Content uploaded by Subhash Chander Ahuja
Author content
All content in this area was uploaded by Subhash Chander Ahuja on Nov 21, 2018
Content may be subject to copyright.
7'
Asian Agri-History Vol. 15, No. l, 2011 (13-35) 13
Betel Leaf and Betel Nut in lndia: History and Uses
SC Ahuja and Uma Ahuja
College of Agriculture, CCS HaryanaAgricultural University, Kaul 136021, Kaithal, Haryana,India
(email: ua541 9@yahoo.co.uk)
Abstract
Betel vine and areca nut (betel nut) palm are not indigenous to India. The historical,
epigraphic records and philological as well as archaeological evidences reveal their
original home to be Indonesian archipelago. This complimentary pair entered India
during early Gupta period and merged into our culture. Their popularity increased
steadily and became a commodity of common use. Their uses vary from masticatory to
medicinal and the duo's presence is noticed in all social and religious ceremonies, and
as an offering to Gods. Betel leaf and areca nut are regarded as auspicious symbols of
hospitality, and denote a moral, social, and legal commitment. Malay culture and
tradition hold betel nut and betel leaves in high esteem, evident through their use in
many social and religious ceremonies. In an Assamese maniage they are conspicuously
present in around 15 ceremonies. The exchange of betel leaves and/or areca nuts or
presenting betel leaves or a bunch of areca nuts and bundles of betel leaves and a
betel box have earned their own social meaning. Tambula (betel leaf) is a token of
honqr, pledge, and love and exchange is a sign of marriage or betrothal. This single
tradition is an integral part of the folklore, art, rituals, ceremonies, and social
intercourse of daily life in Cambodia, India, Malaysia, Myanmar; Thailand, and Vietnam.
This paper presents the history and' origin of the pair through the philological,
epigraphic evidences, and archaeological as well as written records,'royal patronage
received, and their social, religious, medicinal, and veterinary uses.
The betel vine (Piper betle; Family:
Piperaceae) is a perennial creeper
cultivated for leaf. It is a dioeceous
creeper (Fig. 1) extensively cultivated in
hotter and damper parts of India, Sri
Lanka, extending to Peninsular Malaysia.
The areca nut palm (Areca catechu;
Family: Palmaceae) is cultivated mainly
in India, Malaysia, Polynesia, Micronesia,
and most places in the South Pacific
Islands. It is an un-branching, long plant
extending up to 15 m and crowned with 6
to 9 palm fronds (Fig.2). The nut is the
seed found within the egg-sized fruit,
mottled brown, and has grayish white
markings.
r)
--J
14 Betel leaf and betel nut
Figure l. Piper betle: (a) Betel vine plantationl G) Betel leaves; (c) Betel I eaf; and, (d) paan.
Bigare2.Arecacatechu: (a) Palm trees; (b) Palm withfruits; and (c)Areca nuts.
Asian Agri-History Vol. 15, No. 1,2011 15
A key to the unconditional patronage of the
betel pair in Southeast Asia is its use in four
levels - as a food, medicine, social and
religious purposes. Both betel leaf and betel
nut individually are masticatory in
themselves, but are generally taken together.
The importance of paan can be best judged
from the English rendering of a Sanskrit
sloka, "A mouth devoid of Vedas, the juice
of tambula, and witty sayings, is said to be
a mere hole" and comments of Nicolas
Gervaise, a noted French visitor in the 17'h
century that 'the Thais prefer to go without
rice or other food rather than to deprive
themselves of the betel ...' (Gode, 1961;
Rooney,1993).
Before we focus on this inseparable pair, it
may be pertinent and appropriate to
remember with reverence and pay homage
to the great Sanskrit scholar from
Maharashtra, PK Gode, for initiating the
research on history of plants in India
including tambula (betel leaf) (Gode, 1961).
He pointed out the tlree T's of Indian social
life: Tea, Tobacco, and Tambula. Of these,
tambula is the earliest introduction.
Historical
Our information on areca nut and betel vine
cultivation relies primarily on records of betel
chewing rather than cultivation itself.
References to the betel nut appear in ancient
Greek, Sanskrit, and Chinese literature as
early as the 1" century BC. Its use has also
been documented by ancient historians in
Ceylon and Persia around 600 AD and parts
of theArab world in the 8e and 9ft centuries.
It is believed that the nut was carried to
Europe by Marco Polo around 1300AD and
became an important commodity in the
western Pacific, particularly with the Dutch
in the mid-1600s who gained from tax
revenues on it.
There is no mention of tambula in the Vedic
Samhita, the Brahmanas, and Sutras. Even
the Ramayana, the Mahabharata, and
Smritis of Manu and Yajnavalkya do not
mention it. This conclusively proves that the
custom was not prevalent among the Vedic
Aryans.
Pali and Sanskrit literature mentions these
items as late as in c. 400 BC, in Buddhist
Jataka tales and Dharamsutras (Prakash,
1961; Achaya, 1998). References in the
famous Mandsaur inscription (c. 473 AD)
of the silk weaver guild in Indore, in
Varahamihira's Brhat Samhita of c. 530 AD,
and ancientmedical texts, all indicate its use
as common practice everywhere (Gode,
l96t; Prakash, 1961;Swamy, 1973).
Kautilya mentioned betel nut but not the
custom of betel chewing. The practice of
chewing betel leaves after meals had
become common (75 AD to 300 AD) as
mentioned in Charaka and Sushruta
Samhitas and Kashyapa Bhojanakalpa
(Prakash, 1961). During c. 300 to 750 AD,
after drinking some liquid following meals,
betel leaves with some fragrant spices were
chewed as it was believed to help in
digestion, remove the phlegm, and make the
mouth fragrant. Yuwan Chwang, the great
Chinese traveler, received one hundred and
twenty betel leaves and twenty betel nuts
daily as part of his ration (Beal, 1973). During
c.730 to 1200 AD, chewing betel leaves
with some spices after meals was common.
16 Betel leafand betel nut
Chewing betel leaves in presence of others
without presenting to others was regarded
as breach of social etiquette.
In 1350 AD, Ibn Battuta, the great Muslim
traveler describes its serving in the
Sultanates at the end of elaborate palace
meal. Ibn Battuta saw betel vines in Kerala
and stated, "Betel vines are grown like vines
on cane trellises or else trained up coco-
palms. They have no fruit and are grown
only for their leaves" (Randhawa, 1982).
Babur (1483-1531 AD), the founder of
Mughal dynasty in India, before start of his
sojourn, prayed to God for a sign of victory
in Hindustan asking for a gift to himself of
mango or betel, fruit of that land (Beveridge,
1989).
European visitors all refer to ubiquitous
chewing habit. Niccolao Manucci in 1654
AD refers to uses of paan and indulgence
of palace people in habit of betel chewing.
Another visitor wrote that the Mughal
Emperor, Shahjahan presented betel laced
with poison, as a mark of distinguished favor
to a young Persian (suspected as lover of
Begum Sahib), in presence of the whole
court; the unsuspecting youth was obliged
to masticate agreeably to the custom of the
country and died (Bernier, 1934).
The Shivatattvaratnakara written in c.
1700 AD by Basavaraja, King of Keladi
Kingdom, which stretched from Goa to
Kanoor, carefully noted the locations of the
best betel leaves and the best areca nuts
(Desai, 1980). Other sources of information
include manuscripts on tambula from
medieval era: Tamula-kalpa-samgraha of
Nrsimhabhatta (1350 AD); a work of
Dharams has tra called Jy otirnib andha
(earlier than 1524 AD) containing 24 stanzas
dealing with tambula; and Tamulamanjari
of 1819 AD (Gode, l96t).
In addition to the above manuscripts of social
and religious nature, references are also
found in agricultural treatises such as
Kashyapiyakrishisukti by Kashyapa (c. 800
AD in Sanskrit) (Ayachit, 2OO2),
Vrikshayurveda by Surapala (c. 1000 AD
in Sanskrit) (Sadhale, 1996),Lokopakara by
Chavundaraya (c. 1025 AD in Sanskrit)
(Ayangarya,2006), Krishi Gita (c. 15th
century AD in Malayalam) (Mohan Kumar,
2008), Vishvavallabha by Chakrapani
Mishra (c. 1577 AD in Sanskrit) (Sadhale,
2004), and Nuskha Dar Fanni-Falahat by
Dara Shikoh (c. 1650 AD in Persian) (Razia
Akbar,2000).
Epigraphic records
The earliest epigraphic record of tambula
occurs in a Gupta inscription of 473 AD
(Fleet, Gupta Inscriptions no. 18) that means:
The women may be young and charming;
according to custom they may decorate
themselves with garland, tambula, and
flowers. But when they go to meet their
lovers in the tryst they do not fail to put on
silken garments.
It is evident from the inscriptions that during
8th to lOftcenturies betel leaf vine and areca
nut palm were important crops in the South
Kanara and Bellary disfricts of Karnataka
in South India. Spatial expanse of cultivation
of betel leaf and betel nut is evident from
the sudden increase ofepigraphical records
during 1 1m to 1 3e centuries and also suggests
Asian Agri-History Vol. 15, No. 1, 2011 17
the growing popularity of tambula habit.
There are inscriptions in Dharwar district,
Kamataka regarding bequeathing of areca
nut garden (1028 AD); receipt of 100 areca
nuts from everyone of the areca garden by
400 public men of Brahampuri (1061 AD);
and grant of rows of arecanuts, oil mill, and
flower garden for service of god (1050AD).
In South Arcot district inscriptions relate to
provision of water facilities for cultivation
of areca nil (1245 AD) and the donation of
income from betel nut and betel leaf gardens
for services in temple Kailasumudyayanur
(1315 AD) and record of gardens growing
between the rivers Kollidam and Vellar
(1263 /-I) (Swamy, 1973).
Though there was lot of opposition from
the religious people (Gode, 196l), slowly
the commodity became a daily necessity
and also entered into social and religious
life of the people. The inscriptions
mentioned above reveal that it received
sastric sanction of use in rituals and
ceremonies and formed an integral part of
daksina for the priests. Very soon
tambula attained a status of sanctity by
being offered to God. It is about the same
time the area of cultivation of constituent
plants of tambula expanded in order to
meet the ever increasing demand. They
also became an important commodity of
trade and commerce and earned revenue
in no small measure to the royal treasury
(Gode, 1961; Swamy,1973). Old Kannada
inscriptions in South Kanara and Bellary
are noteworthy as they show the
production of betel between 750 and 962
AD in South India. South Kanara still is
famous for its betel nuts as more than 1200
years ago (Gode, 1961).
The production ofbetel nut on large scale in
Kolhapur, Maharashtra from 1000 AD
onwards is amply vouched by inscription at
Hosur, Gadang Taluka, Dharwar, Kolhapur,
and Vijayanagar. In addition to these areas,
betel nut plantations were a regular feature
of agriculture and economics of Bengal
between 1100 and 1300AD (Gode, 196t),
Inscriptions in Assam reveal cultivation in
that area (Neog, 1960).
Philological evidence
The word 'betel' was first used in the 16m
century by the Portuguese. It is probably a
transliteration of the Malay wordvetila ('the
mere leaf'), which is close in sound to
'betel'. Since its earliest use, the word has
undergone a series of spellings from 'bettele'
to 'betre' to 'betle' and finally to 'betel'.
'Areca' may have been derived from the
Malay word adakka (areca nut) or from
adakeya, the Indian equivalent.
The Hindi termpaan for the quid has its root
in the Sanskrit word parrut for leaf. Another
Sanskrit term for quid, vi-dn, is the beedn of
cofilmon current usage. The betel leaf does
not possess a distinctive name of its own in
any of the Indian languages or dialects.
Throughout Norttr India it is merely pcutn, a
T"
I
18 Betel leaf and betel nut
leaf; although similar is the situation in South
Indian languages and dialects, itai (leaf) the
origin of altem ativ e narte v ettalni agan ponts
towards Malaysia. The Sanskrit word
tambulnitself owes its origin to ttre Malaysian
region and is derived from the term tembel
@rakash, 1961; Swamy, 1973; Rooney, 1993).
The widest range of words for 'areca' and
'betel' has been found in Indonesia,
suggesting itto be the original location where
these words were spoken. In India, on the
other hand, the lack of variety of words for
'areca' and 'betel' indicates a later date of
origin for the plants in that area (for a list of
regional words used today, see Table 1).
Moreoveq sireh, the most widespread name
for 'betel' in Malaysia, is not derived from
Sanskrit, which suggests betel chewing might
have developed independently in Malaysia.
Based on linguistic evidence, therefore, the
betel chewing custom seems to be native to
the Indonesian archipelago.
The Assamese word for the duo is
interesting. Both leaf and nut are referred
as tamol, from the Sanskrit tambula and
the word tamolis interchangeably used. The
Monkhmer speaking Khasis, one of the
earliest tribes to migrate to Assam, are
reputed to have brought it into Assam and
are the originators of betel chewing (Das,
1992). Similarly, in Hindi and Urdu
languages, paan denotes both the betel leaf
and the betel quid with all its ingredients.
Origin and introduction
The earliest archaeological evidence found
so far is at Spirit Cave in northwestern
Thailand, where remains of Areca catechu
dating from 10,000 BC have been found
(Gorman, I970).All the remains excavated
are of the cultivated species. The wild
species have been found in Malaysia and
there is archaeological support to the
linguistic evidence of its origin in that area.
The wild species of areca nut occurs in
abundance in the Philippines suggesting
another area of origin (Valdes, 2OO4).
Therefore it becomes evident that the
custom of betel chewing might have its origin
in Indonesian archipelago while the
philological evidences and occurrence of
wild species of A. catecha suggest its origin
in Malaysia. Compared with these finds, the
Asian Agri-History Vol. 15, No. 1,2011 19
Table 1. Narnes for betel nut and betel leaf in various languages.
Region/Language Betel nut Betelleaf
English
Irdia
Andaman
Assamese
Bangla
Gujarati
Hindi
Kannada
Konkani
Malayalam
Marathi
Khasi
Sanskrit
Tamil
Telugu
Urdu
OtherAsian countries
Bhutanese
Cambodia
China
Divehi
Indonesia
Bali
Javanese
Khmer
Kapampangan
Laos
Malay
Myanmar
Mon
Philippines
Singapore
SriLanka
Tokodede
Tagalog
Taiwan
Tetum
Thai
Viehamese
Areca nut, areca, betel nut palm,
penang palm
Ah- b ud - dak, ah - purud- dak
Tamol
Gua, supari
Supari
Supari
Adike, betta, chikaniyagike, puga,
adake, kavangu, kaungu
Popphal
Adakkamarom, kav angu, kazahan gu
Supari
Kwai
Guvaku, puga, rubaka, guvaka
Addakai, pakku, kamaku
Vakka, pokavakka
Supari
Doma
shh
Binlang
Fuvah
Jambi
Boa
Jambe
Slah
Luyus
Mak
Pinang
Kun si, ah-dak, quan-di-beng
Bunga, bod, bofiga, bud, bufiga,
lrtyos, takobtob
Puvak, puvakka
Puak, puwak
Bunga, tempak siri, nga-nga
Binlang
Mak
Eau, cau
Betel leaf
Thmol
Paan
Naagveli, nagurvel, paan
Paan
Veeleya, vilya, vilyadelai
Vettila, vetta, vetrila
Paan, videchapana
Tympew
Nagavali, tambula
Vettalai (verrilai)
Tamalpaku
Paan
Pani
Mlfr
Laoye
Bileiy
Sirih
Maluu, mlu
Bulung samat
Phfi
Daun sirih, sireh, siri
Kvdm, krtn, vettal, kunya
Plit
Ikmo
Uattat, vat-tat
Malu
Malus
Maluu, plue, plu
Trau, giau
f-
continued
20 Betel leafand betel nut
Table 1. continued
Region/Language Betel nut Betel leaf
SouthAmerica
Chamoro(Guam)
Guatemala
Pohnpei
Chuuk
Yap
Palau
New keland Kuanua
Pala
l,amekot
Solomon Islands Kwar' ae
Solomon Islands Are-are
Eumee
French
Gerrnan
Spanish
Pugua
Pugua
Poc
Pu
Bu
Bua, buuch
Buai, vua
Buei
Vua
Angiro
Ota
Arec cachou, arequier
Betelnusspalme
Palma catechou
Pupulu
earliest archaeological evidence for betel
found in India is the early years of the
Christian era, much later than other parts of
the region (Rooney, 1993).
The areca nut and the betel leaf grow
naturally in Southeast Asia and this fact,
according to Reid, is borne out by the
"exffaordinary diversity of indigenous words
for them" (Valdes, 2004).
Writing about areca palm, Whitmo re (197 7 )
mentions that its "nearest wild relatives grow
in northern Borneo, the Philippines and
Celebes. ... In the Philippines, where there
are several (species), betel tends to escape
and produce many varieties", a fact which
led him to conclude that "the origin may be
there (in the Philippines)" (Whitrnore, 1977).
The Mandsaur inscription on tambula
supports the present belief of some scholars
thattambula was introduced into Indiafrom
South Sea Islands like Java and Sumatra,
during early Gupta period as a result of
increased maritime between India and these
islands. The references to tambula and its
ingredients found in Kalidasa's work and in
early medical texts like Charaka Samhita,
Kasyana Samhita, and Sushrutra Samhita
are in harmony with this inscriptional
reference of 473 AD (Gode, 1961).
The historical, epigraphic records and
philological and archaeological evidences
reveal that the original home of betel leaf
and betel nut is Malaysia and Indonesian
archipelago and the pair was introduced in
India during early Gupta period.
Cultivation and varieties
Kashyapiyakrishisukti by Kashyapa (c. 800
AD) includes information on preservation
Asian Agri-History Vol. 15, No. 1, 2011 2l
of seed of both plants and refers to growing
betel vine on high ground and betel nut on
watery ground as also in gardens and
pleasure gardens (Ayachit, 2002).
Vrikshayurveda of Surapala (c. 1000 AD)
points out that the areca nut plants should
be carefully planted at a distance of two to
three fore-arms. The treatise also warns that
closer planting might result in reduction in
the yield, while planting at farther distance
exposes to danger of strong winds. Further,
the trees like coconut and betel nut bear fruit
when manured with the powder of saphari
fish and sesame (Sadhale, 1996).
Vishvavallabha by Chakrapani Mishra (c.
L577 AD) includes areca nut in the list of
plants recommended forplanting inside afort
and if fed once with salt water and then
sprinkled with palm water everyday after
planting, plants grow within one month
(Sadhale,2004).
The earliest record on varieties seems to
be that found in Hulgar inscription (1077
AD) of Vikramaditya IV on three betel leaf
varieties, i.e., ekkavatige, palai, and
kalai. Krishi Gita, written in Malayalam,
provides information on 15 betel vine and
seven betel nut varieties, their features, and
uses (Mohan Kumar, 2008). It elaborates
on various varieties as'. Mukkanni is of the
best quality, Chelatha vettila will not be
damaged even a month after plucking,
Kuzhikkattiri vettila is without fetid odor,
and young women enjoy Chuwoor betel
leaves that keep off tiredness. In Ain-i-
Akbari, Abul Fazl elaborates the cultivation
practices of paan and provides description
and properties of six types of leaves as
Bilhari, Kaker, Jaiswar, Kapuri,
Kapukant, and Bangla (Blochmann,
1927). At about New Year's time, in
March-April, take a part of a creeper four
to five fingers long with korhanj
(Pongamia pinnata) leaves on it, and plant
it. After 15-20 days as leaves and knots
form, a new creeper will appear. The
growth of the creeper and leaves lasts for
seven months. No creeper has more than
30 leaves (Randhawa, 1982; Ayangarya,
2006). Of the varieties of Akbar's period,
Bangla and Kapukant and another variety
Khas (known as Sanchi paan) were
grown in Bengal. In Nasik, Maharashtra
two varieties Bakshi and Tamdya were
common (Watt, 1889-92).
The Rural and Agricultural Glossary offers
a number of terms related to betel cultivation
and rituals performed during cultivation
(Crooke, 1888). A number of rituals are
performed during selection of land for
conservatory and during growth period in
Maharashtra and Bengal to ensure the good
crop. The paan maara (conservatory) is
considered an auspicious place and the
owner dare not enter it with shoes on.
Women during menses are forbidden to enter
the conservatory. Plucking of leaves is
ceremoniously done and firstpicking of 200
leaves is distributed to friends who
reciprocate it with presents (Crooke, 1888,
1896; Gupta, 1991).
I
22 Betel leaf and betel nut
At present, in North India, Desi, Calcutti,
and Banarasi leaves are most favored.
Prominent among betel leaves in Southern
states are the small and fragile Chiguruyale
of Karnataka, and thicker and more popular
Arnbadi and the Kariyale.
Royal patronage
The duo (betel leaf and betel nut) has been
a favorite pastime of elite of society and
royal persons and was used for royal gifts
exchanged between the various kings and
emperors. The duo was used in welcoming
guests, exchange of gifts, and even as a
signal for a visitor to depart. The royal
connection of the duo in Southeast Asia is
elaborated by Rooney (1993)- Royal
patronage in the Indian subcontinent is
evident from the travelogues of Ibn Battuta
(Bernier, 1934), Abdul Piezzak (Randhawa,
1982), and Niccolao Manucci in 1654
(kvine, 1906). Niccolao Manucci refers to
the allocation of revenue of Surat by
emperor Shahjahan for his daughter to meet
her expenses on paan. He also mentions
betel leaves carried to Persia by the
designated ambassador of Aurangzeb
(Irvine, 1906).
Manasollasa (1130 AD), written by King
Someshwara of Kalyani in Central India,
describes pancha-sugandha in a tambula
with five aromatic products: cardamom,
clove, nutmeg, mace, and camphor
(Shrigondkar, 1939).It refers to tambula as
one of the eight bhogas (objects of
enjoyment).
Shahbaj Khan, a Subedar of Thane (1416
AD) issued official orders forcing the
practice of offering tambula to a Brahmin
as a mark of honor and a sign of betrothal
(Gode,1961).
Betel chewing 'prevailed especially among
the nobles and magnates and kings',
observed Marco Polo in the 13ft century
(Latham, 1958). In the same century the
King of Pagan decreed that anyone using
the gilded pillars in the halls of temples for
cleaning his fingers after chewing betel
would be punished by having the index finger
ofhis right hand cut off. Forgetting his royal
edict, the King rubbed his betel-stained
fingers on the gilded posts, and when
reminded of the decree endured the
punishment of cutting offhis own finger.
Betel formed part of royal gifts and
exchange between kings and sent by one
king to another in the hope of maintaining
goodrelations. Luscious milky betel nutfruits
and green harita doves formed part of gifts
by Kamrupa King Bhaskararaman sent to
King Harshvardan Siladytia of Thanesar and
Kanauj. Old chronicles describe the meeting
and exchange of tambula between Ahom
viceroy in Western Assam and Satrajita and
Emperor Aurangzeb (Neog, 1960).
In Assam, during Ahom monarch period
(1253 AD onwards), a whole band of
servants were maintained from royal coffers
Asian Agri-History Vol. 15, No. 1, 2011 23
to prepare for the king, the royal household,
and dignitaries of state when at court. Their
department was under the Secretary of state
called Tamuli Phukan. Ministers and other
officers had their own tamuli ligirds. Each
of the chief Vaisnav monasteries had
several guva-kntas. The chief among them
was called bara-guva-kata. The king,
officers, and other aristocrats gave audience
to people in a tamol cara (hall).In the
general assembly of officers atAhom court,
different types of spittoons had to be used
by different grades ofofficers (Neog, 1960).
In Bhutan, during the coronation ceremony of
the First King in t907 , the guests were offered
three types of tea, rice, and pann. At that time
Bhutanese were not used to drink tea or eat
rice and pann. Sewrng three kinds of pann
was a sign of wealth. The King, moreover,
had a courtier to carry the container of betel
leaves and areca nuts - "a senior changgap
carrying doma bata (betel nut container)".
Batais aroundmetal container; its lidis often
decorated with lotus motifs and its use reserved
for the King, the ChiefAbbot, and the ministers
(Pommaret, 2000).
Medicinal uses
According to the universal classification of
food, the areca nut and the betel leaf
complement each other and are, therefore,
in harmony. Since the areca nut is 'hot' and
the betel leaf 'cool', they act together to keep
the human body in balance. Some claim that
the areca nut is an aphrodisiac, perhaps
because ofits classification as a'hot'food.
Conversely, the betel leaf, as a 'cool'food,
is believed to relieve 'hot' illnesses such as
headaches and fever.
In Jyotirnibandha, it is stated, "One who
chews tambula with preponderance of betel
nut in the moming, of chunam in the midday,
and ofbetel leaves at night attains increasing
prosperity" (Gode, 196I). But one should
not forget: Betel is not good except after
food (Perciv al, l87 4). Ibn Battuta writes ". . .
They sweeten breath and aid digestion,
prevent disagreeable effects of drinking
water on empty stomach, and stimulate the
faculties" (Randhawa, 1982).
Abdul Rezzak of Herat, the ambassador
from Samarkand to the court of Vijayanagar
inc.1443 AD, attributed the virility of king
to his habit of chewing betel leaf. He writes:
"It deserves its reputation ... it lightens up
the countenance and excites an intoxication
like that caused by wine. It relieves hunger,
stimulates the organs of digestion, disinfects
breath, and strengthens the teeth. It is
impossible to describe, and delicacy forbids
me to expatiate on its invigorating and
aphrodisiac qualities" (Randhawa, 1982).
Betel leaves are useful in diseases caused
by deranged phlegm (kapha), and thejuice
is much used as an adjutant to the pills
administered to these diseases. The stalk
smeared with oil is used to treat constipation
and tympanitis in children. Paan leaves are
used as ready dressing for foul ulcers, fruit
withhoney is used forcoughin Konkan, roots
are used to prevent child bearing in Orissa,
warm juice as febrifuge, for indigestion in
children, and along with milk for hysteria.
The root is commonly chewed by public
singers and criers to improve voice (Watt,
1889-92). Leaves warmed by fire and
applied in layers over the marnma are used
effectively for arresting milk secretion. Betel
U Betelleafandbetelnut
quid chewing promotes health in damp areas
@att, 1889-92).
A paste composed of the root of cotton plant
beaten up with juice of betel leaves is used
in the process of reducing diamond into dust
(diamond bhasma) for medicinal purposes
(Watt, 1889-92). The leaves are used in
snakebite.
The Brahan Vaivarta Purana (750 AD)
states that chewing tambula daily after
meals is good for health. Tambula with
karpura can cure paralysis of tongue but it
states that Brahma Chari and mendicants
must not luse tambula (Sensarma, 1989).
In Ayurveda, betel leaves and betel nut are
both used as medicine and in various forms
like leafjuice, leaf itself, and betel quid as
adjuvant along with other Ayurvedic
preparations that increases the efficacy of
the prescribed medicine. Betel leaf is used
in control of filarial infection, obesity, skin
diseases, and conjunctivitis (Sharm a, 1996).
The leaf juice is dropped into the eyes for
painful affections. It is also used to relieve
cerebral congestions and satyriasis and to
allay thirst. The ethereal solution of the
leaves gives an alkaloid called arakene
which increases saliva, slows the action of
the heart, and has a purgative action (Watt,
1889-92). Burnt betel nuts are esteemed as
tooth powder. A paste of betel nuts is used
as laxative, and when mixed with sandal
wood, it is useful in intrinsic hemorrhage;
the decoction along with that of sallaki
(Boswellia serrata) bark alleviates
vatavyadi disease in three weeks (Sharma,
1996). Betel leaf is placed on the temple to
reduce headache (Acharya, 2008).
In Malaysia, A. catechu flowers are put into
the bath water of a woman who has just
given birth. In Southeast Asia, the pulp of
the nut is used for relieving stomachache.
As an astringent it hardens the mucous
membranes of the stomach. In Malaysia,
young shoots of A. catechu palm are
believed to be effective in aborting a
pregnancy. The root of the palm is given to
cure dysentery.
The Igorots of the Philippines believe that
the chewing of betel staves off hunger and
tiredness as they work long hours in their
rice fields (Valdes, 2004).
Powdered betel nut is used as a constituent
in some tooth powders (Watt, 1889-92).
Other medicinal uses include the removal
of tapeworms and other intestinal parasites
by swallowing afew teaspoons of powdered
betel nut, orby taking tablets containing the
extracted alkaloids. Use of chikni supari
(betel nut) (two to three small pieces) for
some days controls leucorrhea in females
(Watt, 1889-92).
Decoction of betel leaves is used forhealing
wounds. The root along with black pepper
is used to produce sterility in women. The
leaves yield an essential oil that is used in
respiratory catarrh and diphtheria; they are
Asian Agri-History Vol. 15, No. I, 201 I 23
to prepare for the king, the royal household,
and dignitaries of state when at court. Their
department was under the Secretary of state
called Thmuli Phukan. Ministers and other
officers had their own tamuli ligirds.Each
of the chief Vaisnav monasteries had
several guva-katas. The chief among them
was called bara-guva-kata. The king,
officers, and other aristocrats gave audience
to people in a tamol cara (hall). In the
general assembly of officers atAhom court,
different types of spittoons had to be used
by different grades of officers (Neog, 1960).
In Bhutan, during the coronation ceremony of
the First King inl907 ,the guests were offered
three types of tea, rice, and
pann. At that time
Bhutanese were not used to drink tea or eat
rice and paan. Sewing three kinds of pann
was a sign of wealth. The King, moreover,
had a courtier to carry the container of betel
leaves and areca nuts - "a senior
carrying dom.a bata (betel nut container)".
Bata is a round metal container; its lid is often
decorated with lotus motifs and its use reserved
for the King, the Chief Abbot, and the ministers
(Pommaret, 2000).
Medicinal uses
According to the universal classification of
food, the areca nut and the betel leaf
complement each other and are, therefore,
in harmony. Since the areca nut is 'hot' and
the betel leaf 'cool', they act together to keep
the human body in balance. Some claim that
the areca nut is an aphrodisiac, perhaps
because of its classification as a 'hot' food.
Conversely, the betel leaf, as a 'cool' food,
is believed to relieve 'hot' illnesses such as
headaches and fever.
In Jyotirnibandha, it is stated, "One who
chews tambula with preponderance of betel
nut in the moming, of chunam in the midday,
and ofbetel leaves at night attains increasing
prosperity" (Gode, 1961). But one should
not forget: Betel is not good except after
food (Percival,1874).Ibn Battuta writes "...
They sweeten breath and aid digestion,
prevent disagreeable effects of drinking
water on empty stomach, and stimulate the
faculties" (Randhawa, 1982).
Abdul Rezzak of Herat, the ambassador
from Samarkand to the court of Vijayanagar
in c. 1443 AD, attributed the virility of king
to his habit of chewing betel leaf. He writes:
"It deseryes its reputation ... it lightens up
the countenance and excites an intoxication
like that caused by wine. It relieves hunger,
stimulates the organs of digestion, disinfects
breath, and strengthens the teeth. It is
impossible to describe, and delicacy forbids
me to expatiate on its invigorating and
aphrodisiac qualities" (Randhawa, 1982).
Betel leaves are useful in diseases caused
by deranged phlegm (kapha), and thejuice
is much used as an adjutant to the pills
administered to these diseases. The stalk
smeared with oil is used to treat constipation
and tympanitis in children. Paan leaves are
used as ready dressing for foul ulcers, fruit
withhoney is used forcoughin Konkan, roots
are used to prevent child bearing in Orissa,
warm juice as febrifuge, for indigestion in
children, and along with milk for hysteria.
The root is commonly chewed by public
singers and criers to improve voice (Watt,
1889-92). Leaves warmed by fire and
applied in layers over the mamma are used
effectively for arresting milk secretion. Betel
24 Betel leafandbetel nut
quidchewing promotes healthin damp areas
flMatt, 1889-92).
A paste composed of the root of cotton plant
beaten up with juice of betel leaves is used
in the process of reducing diamond into dust
(diamond bhasma) for medicinal purposes
(Watt, 1889-92). The leaves are used in
snakebite.
The Brahan Vaivarta Purana (750 AD)
states that chewing tambula daily after
meals is good for health. Tambula with
karpura can cure paralysis of tongue but it
states that Brahma Chari and mendicants
must not luse tambula (Sensarma, 1989).
In Ayurveda, betel leaves and betel nut are
both used as medicine and in various forms
like leafjuice, leaf itself, and betel quid as
adjuvant along with other Ayurvedic
preparations that increases the efficacy of
the prescribed medicine. Betel leaf is used
in confrol of fllarial infection, obesity, skin
diseases, and conjunctivitis (Sharm a, 1996).
The leaf juice is dropped into the eyes for
painful affections. It is also used to relieve
cerebral congestions and satyriasis and to
allay thirst. The ethereal solution of the
leaves gives an alkaloid called arakene
which increases saliva, slows the action of
the heart, and has a purgative action (Watt,
1889-92). Bumt betel nuts are esteemed as
tooth powder. A paste of betel nuts is used
as laxative, and when mixed with sandal
wood, it is useful in intrinsic hemorrhage;
the decoction along with that of sallaki
(Boswellia serrata) bark alleviates
vatavyadi disease in three weeks (Sharma,
1996). Betel leaf is placed on the temple to
reduce headache (Acharya, 2008).
In Malaysia, A. catechu flowers are put into
the bath water of a woman who has just
given birth. ln Southeast Asia, the pulp of
the nut is used for relieving stomachache.
As an astringent it hardens the mucous
membranes of the stomach. In Malaysia,
young shoots of A. catechu palm arc
believed to be effective in aborting a
pregnancy. The root of the palm is given to
cure dysentery.
The Igorots of the Philippines believe that
the chewing of betel staves off hunger and
tiredness as they work long hours in their
rice fields (Valdes, 2004).
Powdered betel nut is used as a constituent
in some tooth powders (Watt, lggg-92).
Other medicinal uses include the removal
of tapeworms and other intestinal parasites
by swallowing a few teaspoons of powdered
betel nut, or by taking tablets containing the
extracted alkaloids. Use of chikni supari
(betel nut) (two to three small pieces) for
some days controls leucorrhea in females
(Watt, 1889-92).
Decoction of betel leaves is used for healing
wounds. The root along with black pepper
is used to produce sterility in women. The
leaves yield an essential oil that is used in
respiratory catarrh and diphtheria; they are
Asian Agri-History Vol. 15, No. l, 201 I 25
t
i
also considered carminative and show
antioxidant action (Ambasta, 1986;
Horticulture and Herbal Department, 2001).
In Konkan, betel nutfruit is used withhoney
for cough and in Orissa the root is used to
prevent child birth (Watt, 1889-92).
Veterinary use
Ground leaves of betel, Leucas aspera,
Vitex negundo, bottle gourd (Lagenaria
siceraria), madar (Calotropis gigantea),
mustard, and lime were used to check
diseases in animals as mentioned in
Lokopakara (1025 AD) (Ayangarya, 2006).
In Gujarat, crushed betel nut with 500 g
groundnut oil, 30 g asafetida, and water is
used to cure bloat in cattle within two hours
(Dodhiya,1997).
In Southeast Asia, areca nut is widely used
in veterinary medicine, mainly to expel
parasitic woflns in animals. In India also, it
has been used as anthelmintic and anti-
tapeworm in dogs (Watt, 1889-92). The
ground areca nut wood in goat urine is
smeared in eyes of a fierce cow to make it
amenable. An ointmentmade with arecanut
in sesame oil along with other items is used
to cure the swelling of shoulders in cattle
(Ayangarya, 2006).
Food and other uses
A preparation of areca nut is considered as
an article of food and if prepared or touched
by a man of impure caste could pollute a
man of higher caste given that its preparation
has social importance and is a mark of great
affection. In sending out an emissary or
messenger anywhere and offering him a
preparation of areca nut, etc. is tantamount
to saying "you have my authority" or "you
carry my confidence" (Neog, 1960).
More restaurants in Taiwan are adding betel
hearts and betel flowers into their cuisine.
Betel hearts are literally called "half sky
bamboo shoots" in Mandarin for their
similarity in flavor and texture to bamboo
shoots though they are sweeter and tenderer.
Areca nut is also used in various cosmetic and
aromatic preparations as crape jasmine oil,
muskoil, incense sticks, toothpowder, andtooth
stick along with infusion of other herbals. It
was also used to induce flowering nchnmpa
(Michelia champaca) tree (Ayangarya,
2006). Betel leaves are used to remove
bitterness of Aloe barbadensis jt;jice.
Novel use
In Taiwan, interest has been generated
recently in betel nut pigment in a quest to
find out additional uses of the plant. The
same pigment that is reminiscent of spilled
blood after it is spat out onto the pavement
is a brownish mauve when applied to fabrics.
By combining betel nut extract with
catalysts, other hues, extending into the blue
range can be produced (http:l/
taiw anreview. nat. gov .tw I
ct.asp?xltem=256 1 9&CtNode= 1 28).
il
i
26 Betel leaf and betel nut
Ethno-botanical
information
Both betel leaf and betel nut are also used
as vegetable in Assam. The Miri (Mishing)
tribe uses betel leaves and areca nut as
vegetables (Hajra and Baishya, 1991). Kols
ofBengal use leaves for wounds caused by
thrusting of the iron trident through the
tongue or cheek; a mixture of lime juice,
ground onion, ghee, wood ash, and betel
leaves is applied (Griffiths, 1946). Khasi and
Jaintia tribes of Meghalaya use the betel leaf
juice for optic problems (Kharkongor and
Joseph, 1991).
Santals of Bengal present a unique case
about uses of the duo. The mastication of
paan is not common (Bodding, 2001), but
they use the two in many of human
affections: paste from ground bark of Areca
catechu and Ziziphus rugosa is applied in
mouth sores; the boiled pith reduced to
constituency of molasses is smeared on the
sore in face cancer; ground leaf of Areca
catechu along with fruit of Citrus medica
and roots of Randia uliginosa is mixed well
with pure spirit and is used as a drink for
colic conditions; ground exudation from
areca wood along with roots of Abrus
prec atorius, saltpeter, sulfur, and exudation
from Diospyros tomentosa sapling, stirred
in refuse of molasses is used as a drink in
case ofgravel, redness, and blood in urine;
Acacia catechu, Achyranthes aspera, aurtd
Randia uliginosa are taken along with a
betel quid for treatment of strangulation of
intestine (symptoms appear as body pain due
to a risen nerve across the body); roots of
Piper betel are used to shut the womb (i.e.,
to stop pregnancy); eating leaves with nut
controls phthisis hemoptysis and bronchitis;
betel leaf is used with parts of 15 other plants
to check biliary colic; a fresh betel nut, leaf
of betel along with roots of Gymnema
hirsutus and Nigella indica are used to
check a venereal disease called chancre and
the first stage of symphysis; while shoot of
Ficus benghalensis and leaf stem of piper
betle are used in curing madness (Bodding,
2001).
Khasi and Jaintia tribes of Meghalaya use
the betel leafjuice as indelible ink for marking
and labeling garments (Kharkongor and
Joseph, 1991).
Areca nut plays an important role in Khasi
life. In the past, distance was measured not
by time but by the number of huai (areca
nut) chewed on the way and for a Khasi,
heaven is a place where one gets betel to
one's heart content. Khasi etiquette requires
exchange of kwai as a mark of good
upbringing andfailing indoing someans lack
of good manners. The host must welcome
the guest with it and chance meeting on the
street must be followed with reciprocal offer
of kwai. No social function is complete
without it. The reception at a social gathering
starts with it and social etiquette demands
that kwai should be offered and taken for a
correct and accepted leave-taking at the end.
Both betel leaf and betel nut serve a great
deal towards 'breaking ice' between
unknown and welcoming known. The
Assamese social, cultural, and religious life
is webbed around the duo and offers a
panoramic view of its possible uses in
various walks of life. Various ethnic groups
and Hindus all are fond of, love, and use the
duo to the extent that it may incite a bit of
Asian Agri-History Vol. 15, No. 1, 2011 27
jealously in people in its original home place,
Indonesian archipelago. For an Assamese,
a dream house is one with a courtyard with
areca nut trees and betel leaf creepers
behind these. Such a house is a great beauty
as celebrated in folk lyric: "Age bari suwant
kakinitamole, piche bari suwant paan."
Welcoming a visitor or guest
The romance of betel chewing is widely
prevalent in Assam. Betel chewing is a
luxury indulged in by all and sundry, from
prince to pauper. Khasis of Assam consider
kwai (betel ntt), tympew (betel leaf), and
tobacco as god-given gifts and as cheap and
efficacious means of hospitality (Sachdeva,
1957-s8).
The first thing that a visitor to an Assamese
home is offered is the betel nut; it is a routine
item after every meal. In everyday life it is
a symbol of friendly greetings and at a social
or any other feast, brisk circulation of la,vai
among the assemblage is sine qua non.
Every laborer expects kwai ovet and above
their wages. Likewise in its home place
(Malaysia), traditionally guests are
welcomed with a tray of betel nuts and betel
leaves, the same way as one offers drinks
or tea to guests nowadaYs.
Doma zhes is one of the most heard and
widespread phrases in Bhutan: "Please have
betel leaf and areca nut" becomes a leitmotiv
each time two individuals meet, at the end
of a meal, and in all the occasions of
everyday life (Pommaret, 2000). Betel leaf
with a small piece of areca nut is offered by
the host with his two hands to the guests at
the time of a ceremony; betel leaves and
nuts are placed in a plate along with those
filled with chocolates during archery games
or official ceremonies; betel leaves and betel
nuts are passed round after dinner
(Pommaret, 2000).
As gift, alms, and penalty
The duo is given as alms to a Brahmin so as
to become beautiful as Gods and free from
all diseases. In Assam, the pair is so revered
that the village council absolves a culprit of
his guilt if he bows with paan and nut in
bata (big tray), makes a confession, and
asks for forgiveness.
The number of betel leaves to be gifted is
determined by the social status of the
receiving person. A king is presented with
32leaves, apince 24,son-in-law 1 8, learned
man 12, bride 10, 8 to all others, 4 to an
ordinary man, while 6 betel leaves are sent
to an enemy. Likewise, one betel nut offered
brings profit to the receiver; 2,3,4,5, and 6
respectively bear fruit, bring loss, cause pain
or misery bring long life, and cause death
(Gode, 196l).
Offering to gods and use
in religious ceremonies
In Thailand and Malaysia, the symbolical use
of betel that began with offerings to spirits
of water, soil, land, sea, and other evil sprits
that may harm a newborn, pregnant lady,
etc. was later assimilated into religious
ceremonies. Betel, for example, is linked
symbolically to the Hindu trinity: the areca
nut to Brahma, the Creator; betel leaves to
Vishnu, the Preserver; and lime to Shiva,
the Desffoyer. Its association with Buddhism
is represented in a group of stones in the
28 Betelleafandbetelnur
Maldives known as the GreatMound of Fua
Mulaku, which holds areca nut and betel
leaves mixed with lime so that the Buddha
can chew betel. In Bhutan, the Buddhist
monks are permitted to take betel whereas
alcohol and tobacco are forbidden
(Pommaret, 2000).
To the Iban people of Sarawak, pulang
Gana is a spirit who presides over the earth
and causes rice to grow. To escape from
crop failure, they propitiate the spirit by
offerings of jars, bracelets, shells,
ornamental shells, and glass beads. The next
set ofgifts includes cooked rice, ingredients
of betel quid as well as rice beer and a hen,s
egg (Piper, 1993). Betel is offered to
propitiate other spirits too. In India, betel nuts
along with various fruits, such as dates,
coconuts, and plantains, are placed in the
lap of the bride or pregnant woman to scare
the evil spirit which is believed to cause
barrenness (Majumdar, 1927).
In India, a betel leafis used to sprinkle holy
water at all the religious ceremonies. Leaves
are considered sacred offered to Lord Shiva,
Lord Vishnu, and other Gods in many
religious ceremonies of Hindus while betel
nut itself is worshiped symbolically as an
image of Ganesha, the God who removes
all obstacles and his worship takes
precedence over worship of all other deities
(Gupta, 1991).
Religious people believe that the nutpleases
Brahma, the leaves Vishnu, and the lime
Lord Shiva. Hence, no religious ceremony
or worship is complete without tambula
occupying an important place along with
coconuts and flowers (Satyan, 1993). In
Assam, betel nut is used as a sacred item in
religious functions by villages of non_Aryan
origin. The Ahoms of Assam inchtde tamol
in the items offered to the Goddess Sulichani
in no-khowa or nayann. They offer fresh
tamol paan along with other items to the
almighty. Bodos also do the same in their
Kheral puja before clearing land (Das,
1992).
Even the various portions of a betel leaf are
associated with different lords (gods). The
Goddess Laxmi (Hindu Goddess of wealth
and prosperity) is believed to reside in the
fore part, Jyeshtha at the back, lord of
speech on the right, parvati on the left.
Vishnu resides inside, the moon outside,
Shiva in all edges and Manmatha (Cupid)
everywhere; Yama, the Lord of Death,
resides in the stalk. Only the blade of paan
leaf is consumed as masticatory; the stalk
is associated with disease and tlp of leaf with
sin. Therefore, the leaf stalk and tip are
discarded before use.
Rites de passage
In addition to social and religious
ceremonies, paan is also a must in some
personal rites (Table 2). In Malaysia, betel
leaves and ingredients of quid are used in
child birth ceremony. Areca nut is given as
gifts to celebrate the birth of a boy; rice is
similarly sent on birth of a girl (Crooke,
1888).
AsianAgri-History Vol. 15, No. 1, 2011 27
jealously inpeople in its original home place,
Indonesian archipelago. For an Assamese,
a dream house is one with a courtyard with
areca nut trees and betel leaf creepers
behind these. Such a house is a great beauty
as celebrated in folk lyric: "Age bari suwant
kakinitamole, piche bari suwant paan."
Welcoming a visitor or guest
The romance of betel chewing is widely
prevalent in Assam. Betel chewing is a
luxury indulged in by all and sundry, from
prince to pauper. Khasis of Assam consider
kwai (betel ntt), tympew (betel leaf), and
tobacco as god-given gifts and as cheap and
efficacious means of hospitality (Sachdeva,
19s7-58).
The first thing that a visitor to an Assamese
home is offered is the betel nut; it is a routine
item after every meal. In everyday life it is
a symbol of friendly greetings and at a social
or any other feast, brisk circulatiot of kwai
among the assemblage is sine qua non.
Every laborer expects huai ovet and above
their wages. Likewise in its home place
(Malaysia), traditionally guests are
welcomed with a tray of betel nuts and betel
leaves, the same way as one offers drinks
or tea to guests nowadaYs.
Doma zhes \s one of the most heard and
widespread phrases in Bhutan: "Please have
betel leaf and areca nut" becomes a leitmotiv
each time two individuals meet, at the end
of a meal, and in all the occasions of
everyday life (Pommaret, 2000). Betel leaf
with a small piece of areca nut is offered by
the host with his two hands to the guests at
the time of a ceremony; betel leaves and
nuts are placed in a plate along with those
filled with chocolates during archery games
or official ceremonies; betel leaves and betel
nuts are passed round after dinner
(Pommaret, 2000).
As gift, alms, and penalty
The duo is given as alms to a Brahmin so as
to become beautiful as Gods and free from
all diseases. In Assam, the pair is so revered
that the village council absolves a culprit of
his guilt if he bows w\th paan and nut in
bata (big tray), makes a confession, and
asks for forgiveness.
The number of betel leaves to be gifted is
determined by the social status of the
receiving person. A king is presented with
32 leav es, a pince 24,son-in-law 1 8, leamed
man t2, bride 10, 8 to all others, 4 to an
ordinary man, while 6 betel leaves are sent
to an enemy. Likewise, one betel nut offered
brings profit to the receiver; 2,3,4,5, and 6
respectively bear fruit, bring loss, cause pain
or misery bring long life, and cause death
(Gode,196l).
Offering to gods and use
in religious ceremonies
In Thailand and Malaysia, the symbolical use
of betel that began with offerings to spirits
of water, soil, land, sea, and other evil sprits
that may harm a newborn, pregnant lady,
etc. was later assimilated into religious
ceremonies. Betel, for example, is linked
symbolically to the Hindu trinity: the areca
nut to Brahma, the Creator; betel leaves to
Vishnu, the Preserver; and lime to Shiva,
the Destroyer. Its association with Buddhism
is represented in a group of stones in the
I
mnr
Asian Agri-History Vol. 15, No. 1, 2011 29
Table 2. Use of betel leaf and betel nut in various social and religious
ceremonies.
Country Ceremony/Occasion Ritual/rite
India
Maharashtra
Assam
Sumatra
Cambodia
Thailand
Philippines
(Luzon)
Bali
Thailand
Cambodia
Myanmar
Malaysia
Childbirth
Newbom child (11ft day
Sun worship)
Paddy transplantation
Newbomchild
Newmother
Newmother
Embalmthedead
Royal cremation
Funeral gathering
On death
Dying person
Man condemned to death
Apan of paan-supari is used in all cermonies.
Child is placed on a pira, made to hold a piece of
paper (male child) or that of cotton (female). Mother
bows to Sun, throws three rolled tambula in three
directions.
At one end of the field an arum (taro; arvi) plant and a
plantain sapling are planted. On the plantain leaf,
three rolled tambula are placed.
Dayaks sprinkle newborn child with areca nut and
other auspicious symbols; wrap these in a cloth. Lay
baby on the bed of areca nut palm; palm and betel
vines are planted side by side for baby.
Must offer betel to midwife.
Lying by the fre ritual: Mother has to lie on the bed
heated below by charcoal fue for seven days after the
birth to dry out womb. Protective spirits are
propitiated with traditional offering of betel, flowers,
food, incense, and candles.
Betel juice used to embalm the dead in 17th century.
Betel leaves are among the gifts presented to regent.
Funeral ends with a social gathering, people chew
betel, talk, play games through the night.
Betel leaf is placed between finger of the deceased
and fig leaf inscribed with verse is placed on lips.
Offering with quid and a cup of water.
Given betel quid to assuage the soul.
It is customary in Maharashtra to use two
betel leaves at all paan-supari (betel leaf
and nut) ceremonies, on the occasions of
marriage, mundan (frst ceremonial shaving
of head), social functions, and religious
festivals. The newly married daughters and
daughter-in-law perform Gauri Puja on
Bhaddprad Shukla Paksh and Anuradha
constellation. Tlte knlasa called nvahn, the
integral part of every worship, is decorated
with betel leaves. Good luck offerings
including ice, kharkai, coconut, turmeric,
and betel nut are placed (Gode, 1961). In
Konkan area, during Hadga Khelana,
Goddess Parvati (Bhulabai) is worshiped
and songs run as: Bhulabai ko manaegein,
t"
l
30 Betel leafand betel nut
Hadga dev mein pujegein, I-avang supari
aur elachi, Paa beeron ki dum machi
(Babar, 1987).
In Karnataka, the use of paan-supari is
more elaborate. As in Maharashtra, betel
leaves along with mango leaves are tied
around the neck of kalasa filled with water,
representing life, and an integral part of all
religious ceremonies and Agnihotra. Betel
nut and leaves form part of good luck
offerings called sagalaki [rice (5 kg), two
coconuts, one large cube of gur Qaggery),
five sets ofbetel leaves and areca nuts, and
a piece of turmericl placed in the lap at the
time of departing wedded daughter to her
husband's place. Similar departing offerings
are also given to Goddess Laxmi (prati
ritual), and used inMastammnritual during
Diwali, Gauri wonhip, Sibling Group Festival
(offered to snakes), and Cobra Festival
(Hancett, 1988). The use of paan-supari
is also customary in religious ceremonies in
Tamil Nadu.
Marriage
In ancient times, offering of betel leaf was
considered sufficient to affect an Asura
marriage (Gode, 1961). In Assamese
marriage, tamol plays an important part. In
Bhojpuri speaking areas of BiharandAwad,
the marriage pavilion is prepared with green
bamboo and betel leaves. Saat paan ka
bira is a sign of betrothal among Thakurs.
The bride's father sends a bundle of seven
betels to the groom's father through a barber,
this being the essential part of the betrothal
ceremony (Crooke, 1888).
Marriage ceremonies inAssam in India qnd
Malaysia offer a panoramic view of uses
of betel nut and betel leaf. A bunch of nuts
and abundle ofbetel leaves invariably show
their presence in all the ceremonies related
to marriage. In Malaysia, betel has been
closely associated with ceremonies
involving marital union since ancient times.
It was offered as a prelude to discussions
of partners, dowries, and other
arrangements necessary for a marriage.
Acceptance of the betel signified agreement
to the proposal being discussed. For
example, the parents of aprospective bride
acknowledged the engagement of their
daughter by accepting a betel quid offered
by the husband-to-be. During betrothal
negotiations amongst the Malays, the
parents of the groom offered a betel tray
to the parents of the bride. If it was turned
upside-down, it meant the proposal was not
accepted; but if the betel tray remained
upright, it signified that the arrangement
was agreeable to both parties.
Maharashtra has a peculiar custom in
connection with the marriage ceremony. At
dinner, the bride and groom are made to sit
facing each other. A small roll of betel leaves
is given to the bride, who holds one end in
front teeth. The relatives and friends of the
groom signal to him to snap asunder the roll
of vidi by a simultaneous downward jerk of
his mouth (Gode, 196l).
In Rajasthan, paan chewing is popular and
also betel leaf is part of the wedding tradition.
The bridegroom's relatives have dinner only
after the bride's relative seryes a betel leaf
to everyone, a ceremony called Niyona. In
Haryana and Punjab, areca nut is tied along
withthe kangan ontheforehand of the bride
and bridegroom.
r
i.
Asian Agri-History Vol. 15, No. 1, 2011 31
Betel was listed as a necessary adjunct to
sex in the Kama Sutra. An early Indian text
instructs that a young and beautiful woman
cannot go to meet her lover in a secret place
without 'golden necklaces and betel leaves
and flowers'. Shastras indicate that the
householder should go to bed with wife after
enjoying perfumed betel. Even these days,
in Assam, lovers begin their courtship by
exchanging tamol (the word tamol stands
for both nut and leaf in Assam, as against
paan in other parts of India).
The betel leaf and betel nut play an
important role in Vietnamese culture. Betel
leaves and areca nuts are used
ceremonially in traditional Vietnamese
weddings. The groom traditionally offers
the bride's parents betel leaves and areca
nuts (among other things) in exchange for
the bride. The betel leaf and areca nut are
praised as an ideal combination to the point
that has become important symbols of the
ideal married couple bound together in love.
Therefore, in Vietnamese the phrase
"matters of betel and areca" is synonymous
with marriage.
Betel has also been used to confirm the
separation of two people as well as to bring
them together. For example, formerly in
Burma, a wife could ask her husband for a
divorce by dividing a betel leaf in half and
offering the other half to him; if he accepted
and chewed the betel, it signified that he
agreed to a divorce.
Among the Newa people of Nepal, a young
woman accepts a betel nut as a marriage
proposal and, in fact, she "marries" the betel
nut too before formally taking a husband.
Accepting betel nut (Gwaye kayegu)
means she accepts the bridegroom. Also she
can simply leave the groom even after
marriage by giving the betel nut back.
According to custom, an unhappy wife puts
betel nuts below herhusband's pillow when
he is sleeping and is free to leave him and
choose another. By "marrying" the areca
nut first, says one source, no woman ever
becomes a widow - thus she's freed of the
obligation to throw herself on her husband's
funeral pyre should he pre-decease her.
Ceremony of the dead
Among Khasis ofAssam, betel nutis equally
important in mourning ceremony connected
with death. The dead body is generally kept
for three days in the house and meals
consisting of rice, curry, and bananas are
offered to it. And kwai too must be there to
avert the displeasure of the departed soul.
At the time of fire setting of the pyre, the
youngest daughter, who inherits the properly,
puts huai on it and she is followed in this by
all present. It implies that the departing soul
takes it along to the realm of the dead so
that it might not miss the luxury of betel
chewing there.
Khasis place a tamol over the dead body
an{ say, "Farewell, go to the God and chew
a tamol withHim." In burial of Ahom kings
:.,,.1,',,.: i;;1 i,:41b llw,w;,Uxid.;,iA.,..,.',,
spriikli haly watcr d all the religious
Wknu, and, other Gods in many
religious ceremonies of Eirului.
I
32 Betel leafand betel nut
abata (tray) made of gold with a small gold
tomi (limepeel), with lime, aknife with gold
cover, and a silver areca nut is placed on a
silver sarai (big tray) by the side of the
bedstead on which the deceased monarch
is placed inside the vault of the grave along
with other articles of food. In Karnataka,
four betel nuts are used in the funeral ritual.
Worshiping ancestors and
propitiating spirits
It is the duty of those living on earth to honor
and propitiate the spirits of their deceased
ancestors. Betel quid and rice are typical
offerings used for the rites associated with
ancestors. Such rites are performed in
Malaysia, India, and among Hindus of
Surinam.
The following folksong of Hindus of Surinam
titled 'Five betel leaves and nine coconuts'
is repeatedly used to invoke all ancestors:
"Five betel leaves and nine coconuts; you
who are in heaven, gods and ancestors, male
and female ancestors, paternal grandfather
and maternal grandmother for you,
O deities, (the world with atl) three realms
has been filled with sacrifice.
Five betel leaves and nine coconuts; you,
who are today sitting in heaven, today (this)
invitation (is extended) to you." (Arya,
1968)
Art and craft
Recently interest in betel nut art has been
generated and a number of art items are
available in the market. There is a betel nut
gallery in Delhi that boosts to sell a wide
range of handmade items, betel nut jewelry
toys, lamps, temples, bracelets, rings,
bangles, walking stick, etc.
In Taiwan, handicrafts made with betel nuts
have also begun appearing in the market.
The thin thread-like fibers in betel nuts are
woven and braided to make small dolls.
Other household decorations are pieced
together using palm bark and leaves as
materials.
Disadvantages
So much in praise of the duo, like all the
worldly things, paan having numerous uses
has its disadvantages too. Excessive eating
of paan leaves weakens the teeth, impairs
health, and deadens the taste buds of the
tongue. Chewing paan with areca nut and
tobacco increases the chances of oral
cancer, tobacco itself being carcinogenic.
The risk of developing carcinoma of the oral
mucosa is 7.7 times higher in betel chewers
than in others. Sometimes the moldy
contaminants of areca nut play the role of
source of mycotoxins like sterigmatocystin,
patulin, etc. The latter triggers the cancer
of mouth and gullet. Fennel (Foeniculum
vulgare; saunfl used with paan is often
contaminated with molds and produces
Asian Agri-History VoL 15, No. 1, 2011 33
aflatoxins. Betel leaf itself has a protective
role to play in oral cancers. The real culprits
are betel nut and tobacco. Sachdeva (1957-
58) writes that the bad habit of "rubbing the
lime" leaves its mark everywhere, around
lamps and telegraph posts on the roadsides,
letter boxes, house corners, backs and
bottoms of chairs, tables, and benches.
Epilogue
Arecanut and betel leaf, throughinffoduction
to India during Guptaperiod, have embedded
and merged themselves in Indian social,
cultural, and religious life. Both are used by
the main stream of Indian population as well
the tribal people. The historical, epigraphic
records, and philological and archaeological
evidences reveal that the original home of
betel leaf and betel nut is Malaysia and
Indonesian archipelago and the pair was
introduced into India during early Gupta
period. People habituated to chewing quid
are prone to oral cancer but if used in limited
quantity and only after food as the literature
suggests, it helps in improving digestion,
checks the bad odor of mouth, and protects
against the disorders of humid areas. It is
used as medicine in many affections and also
as anupaan (adjuvant) for many of the
Ayurvedic drugs. But paan, which has been
the grace of lips of women for centuries,
has been put to disgrace by the so-called
paan-masala. Let the paan live the same
glorious life as in the past. We have to
restrain consuming excess paan.
References
Acharya Bal Krishan. 2008. Ayurved Jari Buti
Rahasay. Divya Prakashan, Haridwar, India.
420pp.
Achaya KT. 1998. A Historical Dictionary of
Indian Food. Oxford University Press, Delhi,
lndia.346pp.
Ambasta SP. 1986. The Useful Plants of India.
CSIR, New Delhi, India. 91 8 pp.
Arya U. 1968. Ritual Songs and Folksongs of
the Hindus of Surinam. E.J. Brill, Leiden, the
Netherlands. 179 pp.
Ayachit SM. (Tr.) 2002. Kashyapiyakrishisukti
(A Treatise on Agriculture by Kashyapa). Agri-
History Bulletin No. 4. Asian Agri-History
Foundation, Secunderabad 500009, India. 158 pp.
AyangaryaVS. (Tr.) 2006. Lokopakara (Forthe
Benefit of People). Agri-History Bulletin No. 6.
Asian Agri-History Foundation, Secunderabad
500009, India. 134pp.
Babar S. 1987. Maharashtra Lok Sanskriti
Sahitya (Folklore of Maharashtra). National
Book Trust, New Delhi, India. 203 pp.
Beal S. 1973. TheLife of HiuenTsang. Acadeca
Asiatica, Delhi, India. 370 pp.
BernierF. 1934. Travels in Mughal Empire 165G
1668. Low Price Publications, New Delhi, India.
497 pp.
BeveridgeAS. 1989. Memoirs of Babur (Babur-
Nama). Low Price Publications, New Delhi, India.
880pp. (Reprint.)
BlochmarmtL l9T. TheAin-i-AkbaribyAbulFazl
Allami. Vol I. (Translation) 2'd Edition. Low Price
Publications, Delhi, India. 734 pp. (Reprint 1993.)
Bodding Ren PO. 2001. Studies in Santal
Medicine and Connected Folklore. The Asiatic
Society, Calcuff a, Indi a. 502 pp. (Reprint 200 1. )
Crooke W. 1888. A Rural and Agricultural
Glossary for N.W. Frontiers and Oudh. Thacker
Spink and Company, Calcutta, India. 285 pp.
(Reprint 1989.)
f.
v
i
34 Betelleafandbetelnut
_l
Crooke W. 1896. Folklore of Northern India.
Archibald Constable & Co., Westminster,
England.376pp.
Das J. 1992. Folklore of Assam. National Book
Trust, New Delhi,India. l42pp.
Desai SV. I 980. Social Life in Maharashtra Under
Peshwas. Popular Prakashan, Bombay, India.
Dodhiya NK. 1997. I have a better solution.
Honey Bee 8(4):21.
Gode PK. 1 96 1 . Studies in hdian Cultural History.
Volume 1. (See Chapters 13 to 2l on tambula.)
Vishveshvaranand Vedic Research Institute,
Hoshiarpur, India. 495 pp.
Gorman CF. 1970. Excavations at Spirit Cave,
North Thailand, some interim interpretations.
Asian Perspectives 1 3 ;79-107.
Griffiths WG. 1946. The Kol Tribe of Cenrral
India. The Asiatic Society, Calcutta, India.
333 pp.
Gupta SM. 199 I . Plant Myths and Traditions in
India. Munshiram Manoharlal Publishers pvt.
Ltd., New Delhi, India. I23 pp.
Hajra PK and BaishyaAlC 199 1. Ethnoboranical
notes on the Miris (Mishing) of Assam plains.
In: Contributions to Ethnobotany of India (Jain
SK, ed.). Scientific Publishers, Jodhpur, India.
pp.161-169.
Hancett S. 1988. Coloured Rice. Hindustan
Publishing Corporation, Delhi,India. 335 pp.
Horticulture and Herbal Department. 2001.
Ayurved Ka Pran: Vanaaushdhi Vigyan.
Horticulture and Herbal Department, Shantikunj,
Haridwar, India. 504 pp.
frvine W. (Tr.) 1906. Mogul Indiaor Storia Do
Mogor (Niccolao Manucci).Vol. L Low Price
Publications, New Delhi,India. 387 pp.
Kharkongor P and Joseph J. 1991. Folklore
medico-botany of rural Khasi and Jaintia tribes
in Meghalaya. In: Contributions to Ethnobotany
of India (Jain SK, ed.). Scientific publishers.
Jodhpur, India. pp. 201-21I.
Latham Ronald. (Tr.) 1958. The Travels of Marco
Polo. Penguin Books, London, UK. 379 pp.
Majumdar GP.1927. Vanaspati - plants and
plant life as in Treatises and Traditions.
University of Calcutta,India. 2g7 pp.
Mohan Kumar B. (Tr.) 2008. Krishi Gita
(Agricultural Verses). Agri-History Bulletin No.
7. Asian Agri-History Foundation, Secunderabad
500009, India. ll2pp.
Neog M. 1960. The role of tambula in Assam,s
social Life. In: PK Gode Commemoration Volume
(Hariyappa HL and patkar MM, eds.). poona
Oriental Series No. 93. Oriental Book Agency,
Pune, India. pp. 27 0-28I.
Percival Rev. P. 1874. Tamil proverbs (with
English Translation). Dinavartani press, Madras,
India.573 pp.
PiperJM. 1993. Rice in South EastAsia. Oxford
University Press, Singapore. 80 pp.
Pommaret F. 2000. Rouge est le Sang: Le B6tel
au Bhoutan. In: Opiums: les plantes du plaisir et
de la convivialit6 en Asie (Le Failler p and Hubert
A, eds.). l'Harmattan, Paris, France. pp.25-3g.
Prakash Om. 1961. Food and Drinks inAncient
India. Munshiram Manoharlal publishers pvt.
Ltd., New Delhi,India. 341 pp.
Randhawa MS. 1982. AHistory ofAgriculhre in
India. Vol. 2. Indian Council of Agricultural
Research, New Delhi, India. 358 pp.
Razia Akbar. (Tr.) 2000. Nuskha Dar Fanni-
Falahat (The Art of Agriculture). Agri-History
Bulletin No. 3. Asian Agri-History Foundation,
Secunderabad 500009, India . 126 pp.
illlr.rrr-"
Asian Agri-History Vol. I5, No. l, 201 I 35
Rooney D. 1993. Betel Chewing Traditions in
South-EastAsia. Oxford University Press, Kuala
Lumpur, Malaysia. 59 pp.
Sachdeva Leela. 1957-58. Kwai (betel) among
Khasis. The Eastern Anthropologist ll:107 -112.
Sadhale Nalini. (Tr.) 1996. Surapala's
Vrikshayurveda (The Science of Plant Life).Agn-
History Bulletin No. 1. Asian Agri-History
Foundation, Secunderabad 500009, India . 94 pp.
Sadhale Nalini. (k.) 2N4. Vishvavallabha @ear
to the World: The Science of Plant Life), Agri-
History Bulletin No. 5. Asian Agri-History
Foundation, Secunderabad 500009, India . 134 pp .
Satyan TS. 1993. The splendour of
tambula. Swagat, Indian Airlines, October
1993,pp. L9-24.
Sensarma P. 1989. Plants in the Indian Puranas.
Naya Prokash, Calcutta, India. 19 1 pp.
Sharma PV. 1996. Classical Uses of Medicinal
Plants. Chaukhambha Vishwabharati, Varanasi,
Uttar Pradesh, India. 848 pp.
Shrigondkar GK. 1939. Manasollasa of King
Somesvara. Vol. I. Gaekwad Oriental Series.
Oriental Institute, Baroda, India. 146 pp.
Swamy BGL. 197 3. Sources for history of plant
sciences in India: Epigraphy. Indian Journal of
History of Science 8( 1-2):6 l-98.
Valdes CO.2004. Betel chewing in Philippines.
Arts of Asia, September/October issue. (http:ll
www. lasieexotique. com/mag_betel/
mag-betel.htrnl)
Watt G 1889-92. A Dictionary of Economic
Products of India. Vol. I to VI. Cosmo publishers,
New Delhi, India. (Second reprint.)
Whifinore TC.1977. Palms of Malaya. Oxford
University Press, Kuala Lumpur, Malaysia. l32pp.
