparation of the same Herb, how is it possible, that it should produce similar and uniform Effects, especially if the one is gathered in the Spring, and the other in the End of the Summer: The one artificially dried in the House, and the other dried in the open Air by the Heat of the Sun; the one collected when it begins to appear, and other when the Plant is full of a roscid, sulphureous Dew, and bears Flowers, and Seeds. For this Reason, Scherbius justly observes, "That when many Things concur to the Production of the same Effect; all these Things ought to be exactly the same." Hoffman, in Comment. Lib. 7. represents this Doctrine in the following accurate and beautiful Manner: "Individual Objects often appear to our Senses to have no Difference; whereas, a very considerable one is observed in their Effects. This Circumstance constitutes that Individuality, which cannot be described, and which, I remember, Scherbius, my old Master, used to illustrate by the following Simile: If a Bell-Founder should make twenty small Bells, of the same Metal, in the same Mould, at the same Time, and in the same Place; yet the Sound of no one of them will be perfectly similar to that of another. What can be the Cause of this Variation? The Artist, the Mould, the Metal, and the Fire, concur to produce the same Effects, which, however, is not obtained. Besides, if we were carefully to examine these Bells by the Sight, the Touch, the Weight and other Circumstances, we can discover no Difference; which, however, is sufficiently evinced by the Sound. Some Things, said my Matter, can neither be described, nor expressed, and of this Kind are these Differences. Perhaps, in this Case, there is not an equable Thickness of the Metal, because the Fire has not equably pervaded all its Particles. Perhaps the Surface is not every where smooth because the fused Metal might have been in some Parts more refrigerated than in others: and perhaps, there maybe other Variations; for, unless all Circumstances exactly concur, the same Sound cannot be produced in all the Bells." I have quoted this Passage from Hoffman, lest any Person, observing some Differences between our Chamelæagnus, and the Chinese, or Tartars Tea, should forthwith doubt,--whether they are Shrubs of the same Species, as I have already proved them to be. The Chinese Tea, therefore, and our Chamelæagnus, are Shrubs of the same Species; though, for the former, we go beyond the Cape of Good Hope, into China, cross the Equator four Times in every Voyage, and expose ourselves to uncommon Hardships and Dangers, in order to bring Home the Leaves of an unknown Shrub, which has not the same Virtues and Qualities for which the Chinese Tea is celebrated in China, and to which our European Betony is preferable. Since, therefore, the Chamelæagnus is now sufficiently known, we have no more Occasion for Tea from China, than we have for Arum from Asia, Wormwood from Pontus, or Scordium from Crete.

I now proceed to consider the peculiar Virtues commonly supposed to reside in Tea, but which I assert are equally to be found in European Plants; for the Chinese are guilty of a fulsome Exaggeration, when they assert that it has a Tendency to prolong Life. The Virtues, then, of the Tea, seem to be most accurately described by Rhodius and Martinius, who seem to have reduced them to three Heads; the first of which, according to Rhodius, is, that it alleviates Pains of the Head, and represses Vapours: The second, that it corroborates the Stomach: And, the third, that it expels the Stone and Gravel from the Kidneys. These Virtues are, by Martinius, recited in the following Order: To the drinking of this warm Liquor, it is said to be owing, that the Chinese are Strangers to the Gout and Stone. When drank after Meals, it removes Crudities and Indigestion. When exhibited to drunken Persons, it affords them Relief, and prevents the bad Consequences of Surfeits; for it is of a drying Nature, carries off superfluous Humours, expels somniferous Vapours, and removes the languid State of Students, who are oppressed by long Application. These Virtues are, at present, to be carefully examined. I shall not here speak of those Qualities, which are the Result of its Temperature; since I before evinced, that the whole Substance of the Tea was grateful to the Brain; but at the same time shewed, from a singular Observation, that Betony was possessed of the same Virtues and Qualities.

First, then, it is asserted of Tea, that it removes the bad Consequences of Surfeits, because it is of a drying Nature, and carries off superfluous Humours: The same Effects are also produced by Betony: But as for the Expulsion of somniferous Vapours, and removing the languid State of hard Students; these Properties are more frequently ascribed to the true Myrtle, than to Betony; which, however, as we shall afterwards shew, is also recommended against Intoxication.

The second Virtue of Tea macerated in warm Water, is, that it corroborates the Stomach; which Effect is also remarkably produced by Betony.

The third Virtue it is said to be possessed of, is, that it frees the Kidneys from Stones and Gravel; for which Reason, according to Martinius, the Chinese are Strangers to nephritic and arthritic Disorders. Betony remarkably produces this Effect, and, at the same time, is a powerful Preservative against the Gout. The other Qualities of Tea, enumerated by other Authors: I shall not here mention, that I may, at more Length, compare it with Betony. The Reader may, however, consult my Quadripartitium, and Antonius Musa, who, in Libell. de Betonica, affirms, that Betony is possessed of so excellent medicinal Virtues, that it cures no less than forty-seven Disorders; which none of the Chinese have ever dared to assert, concerning their Tea: The Asiatic Tea is, therefore, far inferior to the European Betony. The same Author affirms, "That Betony, previously taken, prevents Intoxication." By which Words, Musa insinuates, that it guards against a Surfeit, and, consequently, frees us from Drowsiness; so that the whole Substance of it is equally grateful and refreshing to the Brain with Tea. It were to be wished, that this Physician had directed the Method of preparing Betony, in order to prevent Intoxication; by which Means the Europeans would, in all Probability, have been encouraged to greater Care and Diligence in cultivating, drying, and separating the small from the large Leaves of our Chamelæagnus, a Decoction of whose Flowers would have been as grateful to them as that of the Chinese Tea is to them. But if any should foolishly dread the Use of the Chamelæagnus, which, however, is much used, and greatly extolled in Denmark, and the Lower Saxony; such Persons may, I think, substitute Betony in its Room. But, if a Physician should order an European Cobler, or Day-Labourer, frequently to use a Decoction of Betony, they would sneeringly bid him use his insipid Water himself. But the Custom of drinking Tea only prevails, because it is a new Thing, unknown to the Forefathers of the Chinese, and is imported from Asia into Europe, whose Inhabitants of all Ranks are so excessively fond of it, on account of its grateful Bitter, and sub-astringent Taste: The same may be said of the Indian Chocolate, and the Water impregnated with the Chavva of the Persians, since these three Liquors have generally no more grateful a Taste, than a Decoction of coarse European Pears, or what the Germans call a Pear-souse.

But, as Antonius Colmeri de Lodesma has given a distinct Account of Chocolate, and the Method of preparing it, the Reader may expect that I should say something of the Use and Method of preparing the Water of Chavva; and this I shall the more willingly do, because no Physician, or Botanist, so far as I know, has expresly, but only accidentally, and imperfectly, given the History of the Chavva. But I would advise Physicians to order the Use, not only of Chocolate, but also of the Chavva, very sparingly; though both Liquors are highly commended by the high and learned, as well as the low and illiterate Part of Mankind: For Hieronymus Benzo, who, according to Dalechampius, Lib. 18. Histor. General. Plant. calls it, "A Wash rather fit for Hogs, than a Liquor proper for human Creatures." Benzo, after residing above an Year in the Province of Nicariquan, in America, had, all the while, a mortal Aversion to this Liquor; till, falling short of Wine, he learned to imitate the Natives, that he might not be under a Necessity of drinking Water perpetually. This Liquor, by its somewhat bitter Taste, refreshes and refrigerates the Body, without intoxicating those who use it. This is the principal and dearest Commodity of those Countries; nor do the Indians, who use it, esteem any thing more highly, according to Clusius, Lib. 2. Exot. Cap. 29. and Anonym. Auctar. in Dodon. I must own I should, with Benzo, have preferred pure Water to this unnatural Mixture, which, as well as Coffee, and Tea, the Europeans may very well want, without any Loss of Health: And it were to be wished, that the excessive Demands for all these, did not excite People of sordid Tempers, to adulterate them, with Substances of heterogeneous Parts, and such as are unfriendly to Nature. This, as I have before mentioned, with respect to Tobacco, is the Reason why, in our Age, we are seized with Disorders, the Names of which are not so much as mentioned in the Writings of the Antients. Hence Bartholin thinks, "That Aromatics and Spices, which are no less the Causes of Wars in Europe, than of Commotions in the Body, ought to be prohibited; since the Purposes of Life and Health will be far better answered, by cleansing the Blood now and then with the Leaves of the Coluthea, Water-Cresses, or Fumitory. We are also to chuse an Antidote for common Use; but not the Theriaca, of which the Emperor Antoninus took the Bulk of a Bean every Morning, nor the Mithridate; for these are injurious by their Heat, and consequently improper for us. But we are to use Conserve of Roses, Rob. of Elder, Electuaries of Marygolds, the Morus Norvegica, and other indigenous Plants, whose Qualities are best suited to our Temperaments and Constitutions." But the Use of the Herb Tea, if it could be brought fresh and recent from China into Europe, would be more tolerable than that of Chocolate, and Coffee, which is of all others the worst: Since a Decoction of the Chavva surprizingly effeminates both the Minds and Bodies of the Persians; by imitating whom, we shall never arrive at that Vigour and Hardiness, which Julius Cæsar, and Cornelius Tacitus, so much admired in our Forefathers.

We have before observed, that Amurath, the fourth Emperor of the Turks, under Pain of Death, totally prohibited the Use of Tobacco, lest his Subjects should become barren. But we Europeans heedlesly go on by the Abuse of Coffee, to emasculate ourselves like the Persians, who are fond of Sterility, and, according to Olearius, much more salacious than the Europeans; But of this Effect of Coffee we shall afterwards treat.

As the Fruit of the Cacao, or Cacarate, which resemble Almonds, are the Basis of Chocolate, they are found engraved in Tabernemontan. Lib. 3. Cap. 16. So that I shall here give no Cuts of them, since I have done that in Quadripartit. Botan. Class. 3. No. 11, 12. when, describing the Seed Bon, or Ban, which is also called Buna, or Buncho, and Bunea, or the Seed from which is prepared the Coava, Caova, Cavve, Choava, and Cahvve, which, by a Corruption, is, no doubt, the Coffee of the Europeans.

If it should be asked, to what Class of Simples, whether that of Herbs, or Trees, we are to refer the Plant which bears the Seed Bon, from which the Water of Chavve is prepared, and which is also mentioned by Olearius, in Itinerar. Persiæ, Cap. 17. I answer, that some, ignorant of Botany, may take it for an Herb, whose Seeds resemble those of the Turkish Corn, or the Indian Corn, by Bauhine called Mays, or for our Wheat: Whereas, it is no Herb, but a Tree, by Olearius, in the last quoted Passage, described in the following Manner: "The Persians, in smoaking Tobacco, have always the black Water of Chavve present. The Fruit with which they prepare this Liquor is sent from Egypt; and, in the inner Side, resembles the Turkish, though on the outer Side, the European Wheat. This Fruit is of the Bigness of a Turkey Bean, and the Shrub bears a white Flower. The Fruit, or Berries, they burn, or roast, in a dry Pan; after which they grind them, and boil them in Water, which they drink, and which has a Kind of hot, unpleasant Taste. It is esteemed a great Cooler; for which Reason it is drank by most; but if it is used to Excess, it extinguishes the Inclination to Venery, and induces Sterility." The Seed Bon, or Ban, is collected from a Tree bearing its own Name, if we may believe Prosper Alpinus, Lib. de Plant. Egypt. Cap. 16. This Author, after residing some Years in Egypt, saw the Bhon-Tree in the Green-House of Hali Bei, the Turk. An intire Description and Cut of this Tree is also to be found in Tom. 1. Lib. 4. Histor. Plantar. Univers. Cap. 5. Since, therefore, Alpinus compares this Tree to our Euonymus, and says, that the former resembles the latter: Hence Caspar Bauhine, in his Pinax, places it among the Species of Euonymus, and calls it the Egyptian Bon, like the Euonymus, with a Fruit like Bay-Berries, from whose Seeds the Egyptians make their Liquor, called Coava. Though this Fruit, with respect to Figure, Bark, and Colour, is highly similar to Bay-Berries, yet it is far less in Bulk. In my Opinion, it most resembles the Seeds of the admirable Peruvian Tree, Decoctions of which, are used by the Eastern Nations, the Egyptians, Turks, and Persians, for corroborating a cold Stomach, assisting Concoction, and removing Obstructions of the Viscera. They also, with Success, use this Decoction for many Days against old Obstructions, and cold Tumors of the Liver and Spleen. This Decoction, according to Alpinus, seems also appropriated to the Uterus, which it warms, and frees from Obstructions: Thus, the Egyptian and Arabian Women, for the due Evacuation of their Menses, use this Decoction for several Days after they commence. Hence, according to Olearius, the Persians are not afraid, lest the Decoction of Cavve render them cold; unless we should also say, that Agnus Castus which induces Sterility, is also of a cold Temperature: But this Doubt will be cleared by-and-by. It were to be wished, that the celebrated Johannes Weslingius, who also travelled into Egypt, had had an Opportunity of seeing this Tree; since he would have given us a more accurate Description of it, than we have hitherto got; for, in Commentar. in Prosper. Alpin. he tells us, that the Fruit of this Tree is brought from Jamin, or Arabia Felix into Egypt; and, that a Decoction of it is sold in some Thousands of Taverns at Memphis. Prosper. Alpinus also, in Lib. de Medicina Egyptor. Lib. 4. Cap. 3. when treating of the Decoctions used by the Egyptians, whether sick, or in Health, tells us, that, in a particular Manner, they make use of the Decoction called Choava, prepared with the Coats or Husk of the Seeds called Bon. Then he describes the Preparation of Bon, by telling us, that it smells like Corn, Rye, Barley, or Pease, when thrown upon live Coals, and burned a little. Alpinus, however, endeavors to evince, that the Seeds of Bon consist of two Substances, the one thick and earthy, by which they brace up and corroborate, and the other thin and subtile, by which they heat, absterge, and remove Obstructions. That they are highly drying is certain, but I cannot for this Reason comprehend why Prosper Alpinus asserts, that Cold prevails moderately in them; for they act by their whole Substance, both by their Salt and both Kinds of Sulphur: So that it is highly probable they produce these Effects, on account of their ungrateful Taste and Smell. But it is said these Seeds are corrected with Sugar. Thus Weslingius informs us, "that some correct the Bitterness of this Decoction with Sugar, and preserve the whole Kernel of the Fruit incrustated with Sugar. Nor is this only customary in Egypt, but also through all the Provinces of Persia. This renders the Seeds Bon not only dear, but scarce, in Europe." Though Weslingius thinks that these Seeds are useful to the Europeans, yet I am of a different Opinion; for, in like Manner, the Europeans have resolved to sweeten, not only their Coffee, but also their Chocolate and Tea, without having any View to prevent Disorders, or recover Health; but only to follow the Customs of the Asiatics, and indulge themselves in a Liquor, whose Taste is pleasant to them.

If it should be said, that Tulpius informs us, that the Chinese dissolve a few Grains of Salt, or Sugar, in their Infusions of Tea, I answer, we here enquire not what is done, but what ought to be done; not what is palatable, but what is conducive to preserve Health, and restore it when lost. Though I do not altogether disapprove of Salt in Tea, yet I absolutely condemn Sugar. How ill the Europeans, especially those of the Northern Countries, consult their Health, by mixing their Mustard, and their Sauces of Vinegar, and Horse-Radish, designed as a Preservative against the Scurvy, with Sugar, I have already shewn, in Class. 3. Quadripartit. Botan. For the same Reason, Sugar, mixed with an Infusion of Tea, infringes and impairs its Virtues; so that, by this means, we drink, not a medicated Water, but little more only than simple European Water, edulcorated with Sugar. This, no doubt, is an excellent Remedy against Intoxication; but certainly if we read both antient and modern Authors, we shall find, that Drunkenness may be removed by drinking cold Water. Besides, an Intoxication, next to Madness, may be greatly alleviated by wrapping up the Scrotum in Cloths dipped in cold Water. Hence we have but little Reason to bring Tea from China, Tartary, and Japan, at an extravagant Price, which might be far better laid out, in relieving poor indigent Families at Home. But the present Europeans are vastly different from what they were before the Asiatic Effeminacy was known among us. The Europeans might, perhaps, be indulged in the perpetual Use of Tea, provided their Regimen was the same with that of the Asiatics. Now, Regimen includes all the five Non-Naturals, which are Air, Meat and Drink, Excretion and Retention, Motion and Rest, Sleep and Watching, and the Passions of the Mind. Now, all these, in Europe, are vastly different from what they are in the Indies, as is obvious from the faithful and impartial Accounts, given us by Martinius, and Mandelslo. This Subject is excellently handled by Hippocrates, in Tr. de Aere, Aquis, & Locis, who joins these three together, with great Judgment, and for very sufficient Reasons; since each of the three has Atoms, in a manner, peculiar to itself, which it continually sends forth, and diffuses even to a great Distance: So that some Bodies, according to Bartholine, may, by means of the Atoms they emit, propagate the Sphere of their sympathetic Actions, to the Distance of a Thousand Miles. About the Equinoxes, and Solstices, the sudden Changes of the State of the Atmosphere, and the Variety of Vapours exhaled from the Earth, produce surprizing Alterations in Health. And these Exhalations rise sometimes in such large Quantities, as to be condensed, and by their own Weight to fall down, in the Form of sulphureous Showers: A memorable Instance of this we had in Norway, where, on May 19, 1665, a violent Tempest, accompanied with uncommon Thunder, and thick Clouds, broke out: During this Storm, there fell from the Clouds, a Substance, highly similar to Sulphur, which not only floated on the Water, but also seemed to cover the Earth. When Stobæus subjected this Matter to an Examination, he found, after drying, and passing it through a Sieve, that when it was become moderately warm, on an heated Tile, it emitted a fetid Smoak of the same Colour with that of the Spirit of Nitre, in Distillation. But this Matter could not be fused by the strongest Fire; by which Means, however, it became inodorous, and like small Sand, though before it resembled a fetid, coarse Sulphur, reduced to Powder. The same Author, in his Letters also, informs me, that, when about as much of the recent Matter, as would lie on the Point of a Knife, was laid upon a red hot Tile, it was spontaneously kindled, made a Kind of Noise, and emitted a reddish fetid Smoak. Next Day Stobæus endeavoured to sublime this crude and sulphureous Matter, by itself, without any Addition, in order to discover, whether Flowers of Sulphur could be obtained from it; but his Labour was in vain; for though the Matter became red hot by due Degrees of Fire, yet no Flowers appeared; only the first Steam, which, in the Alembic, appeared reddish, in the Water, assumed a dark ferruginous Colour: Then, by augmenting the Fire, a whitish Spirit appeared, which gave a similar Colour to the Water. This Steam and Spirit appeared in Distillation to be of an acrid Taste; so that Stobæus justly concluded them to contain a volatile Salt, of a particular Kind. The same Author informs me, in his Letter, that the Rain which fell, during the Thunder, smelled of Sulphur: And from this Observation, he thinks, the Chemists Doctrine, concerning the Generation of Thunder, may be confirmed. As every Substance does not act upon every other Substance, nor sulphureous Things on those of the same Nature, he put this Matter into Spirit of Turpentine, and digested it by a gentle Fire; by which Means, it gave the Liquor a a yellowish Colour, and a Smell, very like that of Balsam of Sulphur: But of these I shall not treat at greater Length, since I am perswaded that Miracles have ceased, and that Providence disposes of second Causes according to wise and stated Laws. Hence it is, that about the Vernal and Autumnal Equinoxes, or Solstices, all Sorts of Diseases, and especially those of the endemial or epidemical Kind, rage; such as the Scurvy, Measles, and Small-Pox, as also the Plague, though often these Disorders are confined to one City. A memorable Instance of this, we have in the Cities of Hambourg and Amsterdam, which, in 1663, and 1664, were afflicted with a Pestilence, which, however, did not spread itself to Denmark, Sweden, Britain, France, and Germany. But, as the Plague is imported from Africa, it is probable, that the Salubrity of the Atmosphere, in those Countries which escaped, checked the sulphureous, saline, and pestilential Atoms, which first contaminated the Air of Amsterdam, and then that of Hambourg. But all Countries differ so widely, with respect to Air, Water, and Situation, that none of them, even the most contiguous, are exactly alike, and conspire in producing the same Effects. Thus, among the German Wines, the Rhenish is the best; though it also differs in Goodness, according to the particular Parts in which it is produced. The like holds in the French Wine, the worst of which is reckoned that of Orleans; for which Reason, Quercean, in his Diæticum, Cap. 6. tells us, "That in the Oeconomy of the King of France's House, it is enacted, by a domestic Law, that the Steward shall give the King no Orleans Wines;" which, however, has a very grateful Taste. The same holds, not only in Ales, but also in other Things: Thus, the Noremberg Cakes, on account of the peculiar Qualities of the Water with which the Meal and Aromatics are made up, are far better, and more pleasant to the Taste, than those prepared in the same Manner, in any Part of Europe. This is what the Philosophers have been at so much Pains to account for. The Air, Water, and Situation, also constitute the Reason, why Tea in Europe does not produce the same Effects it does among the Asiatics, especially the Chinese. Many Persons of Rank and Distinction have informed me, that they could never be sensible of the so-much-extolled Virtues of Tea, nor perceive that it prevented Sleep, or rendered them more brisk, and fit for Business. One or two Persons, however, subject to Catarrhs, have confessed to me, that they have become far better by the long Use of Tea. Thus, I have heard, that a certain Ambassador to the Dutch, who before laboured under a Difficulty of Hearing, had his Disorder totally removed, by the large Quantities of Tea he drank at the Hague. I, myself, have found Tea to be diuretic. I own, two or three Persons who have travelled, not only through Europe, but also through the East Indies, have affirmed to me, that in Japan, the drinking of Tea infallibly removes Intoxication, and prevents Sleep; but this Effect is not at all produced by it in Europe. Thus, I have been informed, that Strangers, upon their Arrival in Muscovy, can drink such large Quantities of Brandy, as would put an End to their Lives in other Countries. Thus, it may happen, that the Chinese, or Japonese Tea, with the Assistance and Concurrence of other Things, may produce a particular Effect, which Tea will not do in Europe. But all these Effects are produced by Betony, an Herb universally known in Europe: Thus, it is certain, that our Chamelæagnus is the Tea of the Chinese, or Japonese. But to illustrate my Subject the better, I shall make a few Remarks on the peculiar Genius, Regimen, and Method of living used among the Indians and Chinese. The Indians then are fond of moistening Aliments, which guard against the Heat of the Sun; such as Cherries, Fruits of all Kinds, Pot-Herbs, Fishes, Oysters, Crabs: Besides, Michael Boym, a learned Jesuit, in his Flora Sinensis, mentions various Fruits which are not produced in Europe; whereas Nature has furnished the Chinese with others, either like to, or exactly the same with, those of the Europeans. The former of these, and the other similar Delicacies of the East Indies, do, in all Probability, give rise to new Diseases in Europe. This Jesuit speaks of China in the following Manner: "The Kingdom of China is, as it were, a Compound of the whole Globe, or rather, a Gem, in which more Riches are to be found than in all the rest of the World besides. In the Southerly Parts of the Country, the Heats are most intense, and produce large Quantities of all the Indian Fruits, such as Dates, Mangas, Ananas, and others: Whereas the Northern Parts produce Figs, Chesnuts, Nuts of all Kinds, Peaches, Apricots, and Pears of various Kinds." Thus provident Nature has furnished the Southermost Parts of China with Fruits intirely unknown to the Europeans; whereas, the Northern Parts produce such as are known in Europe, and suited to its Soil and Climate: Since, in the former, the Heats are very intense, but not so in the latter. Thus Nature seems to have prohibited us the Use of the former of these Fruits, by placing us at such a Distance from them, and to have indulged us in the Use of the latter, by placing us so near them; for the Precept, of sometimes using Things to which we are not habituated, does not hold in this Case: Since, being Europeans, we ought to use the Regimen, Aliments, and Drinks, peculiar to Europe; for it is no less generally than justly observed, that the natural Produce of any Country is best suited to the Constitution of its Inhabitants. Thus Tea seems by Nature adapted to the Inhabitants of China, Coffee to those of Persia, Chocolate to those of America, and Ale and Wine to those of the different Parts of Europe. Thus the antient Inhabitants of Saxony and Megapolis, before they became fond of foreign Delicacies, used to say proverbially, Drink Wine, and reap Benefit from it; drink Ale, and become fat; drink Water, and die. It is also certain, that in former Times, the Inhabitants of Iceland and Norway, when they used a simple Regimen, and were Strangers to foreign Luxury, enjoyed good Health to an incredible Age; whereas, their Posterity are not only weaker, but hardly live beyond the thirtieth, fortieth, or fiftieth Year of their Age: So that the Lyric Poet seems to have made a just Prophecy of our own Generation, in the following Lines:

Damnosa quid non imminuit dies? Ætas Parentum pejor avis; tulit. Nos nequiores, mox daturos Progeniem Vitiosorem.

Europeans then must have their Constitutions impaired, and their Strength exhausted, by living like the Inhabitants of Asia, Africa, and America; especially since Macrobius, in Lib. 7, Saturnal. Cap. 4. shews, that the most simple Aliments are the most salutary, and easily digested. Besides, Socrates ordered his Pupils to abstain from such Meats and Drinks as created an Appetite after Hunger and Thirst were satisfied. But, according to the Chinese, Tea produces an Appetite after Hunger and Thirst are satisfied; therefore the drinking of it is to be abstained from. The same holds true with respect to Chocolate, and Coffee. But I return to the Chinese, who are accustomed to Water-drinking, and a frugal Life. Hence, their Physicians, whom Martinius, in the Preface of his Atlas Sinicus, seems to prefer to those of Europe, no doubt, enjoin them the Use of Tea, in order to prevent the Generation of excrementitious Humours; or, when generated, to carry them off by Stool, or Urine; for, it is certain, from what has hitherto been said, that Tea is moderately heating, bitter, drying, and astringent. If it should, for these Reasons, be said, that Tea is justly to be commended for a Weakness of the Stomach, I answer with Celsus, in Lib. 1. Cap. 8. "Our Countrymen ought not to be believed, who, when indisposed, covet Wine, or Water, and instead of charging their own Luxury, lay the Fault on the Stomach, which has no Share in it." This Passage is equally applicable to Tea, Coffee, and Chocolate, and seems to insinuate, that such Persons, in order to satiate their Thirst, falsly accuse their Stomachs. If this were more carefully adverted to by the Patrons of the Chinese Delicacies, and especially those who look upon Tea as a Panacea, they would use it more sparingly, especially in a bad State of Health; because Celsus, in Chap. 3. of the same Book, tells us, "That Changes ought to be gradually and slowly made; since that to which the Patient is not accustomed, proves, hurtful, whether it be soft, or hard".

But the Chinese Method of using Tea, is not agreeable to the Custom of the Europeans, and therefore hurtful to them.

Hence the Germans, Saxons, and Inhabitants of other Nations, in the Baltick Sea, being neither accustomed to much Wine, nor to dilute it with Water, are generally seized with malignant Fevers, when they go into France, or Italy; because every fixed Substance fixes such as is volatile; whereas, such as is volatile, resolves that which is fixed. Hence the thick and fœculent Blood of the Germans, consisting of saline, sulphureous, fixed, and volatile Parts, and being changed by the Regimen of France, and the Heat of the Sun, is subtilized by the Tartar and Sulphur of the French Wine, especially in such Germans as took great Care of their Health, when in their own Country; and in those who enjoyed good Health, their Blood is not only subtilized, but also ferments, undergoes an Ebullition, and is despumated. Hence arise Spots of different Colours, produced by the Blood variously corrupted. But these I have considered more fully in my Digressio de Febribus Malignis. This Doctrine is warmly inculcated by Hippocrates, who, in Lib. de Fract. Senectut. §. 6. tells us, "That the Age and Constitution of one Person, differ widely from those of another." But this Assertion, how true soever, is but little adverted to by most of the Europeans. But I think it incumbent upon me, for the Reasons now alledged, to warn them against the Abuse of Tea; especially since we find, that this Herb does, by no means, answer the Encomiums bestowed upon it by the Chinese and Japonese. I own Tea is of a more drying Quality than many European Herbs; but, for this very Reason, the constant Use of it is so far from procuring Longevity, especially in Persons of a middling Age, that it rather accelerates old Age; which, according to Macrobius, in Lib. 7. Saturn. Cap. 11. is, "an Exhaustion and Dissipation of the vital Liquor, by Length of Time; for old Age is dry, for Want of natural Moisture, and sometimes moist through a Redundance of peccant Humours, produced by Coldness of Constitution." Since then Tea, by Means of the Sulphur it contains, is of a more heating and drying Nature than Ginger, Cinnamon, Pepper, Cubebs, Cardamomis, or Arabian Castus; hence, it necessarily follows, that it is injurious to old Persons, and such as are of a dry Constitution, and loose Texture of the solid Parts. On account of this dry Constitution, and natural Marasmus of old People, which no Art can prevent, they become thirsty, and more addicted to tippling, than in their younger Years: Hence arises the German Proverb, If a young Man knew the Pleasure of drinking in old Age, he would be saving in his younger Years.

It is not, therefore, the native Heat, but that fatal Dryness which renders the Members cold, and the Skin corrugated, which renders old Persons fond of drinking; and for this Reason, I have, in my Commentaries, universally commended a moistening Diet for them. Hence, the Inhabitants of those Nations, who, besides Tea, daily drink Wine, ought carefully to guard against all sudden Changes in Diet and Regimen. Thus, when a certain celebrated French Physician, endeavoured to perswade a Person of eminent Rank, who was, generally, twice or thrice a Year seized with a Catarrh, to change his Regimen, and give over the Use of Wine, or, at least, dilute it with Water; because, in all Probability, the Physician told him, that cold Water powerfully corrected acrid Humours. Upon this, the Person of Distinction asked the Physician, whether he was in good Health? To whom the Physician replied he was: Then, says he, continue to drink Water, or Wine and Water, till you can drink no more; but you shall never, on account of slight Catarrhs, which are rarely offensive to me, perswade me to accept of a French, or Italian Regimen, instead of a Danish, and German: Nor will I drink Water instead of Wine, or Ale. I am at present full of Flesh and Blood, and enjoy a good Appetite: My Forefathers, for many Years back, were of the like Constitution, and used the same Regimen I do; but if, in the sixtieth Year of my Age, I should begin to drink Water, I am afraid I should rather resemble you than them; for you, who are a Water-drinker, though you enjoy good Health, yet you are emaciated, have a cadaverous Countenance, and seem to be rather a Skeleton than a living Person. I wish all Persons, especially such as are old, would follow the Example of this Gentleman, and obstinately reject Tea, which so dries the Bodies of the Chinese, that they can hardly spit. It is also an egregious Mistake, not only among the Persians, but also among most other Nations, to think that the Seed Bon, or Ban, which when toasted is called Coffee, and which I have taken Care to have engraved in the Plate after the History of Scurvy-Grass, No. 11, 12. of my Quadripartitium, is of so cooling a Quality, as to produce Impotence, even in those who use it frequently; for it only dries them. Thus Casmin, the Wife of Sultan Mahmud, after her Husband had so weakened himself by the Use of Coffee, that he had been impotent for many Years, is said, when she saw the Preparations making, for gelding a generous Persian Steed, to have told the Persons employed in that Work, that there was no Occasion for so much Trouble, since, by giving the Horse Coffee, he would become like her Husband, the King. This Story is, with the same Circumstances, related by Olearius, in his Travels through Muscovy and Persia. Coffee, then produces Sterility in the Persians, not because it is cold, but because it gradually dries their Bodies, by means of a certain Sulphur, as peculiar to itself, as those of Opium, Tobacco, or Agnus Castus are to them. As the Agnus Castus, or Vitex is, by Galen, said to be dry in the third Degree, like Rue, and to consist of very subtile Parts, it is impossible it should produce Impotence by rendering the Seed cold, which it diminishes and dissipates, not so much by the Subtilty of its Parts, as by its peculiar Sulphur. The incomparable Hoffman, both in his Variæ Lectiones, and in his Treatise de Medicamentis Officinalibus, has treated accurately of the Vitex. But, if that Author had been still alive, he would have agreed with me in this, that what Galen ascribes to the Subtilty of the Parts, not only of all Simples, but also of such Things as act by their whole Substance, such as Opium, Tobacco, Agnus Castus, Chinese Tea, European Tea, or the Myrtus Brabantica, or the Chamelæagnus Danica, is to be ascribed to their small sulphureous, and excessively dry Parts. Thus the Seeds of the Agnus Castus affect the Head, and from what has been said, it is sufficiently obvious, that the Seeds of the Chamelæagnus contribute principally to intoxicate the Country People, who prepare their Ale with it: The Seeds of the Agnus Castus, according to Hoffman, "do not convey Flatulences to the Head, except when they affect it by the Subtilty of their Parts (which I call their sulphureous Quality) just as Wine, whose Taste and Smell they have, according to Pliny, affects the Head, and procures Sleep." All these Properties of Wine, as well as of our Chamelæagnus, proceed from their Sulphur, which is grateful to the Nerves: But these Effects could never be produced, only by Galen's Subtilty of the Parts. But to proceed, in the Words of Hoffman: "Another Proof of the Subtilty of the Parts of Agnus Castus, (which I call its sulphureous Quality) is, that its Seeds, whether crude, or toasted, discuss Flatulencies of the Intestines, and most powerfully when toasted; since these do not so much affect the Head as the former." Thus, it also happens, that an Account of the artificial and careful Toasting of the Chinese Tea, by which most of its sulphureous Parts are dissipated, it prevents Sleep in the Chinese: Whereas, the European Tea, or Chamelæagnus, renders the Country People, as it were, intoxicated, and disposed to Sleep. But these different Effects are not owing to any occult Qualities of the Chinese and European Teas, but manifestly to the sulphureous Parts, of which the Chinese has a far smaller Quantity than our Chamelæagnus. Thus, it is certain, that prepared Vipers may be safely eaten, and that Dioscorides roasted Vipers for Food; so vast a Difference there is between artificial Preparations, and natural Productions. But to proceed: Hoffman, with respect to toasting the Seeds of the Agnus Castus, tells us, "That in toasting, the remarkably subtile Parts are dissipated." These remarkably subtile Parts, I call sulphureous, which the Persians also dissipate, by an artificial toasting, from the Seeds Bon, or Ban, conveyed to them from Egypt. Thus, the celebrated Hoffman, only differs from me in Words, but not in Sentiments. The same also holds true of Chocolate. I, therefore, conclude, that all these Substances are of a drying Quality, on account of their sulphureous Parts. I would, therefore, advise all Europeans to have a due Regard to these Things, to preserve Youth by moistening Substances, and prevent old Age, which is brought on before its due Time, by Means of these drying and sulphureous Commodities; though, at the same time, I do not prohibit the Use of moderately hot Substances. Let no one condemn me for making Repetitions; since it is a Maxim, not only of Policy, but also of common Humanity, That the Safety of the People, is, of all other Laws, the most essential and important. If, therefore, an immense Reward was bestowed on the Man who preserved a single Roman Citizen, I may, certainly, hope for Indulgence, when, by repeated Expostulations, I attempt to preserve all Europe, by perswading its Inhabitants not to exchange our own salutary Regimen, for that of the Asiatics, and Chinese, by following their Custom of Tea-Drinking. Martinus Martinius, indeed, in his Preface to his Atlas Siniticus, greatly extols the Chinese Regimen, in the following Manner: "Their Drinks, says he, whether prepared with Water, Wine, or Rice, must always be warm; they macerate their Tea in particular in boiling Water, which they drink as hot as they can bear. When I was accustomed to this Regimen, I commended the Chinese, and condemned the Europeans, who are so fond of drinking cold Liquors; for, in China, the Inhabitants, by drinking their Liquors warm, both extinguish Thirst, and so dissipate the redundant Humours, that they hardly ever spit; nor are they afflicted with Crudities of the Stomach, as the Europeans are: They have also fewer, and less violent Diseases; neither are the Stone, the Gout in the Hands and Feet, and other similar Disorders, known among them." But these Things happened to Martinius, in China, and not in Europe. Nor shall he ever perswade me, to change the European, for the Indian Regimen. Since, according to Martinius himself, some of the Inhabitants of that Country, on account of the Pythagorean Doctrine, of the Transmigration of Souls, religiously abstain from Flesh, and think,

----Scelus est in Viscere Viscera Condi, Congestoq; Avidum pinguescere Corpore Corpus, Alterusq; Animantem Animantis vivero Letho.

Martinius, therefore, makes an insufficient Enumeration of Causes; since the good Health of the Chinese, is not totally owing to the Use of Tea, but to various other Circumstances, which we shall not here enumerate: Only I shall, from the Amphiatridius of Johannes Boterius, published in 1600, observe, "That in the various Districts of China, the Clemency and Salubrity of the Air is so great, that a Pestilence has never been remembered to rage universally in them." For the Sake also of those who want the sixth Part of the Theatrum Europæum Johannis Bleau, or the Novus Atlas Martinii, I shall, from the Preface of the last-mentioned Author, take the following Passage: "In Practice, the Chinese Physicians surpass those of Europe, who are more addicted to Dispute and Speculation, but less successful and happy in the Cure of Diseases, than the former." But, if a Chinese Physician was to practice on the Baltick Shore, where endemial Scurvys rage, it is hardly credible, that he would cure them with greater Success, than a skilful European Physician does; since, according to Hippocrates, there are many nominal, but few real Physicians. The same Author, in his Prisca Medicina, informs us, "That most Physicians resemble bad Pilots, who, if they steer the Vessel in a smooth and calm Sea, can prevent the Detection of their Ignorance; but, when they are attacked by blowing Winds, and violent Tempests, it becomes sufficiently obvious, that the Ship must be lost through their Fault, and Want of Skill." But to drop the Defence of the European Physicians, I shall return to the Asiatics. Martinius then, in the Passage last quoted, tells us, "That the Chinese Physicians generally prepare their Medicines of Simples and Decoctions; that they use Unctions, and Frictions, but not Venesections, which they look upon as an irreparable Error. They rather chuse to reduce the Blood to a due Temperature, by Fasting, and refrigerating Medicines; for, say they, because Broth boils in a Pot, the Broth is not, therefore, to be poured out, but the Fire to be removed from the Pot." But this Comparison is certainly far from being just: And, a little after, the Author subjoins, "In China are great Numbers of Chymists, who confidently boast of producing Gold, and preventing Death by Means of their Medicines. The Design of these Men is like that of their Brethren in Europe, to extort Money from the credulous and avaritious Part of their Fellow Creatures."

I now return, to consider the Air, Water, and Situation of the Chinese. Martinius then, in the Place before quoted, tells us, that China, or the most remote Parts of Asia, abounds with all Kinds of metallic Mines, such as those of Gold, Silver, Mercury, Iron, Tin, Copper, Minium, Lapis Lazuli, and Vitriol; in consequence of which, it is probable, that the Chinese Waters, flowing from the Mountains, as well as those of Europe, partake of the Qualities of the various Minerals through which they glide. Thus, according to Georgius Agricola, in Lib. 10. de Natur. Fossil. Cap. 18. at Goslar, in Saxony, there is a Kind of Bole, or Earth, impregnated with the Juice of Vitriol, as also with Oker. The same Agricola, in Lib. 1. De Natura eorum quæ ex Terra effluunt. Cap. 4. informs us, that the River Ochra, receives its Name from Oker, with which it is tinged, of a yellow Colour, at the Place where a Rivulet coming from Mount Ramelus, disembogues itself into it. Hence, it is easy to assign a Reason, why the Goslar Ale is so diuretic: The Garlabian Ale also, so much used at Helmstadt, is of a medicinal Nature: Hence, according to the celebrated Hoffman, in Paral. Officin. Cap. ult. "It both cures and produces Diseases in such as are not accustomed to it; for it is prepared of some hot, mineral Water, as is obvious from its peculiar Taste. On the contrary, the Turgensian Ale is highly agreeable; because the Water of which it is prepared has some mineral Quality, which is easily lost by Carriage; which also happens to other Waters. Hence, Augustus, Elector of Leipsic, in preparing his Ale, instead of Malt, ordered only a Drag to be boiled." I would not, however, have any one confide too much, either in hot or cold Mineral Waters. But among Mineral Waters, I also reckon that described by Martinius, in his Account of the ninth Province of China, called Kiangnar, and the fifth Town, called Chang-chew, in the following Manner: "Near Kiangin is a Mount, called Mount Chin, celebrated on account of a fabulous Chinese Story; for they assert, that a Woman was there born of a Deer. The Rivulet Leang, from a small Hill, called Hoej, flows into a Lake, near Vusie: Its Origin is a Fountain called Hoej, whose Waters are, by the Natives, accounted to be the second in Goodness; and I myself am convinced from Experience, that the Chinese are in the right, with respect to these Waters; for they are universally admired by the Grandees; and hardly any Ship passes, without purchasing, for a Trifle, large Quantities of this Water, previously put up in Casks; though Strangers, who stay for any Time there, may, for nothing, drink as much as they please. It is conveyed to the most remote Provinces, even as far as Peking; for it is excellently well suited to the Preparation of Tea: So that these two Commodities are generally sold together." But surely this Chinese Water is to be had in no Part of Europe. The same Author, in his Description of the fifteenth Province, called Junnam, and its Metropolis, tells us, "That in Mount Xang, situated to the North of the Town, there is a Spring of intensely cold Water, which, however, is highly beneficial to paralitic Persons." He also tells us, that in the same Province, there is a Spring called Hiangkui, which, in their Language, signifies odoriferous Water, "Because it diffuses a fragrant Scent, especially in the Spring, at which Time, the Inhabitants offer Sacrifices to the Fountain, and drink Water, mixed with Wine, or with a Liquor prepared of Rice. They also assert, that this Liquor cures many Diseases." That these Waters are impregnated with Metallic Particles, I have two Reasons to believe: First, Because Martinius informs us, that the Rivulet near the City Vusie, flows from a Fountain on a little Hill, called Hoej: The second is, that the Waters of this Lake are conveyed to the remotest Provinces, even to the Royal City, Peking, where they are used by the Grandees in preparing their Tea. But the best Waters, when taken from the Spring, cannot be long preserved from Corruption, unless they abound with a peculiar Salt: Since the cold Mineral Waters of the Spaw, lose much of their Virtue by being conveyed only into the Provinces adjacent to Germany. Thus, it is sufficiently known to all the Europeans, that the May Rains abound with Salt and Sulphur; in consequence of which, they keep longer free from Corruption than other Waters. For this Reason, it is customary among the Papists, to prepare their Holy Water of May Rain: See my Digressio de Febribus Malignis. But, lest these Reasons should be esteemed conjectural, I shall farther prove, and confirm my Opinion from Martinius, who, in the Place before quoted, speaks in the following Manner: "It is not without Reason that the City Gnihing receives that Name, which, in their Language, signifies the Glory of the Earth; and which was bestowed upon it, because in it are made the earthen Vessels, used in diluting, and drinking their Tea. The Reason why these are preferred to the Chinese, though more transparent, and diaphanous, is, because the former convey to the Tea, a certain Taste and Smell, much admired by the Chinese; so that the Inhabitants of that City are much employed in making them; and some of them are sold at a Price equal, if not superior, to those of Portugal." Since, therefore, these Vessels communicate to the Tea, both a Smell and Taste, which are grateful to the Chinese; since the Cause of Taste is a volatile Salt, and that of Smell a certain Sulphur; since this Salt and Sulphur can hardly be separated by Chymistry; and since it is peculiar to Salt to penetrate into the Essence of Things; it must necessarily happen, that the Water, taken from the Lake, or River last mentioned, and which is without any Smell, (for, if it had been odorous, Martinius would have mentioned that Circumstance, as he did of the third Fountain) must gradually extract the Taste and Smell from those precious Vessels, resembling Lemnian or Silesian Earth. But this Water of the Rivulet Leang, or of the Fountain Hoej, would either not at all, or with Difficulty, extract the Taste and Smell from these earthen Vessels, unless it abounded with an highly penetrating Salt, or, perhaps, a Vitriol; since Martinius tells us, that Vitriol Mines are found in China, for no Substance can communicate to another, a Quality which it does possess itself. Tea has indeed a Taste, though not of the grateful Kind, as is obvious from what has been said. The Taste and Smell, therefore, which the Chinese perceive in drinking Tea, do not proceed from the Tea itself, but from the Water, or earthen Vessels they use, or from both; from the Water, which by its Mineral Salt, extracts from the Vessels their Salt and Sulphur; and from the Vessels, which in return communicate these to the Water. For this peculiar Quality of the Earth, the City is called Gnihing, which, according to Martinius, signifies the Glory of the Earth. It is, by no means, surprizing to find various fragrant Mineral Earths: Thus, in the Dutchy of Kalenberg, in Germany, there is dug up a certain bituminous Mineral, which is a Kind of intermediate Substance, between Earth, Clay, and Stone; and which if it is either licked with the Tongue, or has cold Water, and especially Rain-Water, poured upon it, diffuses a Smell as fragrant as that of the Violet: The Truth of this, I know from Experience. But these precious Vessels are so rare in Europe, that the smallest of them are not to be purchased under an immense Sum. When, however, I understood, that Frederic the third, King of Norway and Denmark, had, among other Chinese Curiosities, two of these elegant and sumptuous Vessels; I obtained the Use of them from him, and prevailed upon Julius Reichelt, Professor of Mathematics at Strasburg, and a skilful Designer, to delineate them. This Gentleman has, with the greatest Accuracy, not only exhibited in the following Plates, these, and other Chinese Utensils, but also informed himself of their real Bulk, with all the Care and Pains he possibly could: But we shall give an Account of his Performance in his own Words:

Fig. I.

Fig. II.

Fig. III.

Fig. IV.

Fig. V.

Fig. VI.