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Tobacco History:
The Social History of Smoking
by George Latimer Apperson
First published in 1914
"The Social History of Smoking" by George Latimer Apperson, can be purchased at Amazon.com in two different versions. Depending on the quality of the edition, prices range between $35 and $104.
From Chapter 2: A curious scene took place at Oxford in 1605 when King James visited the University. Two subjects were debated by learned dons before his Majesty, and one of them, at his own suggestion, was, "Whether the frequent use of tobacco is good for healthy men?" Among those who spoke were Doctors Ailworth, Gwyn, Gifford and Cheynell. The discussion, needless to say, being conducted in the presence of the author of the "Counterblaste to Tobacco," was not favourable to the herb. The King summed up in a speech which hopelessly begged the question while it contained plenty of strong denunciation. After his Majesty had spoken, one learned doctor, Cheynell, who is described by the recorder, Isaac Wake, the Public Orator of the University, as second to none of the doctors, had the courage to rise and, with a pipe held forth in his hand, to speak both wittily and eloquently in favour of tobacco from the medicinal point of view, praising it to the skies, says Wake, as of virtue beyond all other remedial agents. His wit pleased both the King and the whole assembly, whom it moved to laughter; but when he had finished, his Majesty made a lengthy rejoinder in which he said some curious things. He objected to the medicinal use of tobacco, and quite agreed with previous speakers that such a use must have arisen among Barbarians and Indians, who he went on to say had as much knowledge of medicine as they had of civilized customs. If, he argued, there were men whose bodies were benefited by tobacco-smoke, this did not so much redound to the credit of tobacco, as it did reflect upon the depraved condition of such men, that their bodies should have sunk to the level of those of Barbarians so as to be affected by remedies such as were effective on the bodies of Barbarians and Indians! His Majesty kindly suggested that doctors who believed in tobacco as a remedial agent should take themselves and their medicine of pollution off to join the Indians.
From Chapter 8: Dr. Farmer was elected Master of Emmanuel in 1775. Years before he had held the curacy of Swavesey, about nine miles out of Cambridge, where he regularly performed the duty. After morning service it was his custom to repair to the local public-house where he enjoyed a mutton-chop and potatoes. Immediately after the removal of the cloth, "Mr. Dobson (his churchwarden) and one or two of the principal farmers, made their appearance, to whom he invariably said, 'I am going to read prayers, but shall be back by the time you have made the punch.' Occasionally another farmer accompanied him from church, when pipes and tobacco"—with the punch—"were in requisition until 6 o'clock." The Sabbath afternoon thus satisfactorily concluded, Farmer returned to college in Cambridge and took a nap, till at nine he went to the parlour of the college where the Fellows usually assembled, and pipes and tobacco concluded a well-spent day.
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From Chapter 11: Laurence Oliphant, who was both a man of letters and a man of fashion, is generally credited with the introduction into English society of the cigarette; but it is difficult to suggest even an approximate date. Writing from Boulogne to W.H. Wills in September 1854, Dickens says, "I have nearly exhausted the cigarettes I brought here," and proceeds to give directions for some to be sent to him from London. This is the earliest reference I have found to cigarette-smoking in England; but it is possible that by "cigarettes" Dickens meant not what we now know as such, but simply small cigars. Mr. H.M. Hyndman, in his "Record of an Adventurous Life," says that when he was living as a pupil, about the year 1860, with the Rector of Oxburgh, his fellow-pupils included "Edward Abbott of Salonica, who, poor fellow, was battered to pieces by the Turks with iron staves torn from palings at the beginning of the Turco-Servian War. Cigarette-smoking, now so popular, was then almost unknown, and Abbott, who always smoked the finest Turkish tobacco which he rolled up into cigarettes for himself, was the first devotee of this habit I encountered."
From Chapter 15: A frequent sign-device among dealers in snuff was the Crown and Rasp. The oldest method of taking snuff, says Larwood, in the "History of Signboards," was "to scrape it with a rasp from the dry root of the tobacco plant; the powder was then placed on the back of the hand and so snuffed up; hence the name of râpé (rasped) for a kind of snuff, and the common tobacconist's sign of La Carotte d'or (the golden root) in France." Râpé became in English "rappee," familiar in snuff-taking days as the name for a coarse kind of snuff made from the darker and ranker tobacco leaves. The list of prices and names given by Wimble, a snuff-seller, about 1740, and printed in Fairholt's "History of tobacco," contains eighteen different kinds of rappee—English, best English, fine English, high-flavoured coarse, low, scented, composite, &c. The rasps for obtaining this râpé, continues Larwood, "were carried in the waistcoat pocket, and soon became articles of luxury, being carved in ivory and variously enriched. Some of them, in ivory and inlaid wood, may be seen at the Hotel Cluny in Paris, and an engraving of such an object occurs in 'Archæologia,' vol. xiii. One of the first snuff-boxes was the so-called râpé or grivoise box, at the back of which was a little space for a piece of the root, whilst a small iron rasp was contained in the middle. When a pinch was wanted, the root was drawn a few times over the iron rasp, and so the snuff was produced and could be offered to a friend with much more grace than under the above-mentioned process with the pocket-grater."