"The ordinary gallant, like Mercutio, would smoke while the dinner was serving up. Those who were rich and foolish carried with them smoking apparatus of gold or silver—tobacco-box, snuff-ladle, tongs to take up charcoal, and priming irons. There seems, from Decker's "Gull's Horn-Book," to have been smoking clubs, or tobacco ordinaries as they were called, where the entire talk was of the best shops for buying Trinidado, the Nicotine, the Cane, and the Pudding, whose pipe had the best bore, which would turn blackest, and which would break in the browning. At the theatres, the rakes and spendthrifts who, crowded the stage of Shakespeare's time sat on low stools smoking; they sat with their three sorts of tobacco beside them, and handed each other lights on the points of their swords, sending out their pages for more Trinidado if they required it. Many gallants 'took' their tobacco in the lords room over the stage, and went out to (Saint) Paul's to spit there privately. Shabby sponges and lying adventurers, like Bobadil, bragged of the number of packets of 'the most divine tobacco' they had smoked in a week, and told enormous lies of living for weeks in the Indies on the fumes alone. They affirmed it was an antidote to all poison; that it expelled rheums, sour humours, and obstructions of all kinds. Some doctors were of opinion that it would heal gout[43] and the ague, neutralise the effects of drunkenness, and remove weariness and hunger. The poor on the other hand, not disinclined to be envious and detracting when judging rich men's actions, laughed at men who made chimneys of their throats, or who sealed up their noses with snuff.

[Footnote 43: "Some hold it for a singular remedie against the gowte (gout), to chaw every morning the leaves of Petum (tobacco), because it voideth great quantitie of flegme out at the mouth, hindering the same from falling upon the joints, which is the very cause of the gowte." Dr. Richard Surflet (1606).]

"Ben Jonson makes that dry, shrewd, water carrier of his, Cob, rail at the 'roguish tobacco:' he would leave the stocks for worse men, and make it present whipping for either man or woman who dealt with a tobacco-pipe. But King James, in his inane 'Counterblast,' is more violent than even Cob. He argues that to use this unsavory smoke is to be guilty of a worse sin than that of drunkenness, and asks how men, who cannot go a day's journey without sending for hot coals to kindle their tobacco, can be expected to endure the privations of war. Smoking, the angry and fuming king protests, had made our manners as rude as those of the fish-wives of Dieppe. Smokers, tossing pipes and puffing smoke over the dinner-table, forgot all cleanliness and modesty. Men now, he says, cannot welcome a friend but straight they must be in hand with tobacco. He that refused a pipe in company was accounted peevish and unsociable. 'Yea,' says the royal coxcomb and pedant, 'the mistress cannot in a more mannerly kind entertain her servant than by giving him out of her fair hand a pipe of tobacco.' The royal reformer (not the most virtuous or cleanly of men) closes his denunciation with this tremendous broadside of invective:

'Have you not reason, then' he says, 'to be shamed and to forbear this filthy novelty, so basely grounded, so foolishly received, and so grossly mistaken in the right use thereof? To your abuse thereof sinning against God, harming yourself both in persons and goods, and taking also thereby the notes and marks of vanity upon you by the custom thereof, making yourselves to be wondered at by all, foreign civil nations and by all strangers that come among you, and be scorned, and contemned; a custom both fulsome to the eye, hateful to the nose, harmful to the brain, dangerous to the lungs, and in the black stinking fume thereof nearest resembling the horrible Stigian smelle of the pit that is bottomless."



The supposed curative virtues of the tobacco plant had much to do with its use in Europe while the singular mode of exhaling through the nostrils added to its charms, and doubtless led to far greater indulgence. Spenser in his Fairy Queen makes one of the characters include it with other herbs celebrated for medicinal qualities.

"Into the woods thence-forth in haste she went, To seek for herbes that mote him remedy; For she of herbes had great intendiment, Taught of the Nymph which from her infancy, Had nursed her in true nobility: There whether it divine Tobacco were, Or Panachae, or Polygony, She found and brought it to her patient deare, Who all this while lay bleeding out his heart-blood neare."

Lilly also a little later, in his play of The Woman in the Moone (1597), speaks of it (through one of the characters) as being a medicinal herb—

"Gather me balme and cooling violets And of our holy herbe nicotian, And bring withall pure honey from the hive To heale the wound of my unhappy hand."

Barclay, in his tract on "The Vertues of Tobacco," recommends its use as a medicine. The following is one of the modes of use:

"Take of leafe Tobacco as much as, being folded together, may make a round ball of such bignesse that it may fill the patient's mouth, and inclyne his face downwards toward the ground, keeping the mouth open, not mouthing any whit with his tongue, except now and then to waken the medicament, there shall flow such a flood of water from his brain and his stomacke, and from all the parts of his body that it shall be a wonder. This must he do fasting in the morning, and if it be for preservation, and the body be very cacochyme, or full of evil humors, he must take it once a week, otherwise once a month. He gives the plant the name of 'Nepenthes,' and says of it, that 'it is worthy of a more loftie name.'" He writes the following verse addressed to:

"THE ABUSERS OF TOBACCO."

"Why do you thus abuse this heavenly plant, The hope of health, the fuel of our life? Why do you waste it without fear of want, Since fine and true tobacco is not ryfe? Old Enclio won't foul water for to spair, And stop the bellows not to waste the air."

He also alludes to the quality of tobacco and says: "The finest Tobacco is that which pearceth quickly the odorat with a sharp aromaticke smell, and tickleth the tongue with acrimonie, not unpleasant to the taste, from whence that which draweth most water is most veituous, whether the substance of it be chewed in the mouth, or the smoke of it received."

He speaks of the countries in which the plant grows, and prefers the tobacco grown in the New World as being superior to that grown in the Old. In his opinion, "only that which is fostered in the Indies, and brought home by Mariners and Traffiquers, is to be used." But not alone were Poets and Dramatists inspired to sing in praise or dispraise of tobacco, Physicians and others helped to swell in broadsides, pamphlets and chap-books, the loudest praises or the most bitter denunciation of the weed. Taylor, the water poet, who lost his occupation as bargeman when the coach came into use, thought that the devil brought tobacco into England in a coach. One of the first tracts wholly devoted to tobacco is entitled Nash's "Lenten Stuffe." The work is dedicated to Humphrey King, a tobacconist, and is full of curious sayings in regard to the plant. Another work, entitled "Metamorphosis of Tobacco," and supposed to have been written by Beaumont, made its appearance about this time. Samuel Rowlands, the dramatist, wrote two works on tobacco; the first is entitled "Look to it, for I'll Stabbe Ye," written in 1604; the other volume is a small quarto, bearing this singular title: "A whole crew of Kind Gossips, all met to be Merry." This is a satire on the time and manners of the period, and is written in a coarse style worthy of the author. In 1605 there appeared a little volume bearing for its title, "Laugh and Lie Down, or the World's Folly." This work describes the fops and men of fashion of its time, and shows how popular the custom of tobacco taking had become. In 1609, in "The Gull's Horne Book," a gallant is described as follows:

"Before the meate comes smoaking to the board our Gallant must draw out his tobacco box, the ladle for the cold snuff into his nostrils, the tongs and the priming iron. All this artillery may be of gold or silver, if he can reach to the price of it; it will be a reasonable, useful pawn at all times when the current of his money falles out to rune low. And here you must observe to know in what state tobacco is in town, better than the merchants, and to discourse of the potecaries where it is to be sold as readily as the potecary himself."

One of the severest tirades against tobacco appeared in 1612, "The Curtain Drawer of the World." In speaking of the users of the weed, and especially noblemen, he says:

"Then noblemen's chimneys used to smoke, and not their noses; Englishmen without were not Blackamoores within, for then Tobacco was an Indian, unpickt and unpiped,—now made the common ivy-bush of luxury, the curtaine of dishonesty, the proclaimer of vanity, the drunken colourer of Drabby solacy."

In the "Soule's Solace, or Thirty-and-One Spiritual Emblems," by Thomas Jenner, occurs the following verses:

"The Indian weed, withered quite, Greene at noone, cut down at night, Shows thy decay; all flesh is hay; Thus thinke, then drinke Tobacco.

The Pipe that is so lily-white, Show thee to be a mortal wight, And even such, gone with a touch, Thus thinke, then drinke Tobacco.

And when the smoake ascends on high, Thinke thou beholdst the vanity Of worldly stuffe, gone with a puffe, Thus thinke, then drinke Tobacco.

And when the Pipe grows foul within, Thinke on thy soul defiled with sin, And then the fire it doth require; Thus thinke, then drinke Tobacco.

The ashes that are left behind, May serve to put thee still in mind, That unto dust return thou must; Thus thinke, then drinke Tobacco."

Buttes, in a little volume entitled "Dyets Dry Dinner," (1599) says that "Tobacco was translated out of India in the seede or roote; native or sative in our own fruitfullest soils. It cureth any griefe, dolour, imposture, or obstruction proceeding of colde or winde, especially in the head or breast. The fume taken in a pipe is good against Rumes, ache in the head, stomacke, lungs, breast; also in want of meate, drinke, sleepe, or rest."

The introduction of tobacco from the colony of Virginia was followed soon after by a reduction of price that led to more frequent use among the poorer classes, such as grooms and hangers on at taverns and ale-houses, who are alluded to in Rich's "Honestie of this Age":

"There is not so base a groome that comes into an ale-house to call for his pott, but he must have his pipe of tobacco; for it is a commodity that is nowe as vendible in every tavern, wine and ale-house, as eyther wine, ale or beare; and for apothecaerie's shops, grocer's shops, chandler's shops, they are never without company, that from morning till night, are still taking of tobacco. What a number are there besides, that doe keepe houses, set open shoppes, that have no other trade to live by, but by selling of tobacco. I have heard it told, that now very lately there hath been a catalogue of all those new erected houses that have sett up that trade of selling tobacco in London, and neare about London; and if a man may believe what is confidently reported, there are found to be upwards of seven thousand of houses that doth live by that trade.



"If it be true that there be seven thousand shops in and about London, that doth vend tobacco, as it is credibly reported that there be over and above that number, it may well be supposed to be but an ill customed shop, that taketh not five shillings a day, one day with another throughout the whole year; or, if one doth take lesse, two other may take more; but let us make our account, but after two shillings sixpence a day, for he that taketh lesse than that would be ill able to pay his rent, or to keepe open his shop windows; neither would tobacco houses make such a muster as they do, and that almost in every lane, and in every by-corner round about London."

"A Tobacco seller is described after this manner by Blount in a volume "Micro-Cosmographie; Or A Piece of the World discovered; in Essays and Characters" (1628).

"A tobacco seller is the only man that finds good in it which others brag of, but doe not, for it is meate, drinke, and clothes to him. No man opens his ware with greater seriousness, or challenges your judgment more in the operation. His Shop is the Randenvous of spitting, where men dialogue with their noses, and their conversation is smoke. It is the place only where Spain is commended, and preferred before England itself.

"He should be well experienced in the World; for he has daily tryall as men's nostrils, and none is better acquainted with humour. His is the piecing commonly of some other trade, which is bawd to his Tobacco, and that to his wife, which is the flame that follows the smoke."

Early in the Seventeenth Century began the persecution by royal haters of the plant, others, however, had denounced the weed and its use and users, but venting nothing more than a tirade of words against it, had but little effect in breaking up the trade or the custom.[44] James I. sent forth his famous "Counterblast" and in the strongest manner condemned its use. A portion of it reads thus:

[Footnote 44: Elizabeth during her reign, published an edict against its use, assigning as a reason, that her subjects, by employing the same luxuries as barbarians, were likely to degenerate into barbarism.

"From the first introduction of the weed, the votaries of the pipe have enjoyed all the blessings of persecution. Kings have punished, priests have anathematized, satirists satirized and women scolded; but still the weed, with its divers shapes and different names, reigns supreme among narcotics in every region of the globe."—Emerson's Magazine.]

"Surely smoke becomes a kitchen fane better than a dining chamber: and yet it makes a kitchen oftentimes in the inward parts of men, soyling and injecting with an unctuous oyly kind of roote as hath been found in some great tobacco takers, that after death were opened. A custom loathsome to the eye, harmful to the braine, dangerous to the lungs, and the black stinking fume thereof, nearest resembling the horrible Stygian smoke of the pit that is bottomless."[45]

[Footnote 45: Another writer in the same censorious manner says of the use of tobacco, "Smoking is the jovial repast of Cannibals or Man-eaters, and the grand entertainment of idolatrous Pagan Festivals. Masters will not permit the use of it to their servants or slaves and such as use it can hardly find masters or buyers."]

Quaint old Burton in his "Anatomy of Melancholy," recognizes the virtues of the plant while he anathematizes its abuse. He says:—

"Tobacco, divine, rare, superexcellent tobacco, which goes far beyond all their panacetas, potable gold, and philosophers' stones, a soveraign remedy to all diseases. A good vomit, I confesse, a vertuous herb, if it be well qualified, opportunely taken, and medicinally used; but, as it is commonly abused by most men, which take it as tinkers do ale, 'tis a plague, a mischief, a violent purger of goods, lands, health, hellish, divelish and damned tobacco, the ruine and overthrow of body and soul."

The duty on importation had been only twopence per pound, a moderate sum in view of the prices realized by the sale of it.

The King now increased it to the enormous sum of two shilling and ten pence. James termed the custom of using tobacco an "evil vanitie" impairing "the health of a great number of people their bodies weakened and made unfit for labor, and the estates of many mean persons so decayed and consumed, as they are thereby driven to unthriftie shifts only to maintain their gluttonous exercise thereof."[46] Brodigan says of the "Counterblast:"

[Footnote 46: "King James' violent prejudices against all use of tobacco arose from his aversion to Sir Walter Raleigh, its first importer into England whom he intended a sacrifice to the gratification of the King of Spain."]

"However absurd his reasoning may appear, it unfortunately happened that he possessed the power to reduce his aversion to practice, and he may be considered as the author of that unwarrantable persecution of the tobacco plant, which under varying circumstances, has been injudiciously continued to the present time."

Other royal haters of the plant issued the most strenous laws[47] and affixed penalties of the severest kind, of these may be mentioned the King of Persia, Amuroth IV. of Turkey, the Emperor Jehan-Gee and Popes Urban VIII. and Innocent XII., the last of whom showed his dislike to many other customs beside that of tobacco taking.

[Footnote 47: The Empress Elizabeth was less severe. She decreed that the snuff-boxes of those who made use of them in church should be confiscated to the use of the beadle.]

One of the edicts which he issued was against the taking of snuff in St. Peters, at Rome; this was in 1690; it was, however, revoked by Pope Benedict XIV., who himself had acquired the indulgence.



Early in the Seventeenth Century tobacco found its way to Constantinople. To punish the habit, a Turk was seized and a pipe transfixed through his nose.

The death of King James, followed by its occupancy of the throne by his son Charles I., did not lessen the persecution against tobacco.[48] In 1625, the year of his accession, he issued a proclamation against all tobaccos excepting only the growth of Virginia and Somerites. Charles II. also prohibited the cultivation of tobacco in England and Ireland, attaching a penalty of 10L per rood. Fairholt, in alluding to the Stuarts and Cromwell as persecutors of tobacco, says:

[Footnote 48: Tobacco has been able to survive such attacks as these—nay, has raised up a host of defenders as well as opponents. The Polish Jesuits published a work entitled "Anti-Misocapnus," in answer to King James. In 1628, Raphael Thorius wrote a poem "Hymnus Tobaci." A host of names appear in the field: Lesus, Braum and Simon Pauli, Portal, Pia, Vauquelin, Gardanne, Posselt, Reimann, and De Morveau.]

"Cromwell disliked the plant, and ordered his troops to trample down the crop wherever found."

It is an historical fact that both James I. and the two Charleses as well as Cromwell had the strongest dislike against the Indian weed.

With such powerful foes it seems hardly possible that the custom should have increased to such an extent that when William ascended the throne the custom was said to be almost universal.[49] "Pipes grew larger and ruled by a Dutchman, all England smoked in peace." From this time forward the varieties used served only to increase the demand for the tobacco of the colonies, and as its culture became better understood the leaf grew in favor, until the demand for it was greater than the production.

[Footnote 49: Says an enthusiastic writer on tobacco, "If judged by the vicissitudes through which it has traveled, it must indeed be acknowledged a hero among plants; and if human pity, respect, or love should be given it for 'the dangers it has passed,' the inspiration of Desdemonia's love for Othello, then might its most eloquent opponent be dumb, or yield it no inconsiderable need of homage."]

During the reign of Anne, the custom of smoking appears to have attained its greatest height in England; the consumption of tobacco was then proportionally greater, considering the population, than it is at the present time. Spooner, in his "Looking-Glass for Smokers," 1703, says of the custom:

"The sin of the kingdom in the intemperate use of tobacco, swelleth and increaseth so daily, that I can compare it to nothing but the waters of Noah, that swell'd fifteen cubits above the highest mountains. So that if this practice shall continue to increase as it doth, in an age or two it will be as hard to find a family free, as it was so long time since one that commonly took it."

When tobacco was first introduced into England its sale was confined to apothecaries, but afterwards it was dealt in by tobacconists, who sold other goods besides tobacco.

About the middle of the Seventeenth Century the culture of tobacco commenced in England; it continued, however, only for a short time, for the rump parliament in 1652 prohibited the planting of it, and two years later Cromwell and his council appointed commissioners for strictly putting this act in execution: and in 1660 it was legally enacted, that from the first of January, 1660-1, no person whatever should sow or plant any tobacco in England, under certain penalties.

In England drinking or smoking tobacco seems to have met with more success (as a mode of use) rather than chewing (now so popular). It was principally confined to the lower classes, and was common among soldiers and sailors. When used by gentlemen it was common to carry a silver basin to spit in.



The habit of smoking or using tobacco in any form was then more constant than now, and its use was common in almost all places of public gathering. It was the custom to smoke in theatres; stools being provided for those who paid for their use and the privilege of smoking on the stage. Tobacco was also sold at some of the play-houses, and proved a source of profit, doubtless, beyond even the representation of the plays. We should infer also from some of the early stage plays, that the "players" used the weed even when acting their parts. Rowlands gives the following poem on tobacco in his "Knave of Clubs," 1611:—

"Who durst dispraise tobacco whilst the smoke is in my nose, Or say, but fah! my pipe doth smell, I would I knew but those Durst offer such indignity to that which I prefer. For all the brood of blackamoors will swear I do not err, In taking this same worthy whif with valiant cavalier, But that will make his nostrils smoke, at cupps of wine or beer. When as my purse can not afford my stomach flesh or fish, I sop with smoke, and feed as well and fat as one can wish. Come into any company, though not a cross you have, Yet offer them tobacco, and their liquor you shall have. They say old hospitalitie kept chimnies smoking still; Now what your chimnies want of that, our smoking noses will. Much vituals serves for gluttony, to fatten men like swine, But he's a frugal man indeed that with a leaf can dine, And needs no napkins for his hands, his fingers' ends to wipe, But keeps his kitchen in a box, and roast meat in a pipe. This is the way to help down years, a meal a day's enough: Take out tobacco for the rest, by pipe, or else by snuff, And you shall find it physical; a corpulent, fat man, Within a year shall shrink so small that one his guts shall span. It's full of physic's rare effects, it worketh sundry ways, The leaf green, dried, steept, burnt to dust, have each their several praise, It makes some sober that are drunk, some drunk of sober sense. And all the moisture hurts the brain, it fetches smoking thence. All the four elements unite when you tobacco take. For earth and water, air and fire, do a conjunction make. The pipe is earth, the fire's therein, the air the breathing smoke; Good liquor must be present too, for fear I chance to choke. Here, gentlemen, a health to all, 'Tis passing good and strong. I would speak more, but for the pipe I cannot stay so long."

In 1602 appeared a sweeping tirade entitled, "Work for Chimney Sweepers, or a Warning against Tobacconists." It abounds with threats against all who indulge in tobacco. The most singular work, however, appeared in 1616, bearing the following singular title: "The Smoking Age, or the Man in the Mist; with the Life and Death of Tobacco. Dedicated to Captain Whiffe, Captain Pipe, and Captain Snuffe." A frontispiece is given representing a tobacconist's shop with shelves, counters, pipes and tobacco; a carved figure of a negro stands upon the counter, which shows how soon such figures were used by dealers in pipes and tobacco. The title-page contains the following epigram:

"This some affirme, yet yield I not to that, 'Twill make a fat man lean, a lean man fat; But this I'm sure (howse'ere it be they meane) That many whiffes will make a fat man lean."



The following effusion resembles many of the verses of the day on the fruitful subject:

"Tobacco's an outlandish weed, Doth in the land strange wonders breed, It taints the breath, the blood it dries, It burns the head, it blinds the eyes; It dries the lungs, scourgeth the lights, It numbs the soul, it dulls the sprites; It brings a man into a maze, And makes him sit for other's gaze; It makes a man, it mars a purse, A lean one fat, a fat one worse; A sound man sick, a sick man sound, A bound man loose, a loose man bound; A white man black, a black man white, A night a day, a day a night; The wise a fool, the foolish wise, A sober man in drunkard's guise; A drunkard with a drought or twain, A sober man it makes again; A full man empty, and an empty full, A gentleman a foolish gull; It turns the brain like cat in pan, And makes a Jack a gentleman."

The well-known song of "Tobacco is an Indian Weed," was written most probably the last half of the Seventeenth Century, Fairholt gives the best copy we have seen of it. It is taken from the first volume of "Pills to Purge Melancholy," and reads thus:

"Tobacco's but an Indian weed, Grows green at morn, cut down at eve, It shows our decay, we are but clay; Think of this when you smoke tobacco.

"The pipe, that is so lily white, Wherein so many take delight, Is broke with a touch—man's life is such; Think of this when you smoke tobacco.

"The pipe, that is so foul within, Shews how man's soul is stained with sin, And then the fire it doth require; Think of this when you smoke tobacco.

"The ashes that are left behind Do serve to put us all in mind That unto dust return we must; Think of this when you smoke tobacco.

"The smoke, that does so high ascend, Shews us man's life must have an end, The Vapor's gone—man's life is done; Think of this when you smoke tobacco."

One of the strongest objections against the use of the "Indian novelty" was its ruinous cost at this period. During the reign of James The First and Charles The Second, Spanish tobacco sold at from ten to eighteen shillings per pound while Virginia tobacco sold for a time for three shillings. In no age and by no race excepting perhaps the Indians was the habit so universal or carried to such a length as in the Seventeenth Century—its supposed virtues as a medicine induced many to inhale the smoke constantly. This was one reason why tobacco was condemned by so many of the writers and playwrights of the day yet many of them used the weed in some form from Ben Johnson to Cibber the one fond of his pipe the other of his snuff.

In 1639 Venner published a volume entitled "A Treatise" concerning the taking of the fume of tobacco. His advice is "to take it moderately and at fixed times." Many of the clergy were devoted adherents of the pipe. Lilly says of its use among them:

"In this year Bredon vicar of Thornton a profound divine, but absolutely the most polite person for nativities in that age, strictly adhering to Ptolemy, which he well understood; he had a hand in composing Sir Christopher Heydon's defence of judicial astrology, being that time his chaplain; he was so given over to tobacco and drink, that when he had no tobacco, he would cut the bell-ropes and smoke them."



CHAPTER V.

TOBACCO IN EUROPE. (Continued.)

Neander in his work "Tobacologia," (1622) gives a list of the various kinds of tobacco then used and where they were cultivated, among them are the following well known now as standard varieties of tobacco: Brazilian, St. Domingo, Orinoco, Virginia, and Trinidad tobacco. Fairholt says of the latter that it was most popular in England and is frequently named by early authors.[50] Tobacco when prepared for use was made into long rolls or large balls which often answered for the tobacconist's sign. What we now call cut tobacco was not as popular then as roll. Smokers carried a roll of tobacco, a knife and tinder to ignite their tobacco. At the close of the Sixteenth Century tobacco was introduced into the East. In Persia and Turkey where at first its use was opposed by the most cruel torture it gained at length the sanction and approval of even the Sultan himself. Pallas gives the following account in regard to its first introduction into Asia:

[Footnote 50: Neander says that Varinas tobacco was the best.]

"In Asia, and especially in China, the use of tobacco for smoking is more ancient than the discovery of the New World, I too scarcely entertain a doubt. Among the Chinese, and among the Mongol tribes who had the most intercourse with them, the custom of smoking is so general, so frequent, and become so indispensable a luxury; the tobacco purse affixed to their belt, so necessary an article of dress; the form of the pipes from which the Dutch seem to have taken the model of theirs so original; and, lastly the preparation of the yellow leaves, which are merely rubbed to pieces and then put into the pipe, so peculiar, that we cannot possibly derive all this from America by way of Europe; especially as India, (where the habit of smoking is not so general,) intervenes between Persia and China. May we not expect to find traces of this custom in the first account of the Voyages of the Portugese and Dutch to China? To investigate this subject, I have indeed the inclination but not sufficient leisure."



We find by research that smoking was the most general mode of using tobacco in England when first introduced. In France the habit of snuffing was the most popular mode and to this day the custom is more general than elsewhere. In the days of the Regency snuff-taking had attained more general popularity than any other mode of using the plant leaves; the clergy were fond of the "dust" and carried the most expensive snuff boxes, while many loved the pipe and indulged in tobacco-smoking. The old vicar restored to his living enjoyed a pipe when seated in his chair musing on the subject of his next Sunday's discourse, "with a jug of sound old ale and a huge tome of sound old divinity on the table before him, for the occasional refreshment as well of the bodily as the spiritual man."

The cultivation of tobacco in Europe was begun in Spain and Portugal. Its culture in these kingdoms as well as by their colonies brought to the crown enormous revenues. In 1626, its culture began in France and is still an important product. A little later it began to be cultivated in Germany where it had already been used as a favorite luxury. From this time its use and cultivation extended to various parts of Europe. The Persecutors whether kings, popes, poets, or courtiers at length gave up their opposition while many of them joined in the use and spread of the custom. It has been said with much truth:

"History proves that persecution never triumphs in its attempted eradications. Tobacco was so generally liked that no legislative measures could prevent its use."

At first the use of tobacco was confined to fops and the hangers on at ale houses and taverns but afterwards by the "chief men of the realm." Soon after the importation of the "durned weed" from Virginia the tobacco muse gave forth many a lay concerning the custom. The following verses describe the method of smoking then in vogue:

Nor did that time know To puff and to blow In a peece of white clay, As they do at this day With fier and coole, And a leafe in a hole; As my ghost hath late seen, As I walked betwene Westminister Hall And the church of St. Paul, And so thorow the citie Where I saw and did pitty My country men's cases, With fiery-smoke faces, Sucking and drinking A filthie weede stinking, Was ne'r known before Till the devil and the More In th' Indies did meete, And each other there greete With a health they desire, Of stinke, smoke and fier. But who e're doth abhorre it. The citie smookes for it; Now full of fier shop, And fowle spitting chop, So sneezing and coughing, That my ghost fell to scoffing. And to myself said: Here's filthie fumes made; Good phisicke of force To cure a sicke horse.

The Puritans, from the first introduction of the plant, were sincere haters of tobacco, not only in England but in America. Cromwell had as strong a dislike of the plant as King James, and ordered the troopers to destroy the crops by trampling them under foot. Hutton describes a Puritan as one who

"Abhors a sattin suit, a velvet cloak, And sayes tobacco is the Devill's smoke."

Probably no other plant has ever met with such powerful determined opposition, both against its use and cultivation, as the tobacco plant. It was strenuously opposed by all possible means, governmental, legislative, and literary. When tea and coffee were first introduced both were denounced in unmeasured terms, but the opposition was not so bitter or as lasting.

The following verses bearing the nom de plume of an "Old Salt," record much of the history of the plant:—

"Oh muse! grant me the power (I have the will) to sing How oft in lonely hour, When storms would round me lower, Tobacco's prov'd a King!

"Philanthropists, no doubt With good intentions ripe, Their dogmas may put out, And arrogantly shout The evils of the pipe.

"Kind moralists, with tracts, Opinions fine may show: Produce a thousand facts— How ill tobacco acts Man's system to o'erthrow.

"Learn'd doctors have employed Much patience, time and skill, To prove tobacco cloyed With acrid alkaloid, With power the nerves to kill!

"E'en Popes have curst the plant; Kings bade its use to cease; But all the Pontiff's rant And Royal Jamie's cant Ne'er made its use decrease.

"Teetotallers may stamp And roar at pipes and beer; But place them in a swamp, When nights are dark and damp— Their tune would change, I fear.

"No advocate am I Of excess in one or t'other, And ne'er essayed to try In wine to drown a sigh, Or a single care to smother.

"Yet, in moderation pure, A glass is well enough; But, a troubled heart to cure, Kind feelings to insure, Give me a cheerful puff.

"How oft a learn'd divine His sermons will prepare, Not by imbibing wine, But, 'neath th' influence fine Of a pipe of "baccy" rare!

"How many a pleasing scene, How many a happy joke, How many a satire keen, Or problem sharp, has been Evolved or born of smoke!

"How oft, amidst the jar Of storms on ruin bent, On ship-board, near or far, To the drenched and shiv'ring tar Tobacco's solace lent!

"Oh! tell me not 'tis bad, Or that it shortens life. Its charms can soothe the sad, And make the wretched glad, In trouble and in strife.

"Tis used in every clime, By all men, high and low; It is praised in prose and rhyme, So let the kind herb grow!

"'Tis a friend to the distress'd, 'Tis a comforter in need; It is social, soothing, blest; It has fragrance, force, and zest; Then hail the kingly weed!"

While Raleigh[51] and many of Elizabeth's courtiers indulged frequently in a pipe, some have imagined that even Queen Bess herself tested the rare virtues of tobacco. This is hardly based upon sufficient proof to warrant a very strong belief in it; but the following account of "How to weigh smoke" taken from Tinsley's Magazine shows that the Queen was acquainted at least with Raleigh's use of the weed:

[Footnote 51: It is said that Raleigh in communicating the art to his friends, gave smoking parties at his house, where his guests were treated with nothing but a pipe, a mug of ale, and a nutmeg. Says an English writer: "From the anecdote related respecting the weight of smoke, the vapor of the pipe certainly did not throw a cloud over the brilliant wit of the unfortunate Raleigh."]

"One day it happened that Queen Elizabeth, wandering about the grounds and alleys at Hampton with a single maid of honour, came upon Sir Walter Raleigh indulging in a pipe. Smoking now is as common as eating and drinking, and to smoke amongst ladies is a vulgarity. But not so then: it was an accomplishment, it was a distinction; and one of the feathers in Sir Walter's towering cap was his introduction of tobacco. The all-accomplished hero rose and saluted the Queen in his grand manner, and the Queen, who was in her daintiest humour, gave him her white hand to kiss, and took the seat he had left.

"Now, Sir Walter, I can puzzle you at last." "I suppose I must not be so rude as to doubt your Majesty." "You are bold enough for that, but your boldness will not help you, Sir Walter, this time. You cannot tell me how much the smoke from your pipe weighs." "Your Majesty is mistaken. I can tell you to a nicety. Will your Majesty allow me to call yonder page, and send for a pair of scales and weights?" "By my honour," said the Queen, "were any other subject in our realm to make request so absurd, we should very positively deny it. But you are the wisest of our fools, and, though we expect to see but little use made of these weights when brought, your request shall be granted. And, supposing you fail to weigh the smoke, what penalty will you pay?" "I will be content," said Sir Walter, "to lose my head." "You may chance to lose it on a graver count than this;" answered the Queen. "If the head shall have done some slight service to your Majesty and the realm," replied the courteous knight, "thee will be well content nevertheless."



"But your Majesty will soon see that I fail not. First, madam, I place this empty pipe in the scales, and I find that it weighs exactly 2 ounces. I now fill it with tobacco, and the weight is increased to 2-1/10th ounce. I must now ask your Majesty to allow me to smoke the pipe out. I shall then turn out the ashes, and place them together with the pipe in the scale once more. The difference between the weight of the pipe with the unsmoked tobacco, and weight of the pipe with the ashes, will be the weight of the smoke." "You are too clever for us, Sir Walter. We shall expect you to-night at supper, and if the conversation grow dull, you shall tell our courtiers the story of the pipe."

Many other anecdotes have been told of the adventures of Raleigh with his pipe. One is that while taking a quiet smoke his servant entered and becoming alarmed on seeing the smoke coming from his nose threw a mug of ale in his face.

The same anecdote is also related of others including Tarlton. He gives an account of it in his Jests 1611. It is told in this manner:

"Tarlton as other gentlemen used, at the first coming up of tobacco, did take it more for fashion's sake than otherwise, and being in a roome, sat betweene two men overcome with wine, and they never seeing the like, wondered at it, and seeing the vapour come out of Tarlton's nose, cryed out, 'Fire, fire!' and threw a cup of wine in Tarlton's face. 'Make no more stirre,' quoth Tarlton, 'the fire is quenched; if the sheriffs come, it will turne a fine as the custom is.' And drinking that againe, 'Fie,' says the other: 'what a stinke it makes. I am almost poysoned.' 'If it offend,' quoth Tarlton, 'let's every one take a little of the smell, and so the savor, will quickly go;' but tobacco whiffes made them leave him to pay all."

Rich gives the following account of a similar scene:—

"I remember a pretty jest of tobacco which was this: A certain Welchman coming newly to London, and beholding one to take tobacco, never seeing the like before, and not knowing the manner of it, but perceiving him vent smoke so fast, and supposing his inward parts to be on fire, cried out, 'O Jhesu, Jhesu man, for the passion of Cod hold, for by Cod's splud ty snowt's on fire,' and having a bowle of beere in his hand, threw it at the other's face, to quench his smoking nose."

The following anecdote is equally ludicrous. Before tobacco was much known in Germany, some soldiers belonging to a cavalry regiment were quartered in a German village. One of them, a trumpeter, happened to be a negro. A peasant, who had never seen a black man before, and who knew nothing about tobacco, watched, though at a safe distance, the trumpeter, while the latter groomed and fed his horse. As soon as this business was dispatched, the negro filled his pipe and began to smoke it. Great had been the peasant's bewilderment before; great was his terror now. The terror reached an intolerable point when the negro took the pipe from his mouth, offered it to the peasant, and asked him, in the best language he could command, to take a whiff. "No, no!" cried the peasant, in exceeding alarm; "no, no! Mr. Devil; I do not wish to eat fire."

Henry Fielding, in "The Grub Street Opera" written about a century ago, has the following verses on Tobacco:—

"Let the learned talk of books, The glutton of cooks, The lover of Celia's soft smack—O! No mortal can boast So noble a toast, As a pipe of accepted tobacco.

"Let the soldier for fame, And a general's name, In battle get many a thwack—O! Let who will have most Who will rule the rooste, Give me but a pipe of tobacco.

"Tobacco gives wit To the dullest old cit, And makes him of politics crack—O! The lawyers i' th' hall Were not able to bawl, Were it not for a whiff of tobacco.

"The man whose chief glory Is telling a story, Had never arrived at the smack—O! Between every heying, And as I was saying, Did he not take a whiff of tobacco.

"The doctor who places Much skill in grimaces, And feels your pulse running tic tack—O! Would you know his chief skill? It is only to fill And smoke a good pipe of tobacco.

"The courtiers alone To this weed are not prone; Would you know what 'tis makes them so slack—O? 'Twas because it inclined To be honest the mind, And therefore they banished tobacco."

One of the most curious pieces of verse ever written on tobacco is the following by Southey, entitled "Elegy on a Quid of Tobacco:"—

"It lay before me on the close-grazed grass, Beside my path, an old tobacco quid: And shall I by the mute adviser pass Without one serious thought? now Heaven forbid!

"Perhaps some idle drunkard threw thee there— Some husband spendthrift of his weekly hire; One who for wife and children takes no care, But sits and tipples by the ale-house fire.

"Ah! luckless was the day he learned to chew! Embryo of ills the quid that pleased him first; Thirsty from that unhappy quid he grew, Then to the ale-house went to quench his thirst.

"So great events from causes small arise— The forest oak was once an acorn seed; And many a wretch from drunkenness who dies, Owes all his evils to the Indian weed.

"Let no temptation, mortal, ere come nigh! Suspect some ambush in the parsley hid; From the first kiss of love ye maidens fly, Ye youths, avoid the first Tobacco-quid!

"Perhaps I wrong thee, O thou veteran chaw, And better thoughts my musings should engage; That thou wert rounded in some toothless jaw, The joy, perhaps of solitary age.

"One who has suffered Fortune's hardest knocks, Poor, and with none to tend on his gray hairs; Yet has a friend in his Tobacco-box, And, while he rolls his quid, forgets his cares.

"Even so it is with human happiness— Each seeks his own according to his whim; One toils for wealth, one Fame alone can bless, One asks a quid—a quid is all to him.

"O, veteran chaw! thy fibres savory, strong, While aught remained to chew, thy master chewed, Then cast thee here, when all thy juice was gone, Emblem of selfish man's ingratitude!

"O, happy man! O, cast-off quid! is he Who, like as thou, has comforted the poor; Happy his age who knows himself, like thee, Thou didst thy duty—man can do no more."

Another well known song of the Seventeenth Century is entitled "The Tryumph of Tobacco over Sack and Ale:"—

Nay, soft by your leaves, Tobacco bereaves You both of the garland; forbear it; You are two to one, Yet tobacco alone Is like both to win it, and weare it. Though many men crack, Some of ale, some of sack, And think they have reason to do it; Tobacco hath more That will never give o'er The honor they do unto it. Tobacco engages Both sexes, all ages, The poor as well as the wealthy; From the court to the cottage, From childhood to dotage, Both those that are sick and the healthy. It plainly appears That in a few years Tobacco more custom hath gained, Than sack, or than ale, Though they double the tale Of the times, wherein they have reigned. And worthily too, For what they undo Tobacco doth help to regaine, On fairer conditions Than many physitians, Puts an end to much griefe and paine; It helpeth digestion, Of that there's no question, The gout and the tooth-ache it easeth: Be it early, or late, 'Tis never out of date, He may-safely take it that pleaseth. Tobacco prevents Infection by scents, That hurt the brain, and are heady. An antidote is, Before you're amisse, As well as an after remedy. The cold it doth heate, Cools them that do sweate, And them that are fat maketh lean: The hungry doth feed, And if there be need, Spent spirits restoreth again. The poets of old, Many fables have told, Of the gods and their symposia; But tobacco alone, Had they known it, had gone For their nectar and ambrosia. It is not the smack Of ale or of sack, That can with tobacco compare: For taste and for smell, It beares away the bell From them both, wherever they are: For all their bravado, It is Trinidado, That both their noses will wipe Of the praises they desire, Unless they conspire To sing to the tune of his pipe.

The history of the rise and progress of tobacco in England, is one of the most interesting features connected with the use and cultivation of the plant. In Spain, Portugal, Germany and Holland the plant was sustained and encouraged by the throne, and royalty was the strongest and most devoted defender it had. It saw in the encouragement of its use, an income of revenue and a source of profit far greater than that received from any other product. Soon after its cultivation began in France, Spain, and Portugal, the tobacco trade was farmed out.

From its first cultivation in these countries it has been a government monopoly. In 1753, the King of Portugal farmed out the tobacco trade, and from that time until now, the annual amount received has been one of the principal sources of revenue to the crown. In France, as early as 1674, a monopoly of the trade was granted to Jean Breton, for six years, for the sum of 700,000 francs.

In 1720 the Indian Company paid for the privilege 1,500,000 francs per annum; and in 1771 the price was increased to 25,000,000 francs. Besides France there are thirteen other European states where the tobacco trade is a government monopoly, namely, Austria, Spain, Sicily, Sardinia, Poland, Papal States, Portugal, Tuscany, Modena, Parma, San Marino, Lichtenstein.

From the first cultivation of the plant, its growers saw in the tobacco trade a vast and constantly increasing source of wealth. They doubtless in some measure comprehended the close relation existing between it and commerce and realized how extensive would be its use.

From the nature of the plant, it affords states and nations an opportunity to engage either in its culture or commerce with the prospect of the largest success. In this respect it is far different from any other tropical plant, and unlike them is capable of being cultivated in portions of the earth far remote from the tropics. In Switzerland and in the Caucassias it attains to a considerable size, but is nevertheless tobacco although it may possess but few of the excellences of some varieties, still it affords some enjoyment to the user, from the fact that it is the Indian weed. Fairholt speaking of the tobacco trade says:

"The progress of the tobacco trade from the earliest introduction of the plant into Europe until now, is certainly one of the most curious that commerce presents. That a plant originally smoked by a few savages, should succeed in spite of the most stringent opposition in church and state, to be the cherished luxury of the whole civilized world; to increase with the increase of time, and to end in causing so vast a trade, and so large an outlay of money; is a statistical fact, without an equal parallel."

The tobacco plant notwithstanding its fascinating powers, has suffered many romantic vicissitudes in its fame and character; having been successively opposed and commended by physicians, condemned and eulogized by priests, vilified and venerated by kings, and alternately proscribed and protected by governments, this once insignificant production of a little island or an obscure district, has succeeded in diffusing itself throughout every clime, and—exhilarating and enriching its thousands—has subjected the inhabitants of every country to its dominion. And every where it is a source of comfort and enjoyment; in the highest grades of civilized society, at the shrine of fashion, in the depths of poverty, in the palace and in the cottage, the fascinating influence of this singular plant demands an equal tribute of devotion and attachment.



CHAPTER VI.

TOBACCO-PIPES, SMOKING AND SMOKERS.

The implements used in smoking tobacco, from the rude pipe of the Indian to the elaborate hookah of the Turk, show a far greater variety than even the various species of the tobacco plant. The instruments used by the Indians for inhaling the tobacco smoke were no less wonderful to Europeans than the plant itself.

The rude mode of inhaling the smoke and the intoxication produced by its fumes suggested to the Spaniards a better method of "taking tobacco." Hariot, however, found clay pipes in use by the Indians of Virginia, which though having no resemblance to the smoking implements discovered by Columbus, seem to have afforded a model for those afterward manufactured by the Virginia colony. The sailors of Columbus seemed to have first discovered cigar, rather than pipe-smoking, inasmuch as the simple method used by the natives, consisted of a leaf of maize, which enwrapped a few leaves of the plant.

The next instruments discovered in use among the Indians were straight, hollow reeds and forked canes. Their mode of use was to place a few leaves upon coals of fire and by placing the forked end in the nostrils and the other upon the smoking leaves, to inhale the smoke until they were stupified or drunken with the fumes. Their object in inhaling the fumes of tobacco seemed to be to produce intoxication and insensibility rather than a mode of enjoyment, although the enjoyment with them consisted of seeing the most remarkable visions when stupefied by its fumes. Such were the modes of smoking among the Indians when Columbus planted the banner of Spain in America.

A writer in The Tobacco Plant has given a very interesting description of Indian pipes in use among the natives of both North and South America. He says:

"In the tumuli or Indian grave mounds of the Ohio and Scioto valleys, large quantities of pipes have been found, bearing traces of Indian ingenuity. That their burial mounds are of great antiquity, is proved by the fact that trees several centuries old are to be found growing upon them. About twenty-five years ago, two distinguished archeologists Squier and Davis—made extensive exploration of these mounds, the results of which were published in an elaborate memoir by the Smithsonian Institution. The mounds indicate that an immense amount of labor has been expended upon them, as the earthworks and mounds may be counted by thousands, requiring either long time or an immense population; and there is much probability in the supposition of Sir John Lubbock that these parts of America were once inhabited by a numerous and agricultural population. It may be asked, have the races who erected these extensive mounds become extinct, or do they exist in the poor uncivilized tribes of Indians whom Europeans found inhabiting the river valleys of Ohio and Illinois? Many of these mounds are in the form of serpents and symbolic figures, and were evidently related to the sacrificial worship of the mound builders."

Squier and Davis are of the opinion that:—

"The mound builders were inveterate smokers, if the great numbers of pipes discovered in the mounds be admitted as evidence of the fact. These constitute not only a numerous, but a singularly interesting class of remains. In their construction the skill of the maker seems to have been exhausted. Their general form, which may be regarded as the primitive form of the implement, is well exhibited in the accompanying sketch. They are always carved from a single piece, and consist of a flat carved bore of variable length and width, with the bowl rising from the centre of the convex side. From one of the ends, and communicating with the hollow of the bowl, is drilled a small hole, which answers the purpose of a tube; the corresponding opposite division being left for the manifest purpose of holding the implement to the mouth.

"The specimen here represented is finely carved from a beautiful variety of brown porphyry, granulated with various-colored materials, the whole much changed by the action of fire, and somewhat resembling porcelain. It is intensely hard, and successfully resists the edge of the finest-tempered knife. The length of the base is five inches; breadth of the same one inch and a-quarter. The bowl is one inch and a-quarter high, slightly tapering upwards, but flaring near the top. The hollow of the bowl is six-tenths of an inch in diameter. The perforation answering to the tube is one-sixth of an inch in diameter, which is about the usual size. This circumstance places it beyond doubt that the mouth was applied directly to the implement, without the intervention of a tube of wood or metal."



This is an account of a simple pipe, with a small bowl; but most of the pipes found in the mounds are highly ornamented with elaborate workmanship, representing animals such as the beaver, otter, bear, wolf, panther, raccoon, squirrel, wild-cat, manotee, eagle, hawk, heron, swallow, paroquet, etc. One of the most interesting of the spirited sculptures of animal forms to be found on the mound pipes, is the representation of the Lamantin, or Manotee, a cetacean found only in tropical waters, and the nearest place which they at present frequent is the coast of Florida—at least a thousand miles away. According to Sir John Lubbock, these are no rude sculptures, for the characteristics of the animal are all distinctly marked, rendering its recognition complete. Many modern Indians are possessed of a wonderful aptitude for sculpture, and they appear to gladly exchange their work for the necessaries of life.

The material most prized for the purpose of pipe-making is the beautiful red pipe-stone of the Coteau des Prairies, which is an indurated aluminous stone, highly colored with red oxide of iron. It is frequently called "Catlinite," out of compliment to George Catlin, the distinguished collector of Indian traditions, who claims to be the first European that ever visited the Red Pipe-stone Quarry, which is situated amongst the upper waters of Missouri. Catlin gives the following legend as the Indian version of the birth of the mysterious red pipe:—

"The Great Spirit, at an ancient period, here called together the Indian warriors, and standing on the precipice of the red pipe-stone rock, broke from its wall a piece, and made a huge pipe by turning it in his hand, which he smoked over them, and to the north, the south, the east and the west; and told them that this stone was red, that it was their flesh, that they must use it for their pipes of peace, that it belonged to them all, and that the war club and the scalping knife must not be raised on its ground. At the last whiff of his pipe his head went into a great cloud, and the whole surface of the rock for several miles was melted and glazed. Two great ovens were opened beneath, and two women, guardian spirits of the place, entered them in a blaze of fire, and they are heard there yet, answering to the invocations of the priests and medicine-men."

At the pipe-stone quarry there is a row of five huge, granite boulders, which the Indians regard with great reverence, and when they visit the spot to secure some red stone to make pipes, they seek to propitiate the guardian spirits by throwing plugs of Tobacco to them. Some admirable pieces of pipe-sculpture are produced by the Boheen Indians, who are found on the coast of the Pacific to the south of the Russians. These pipes are made from a soft blue clay stone which is found only in slabs, and the sculptures are wrought on both sides, the pipes being generally covered with singular groups of human and animal forms, grotesquely intermingled.

The Chippewas are also celebrated for their pipes, which are cut out of a close-grained stone of a dark color; and Professor Wilson, of Toronto, states that Pobahmesad, or the Flier, one of the famed pipe-sculptors, resides on the Great Manitoulin Island in Lake Huron. The old Chippewa has never deviated from the faith of his fathers, as he still adheres to all their rites and ceremonies. He uses the red pipe-stone and other materials in the production of his pipes, which are ingenious specimens of sculpture. The calumet, or pipe of peace, is still an object of special reverence with the Indian tribes, and the pipe-stem is ornamented with six or eight eagle's feathers. Each tribe has an official who takes charge of the calumet, which he keeps rolled up in a bearskin robe; and it's never exposed to view or used, except when the chief enters into a treaty with some neighboring chief. On these occasions the pipe is taken out of its covering by the Indian dignitary, ready charged with the "holy weed," when it is smoked by all the chiefs, each one taking only a single breath of smoke, which is regarded as implementing the treaty. The pipe is then rolled up in its robe of fur, and stowed away in the lodge of its keeper until it is again required. The war pipe is simply a tomahawk, with a perforated handle communicating with the bowl, which is opposite the sharp edge of the weapon. When the Indians joined the British as allies during the American war, they had to be supplied with iron tomahawks of the native pattern, before they could enter the field as allies.



Many tribes of Indians use herbs of various kinds to mix with tobacco to reduce its strength, as they are in the habit of exhaling the smoke from the nostrils, and not from the mouth. By the adoption of this means a much smaller quantity of tobacco suffices to produce the soothing influence on the nervous system so well known to votaries of the weed.

Longfellow, in his great Indian epic of the Song of Hiawatha, has portrayed with graphic power in pleasing verse the mysterious legends describing the birth or institution of the peace-pipe by Gitche Manito, "The Master of Life;" and a few extracts from "Hiawatha" may be interesting to illustrate the deep significance of the ideas which the Indian holds regarding his relations to the Great Spirit of the Universe, and of the esteem with which he views the peace-pipe, which in the words of Catlin "has shed its thrilling fumes over the land, and soothed the fury of the relentless savage."

Longfellow, in the opening of his poem, says:—

Ye whose hearts are fresh and simple, Who have faith in God and Nature, Who believe that in all ages Every human heart is human, That in even savage bosoms There are longings, yearnings, strivings, For the good they comprehend not, That the feeble hands and helpless, Groping blindly in the darkness, Touch God's right hand in that darkness And are lifted up and strengthened;— Listen to this simple story, To the song of Hiawatha.

He then describes the making of the pipe from the great Red Pipe-Stone Quarry, as follows:—

"On the Mountains of the Prairie, On the great Red Pipe-Stone Quarry, Gitche Manito, the mighty, He the Master of Life, descending, On the red crags of the quarry Stood erect, and called the nations, Called the tribes of men together. From his foot-prints flowed a river, Leaped into the light of morning, O'er the precipice plunging downward Gleamed like Ishkoodah, the comet. And the Spirit stooping earthward, With his finger on the meadow Traced a winding pathway for it, Saying to it, 'Run in this way!'

"From the red stone of the quarry With his hand he broke a fragment, Moulded it into a pipe-head, Shaped and fashioned it with figures; From the margin of the river Took a long reed for a pipe-stem, With its dark green leaves upon it; Filled the pipe with bark of willow; With the bark of the red willow; Breathed upon the neighboring forest, Made its great boughs chafe together, Till in flame they burst and kindled; And erect upon the mountains, Gitche Manito, the mighty, Smoked the calumet, the Peace-Pipe, As a signal to the nations."



The next verses describe the assembling of the nations at the call of Gitche Manito, who proceeds to speak to his children words of wisdom and announces that he:

"'Will send a prophet to you, A Deliverer of the nations, Who shall guide you and shall teach you, Who shall toil and suffer with you. So you listen to his counsels, You will multiply and prosper; If his warnings pass unheeded, You will fade away and perish!

"'Bathe now in the stream before you, Wash the war-paint from your faces, Wash the blood-stains from your fingers, Bury your war-clubs and your weapons, Break the red stone from this quarry, Mould and make it into Peace-Pipes, Take the reeds that grow beside you, Deck them with your highest feathers, Smoke the calumet together, And as brothers live henceforward!'

* * * * *

"And in silence all the warriors Broke the red stone of the quarry, Smoothed and formed it into Peace-Pipes, Broke the long reeds by the river, Decked them with their brightest feathers, And departed each one homeward, While the Master of Life, ascending Through the opening of cloud curtains, Through the doorways of the heavens, Vanished from before their faces, In the smoke that rolled around him, The Pukwana of the Peace-Pipe!"

Along the northern parts of America, are to be found the Esquimaux population, estimated to number about 60,000.

They are votaries of the weed, making their pipes either out of driftwood, or of the bones of animals they have used for food.

Tobacco is found growing along the whole western sea-board of South America until we reach the northern boundaries of Patagonia. Far inland on the banks of the Amazon, Rio Niger, and other great rivers, the weed has been found in luxurious abundance, with a delightful fragrance.

Stephens, in his "Travels in Central America," says that "the ladies of Central America generally smoke—the married using tobacco, and the unmarried, cigars formed of selected tobacco rolled in paper or rice straw. Every gentleman carries in his pocket a silver case, with a long string of cotton, steel and flint, and one of the offices of gallantry is to strike a light. By doing it well, he may help to kindle a flame in a lady's heart; at all events, to do it bunglingly would be ill-bred. I will not express my sentiments on smoking as a custom for the sex. I have recollections of beauteous lips profaned. Nevertheless, even in this I have seen a lady show her prettiness and refinement, barely touching the straw on her lips, as it were kissing it gently and taking it away. When a gentleman asks a lady for a light, she always removes the cigar from her lips."

The Rev. Canon Kingsley, in his fascinating novel of "Westward Ho!" has some quaint remarks on the method of smoking described by Lionel Wafer, surgeon to Dampier, which are well worth quoting. He says, "When they, (the Darien Indians,) will deliberate on war or policy, they sit round in the hut of the chief; where being placed, enter to them a small boy with a cigarro of the bigness of a rolling-pin, and puffs the smoke thereof into the face of each warrior, from the eldest to the youngest; while they, putting their hands funnel-wise round their mouths, draw into the sinuosities of the brain that more than Delphic vapor of prophecy; which boy presently falls down in a swoon, and being dragged out by the heels and laid by to sober, enter another to puff at the sacred cigarro, till he is dragged out likewise, and so on till the Tobacco is finished, and the seed of wisdom has sprouted in every soul into the tree of meditation, bearing the flower of eloquence, and in due time the fruit of valiant action."



Tobacco in the form of cigarettes, is extensively used by the inhabitants of Nicaragua, Guiana, and the dwellers on the banks of the Orinoco, and the use of the weed is not confined to the male sex, but is freely used both by the female and juvenile portions of the community. Mr. Squier, in his "Travels in Nicaragua," states that the dress of the young urchins consists mainly of a straw hat and a cigar—the cigar when not in use being stuck behind the ear, in the manner in which our clerks place their pens. The natives of Guiana use a tube or pipe not unlike a cheroot, made from the rind of the fruit of a species of palm. This curious pipe is called a "Winna," and the hollow is filled with tobacco, the smoking of which affords much enjoyment to the denizens of the swampy regions of Guiana.

Mr. Cooke, in "The Seven Sisters of Sleep," states that a tube much resembling the "Winna" of Guiana was some years ago to be met with in the Tobacconists' Shops in London. The Indian dwelling in the dense forests in the region of Orinoco has found that tobacco is an excellent solace to relieve the monotony of his life; he uses it "not only to procure an afternoon nap, but also to induce a state of quiescence which they call dreaming with their eyes open." We find from voyagers up the Amazon, that smoking prevails not merely amongst the natives inhabiting the regions which skirt that great river, but also amongst the people on the banks of its numerous tributaries. Mr. Bates the distinguished Naturalist, when making researches far up one of the tributaries of the Amazon, found tobacco extensively cultivated, and some distinguished makers of cigarettes. One maker, Joan Trinidade, was noted for his Tobacco and Tauri cigarettes. This cigar is so named from the bark in which the tobacco is rolled. Some of the tribes inhabiting the district of the lower Amazon indulge in snuff-taking. This snuff is not made from tobacco, it is the produce of a plant of the leguminous order, the seeds being carefully collected and thoroughly dried in the sun before they are pounded in a mortar, when the powder is ready for use. The snuff-making season is quite an event in a Brazilian village, the week or so during which it lasts forming a kind of religious festival mingled with a good deal of indulgence of fermented liquors, chiefly of native origin.

Humboldt, when traveling in South America, found in use among the Ottomac Indians a powder called Niopo, or "Indian snuff." Niopo is a powerful stimulant, a small portion of it producing violent sneezing in persons unaccustomed to its use. Father Gumilla says:—"This diabolical powder of the Ottomacs, furnished by an adolescent tobacco plant, intoxicates them through the nostrils, deprives them of reason for some hours, and renders them furious in battle." Humboldt, however, has shown that this stimulating snuff is not the product of the tobacco plant, but of a species of acacia, Niopo being made from the pods of the plant after they have undergone a process of fermentation. Captain Burton, when traveling in the Highlands of Brazil, found the tobacco plant growing spontaneously, which made him conclude that it is indigenous to Brazil. He found the "Aromatic Brazilian" a kind of tobacco with thin leaves and a pink flower, which is "much admired in the United States, and there found to lose its aroma after the second year." It is usually asserted that the tobacco grown in Brazil contains only two per cent. of nicotine, but Captain Burton is disposed to doubt this, as he states that some varieties of the "holy herb" grown at Sa'a' Paulo and Nimos suggests a larger proportion. In the small towns in the Highlands of Brazil, Captain Burton found that excellent cigars, better than many "Havannas," were retailed at a halfpenny each. In La Plata, Paraguay, and other countries to the south of Brazil, nearly every person smokes, and an American traveler quoted by Mr. Cooke states that women and girls above thirteen years of age use the weed in the form of quids. A magnificent Hebe, arrayed in satin and flashing in diamonds, "puts you back with one delicate hand, while with the fair taper fingers of the other she takes the tobacco out of her mouth previous to your saluting her." A European visiting Paraguay for the first time is rather astonished at the conduct of the fair beauty, but such is the force of custom that the squeamishness of the new-comer is soon overcome, when he finds that he has to kiss every lady to whom he is introduced; and the traveler says that "one half of those you meet are really tempting enough to render you reckless of consequences."

Smoking is practised by the natives of Patagonia, who are a tall and muscular class of men, though not such giants as represented by the early voyagers. Hutchinson, in a valuable paper on the Indians of South America has an account of the Pehuenches, one of the principal tribes of Patagonia, in which he states that "their chief indulgence is smoking. The native pipes are fabricated out of a piece of stone, fashioned into the shape of a bowl, into which is inserted a long brass tube. The latter is obtained by barter at Bohia Blanca. The tobacco in the bowl being lighted, each man of a party takes a suck at the pipe in his turn." Tilston, who witnessed the operation, describes it as a most ludicrous one. "The smoker gives a pull at the pipe, gulping in a quantity of Tobacco vapour, the cubic measurement of which my informant would be afraid to guess at. All the muscles of the body seem in a temporary convulsion whilst it is being taken in, and the neighbour to whom the pipe is transferred follows suit by inhaling as if he were trying to swallow down brass tube, bowl, Tobacco, fire, and all. Meanwhile, there issues from the nose and mouth of the previous smoker such a cumulus of cloud as for a few seconds to render his face quite invisible." Tobacco is more used in Chili than in the other countries on the Pacific side of South America; this is owing to the extensive use of the leaves of the Cocoa plant as a narcotic by the natives of Bolivia, Peru, and Colombia.



We refrain from enlarging on the nature and use of this narcotic, as on some future occasion we may take an opportunity of making some observations on Cocoa, which according to Jonson, holds an undisputed sway over some seven or eight millions of the inhabitants of South America. The Indians formerly inhabiting the high table-lands of what is now called Peru and Bolivia appear prior to the invasion of the Spaniards to have been much further advanced in civilization than the races occupying the other portions of South America; and there is a strong probability that they are of a different origin from the races occupying Chili, Patagonia, Brazil, and the great district washed by the waters of the West Indian Sea. Science as yet cannot give anything like an accurate idea of the time man has existed in these widely-diversified countries, but we cannot go wrong in accepting the statement of Darwin, who observes that "we must admit that man has inhabited South America for an immensely long period, inasmuch as any change in climate, effected by the elevation of the land must have been extremely gradual."

Another writer says of the pipes of the Indians of North America:

"Great variety of form and material distinguishes the pipes of the modern Indians; arising in part from the local facilities they possess for a suitable material from which to construct them; and in part also from the special style of art and decoration which has become the traditional usage of the tribes. The favorite red pipe-stone of the Coteau des Prairies, has been generally sought after, both from its easiness of working and the beauty of its appearance. A pipe of this favorite and beautiful material, found on the shores of Lake Simcoe, and now in my possession, measures five inches and three-quarters in length, and nearly four inches in greatest breadth, yet the capacity of the bowl hollowed in it for the reception of tobacco is even less than in the smallest of the "Elfin Pipes." In contrast to this, a modern Winnebago pipe recently acquired by me, made of the same red pipe-stone, inlaid with lead, and executed with ingenious skill, has a bowl of large dimensions illustrative of Indian smoking usages modified by the influence of the white man. From the red pipe-stone, as well as from the lime stone and other harder rocks, the Chippeways, the Winnebagos, and the Sioux, frequently make a peculiar class of pipes, inlaid with lead.

"The Chincok and Puget Sound Indians, who evince little taste in comparison with the tribes surrounding them, in ornamenting their persons or their warlike and domestic implements, commonly use wooden pipes. Sometimes these are elaborately carved, but most frequently they are rudely and hastily made for immediate use; and even among these remote tribes of the flat head Indians, the common clay pipe of the fur trader begins to supersede such native arts. Among the Assinaboin Indians a material is used in pipe manufacture altogether peculiar to them. It is a fine marble, much too hard to admit of minute carving, but taking a high polish. This is cut into pipes of graceful form, and made so extremely thin, as to be almost transparent, so that when lighted the glowing tobacco shines through, and presents a singular appearance when in use at night or in a dark lodge. Another favorite material employed by the Assinaboin Indians is a coarse species of jasper also too hard to admit of elaborate ornamentation."

This also is cut into various simple but tasteful designs, executed chiefly by the slow and laborious process of rubbing it down with other stones. The choice of the material for fashioning the favorite pipe is by no means invariably guided by the facilities which the location of the tribe affords. A suitable stone for such a purpose will be picked up and carried hundreds of miles. Mr. Kane informs me that, in coming down the Athabaska River, when drawing near its source in the Rocky Mountains, he observed his Assinaboin guides select the favorite bluish jasper from among the water-worn stones in the bed of the river, to carry home for the purpose of pipe manufacture, although they were then fully five hundred miles from their lodges. Such a traditional adherence to a choice of material peculiar to a remote source, may frequently prove of considerable value as a clue to former migrations of the tribes. Both the Cree and the Winnebago Indians carve pipes in stone of a form now more frequently met with in the Indian curiosity stores of Canada and the States than any other specimens of native carving. The tube, cut at a sharp right angle with the cylindrical bowl of the pipe, is ornamented with a thin vandyked ridge, generally perforated with a row of holes, and standing up somewhat like the dorsal fin of a fish. The Winnebagos also manufacture pipes of the same form, but of a smaller size, in lead, with considerable skill.

Among the Cree Indians a double pipe is occasionally in use, consisting of a bowl carved out of stone without much attempt at ornament, but with perforations on two sides, so that two smokers can insert their pipe-stems at once, and enjoy the same supply of tobacco. It does not appear, however, that any special significance is attached to this singular fancy. The Saultaux Indians, a branch of the great Algonquin nation, also carve their pipes out of a black stone found in their country, and evince considerable skill in the execution of their elaborate details. But the most remarkable of all the specimens of pipe sculpture executed by the Indians of the north-west are those carved by the Bobeen, or Big-lip Indians,—so called from the singular deformity they produce by inserting a piece of wood into a slit made in the lower lip.

The Bobeen Indians are found along the Pacific coast, about latitude 54 deg., 40', and extend from the borders of the Russian dominions eastward nearly to Frazer River. The pipes of the Bobeen, and also of the Clalam Indians, occupying the neighboring Vancouver's Island, are carved with the utmost elaborateness and in the most singular and grotesque devices, from a soft blue clay-stone or slate. Their form is in part determined by the material, which is only procurable in thin slabs, so that the sculptures, wrought on both sides, present a sort of double bas-relief. From this, singular and grotesque groups are carved without any apparent reference to the final destination of the whole as a pipe. The lower side is generally a straight line, and in the specimens I have examined they measure from two or three to fifteen inches long; so that in these the pipe-stem is included. A small hollow is carved out of some protruding ornament to serve as the bowl of the pipe, and from the further end a perforation is drilled to connect with this. The only addition made to it when in use is the insertion of a quill or straw as a mouth-piece. The Indians have both war and peace pipes.

The War pipe is a true tomahawk of ordinary size with a perforated handle the tobacco being placed in the receptacle above the hatchet the handle serving as a pipe-stem and used for either pipe or tomahawk. Many varieties of Indian Pipes have been found not only in the Western and Southern mounds but in Mexico and Central America. Fine specimens are found in Florida and some elaborately carved have been unearthed in Virginia. Wilson says of the pipes used by the Indians: "The pipe stem is one of the characteristics of modern race, if not distinctive of the Northern tribes of Indians." In alluding to the pipes more particularly he says: "Specimens of another class of clay pipes of a larger size, and with a tube of such length as obviously to be designed for use without the addition of a "pipe-stem," most of the ancient clay pipes that have been discovered are stated to have the same form; and this, it may be noted, bears so near a resemblance to that of the red clay pipe used in modern Turkey, with the cherry-tree pipe stem, that it might be supposed to have furnished the model.



The bowls of this class of ancient clay pipes are not of the miniature proportions which induce a comparison between those of Canada and the early examples found in Britain; neither do the stone pipe-heads of the mound-builders suggest by the size of the bowl either the self-denying economy of the ancient smoker, or his practice of the modern Indian mode of exhaling the fumes of the tobacco, by which so small a quantity suffices to produce the full narcotic effects of the favorite weed. They would rather seem to confirm the indications derived from the other sources, of an essential difference between the ancient smoking usages of Central America and of the mound-builders, and those which are still maintained in their primeval integrity among the Indians of the North West.

Of the mound-builders Foster says:

"The mound-builders were well aware of the narcotic properties of tobacco, a plant which indigenous to America, and which since the discovery of the western continent has been domesticated in every region of the earth where the soil and climate are favorable to its cultivation. No habit at this day, it may be said, is more universal or more difficult to eradicate than that of smoking. With the mound-builder tobacco was the greatest of luxuries; his solace in his hours of relaxations, and the choicest offering he could dedicate to the Great Spirit. Upon his pipe he lavished all the skill he possessed, in the lapidary's art.

"From the red stone of the quarry With his hand he broke a fragment Moulded it into a pipe head Shaped and fashioned it with figures."

Many of these pipes are sculptured from the most obdurate stones and display great delicacy of workmanship. The features of animals are so truthfully cut that often there is no difficulty in their identification, and even the plumage of birds is delineated by curved or straight lines which show a close adherence to nature. The bowl and stem piece wrought from a single block, are as accurately drilled as they could be at this day, by the lapidary's art. Both the War pipe and Peace pipe are the most sacred and the most highly valued of all the various kinds.



"The calumet, or pipe of peace, ornamented with the war eagles quill, is a sacred pipe, and never used on any other occasion than that of peace making, when the chief brings it into treaty, and unfolding the many bandages which are carefully kept around it, has it ready to be mutually smoked by the chiefs, after the terms of the treaty are agreed upon, as the means of solemnizing it; which is done by passing the sacred stem to each chief, who draws one breath of smoke only through it. Nothing can be more binding than smoking the pipe of peace and is considered by them to be an inviolable pledge. There is no custom more uniformly in constant use amongst the poor Indians than that of smoking nor any more highly valued. His pipe is his constant companion through life—his messenger of peace; he pledges his friends through its stem and its bowl, and when its care-drowning fumes cease to flow, it takes a place with him in his solitary grave with his tomahawk and war-club companions to his long-fancied 'happy hunting grounds.'"

From specimens of clay pipes found at the South from Virginia to Florida it would seem that the Indians had a great variety of pipes some of which were beautifully carved while others are perfectly plain. Many of them however are of rude workmanship and might have been fashioned by some of the tribe unacquainted with pipe-making.

Dall gives the following account of smoking among the natives of Alaska:

We broke camp about five o'clock in the morning. Nothing occurred to break the monotony of constant steady plodding. Two Indians in the bow of the boat would row until tired, and then we would stop for a few minutes to rest, and let them smoke. The last operation takes less than a minute; their pipes are so constructed as to hold but a very small pinch of tobacco. The bowl, with ears for tying it to the stem is generally cast out of lead. Sometimes it is made of soft stone, bone or even hard wood. The stem is made of two pieces of wood hollowed on one side, and bound to the bowl and each other by a narrow strip of deerskin. In smoking the economical Indian generally cuts up a little birch wood, or the inner bark of the poplar, and mixes it with his tobacco. A few reindeer hairs pulled from his paska, are rolled into a little ball, and placed in the bottom of the bowl to prevent the contents from being drawn into the stem. A pinch of tobacco cut as fine as snuff is inserted and two or three whiffs are afforded by it.

The smoke is inhaled into the lungs, producing a momentary stupor and the operation is over. A fungus which grows on decayed birch trees, or tinder manufactured from the down of the poplar rubbed up with charcoal is used with flint and steel for obtaining a light. Matches are highly valued and readily purchased. The effect of the Circassian tobacco on the lungs is extremely bad, and among those tribes who use it many die from asthma and congestion of the lungs. This is principally due to the saltpetre with which it is impregnated. The Indian pipe is copied from the Eskimo, as the latter were the first to obtain and use tobacco. Many of the tribes call it by the Eskimo name.

The Kutchin and Eastern Finneh were modeled after the clay pipes of the Hudson Bay Company, but they also carve very pretty ones out of birch knots and the root of the wild rose-bush. The Chukchees use a pipe similar to those of the Eskimo, but with a much larger and shorter stem. This stem is hollow, and is filled with fine birch shavings. After smoking for some months these shavings impregnated with the oil of tobacco, are taken out through an opening in the lower part of the stem and smoked over. The Hudson Baymen make passable pipe-stems by taking a straight-grained piece of willow or spruce without knots, and cutting through the outer layers of bark and wood. This stick is heated in the ashes and by twisting the end in contrary directions the heart-wood may be gradually drawn out, leaving a hollow tube.