Exploring the Rich Heritage of Korean Tea Culture with Dr. Brother Anthony

Dr. Brother Anthony, born in Cornwall in 1942, has been living in Korea since 1980. He is an emeritus professor at Sogong University in Seoul and chair professor at Gangbuk University. Currently, he serves as the president of the Royal Asiatic Society Korea branch. Dr. Brother Anthony has published around 40 volumes of translations of Korean literature, particularly poetry, including works by Ko Un. He became a Korean citizen in 1994 with the official name Ahn Seong Jae. He received the Korean Government Award of Merit in October 2008 and an honorary MBE from Queen Elizabeth in 2015 for his contributions to Korea-British relations.

Dr. Brother Anthony prefaces his talk by acknowledging that his views on tea might be controversial, especially within Korean tea society. He humorously mentions the tendency of tea enthusiasts to contradict each other, hoping that such individuals are not present in the audience.

Tea is defined as a drink made from the leaves or buds of the Camellia Sinensis or Geumsu plant. Despite slight genetic variations leading to different cultivars with varying tastes and characteristics, all real teas originate from the same plant, whether they are white, green, yellow, oolong, red, black, or breakfast tea.

Tea production spans various regions like Wales, Ireland, China, Yunnan, and Assam. Notably, the photo of a tea tree in Yunnan, China, is one of the oldest, possibly around 3,700 years old. Different regions have unique tea traditions and cultivars, contributing to the diverse flavors and qualities of teas produced.

The tea has clearly come from the hills, indicating its true origins.

Especially as we delve into the era of the Tang dynasty in Wales.

The legend of Queen Hohan Oak, the legendary Queen of Caea, mentioned in Samguc Busa, states that she arrived in Korea from the fabled kingdom of Ayuttha, possibly India, in 48 AD. She married King Suro of Caea and is believed to have brought tea seeds from India, which could be the origin of wild tea still found in the region.

Old Korea was not unified, with Goguryeo in the north, Silla, Baekje, and Caea in the south. Buddhism arrived in Korea from China in the 4th century, with records of monks visiting Goguryeo in 372 and Baekje in 384. Buddhism became a state religion in Silla in 527.

Buddhism entered Korea in the 4th century, with monks arriving in Goguryeo and Baekje. Tea cultivation in Korea began when Buddhism spread to the southern regions, as tea cannot survive in cold climates like northern Korea.

Buddhism's influence in Korea led to the construction of temples and cultural practices. For example, in Iksan, a temple school was established, influencing the local culture and architectural styles. The temple continues to be used for various purposes, showcasing the enduring impact of Buddhism on Korean culture.

In the Tang Dynasty in China, there was a shift in tea practice. Previously used mainly for medicinal purposes, teas were sun-dried and boiled with vegetables, onions, and ginger. This shift marked a change in how tea was consumed and appreciated in Chinese culture.

During the Tang Dynasty, a more sophisticated aesthetic approach towards tea emerged among the higher classes, merchant classes, and educated individuals. This shift was exemplified in the famous tea classic 'Book of Tea' by Lu Yu, written between 760 and 762. Lu Yu, an orphan from Hubei province, became known for his intricate description of the tea brewing process using 28 different tools and objects. The Tang Dynasty tea, known as caked tea, was prepared by steaming, pounding, and drying tea leaves into disks before boiling. Lu Yu emphasized the importance of using pure water for the finest brew, listing the best springs in southern China for obtaining it.

In Korea, tea culture has deep historical roots dating back to the Tang Dynasty. The first clearly dated Korean record mentioning tea dates back to 828 when King Heungdok of Silla received tea seeds from the Tang dynasty Chinese emperor. These seeds were planted in Chilisan Mountain, with temples like Hwangsa and Sambongsa claiming credit for the cultivation of tea. The Chun-no-cha, considered the best tea in Korea, grows wild around temples like Hwangsa and Sambongsa, where ancient tea bushes still thrive. The character for tea, 'Ti, Cha or Ta,' was introduced in Korea during the Tang Dynasty, with the oldest known use of this character found in a memorial stone at Boramsa temple.

In the Silla and Goryeo dynasties, Ti was used in various social situations such as solemn ceremonies for the king, offering to Buddha in temples, and serving ancestors at memorial rites. Monks drank Ti for mental clarity, and common people used it to make medicine for colds and flu in winter.

In the Song Dynasty after 960-979, a new method of making powdered tea from dry tea leaves became popular among sophisticated classes and monks in China. Whisking the powdered tea to produce foam became a ritual in Chan Buddhist temples.

The Song style preparation of powdered tea introduced in China was taken to Japan and evolved into the Japanese tea ceremony, known as Song Chan. The Japanese tea ceremony has its roots in the powdered tea ceremonies of Chan Buddhist temples.

In the 1100s, the Song Chinese Emperor encouraged the use of loose-leaf tea as tribute, replacing the elaborate caked tea. This shift marked a change in tea consumption habits and led to the development of various types of leaf tea, including oolong tea with different oxidation levels.

From the Ming Dynasty onwards, Chinese tea preparation shifted to brewing leaf tea in a pot. This change spurred the development of multiple types of leaf tea, such as oolong tea, distinguished by varying levels of oxidation that influence the taste.

During the Choson Dynasty in Korea, tea was primarily used for medicinal purposes rather than for sophisticated consumption. The word cha, meaning tea, came to represent any hot water concoction, with most people not recognizing the tea bush itself.

In the late 15th century, Lee Mok authored the Cha Boo, the oldest Korean text on tea. Despite detailing Chinese tea production areas and teas, the text does not mention Lee Mok's own tea practices. His teacher, Kim Jong Jik, planted a tea field in Hamyang to fulfill the town's obligation of sending tribute tea to the king.

In the earlier Joseon period, a tribute was sent to Seoul to help people by providing seeds and a tea field to avoid buying tea leaves. Tea was known and liked by some, with a monument dedicated to a founder of the Korean tea tradition. However, tea consumption was isolated, with limited knowledge on tea preparation and enjoyment.

In Japan, the ceremonial tea Cha-No-Yu spread among the samurai, influenced by the aesthetic approach of simplicity and modesty in tea bowls, mostly imported from Korea. Chinese Buddhist monks introduced infused leaf tea to Japan, leading to the development of modern sencha by Nagatani Tsujijiro in 1738.

The first detailed text mentioning tea in later Choson is the Bupom Jangchabo by Lee Eun-hye around the 1750s, 1760s. Tea cultivation was mentioned at Seonunsa Temple in Bupom (now Gochang) in 1756, but officials and ordinary people lacked knowledge on tea consumption. Tea was primarily used for medicinal purposes, brewing medicine with tea leaves and herbal ingredients.

The Dong Cha Gi, a late 18th-century text by Lee Dong-ni, highlighted the lack of tea tradition in Joseon Korea. Tea was primarily used in medicines, with little distinction between cha and chaksol. The text emphasized the absence of tea cultivation and consumption traditions in Korea, with a suggestion for deliberate cultivation of tea.

Tea was sold to the Chinese and Mongolians in Korea to benefit the nation economically. Despite Koreans not enjoying tea, it was exported for profit. In 1760, a large cargo of high-quality Chinese tea reached Korea, leading to widespread consumption for the next 10 years.

The 19th century saw a revival of tea culture in Korea, spearheaded by John Yak-yong, also known as Ka-san. He was a prominent scholar close to King Jong-jo and played a significant role in revitalizing Korean tea traditions.

John Yak-yong, a scholar and architect, was sent into exile in Gangjin in 1801. Despite financial struggles, he continued teaching Chinese classics. He interacted with a learned monk, Hea-jung, showing his interest in tea by requesting the monk to send him tea for its health benefits.

Chou Ui visited Ta San in 1809 to learn about Chinese classics and the preparation of caked tea. They developed a close relationship, exchanging gifts and visiting Wolchulsan together. Chou Eui later built a hermitage for green tea cultivation after Ta San returned to Seoul.

In 1830, Chou Eui went to Seoul for business despite monks being prohibited from entering the city. He resided in temples to the east and north, where he taught Buddhism to influential individuals, marking a shift in interest from Neo-Confucianism to Buddhism and other Western learnings.

Around 1830, there was a surge in popularity of Chou Eui's tea, leading to a small but elite group of scholars writing poems praising his tea. This marked a cultural shift towards appreciating tea as an aesthetic pleasure rather than just a medicinal drink.

In 1837, Chou Eui composed the Dong Chao Song, a poem in praise of green tea, at the request of Hong Yun Zhu. The poem consisted of 17 stanzas with elaborate notes, reflecting the style of the time with references to tea classics.

Chu Sa Kim Jong Hee, a renowned calligrapher and scholar, shared a close relationship with Chou Eui. Despite being a Confucian scholar, Chu Sa had a deep interest in Buddhism. He gifted a famous calligraphy piece to Chou Eui, showcasing their bond.

Venerable Cho Dan, also known as Che Bom Sol, was a prominent figure in the Korean tea revival. He served as head monk of Ta Sol Sa from the mid-30s to 1976, promoting the cultivation of green leaf tea in a distinct Korean style. Cho Dan's tea, named Pan Ya Ro, was brewed with a unique method and served as a symbol of wisdom and enlightenment.

In 1973, the first modern Korean text about tea, 'Hangul Gechado: Korean Way of Tea,' was published by a prominent figure towards the end of his life. This book became the primary textbook for those interested in deepening their understanding of tea, leading to the establishment of an association for the study of tea.

Tea culture in Korea today involves individuals having small tea gardens where tea is picked in April-May, dried, and consumed. Commercially, tea cultivation is prominent in Hwagae Valley, Hadong, with tightly trimmed rows of tea bushes. Unlike China, Korean growers do not focus much on cultivars, leading to centralized processing of tea from various fields using machines.

The process of making green tea involves tossing freshly picked leaves in a hot iron cauldron, rubbing, rolling, and drying them to produce a fragrant tea. Different grades of green tea like Ujeong, Sejak, Cheongjak, and Mings vary in leaf size and production difficulty. Yellow tea, sweeter and fermented, undergoes a slower drying process, resulting in a nuttier taste.

Apart from green tea, yellow tea has gained popularity for its sweeter taste. Some individuals still produce Dokcha, cake tea, and powdered tea, a practice influenced by Japanese traditions. The serving of tea has evolved post-war, with group tea performances becoming a common practice, especially among women of a certain social level.

Various tea ceremonies and offerings are observed, including meditative tea performances and Confucian ancestral offerings where tea replaces wine. In Buddhist temples, tea honcha, a Buddhist tea ceremony, involves offering tea to the Buddha. These ceremonies reflect the cultural significance and reverence for tea in different contexts.

The discussion concludes with a reference to books like VMFT and VMT Classics, emphasizing the importance of tea over coffee. The audience is welcomed to explore the 'way of tea,' highlighting the rich cultural heritage and traditions associated with tea consumption.