Delphi collected works o.., p.812
Delphi Collected Works of Grant Allen, page 812
The wild banana is a native of the Malay region, according to De Candolle, who has produced by far the most learned and unreadable work on the origin of domestic plants ever yet written. (Please don’t give me undue credit for having heroically read it through out of pure love of science: I was one of its unfortunate reviewers.) The wild form produces seed, and grows in Cochin China, the Philippines, Ceylon, and Khasia. Like most other large tropical fruits, it no doubt owes its original development to the selective action of monkeys, hornbills, parrots and other big fruit-eaters; and it shares with all fruits of similar origin one curious tropical peculiarity. Most northern berries, like the strawberry, the raspberry, the currant, and the blackberry, developed by the selective action of small northern birds, can be popped at once into the mouth and eaten whole; they have no tough outer rind or defensive covering of any sort. But big tropical fruits, which lay themselves out for the service of large birds or monkeys, have always hard outer coats, because they could only be injured by smaller animals, who would eat the pulp without helping in the dispersion of the useful seeds, the one object really held in view by the mother plant. Often, as in the case of the orange, the rind even contains a bitter, nauseous, or pungent juice, while at times, as in the pine-apple, the prickly pear, the sweet-sop, and the cherimoyer, the entire fruit is covered with sharp projections, stinging hairs, or knobby protuberances, on purpose to warn off the unauthorised depredator. It was this line of defence that gave the banana in the first instance its thick yellow skin; and, looking at the matter from the epicure’s point of view, one may say roughly that all tropical fruits have to be skinned before they can be eaten. They are all adapted for being cut up with a knife and fork, or dug out with a spoon, on a civilised dessert-plate. As for that most delicious of Indian fruits, the mango, it has been well said that the only proper way to eat it is over a tub of water, with a couple of towels hanging gracefully across the side.
The varieties of the banana are infinite in number, and, as in most other plants of ancient cultivation, they shade off into one another by infinitesimal gradations. Two principal sorts, however, are commonly recognised — the true banana of commerce, and the common plantain. The banana proper is eaten raw, as a fruit, and is allowed accordingly to ripen thoroughly before being picked for market; the plantain, which is the true food-stuff of all the equatorial region in both hemispheres, is gathered green and roasted as a vegetable, or, to use the more expressive West Indian negro phrase, as a bread-kind. Millions of human beings in Asia, Africa, America, and the islands of the Pacific Ocean live almost entirely on the mild and succulent but tasteless plantain. Some people like the fruit; to me personally it is more suggestive of a very flavourless over-ripe pear than of anything else in heaven or earth or the waters that are under the earth — the latter being the most probable place to look for it, as its taste and substance are decidedly watery. Baked dry in the green state ‘it resembles roasted chestnuts,’ or rather baked parsnip; pulped and boiled with water it makes ‘a very agreeable sweet soup,’ almost as nice as peasoup with brown sugar in it; and cut into slices, sweetened, and fried, it forms ‘an excellent substitute for fruit pudding,’ having a flavour much like that of potatoes à la maítre d’hótel served up in treacle.
Altogether a fruit to be sedulously avoided, the plantain, though millions of our spiritually destitute African brethren haven’t yet for a moment discovered that it isn’t every bit as good as wheaten bread and fresh butter. Missionary enterprise will no doubt before long enlighten them on this subject, and create a good market in time for American flour and Manchester piece-goods.
Though by origin a Malayan plant, there can be little doubt that the banana had already reached the mainland of America and the West India Islands long before the voyage of Columbus. When Pizarro disembarked upon the coast of Peru on his desolating expedition, the mild-eyed, melancholy, doomed Peruvians flocked down to the shore and offered him bananas in a lordly dish. Beds composed of banana leaves have been discovered in the tombs of the Incas, of date anterior, of course, to the Spanish conquest. How did they get there? Well, it is clearly an absurd mistake to suppose that Columbus discovered America; as Artemus Ward pertinently remarked, the noble Red Indian had obviously discovered it long before him. There had been intercourse of old, too, between Asia and the Western Continent; the elephant-headed god of Mexico, the debased traces of Buddhism in the Aztec religion, the singular coincidences between India and Peru, all seem to show that a stream of communication, however faint, once existed between the Asiatic and American worlds. Garcilaso himself, the half-Indian historian of Peru, says that the banana was well known in his native country before the conquest, and that the Indians say ‘its origin is Ethiopia.’ In some strange way or other, then, long before Columbus set foot upon the low sandbank of Cat’s Island, the banana had been transported from Africa or India to the Western hemisphere.
If it were a plant propagated by seed, one would suppose that it was carried across by wind or waves, wafted on the feet of birds, or accidentally introduced in the crannies of drift timber. So the coco-nut made the tour of the world ages before either of the famous Cooks — the Captain or the excursion agent — had rendered the same feat easy and practicable; and so, too, a number of American plants have fixed their home in the tarns of the Hebrides or among the lonely bogs of Western Galway. But the banana must have been carried by man, because it is unknown in the wild state in the Western Continent; and, as it is practically seedless, it can only have been transported entire, in the form of a root or sucker. An exactly similar proof of ancient intercourse between the two worlds is afforded us by the sweet potato, a plant of undoubted American origin, which was nevertheless naturalised in China as early as the first centuries of the Christian era. Now that we all know how the Scandinavians of the eleventh century went to Massachusetts, which they called Vineland, and how the Mexican empire had some knowledge of Accadian astronomy, people are beginning to discover that Columbus himself was after all an egregious humbug.
In the old world the cultivation of the banana and the plantain goes back, no doubt, to a most immemorial antiquity. Our Aryan ancestor himself, Professor Max Müller’s especial protégé, had already invented several names for it, which duly survive in very classical Sanskrit. The Greeks of Alexander’s expedition saw it in India, where ‘sages reposed beneath its shade and ate of its fruit, whence the botanical name, Musa sapientum.’ As the sages in question were lazy Brahmans, always celebrated for their immense capacity for doing nothing, the report, as quoted by Pliny, is no doubt an accurate one. But the accepted derivation of the word Musa from an Arabic original seems to me highly uncertain; for Linnæus, who first bestowed it on the genus, called several other allied genera by such cognate names as Urania and Heliconia. If, therefore, the father of botany knew that his own word was originally Arabic, we cannot acquit him of the high crime and misdemeanour of deliberate punning. Should the Royal Society get wind of this, something serious would doubtless happen; for it is well known that the possession of a sense of humour is absolutely fatal to the pretensions of a man of science.
Besides its main use as an article of food, the banana serves incidentally to supply a valuable fibre, obtained from the stem, and employed for weaving into textile fabrics and making paper. Several kinds of the plantain tribe are cultivated for this purpose exclusively, the best known among them being the so-called manilla hemp, a plant largely grown in the Philippine Islands. Many of the finest Indian shawls are woven from banana stems, and much of the rope that we use in our houses comes from the same singular origin. I know nothing more strikingly illustrative of the extreme complexity of our modern civilisation than the way in which we thus every day employ articles of exotic manufacture in our ordinary life without ever for a moment suspecting or inquiring into their true nature. What lady knows when she puts on her delicate wrapper, from Liberty’s or from Swan and Edgar’s, that the material from which it is woven is a Malayan plantain stalk? Who ever thinks that the glycerine for our chapped hands comes from Travancore coco-nuts, and that the pure butter supplied us from the farm in the country is coloured yellow with Jamaican annatto? We break a tooth, as Mr. Herbert Spencer has pointed out, because the grape-curers of Zante are not careful enough about excluding small stones from their stock of currants; and we suffer from indigestion because the Cape wine-grower has doctored his light Burgundies with Brazilian logwood and white rum, to make them taste like Portuguese port. Take merely this very question of dessert, and how intensely complicated it really is. The West Indian bananas keep company with sweet St. Michaels from the Azores, and with Spanish cobnuts from Barcelona. Dried fruits from Metz, figs from Smyrna, and dates from Tunis lie side by side on our table with Brazil nuts and guava jelly and damson cheese and almonds and raisins. We forget where everything comes from nowadays, in our general consciousness that they all come from the Queen Victoria Street Stores, and any real knowledge of common objects is rendered every day more and more impossible by the bewildering complexity and variety, every day increasing, of the common objects themselves, their substitutes, adulterates, and spurious imitations. Why, you probably never heard of manilla hemp before, until this very minute, and yet you have been familiarly using it all your lifetime, while 400,000 hundredweights of that useful article are annually imported into this country alone. It is an interesting study to take any day a list of market quotations, and ask oneself about every material quoted, what it is and what they do with it.
For example, can you honestly pretend that you really understand the use and importance of that valuable object of everyday demand, fustic? I remember an ill-used telegraph clerk in a tropical colony once complaining to me that English cable operators were so disgracefully ignorant about this important staple as invariably to substitute for its name the word ‘justice’ in all telegrams which originally referred to it. Have you any clear and definite notions as to the prime origin and final destination of a thing called jute, in whose sole manufacture the whole great and flourishing town of Dundee lives and moves and has its being? What is turmeric? Whence do we obtain vanilla? How many commercial products are yielded by the orchids? How many totally distinct plants in different countries afford the totally distinct starches lumped together in grocers’ lists under the absurd name of arrowroot? When you ask for sago do you really see that you get it? and how many entirely different objects described as sago are known to commerce? Define the uses of partridge canes and cohune oil. What objects are generally manufactured from tucum? Would it surprise you to learn that English door-handles are commonly made out of coquilla nuts? that your wife’s buttons are turned from the indurated fruit of the Tagua palm? and that the knobs of umbrellas grew originally in the remote depths of Guatemalan forests? Are you aware that a plant called manioc supplies the starchy food of about one-half the population of tropical America? These are the sort of inquiries with which a new edition of ‘Mangnall’s Questions’ would have to be filled; and as to answering them — why, even the pupil-teachers in a London Board School (who represent, I suppose, the highest attainable level of human knowledge) would often find themselves completely nonplussed. The fact is, tropical trade has opened out so rapidly and so wonderfully that nobody knows much about the chief articles of tropical growth; we go on using them in an uninquiring spirit of childlike faith, much as the Jamaica negroes go on using articles of European manufacture about whose origin they are so ridiculously ignorant that one young woman once asked me whether it was really true that cotton handkerchiefs were dug up out of the ground over in England. Some dim confusion between coal or iron and Manchester piece-goods seemed to have taken firm possession of her infantile imagination.
That is why I have thought that a treatise De Banana might not, perhaps, be wholly without its usefulness to the modern English reading world. After all, a food-stuff which supports hundreds of millions among our beloved tropical fellow-creatures ought to be very dear to the heart of a nation which governs (and annually kills) more black people, taken in the mass, than all the other European powers put together. We have introduced the blessings of British rule — the good and well-paid missionary, the Remington rifle, the red-cotton pocket-handkerchief, and the use of ‘the liquor called rum’ — into so many remote corners of the tropical world that it is high time we should begin in return to learn somewhat about fetiches and fustic, Jamaica and jaggery, bananas and Buddhism. We know too little still about our colonies and dependencies. ‘Cape Breton an island!’ cried King George’s Minister, the Duke of Newcastle, in the well-known story, ‘Cape Breton an island! Why, so it is! God bless my soul! I must go and tell the King that Cape Breton’s an island.’ That was a hundred years ago; but only the other day the Board of Trade placarded all our towns and villages with a flaming notice to the effect that the Colorado beetle had made its appearance at ‘a town in Canada called Ontario,’ and might soon be expected to arrive at Liverpool by Cunard steamer. The right honourables and other high mightinesses who put forth the notice in question were evidently unaware that Ontario is a province as big as England, including in its borders Toronto, Ottawa, Kingston, London, Hamilton, and other large and flourishing towns. Apparently, in spite of competitive examinations, the schoolmaster is still abroad in the Government offices.
GO TO THE ANT
In the market-place at Santa Fé, in Mexico, peasant women from the neighbouring villages bring in for sale trayfuls of living ants, each about as big and round as a large white currant, and each entirely filled with honey or grape sugar, much appreciated by the ingenuous Mexican youth as an excellent substitute for Everton toffee. The method of eating them would hardly command the approbation of the Society for the Prevention of Cruelty to Animals. It is simple and primitive, but decidedly not humane. Ingenuous youth holds the ant by its head and shoulders, sucks out the honey with which the back part is absurdly distended, and throws away the empty body as a thing with which it has now no further sympathy. Maturer age buys the ants by the quart, presses out the honey through a muslin strainer, and manufactures it into a very sweet intoxicating drink, something like shandygaff, as I am credibly informed by bold persons who have ventured to experiment upon it, taken internally.
The curious insect which thus serves as an animated sweetmeat for the Mexican children is the honey-ant of the Garden of the Gods; and it affords a beautiful example of Mandeville’s charming paradox that personal vices are public benefits — vitia privata humana commoda. The honey-ant is a greedy individual who has nevertheless nobly devoted himself for the good of the community by converting himself into a living honey-jar, from which all the other ants in his own nest may help themselves freely from time to time, as occasion demands. The tribe to which he belongs lives underground, in a dome-roofed vault, and only one particular caste among the workers, known as rotunds from their expansive girth, is told off for this special duty of storing honey within their own bodies. Clinging to the top of their nest, with their round, transparent abdomens hanging down loosely, mere globules of skin enclosing the pale amber-coloured honey, these Daniel Lamberts of the insect race look for all the world like clusters of the little American Delaware grapes, with an ant’s legs and head stuck awkwardly on to the end instead of a stalk. They have, in fact, realised in everyday life the awful fate of Mr. Gilbert’s discontented sugar-broker, who laid on flesh and ‘adipose deposit’ until he became converted at last into a perfect rolling ball of globular humanity.
The manners of the honey-ant race are very simple. Most of the members of each community are active and roving in their dispositions, and show no tendency to undue distension of the nether extremities. They go out at night and collect nectar or honey-dew from the gall-insects on oak-trees; for the gall-insect, like love in the old Latin saw, is fruitful both in sweets and bitters, melle et felle. This nectar they then carry home, and give it to the rotunds or honey-bearers, who swallow it and store it in their round abdomen until they can hold no more, having stretched their skins literally to the very point of bursting. They pass their time, like the Fat Boy in ‘Pickwick,’ chiefly in sleeping, but they cling upside down meanwhile to the roof of their residence. When the workers in turn require a meal, they go up to the nearest honey-bearer and stroke her gently with their antennæ. The honey-bearer thereupon throws up her head and regurgitates a large drop of the amber liquid. (‘Regurgitates’ is a good word which I borrow from Dr. McCook, of Philadelphia, the great authority upon honey-ants; and it saves an immense deal of trouble in looking about for a respectable periphrasis.) The workers feed upon the drops thus exuded, two or three at once often standing around the living honey-jar, and lapping nectar together from the lips of their devoted comrade. This may seem at first sight rather an unpleasant practice on the part of the ants; but after all, how does it really differ from our own habit of eating honey which has been treated in very much the same unsophisticated manner by the domestic bee?
Worse things than these, however, Dr. McCook records to the discredit of the Colorado honey-ant. When he was opening some nests in the Garden of the Gods, he happened accidentally to knock down some of the rotunds, which straightway burst asunder in the middle, and scattered their store of honey on the floor of the nest. At once the other ants, tempted away from their instinctive task of carrying off the cocoons and young grubs, clustered around their unfortunate companion, like street boys around a broken molasses barrel, and, instead of forming themselves forthwith into a volunteer ambulance company, proceeded immediately to lap up the honey from their dying brother. On the other hand it must be said, to the credit of the race, that (unlike the members of Arctic expeditions) they never desecrate the remains of the dead. When a honey-bearer dies at his post, a victim to his zeal for the common good, the workers carefully remove his cold corpse from the roof where it still clings, clip off the head and shoulders from the distended abdomen, and convey their deceased brother piecemeal, in two detachments, to the formican cemetery, undisturbed. If they chose, they might only bury the front half of their late relation, while they retained his remaining moiety as an available honey-bag: but from this cannibal proceeding ant-etiquette recoils in decent horror; and the amber globes are ‘pulled up galleries, rolled along rooms, and bowled into the graveyard, along with the juiceless heads, legs, and other members.’ Such fraternal conduct would be very creditable to the worker honey-ants, were it not for a horrid doubt insinuated by Dr. McCook that perhaps the insects don’t know they could get at the honey by breaking up the body of their lamented relative. If so, their apparent disregard of utilitarian considerations may really be due not to their sentimentality but to their hopeless stupidity.
