Methods of Preparing and Using it—Cowley on Cuca—Its Modern
Manufacture and Cost—Its Medicinal Properties—Cocaine and its
Dangers.
Cuca or Coca (_Erythroxylon Coca_) is now used as a drink, the leaves,
hitherto, having been masticated. It has very valuable medicinal
qualities, one of the chief being the ability to sustain fatigue by
those who use it. It grows in the valleys of the eastern slope of the
Andes, in Bolivia, and Peru; wild in many places, but that in use is
generally cultivated. It has been known ever since the Conquest of Peru,
notices of it being very early; and, considering the length of time this
knowledge has obtained, it is marvellous that it is only of very late
years that our scientific men have interested themselves in its medicinal
properties, and that an infusion of its leaves has not come into common
use.
[Illustration]
The earliest mention to be found of it in English is in a[134]
translation (1577) of a book written by Dr. Monades of Seville.
“OF THE COCA.
“I was desirous to see that hearbe so celebrated of the
Indians, so many yeares past, which they doe call the _Coca_,
which they doe sow and till with muche care and diligence,
for because they doe use it for their pleasures, which we
will speake of. The _Coca_ is an hearbe of the height of a
yerd, little more or lesse, he carrieth his Leaves like to
_Arraihau_, somewhat greater, and in that Leafe there is marked
another Leafe of the like forme, with a line very thinne, they
are softe, and of Coulour a light greene, they carrie the seede
in clusters, and it commeth to be so redde when it is ripe,
as the Seede of _Arraihau_, when it is ripe. And it is of the
same greatnesse, when the hearbe is seasoned, that it is to
be gathered, it is knowen in the seede, that it is ripe, and
of some rednes like to a blackekishe coulour, and the hearbe
beyng gathered, they put them into Canes, and other thinges,
that they may drie, that it maie be kepte and caried to other
partes. For that they carrie them from some high Mountaines,
to others, as Marchaundise to be soulde, and they barter and
chaunge them for Mantelles, and Cattell, and Salte, and other
thinges whiche doe runne like to money amongest us, they doe
put the seede into _Almaciga_,[135] and from that thei do take
them up, and set them in another place, into Earth that is wel
laboured or tilled, and made as it is convenient for to put
them, by their lines and order, as we doe put here a Garden of
Beanes, or of Peason.
“The use of it amongest the Indians is a thing generall, for
many thinges, for when they doe travail by the waie, for neede
and for their content when they are in their houses, thei use
it in this forme. Thei take Cokles or Oisters in their shelles,
and they doe burne them and grinde them, and after they are
burned they remaine like Lyme, very small grounde, and they
take of the Leves of the _Coca_, and they chawe them in their
Mouthes, and, as they go chawyng, they goe mingling with it
of that pouder made of the shelles in such sorte, that they
make it like to a Paste taking lesse of the Pouder then of
the Hearbe, and of this Paste they make certaine small Bawles
rounde, and they put them to drie, and when they will use of
them, they take a little Ball in their mouthe, and they chawe
hym; passing hym from one parte to another, procuring to
conserue him all that they can, and that beyng doen, they doe
retaurne to take another, and so they goe, using of it all the
tyme that they have neede, whiche is when they travaill by the
waie, and especially if it be by waies where is no meate, or
lacke of water. For the use of these little Bawles doe take
the hunger and thurste from them, and they say that they dooe
receive substaunce, as though that they did eate. At other
times thei use of them for their pleasure, although that they
labour not by the waie, and thei do use the same _Coca_ alone,
chawing it and bringing it in their mouthes, from one side to
another, untill there be no vertue remainyng in it, and then
they take another.”
Garcia Lasso de la Vega, who wrote his _Commentarios Reales_ in 1609,
gives a fine description of Cuca—which is taken from his translator, Sir
Paul Rycaut.
“_Of the pretious Leafe called_ Cuca.”
“But above all we must not omit to discourse at large of the
Herb which the _Indians_ call _Cuca_, and the _Spaniards_,
_Coca_, being that which is, and hath been a considerable
part of the Riches of _Peru_, and such as hath yielded great
benefit to the Merchants. And, indeed, the _Indians_ did justly
esteem it for the rare Virtues and Qualities of it, which the
_Spaniards_ have not onely approved, but have also discovered
several other specifick and medicinal Qualities belonging to
it. _Blas Valera_, who was a very curious Person, and one who
had resided many years in _Peru_, and came from thence thirty
years after my departure, hath wrote Very largely of the many
Virtues of this Herb, and such as he hath found out by his
own experience. His words are these, ‘The _Cuca_ is a small,
tender Tree or Bind, about the height and biggness of a Vine;
it produceth not many Branches, but is full of delicate Leaves,
of about the breadth and length of a Man’s Thumb; it is of
an excellent smell, and very fragrant; the _Spaniards_ and
_Indians_ do both give them the name of _Cuca_; the which is
so much esteemed by the _Indians_, that they prefer it before
Gold, or Silver, or Pretious Stones. They plant and manure them
with great art and diligence, and gather them with great care,
pulling them leaf by leaf, and then lay them to dry in the Sun,
and so the Indians eat them dry.
“‘The Virtue and Benefit of this _Cuca_ is plainly observable
in labouring Men, who, having eaten it are much refreshed,
and often labour a whole day in the strength of it, without
any other nourishment. The _Cuca_ moreover preserves the
Body from many infirmities; and our Physicians make use of
it, being dried and beaten to powder, to ease and assuage
the Inflammation, or swelling of any Wound; it is good to
strengthen bones which have been broken, and expell colds from
the Body, and to prevent them; it is good also to cleanse great
Wounds of Worms, and heal them; nor is the Virtue of it less,
being taken inwardly, than it is by outward applications.
Besides all which Virtues, it yields a great benefit to the
Bishop and Canons and other Dependents on the Cathedral Church
of _Cozco_, the Tithes of the Leaves of _Cuca_ being their
greatest Revenue; it is also a great commodity amongst the
Merchants; notwithstanding all which good Qualities of the
_Cuca_, there are many, who being ignorant of its Virtues
have wrote against it; for no other reason, than because the
Gentiles, in ancient times, did, by their Diviners and Wizards
offer this _Cuca_ to their Gods in Sacrifice; and, therefore,
having been abused to Idolatry, they conclude that it ought
for ever to be esteemed abominable and prophane. This Argument
might be available, if it had been the custome to offer this
Herb onely to the Devil, but, in regard that both ancient
and modern Idolaters have made their Corn, and Fruits, and
whatsoever grows above or beneath the earth, their Drinks and
Water, their Wool and Clothing, their Flocks and Herds, and
all things else, the matter and subject of their Sacrifices;
we may argue from the same foundation, that all those things
are defiled and rendred as abominable and unclean as the
_Cuca_; but to the clean, all things being clean, let us teach
them to abhor and forsake their superstitious and idolatrous
Worships, and let us, using our Christian Liberty, receive
those Blessings with moderation and thanksgiving.’
“Thus far are the Words of _Blas Valera_. To which we shall add
thus much farther, that this little Tree is about the height
of a Man, in the planting of which they cast the seed in its
green shell, and when it grows up, they then hoa and open the
Earth for it, as they do for Vines, supporting the tender twigs
with stakes; and in planting, they take great care that the
tender roots be laid streight in the Earth, for with the least
doubling they dry and wither; they take likewise the Leaf of
every sprig by itself, and, holding it between their fingers,
they cut it with great care till they come to the Bud, but do
not touch it, for then the whole branch will wither; both the
outside and inside of this Leaf in the greenness and shape of
it, is like the _Arbuteus_, onely the Leaves are so thin, that
three or four of them, being doubled, are not so thick as that
of the _Arbuteus_....
“When they gather the Leaves they dry them in the Sun; but
care is to be taken that they are not over-dried, for then
they lose much of their Virtue, and, being very thin, soon
turn to powder; nor will they bear much moisture; for they
soon grow musty and rotten; but they lay them up in Baskets of
slit Canes, of which many fine ones are made in the _Antis_.
With the Leaves of those big Canes, which are about the third
of a yard long, they cover the top of the Baskets, to keep
Moisture from the Leaves, which is very prejudicial to them;
and to consider the great pains and care which is taken to
nourish this _Cuca_, and the provisions of all things which
are made for it, we ought rather to render thanks to God for
his abundant blessings in the variety of his Creatures, than
to believe or conclude that what we write is fabulous or
incredible; if these fruits were to be planted or nourished in
other Countries, the charge and labour of them would be more
than the benefit.
“The Herb is gathered every four Months, that is three times
a year, and in the manuring of it care is taken to weed it
often; for the Country being hot and moist, the Weeds grow
apace, and the Herb sometimes increases so fast, that the
season for gathering of it advances fifteen days; so that
sometimes they have four Harvests for it in a year; the which,
a certain covetous Tithe-gatherer observing, in my time, farmed
the Tithes of all the principal and rich Inheritances and
Possessions about _Cozco_, and, taking care to keep them clear
and clean from Weeds, he so improved his Revenue, that the year
following, the Farmer of the Tithes made two thirds more than
what had been made in the preceding years; which caused a Law
Suit between the Farmer and the Proprietor, but what the Issue
was of it, I that was then but a Boy, did not much remark.
“Amongst many other Virtues of this _Cuca_, they say it
corroborates the Gums, and fortifies the Teeth, and that it
gives strength and vigour to any person that labours and toils,
onely by carrying it in his mouth. I remember a Story which I
heard in my own Countrey. That a certain Gentleman, both by
Bloud and Vertue, called _Rodrigo Pantoia_, journeying once
from _Cozco_ to _Rimac_,[136] met with a poor _Spaniard_ (for
there are some poor there, as well as here), travelling on
foot, carrying a little Girl of about two years of age in his
Armes; and being an acquaintance of this _Pantoia_, he asked
him how he came to give himself the trouble of carrying that
burthen; to which the person that was on foot, replied, that he
was poor, and had not money to hire an _Indian_ to carry it.
“In this discourse with him, _Pantoia_ observed that his mouth
was full of the _Cuca_; and it being, at that time, that
the _Spaniards_ abhorred all things which the _Indians_ did
eat or drink, because they had been abused to Idolatry, and
particularly they hated the _Cuca_, as a base and stinking
Weed, which gave cause to _Pantoia_ to ask him farther, why
he, being a _Spaniards_, did use those things which the
_Spaniards_ hated; for his necessities could never be so great
as to compell him to Meats or Customs unlawfull. To which the
Souldier replied, that though he abhorred it as much as the
_Spaniards_, yet necessity forced him to imitate the _Indians_
therein; for that without it he could never be able to travell
and carry his Burthen, for that holding it in his mouth, he
found such refreshment and strength, that he was able to
carry his Load, and perform his Journey with chearfulness.
_Pantoia_ wondring at this Report, related to many others, who,
afterwards, making the same experiment thereof, found that
the _Indians_ made use of it rather for their refreshment and
necessity, than for any pleasure in the taste, which in itself
is not very pleasant or agreeable.”
A plant having such manifold and beneficent properties must needs have
a supernatural origin, and the Indians had a belief that the goddess
Varischa first introduced the Cuca plant into Peru, and taught the
inhabitants the use thereof. Abraham Cowley sang thereof in his Latin
poems, “Sex libri plantarum,” and use is made here of the translation
by Nahum Tate, of the fifth book, published in 1700. The Indian Bacchus
challenge the other deities to judge between the fruits of the two worlds.
...
“But _Bacchus_ much more sportive than the rest,
Fills up a Bowl with Juice from Grapestones drein’d,
And puts it in _Omelichilus_ hand;
Take off this Draught, said he, if thou art wise,
’Twill purge thy Cannibal Stomach’s Crudities.
He, unaccustomed to the acid Juice
Storm’d, and with blows had answer’d the Abuse,
But fear’d t’engage the _European_ Guest,
Whose Strength and Courage had subdu’d the _East_.
He therefore chooses a less dang’rous fray,
And summons all his Country’s Plants away:
Forthwith in decent Order they appear,
And various Fruits on various Branches wear;
Like _Amazons_ they stand in painted Arms,
_Coca_ alone appears with little Charms;
Yet led the Van, our scoffing _Venus_ scorn’d
The shrublike Tree, and with no Fruit adorn’d.
The _Indian_ Plants, said she, are like to speed
In this Dispute of the most sterile Breed,
Who choose a _Dwarf_ and _Eunuch_ for their Head.
Our Gods laugh’d out aloud at what she said.
_Pachamama_ defends her darling Tree,
And said the wanton Goddess was too free,
You only know the fruitfulness of Lust,
And therefore here your Judgement is unjust,
Your skill in other offsprings we may trust,
With those Chast Tribes that no distinction know
Of Sex, your Province nothing has to do.
Of all the Plants that any Soil does bear,
This Tree in Fruits the Richest does appear,
It bears the best, and bears ’em all the year.
Ev’n now with Fruits ’tis stor’d—why laugh you yet?
Behold how thick with Leaves it is beset,
Each Leaf is Fruit, and such substantial Fare
No Fruit beside to Rival it will dare.
Mov’d with his Countries Roming Fate (whose Coil
Must for her Treasures be expos’d to toil)
Our _Varicocha_ first this _Coca_ sent,
Endow’d with Leaves of wondrous Nourishment,
Whose Juice succ’d in, and to the Stomach ta’en,
Long Hunger and long Labour can sustain;
From which our faint and weary Bodies find
More Succour, more they cheat the drooping Mind
Than can your _Bacchus_ and your Ceres join’d.
Three Leaves supply for six days march afford,
The _Quitoita_ with this Provision stor’d
Can pass the vast and cloudy _Andes_ o’er—
The dreadful _Andes_ plac’d ’twixt Winter’s store
Of Winds, Rain, Snow, and that more humble Earth,
That gives the small but valiant _Coca_ Birth;
This Champion that makes war-like _Venus_ Mirth.
Nor _Coca_ only useful art at home,
A famous Merchandize thou art become;
A thousand _Paci_ and _Vicugni_ groan
Yearly beneath thy Loads, and for thy sake alone
The spacious World’s to us by Commerce known.”
Dr. Von Tschudi says that the Coca plant is regarded by the Peruvian
Indian, as something sacred and mysterious, and it sustained an important
part in religion of the Incas. In all ceremonies, whether religious or
warlike, it was introduced, for producing smoke at the great offerings,
or as the sacrifice itself. During divine worship the priests chewed
Coca leaves, and, unless they were supplied with them, it was believed
that the favour of the gods could not be propitiated. It was also
deemed necessary that the supplicator for divine grace should approach
the priests with an _Acullico_ in his mouth. It was believed that any
business undertaken without the benediction of Coca leaves could not
prosper; and to the shrub itself worship was rendered.
During an interval of more than 300 years, Christianity has not been
able to subdue the deep-rooted idolatry; for everywhere are found traces
of belief in the mysterious power of this plant. The excavators in the
mines of Cerro de Pasco throw masticated Coca on hard veins of metal, in
the belief that it softens the ore and renders it more easy to work. The
origin of this custom is easily explained, when it is recollected that
in the time of the Incas it was believed that the _Coyas_, or deities of
metals, rendered the mountains impenetrable, if they were not propitiated
by the odour of Coca. The Indians, even at the present time,[137]
put Coca leaves into the mouths of dead persons, to secure to them a
favourable reception on their entrance into another world; and when a
Peruvian Indian, on a journey, falls in with a mummy, he, with timid
reverence, presents to it some Coca leaves as his pious offering.
Markham[138] also says, “The reliance on the extraordinary virtues of
the Coca leaf, amongst the Peruvian Indians, is so strong, that, in the
Huanaco province, they believe that, if a dying man can taste a leaf
placed on his tongue, it is a sure sign of his future happiness.”
He also gives an account of the modern cultivation of the plant. Sowing
is commenced in December and January, when the rains begin, which
continue until April. The seeds are spread on the surface of the soil in
a small nursery or raising ground called _almaciga_, over which there is
generally a thatch roof (_huascichi_). At the end of about a fortnight
they come up; the young plants being continually watered, and protected
from the sun by the _huascichi_. The following year they are transplanted
to a soil specially prepared by thorough weeding, and breaking up the
clods very fine by hand; often in terraces only affording room for a
single row of plants, up the side of the mountains, which are kept up by
small stone walls. The plants are generally placed in square holes called
_aspi_, a foot deep, with stones on the sides to prevent the earth from
falling in. Three or four are planted in each hole, and grow up together.
In Caravaya and Bolivia the soil in which the Coca grows is composed of a
blackish clay, formed from the decomposition of the schists, which form
the principal geological features of the mountains. On level ground the
plants are placed in furrows called _nachos_, separated by little walls
of earth, _umachas_, at the foot of each of which a row of plants is
placed; but this is a modern innovation, the terrace cultivation being
the most ancient. At the end of eighteen months the plants yield their
first harvest, and continue to yield for upwards of forty years. The
first harvest is called _quita calzon_, and the leaves are then picked
very carefully, one by one, to avoid disturbing the roots of the young
tender plants. The following harvests are called _mitta_ (“time” or
“season”), and take place three and even four times in the year. The most
abundant harvest takes place in March, immediately after the rains; the
worst, at the end of June, called the _Mitta de San Juan_. The third,
called _Mitta de Santos_, is in October or November. With plenty of
watering, forty days suffice to cover the plants with leaves afresh. It
is necessary to weed the ground very carefully, especially while the
plants are young, and the harvest is gathered by women and children.
The green leaves, called _matu_, are deposited in a piece of cloth which
each picker carries, and are then spread out in the drying yard, called
_matu-caucha_, and carefully dried in the sun. The dried leaf is called
_Coca_. The drying yard is formed of slate flags, called _pizarra_;
and when the leaves are thoroughly dry, they are sewn up in _cestos_,
or sacks, made of banana leaves, of 20 lbs. each, strengthened by an
exterior covering of _bayeta_, or cloth.[139] They are also packed in
_tambores_ of 50 lbs. each, pressed tightly down. Dr. Poeppig (writing in
1827-32) reckoned the profits of a Coca farm to be forty-five per cent.
The harvest is greatest in a hot moist situation; but the leaf generally
considered the best flavoured by consumers, grows in drier parts, on the
sides of hills. The greatest care is required in the drying; for too much
sun causes the leaves to dry up and lose their flavour, while, if packed
up moist, they become fetid. They are generally exposed to the sun in
thin layers.
The approximate annual produce of Coca in Peru is about 15,000,000 lbs.,
the average yield being about 800 lbs. an acre. More than 10,000,000 lbs.
are produced annually in Bolivia, according to Dr. Booth of La Paz; so
that the annual yield of Coca throughout South America, including Peru,
Bolivia, Ecuador, and Pasto, may be estimated at more than 30,000,000
lbs. At Tacna, the _tambor_ of 50 lbs. is worth 9 to 12 dollars, the
fluctuations in price being caused by the perishable nature of the
article, which cannot be kept in stock for any length of time. The
average duration of Coca in a sound state, on the coast, is about five
months, after which time it is said to lose flavour, and is rejected by
the Indians as worthless.
Cuca leaves can be bought in London, but up to the present time it has
not come into much use as a beverage, yet it is supplied in Roots’ Cuca
Cocoa, which is a combination of Cuca leaves, and the Cocoa bean.
There is no doubt whatever in Cuca possessing the qualities ascribed
to it, and its application in medicine for many “ills that man is heir
to,” is being diligently pursued by physicians all over the civilized
world, with very beneficial results, and it is a valuable addition to
our pharmacopœia. Johnston, in _The Chemistry of Common Life_,[140]
speaking of the general effects of the Coca leaf, says that it “acts
differently according to the way in which it is used. When infused, and
drunk like tea, it produces a gentle excitement, followed by wakefulness;
and, if taken strong, retards the approach of hunger, prevents the usual
breathlessness in climbing hills, and, in large doses, dilates the pupil,
and renders the eye intolerant of light. It is seldom used in this way,
however, but is commonly chewed in the form of a ball or quid, which is
turned over and over in the mouth, as is done with tobacco. In this way
its action is more gradual and prolonged than when the infusion only is
taken. It is also very different in its character, because the constant
chewing, the continued action of the saliva, and the influence of the
lime or ashes chewed along with it, extract from the leaf certain other
active constituents which water alone does not dissolve, when it is
infused after the manner of tea.”
It contains at least three different constituents; an odoriferous
substance, a bitter principle, and a kind of tannic acid. When Cuca
is imported into this country the leaves are coated with a resinous
substance, like hops have, slightly soluble in water, but wholly in
ether—which, on evaporation, leaves a brownish resin, which is powerfully
odorous. This scent vanishes if it is exposed to the air for any length
of time, and thus is lost one of the most important ingredients of good
Cuca—rendering the leaf useless by keeping.
It contains a crystalline bitter principle which can be separated from it
by alcohol. Like _Theine_, it is an alkaloid, and is called _Cocaine_;
but it is not harmless, as, in many particulars, and in its physiological
action upon the system, it resembles _Atropine_, the alkaloid of the
deadly nightshade.
It also has a tannic acid, which gives a deep brownish green colour
to the _per_ salts of iron. So we see in its constituents it closely
resembles the _Thea Sinensis_, only it is more powerful in its effects
on the human frame, and, consequently, ought not to be taken in the
same quantity as we now take tea, but it is invaluable in preventing,
or greatly diminishing, the ordinary and natural waste which usually
accompanies bodily exertion.
J. A.
[Illustration]
[Illustration]
KOLA.
Whence Kola comes—Early Mention of—Early Trade in—Cure for
Drunkenness—The _Cattia edulis_—Substitutes for Tea.