name was Yamamoto, was so much pleased with it, that he at once bespoke the whole of the next year's crop; and the new tea, which he called Ten-châ, "Paradise- or Heaven-tea," found great favour, and has since preserved its high reputation under the more popular name of "Yamamoto-châ."

In the beginning of this century Yamamoto Tokuwo, a descendant of the afore-named Yamamoto, came to Uji on a visit to the tea-planter Kinoshita. Shown by him through the establishment, he noticed how the green leaves commenced curling in the Hôiro. It struck him as a novelty, likely to be successful in the trade, and he ordered a large supply of tea in this half-finished state, which found an eager sale, and commands the market still at the present day, known by the name of Giyôku-ro-châ, " Dew-drop tea." After the opening of the treaty-port of Yokohama in 1857, when the export of tea, principally to America, commenced, the Chinese method of preparing black and green teas was adopted.

In Japan green tea in leaf is universally used. Powdered tea, which at present is a most expensive luxury, is reserved for rare ceremonious occasions. Tea is not prepared by making an infusion with boiling water, as is habitual with us, but the boiling water is first carefully cooled in another vessel to 176 F. The leaves are renewed for every infusion, the same never being used for inexhaustible replenishings of the tea-pot, as is our custom. Tea prepared in the Japanese manner is of the colour of pale Sherry or Sauterne, and constitutes a most refreshing, reviving beverage, especially when travelling or when fatigued by exertion. The Japanese, like the Chinese, drink tea without milk or sugar, which, they contend, spoil the delicate aroma; but they recommend the use of both with black and green teas of inferior quality, prepared after the Chinese method, in order to cover their roughness.

The preparation of good tea is considered by the Japanese almost an art. Persons particularly expert in this accomplishment are called "Châ-jin," lit.: "tea-man." This term, however, besides its laudatory meaning, conveys also a less flattering sense, that of an eccentric person.

The Châ-jin prefer to every other kind of tea pots, those of a pottery known by the name of "6 Raku-yaki," not only for their elegance and beauty, but also for their property of preserving the heat of the tea longer

the new capital of Japan. Here stands the Kô-shaku, "public placard," a board erected under a shed on which are posted the imperial cdicts.

than any other kind. Being very delicate, cups of this kind are alleged to produce a pleasant sensation when brought in contact with the lips.

The Raku-yaki-"Yaki" (meaning "to bake, to burn,") is the general term for any pottery baked in the furnace-is a kind of faïence made only at Kiyôto by one family, the descendants of a Corean of the name of Amaya, who immigrated and was naturalised in Japan in 1550, and who established himself as a potter in this city, which is celebrated for its various kinds of superior ceramics. He subsequently changed his name, as is frequently done, into that of Sasaki Sôkei. His son, Tanaka Chô-jiro, was the inheritor of his father's trade secret, and the original pottery made by these two, now very rare and of priceless value, is known "Ima-raku Kiyô-yaki," "Henceforth delightful ware of Kiyôto.'

as

Sasaki's grandson, Kichi Zayemon, received in 1580 from General Taiko Sama,2 in reward for his famous ceramics, a brevet and seal,

showing the Chinese character

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Raku," which means happiness or enjoyment," with the permission to stamp all his ware with this mark. In consequence, all the Raku-yaki, which is still exclusively made by the descendants of Kichi Zayemon in the original manner, bears this Chinese sign. This ware is mostly hand-made, exceptionally moulded, but never turned on the wheel. It is glazed, and generally of black colour. The only other colours which sometimes form the ground, and are used for ornamentation, are white, red, yellow, and

blue.

It is a general custom, the omission of which is considered an unpardonable breach of good manners, to offer tea to every visitor immediately after his arrival. Even in shops, the customer is served with tea before the goods are displayed to him, and this does not by any means impose upon him the obligation

2 Toyotomi Hide Yoshi, popularly known by the name of Taiko Sama, "Lord Great Merit," the conqueror of Corea (1596); was in power during the interregnum between the second and third Minamoto dynasties (1573-1603), during which three of the most celebrated generals held the highest offices in the realm, but two of whom never became Shô-guns, not being of Minamoto blood. They were Ota Nobunaga, Taiko Sama, and Minamoto Tokuguwa Iye Yasu, who founded the third Minamoto dynasty in 1603. Taiko Sama, the son of a peasant, was born in 1536, and died in 1598, the highest in power, and one of the most popular heroes of Japan.

of making a purchase. This appears to have been a very ancient custom both in China and Japan, so ancient, that it was not omitted in receiving visitors from this world by the highest authorities in the Paradise and in the Hades, as we learn from the stories in the Lião-Chai-Chih-Î (Strange Stories from my Small Library), a classical work written in 1679 by P'û Sung-Ling, which is one of the most popular books in China.1 In the story entitled "Châng's Transformation," Châng, who is a Taoist, possessed besides other marvellous gifts, the power of disembodying himself and of soaring "above the clouds to heaven." There an angel led him among beautiful halls and palaces into the presence of Buddha himself, who said to him, My son, your virtue is a matter of great joy to me; unfortunately your term of life is short, and I have therefore made an appeal to God on your behalf." Châng prostrated himself and bowed the head to the ground, upon which he was commanded to rise and to be seated, and was served with tea as fragrant as Epidendrum.

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In another story, "Metempsychosis," certain Lin, who had taken his master's degree in 1621, and who could remember what had happened to him in a previous state of existence, tells the story of the migration of his soul. "I died at the age of sixty-two. On being conducted into the presence of the King of the Purgatory, he received me civilly, bade me to be seated, and offered me a cup of tea. I noticed, however, that the tea in his majesty's cup was clear and limpid, while that in my own was muddy like the lees of wine. It then flashed across me that this was the potion which was given to all disembodied spirits to render them oblivious of the past, and accordingly, when the king was looking the other way, I seized the opportunity of pouring it under

1 This classical work, which is commonly known by its abbreviated title, Liao Chai, "Small Library," has been translated into English by Mr. Herbert A. Giles, and entitled, "Strange Stories from a Chinese Studio' (London: T. De la Rue, 1880).

2 The Taoist system of metaphysics has been founded by Lao Tsze, "Old Child," so named because when born his head was white, and his countenance that of an old man. He lived about the close of the sixth century B.C., and was a contemporary to K'ung Kiu (Confucius). His biography is almost legendary, and his doctrines, Taô, "the way," and Teh, "moral excellence,' as promulgated by his disciples, are mystic and abstruse.

The Three Systems of Doctrine (Religion)" SanKiâo," as they are called, viz., the "System of the Literati" (of Confucius), that of Shê (Shakyamuni, i.e., Buddha), and that of Tao (Taoism), constitute the three recognised systems of religion, philosophy, and ethics of the Chinese.

the table, pretending afterwards that I had drunk it all up." This was the reason why, unlike other spirits who returned into this world, he had not lost the remembrance of his former state.

According to the general custom, the necessary tea-apparatus, Châ-dôgu, is constantly kept in readiness in the living-room of every house, viz. a brazier with live coals : Hibachi, a kettle to boil the water: Tetsubin, a tray: Bon, with a tea-pot: Do-bin or Cha-bin, cups: Châ-wan, and a tea-caddy: Châ-ire. Tea is the beverage and relish of every meal, even if it be nothing but boiled rice. Every artisan and labourer, going to work, carries with him a rice-box: Bentô, of lackered wood, a kettle, a tea-caddy, a teapot, and a cup, and his chop-sticks: Hashi. A few dry sticks boil the water, and the refreshing beverage is made. The rice is

eaten either cold or mixed with hot tea.

A complete tea-apparatus belongs also to the fittings of the Ju-bako, "Picnic-box," with which every Japanese is provided when travelling, or making an excursion, or at picnic-parties. Of the latter, called Hanami, ie., "Looking at the flowers," the Japanese are exceedingly fond, the lovely landscapes with which their country abounds offering the most tempting inducement.

Tea-houses: Châ-ya, which take the place of our taverns and taps, are met with everywhere, on high roads and by-roads, in templegroves, and resorts of pleasure.

Before describing the sociable and ceremonious tea-parties peculiar to the Japanese, I shall premise a short sketch on the cultivation and preparation of tea.

Tea is cultivated in Japan as far as to 40° N. The best tea-land, as I have already pointed out, is the district of Uji in the province of Yamashiro, after which the plantations of the other provinces rank in the following order: those of Ômi, Ise, Shimosa, Echiu, Tôtômi, Kadzusa, Inaba, Suwo, Suruga, Nagato, and Musashi on the main island Hon-dô, and those of Hizen and Higo on the island of This is the most Kiu-shiu," Nine lands." southern, and second in size, of the four large islands of the Archipelago, which consists besides of a great number of lesser islands. There are plantations also in other provinces, but I only mention those producing superior qualities of tea.

The tea-plant, like many other plants, cannot be transplanted or multiplied by

slips or by grafting, but must be raised from seeds. It requires a temperate climate, too great heat or cold being injurious to it.

The plantation ought to be laid out near a water-course, and, if possible, in a sloping situation open to the air. The seeds are always sown in drills running north and south, in order that the plants may be freely exposed to the sun, else they would only partially develop. The tea-growers are very particular as to the time of collecting the seeds, and they prefer the autumn equinox to any other season. They only choose such seeds as are fully ripe, and have fallen to the ground after the spontaneous opening of the seed-vessels.

The best time for sowing is from December to the end of January. The seeds are placed in circles, slightly covered with earth, over which a layer of rice-husks is spread in order to protect them against the hoar-frost.

The first shoots appear in the following May or June, the roots developing in proportion to the plant. If the seeds are sown too late, the roots have not time to expand before the rising of the stem, which injures permanently the subsequent growth of the shrub. No manure is required during the first twelvemonth after the appearance of the plant. During the second year animal manure diluted in an equal quantity of water is applied. From the third year, the stem is surrounded three times yearly with pure animal manure or with oil-cake, i.e., the residue of the oil-press. At the end of the third year the shrub 'is topped in order to increase the power of forming lateral buds.

The first leaves are gathered in the fourth year. The harvest commences in the beginning of the summer, when only the youngest leaves are picked. Thirty days after the first gathering, the second takes place. Some tea-growers have lately made a third picking, in consequence of the rise in the price of tea, but this proceeding ought to be energetically discountenanced, as it has proved most injurious to the plant.

I now propose to describe the mode of treatment of the tea-leaves, as it is practised at Uji, where, as we know, the best qualities of tea are produced. This being the standard method of preparing tea for use, it is followed with but very slight modifications by all the tea-growers in the country. We shall learn all the minor points, to which the Japanese, taught by a long and extensive experience, appear to pay great attention, some of which may seem to us but of slight importance or of none whatever. The great care with which the Japanese are wont to treat details may

explain their success and excellence in many undertakings. It is the special bias of their mind, which I may, I believe, not incorrectly, designate as mikro-megan, "great in small things."

The leaves, immediately after having been gathered, are taken to the factory. The teaplant abounds in stipules, and is thus unlike other plants of the order of the Ternstroemiaceæ, which are usually ex-stipulate. Here the stipules are separated by means of a bamboo sieve, and all impurities are removed. This done, the leaves are exposed to the action of steam, by placing them on a bamboo hurdle over water heated to 200° F. in a covered pan. Those intended for tea-in-leaf are steamed for fifteen seconds, those intended for powdered tea for half a minute. After this, they are uncovered, turned and aired by means of fans in the shape of the well-known palm-fans of the leaf of the Corypha rotundifolia, Lam. These fans, which serve for a great many purposes, are called Uchi-wa, and are made of a frame of split bamboo covered with paper.

Before the steam has ceased to escape, the leaves are placed in a basket, "the cooler," in which they are continually turned and fanned. The fanning must be particularly attended to, else the leaves would turn yellow and lose their fine aroma.

When perfectly cooled, the leaves are taken to the Hôiro, the apparatus for "firing the tea." The Hôiro proper is merely that portion which contains the fuel, but this term is generally extended to the whole apparatus, in which sense I likewise shall use it in this paper. It is a wooden frame measuring six feet by four, lined with a layer of cement, and covered with an iron grate, a short distance above which a copper-wire net is stretched. On this the dessicator holding the leaves is placed. This dessicator is a box of exactly the same dimensions as the Hôiro proper, formed of a wooden framework and paper.

The fuel, of which twenty-three pounds are used for every firing, consists of equal parts of charcoal of hard and of soft wood. When the fire is quite bright, a sufficient quantity of straw is burnt to obtain a layer of ashes in order to prevent the direct action of the radiating heat. During the process of firing, the leaves are continually rolled between the hands until they commence shrivelling and are nearly dry, when they are transferred to a second Hôiro for complete dessication. In preparing the sort of tea which is known by the name of Giyôku-ro-châ, lit. "Dew-drop tea," the leaves are steamed

:

but for an instant, and whilst drying over a slow fire, each single leaf is most carefully rolled between the fingers.

The leaves when perfectly dry are removed from the second Hôiro, into sieves of copperwire, in which the petioles, which may have remained attached, are separated by gentle rubbing between the palms of the hands.

After having been winnowed, the leaves are assorted into three qualities, and sifted through bamboo sieves, of which there are six different degrees of fineness. Common tea is sifted but once, the better qualities from six to seven times, and the powdered tea even as often as ten times, which expenditure in time and labour renders this kind of tea extremely dear.

The leaves for the powdered tea are likewise dessicated on the Hôiro, but in а somewhat different manner. The apparatus consists merely of the lower box for the fuel, with a grating of bamboo instead of the iron grate and the wire-net on the top. On this is placed a bamboo hurdle covered with a sheet of cardboard of the same size as the Hôiro proper, on which the leaves are spread. Instead of rolling the leaves between the fingers, they are alternately collected in the middle of the cardboard, and spread out again by means of tiny pincers, in order to secure the uniform drying of every single leaf.

The temperature of the room in which the Hôiro is placed, must be very high, and the doors and windows kept closed against the cooler outer air and draught. When the leaves are nearly dry, they are removed from the Hôiro and fanned, then all the faulty ones, and those which had turned yellow, are carefully picked out, and the remaining placed again on the Hôiro until perfectly dry, when they are spread on shelves near the fire and left for some time without being touched. Finally the leaves are sifted through a series of sieves from No. 4 to No. 10. The mode of the ultimate picking likewise differs from that employed with the tea-in-leaf. The leaves are placed in a square dish, spread by means of a feather, and the faulty ones removed with a pincer. For the first quality of powdered tea even more precautions are taken. The dish remains covered with a sheet of paper, and only those leaves are exposed which are taken up one by one with the pincer.

Tea being very difficult to keep in perfect condition, the Japanese dedicate the most scrupulous care to prevent its losing in flavour and colour. Pedantic as their many precautions may appear, it is not labour lost, as it secures them a most delicious aromatic

beverage, quite different from that insipid infusion of broom-sticks, yclept "tea," with which, in our ignorance of "what tea really ought to be," we generally feel contented. In fact, tea in the West and tea in the far-off East are two quite different beverages.

But it is not to be wondered at, from the careless way tea is treated in Europe. I am not speaking of the tea merchant proper, but of the retailer and the ordinary housekeeper. Tea in retail shops is often kept in indifferently closing canisters, even in open boxes, exposed to the air and to contamination from extraneous odours of other merchandise, in the close vicinity of roast coffee or whatever objectionable compound is sold and bought. under that name-of cheese, soap, candles, and a hundred other odoriferous articles. At

home it is frequently kept in a paper bag stowed away into a cupboard with miscellaneous contents. People generally do not know, or forget, that the aroma of tea is volatile, that the leaf itself is hygroscopic, i.e., very liable to get damp, and that it is equally subject to become impregnated by any kind of odour. Against all these injuries tea ought to be carefully guarded in order to preserve, at any rate, as much of its intrinsic qualities as are still left in it when reaching

us.

We shall see, and may perhaps learn how the Japanese keep and protect their tea.

The tea-leaves after having been prepared for use in the manner above described, are in June again exposed to the action of a gentle fire for several hours; then spread out in a flat pan and stirred and fanned until they have cooled. Then they are put into glazed earthenware jars, which are methodically moved and shaken, until they settle firmly, fresh leaves being added by degrees, until the jars are quite full. These jars are closed by stoppers likewise of earthenware, which are wrapped in several layers of paper in order to make them air-tight. The jars are removed to the upper floor of the factory, and stored in a room which must be well aired, cool, and perfectly dry. In August the tea is again fired and treated in the same manner as in the preceding month, and this process is repeated in the following months of November, February, and March, the tea being fired altogether five times during the twelvemonth after the harvest. With such precautions tea will keep in perfect condition until the next season. The selection of tea jars is guided by experience. Some peculiar kinds of old earthenware, known by the names of Ko-bizen, Ko-tamba, and Koshigaraki, especially the latter for preserving

tea in larger quantities, are always preferred to modern jars. These jars are named after the place of their fabrication, the provinces Hizen and Tamba, and Shigaraki in the province of Ômi, all famous for their ceramics. The prefixed word "Ko" means "old, ancient." If new jars must be used, they are carefully examined for the quality of the material, the glazing and the baking.

Tea, for the inland transport, is packed in boxes made of the wood of the Kiri, the Paulownia imperialis. For export air-tight tin boxes are used, which have a casing of the wood of Sugi, the Cryptomeria japonica. Smaller quantities are kept in well-stopped glass jars, made air-tight with pitch. Tea in such jars, kept under water in a well, will preserve its flavour unimpaired over the

manganese in each sort of tea is determined by incinerating the green leaves.

The Japanese green and black teas are without artificial colouring, technically called "facing." The former are made of the youngest, finest leaves of the first picking, which are only slightly fired. The black sorts are the leaves of the second gathering, which are more fired.

Imitations of the Riyoku-châ, " green tea," which surpasses every other sort in tea-kraft, made in China, are teas of inferior qualities, artificially coloured with indigo, sulphate of copper, or other green metallic dyes. They are prohibited in Japan by the law of the country as injurious to health.

Here I may insert a few words in explanation of the names and the origin of the several sorts of Chinese tea of commerce.

Tea was not known in China before the Tang dynasty (618-906 A.D.), although an

infusion of some kind of leaf was used as

early as during the Chow dynasty (1122255 B.C.), as we learn from the Urh Ya, a glossary of terms used in ancient history and poetry. This work is classified according to subjects and accompanied by explanatory notes, and has been assigned to the beginning of the Chow dynasty, but belongs more probably to the era of Confucius (K'ung Kui, 551-479 B.C.).

Formerly all the Chinese tea consumed in England was indiscriminately called "Bohea," for which we have the authority of Pope, Byron, and other great writers of the last and of the beginning of this century.

The "Bohea" proper, is called so after two ranges of hills in Fu-kien or Fo-kien, lit., "happy establishment," one of the eight provinces, with the capital Fu-chou-fu on the river Min.

Sou-chong," lit. : "small kind," as Cantonese term for tea of many varieties. "Hy-son," means "flourishing spring."

a

"Pe-koe" is the Cantonese pronunciation of the character for "white hair." This kind of tea is so called because for this sort only the youngest leaves are gathered, which have still the delicate down, the "white hair," on the surface. When older, all tea leaves are coriaceous.

"Pou-chong," "folded tea," is a kind of tea so called at Canton after the method of packing it.

The "brick tea," which has been much used for some years, is prepared in Central China from the commoner sorts of tea, by soaking the tea refuse, as broken leaves,