Food: A quick history of the British curry

Nothing–as Brits are fond of saying with a straight face–is as British as a curry. 

The first time someone said that to me, I had to recover from the mental jolt of curry/India running its voltage through Britain/not India, but after that I could see the truth of it. Go into any small town in Britain (she wrote, as if she’d been to all of them) and you’ll find an Indian restaurant. 

Britain has 12,000 curry houses according to the BBC, which knows all–and probably more–so we’ll take their word for it. By way of comparison, Britain also has 47,000 pubs. That’s not entirely relevant, but with a little work I could make it sound as if it was.

Oh, hell, forget the numbers. Let’s indulge in a little food history.

Irrelevant photo: cistus

 

How did the curry get to Britain?

The first mention of curry in Britain dates back to the end of the sixteenth century: to 1598, if you want to be precise. To anchor that a bit, Queen Liz wasn’t dead yet but her mechanism was winding down and King James hadn’t yet trotted down from Scotland to sit–awkwardly, I’d think–on two thrones simultaneously, because Britain wasn’t Britain yet. England was England and Scotland was Scotland. Even once James owned them both, they had separate thrones and were separate countries.

[Acknowledgement: When I first posted this, I killed Elizabeth off a few years early. Thanks to April Munday, who caught my carelessness.]  

I throw that in partly to fill in the picture and partly because I haven’t been able to find anything more about that first mention of curry, so I’m distracting you from the blank space.

You’ll never notice. 

 

History and food collide 

Why was curry being mentioned in England? Well, the English East India Company (which when England and Scotland became Britain became the British East India Company) started out by trading with India from there moved on to taking it over piece by piece and governing it. 

I really do need to write a post about that. In the meantime, though, by way of a promissory note, we have curry. And the knowledge that England had extensive contact with India.

From the British point of view (which makes considerably more comfortable reading than the Indian one, since it doesn’t focus on the unpleasant stuff), that meant thousands of British men and women had lived and, more to the point, eaten in India. Some of them lived in grand style there, with Indian cooks and servants. Others weren’t as high up the colonialist ladder and would have met Indian food in less grand settings, but it was still Indian food, in all its stunning variety.

Inevitably, some of those Brits did their damnedest to recreate Britain on the dining room tables they sat at in India, but others noticed that Indian food had a range of tastes that pease porridge hot, pease porridge cold hadn’t prepared them for. Their taste buds woke up and understood that they’d been installed on the human tongue for a purpose, which was to taste things. And they wanted to keep doing that. 

It’s an odd thing how the contempt you need if you’re going to take over someone else’s country can coexist with admiration for parts of their culture, or at least for their cooking. But sometimes it does.

And no, the British didn’t really live entirely on pease porridge before they met Indian food. That’s from a nursery rhyme. But by comparison with the range of tastes Indian food offered them [biased writing warning here] they might as well have. So, many of the conquerors were primed to want Indian food after they returned home. British food had somehow become bland and boring.

And a few people did their best to recreate Indian food for them. As early as 1733, people could buy curry in London’s Norris Street Coffee House. 

How Indian was it?

My best guess is, not very, and I’m basing that on the first recipe for curry published in England, in 1747, when it appeared in The Art of Cookery made Plain and Easy, by Hannah Glasse. In the first edition, the only spices were black pepper and coriander seeds. Let’s try not to be snooty about it. Spices were expensive. And Hannah had never been to India, so this was like someone painting a picture of an elephant when they’ve never seen one. (A later edition added turmeric and ginger.) 

It’s probably fair to say that even at this early stage curry had become a British dish, because I’m reasonably sure India would’ve disowned the stuff. Admittedly I’m not Indian and I don’t know Indian cooking in any depth. Comments, especially from people who are and do, are always welcome, as always.

Authentic or not, though, by the 1780s, a few London restaurants were selling curry and rice.

In 1810, Sake Dean Mahomed, who’d served in the East India Company’s army, opened a curry house, the Hindoostanee Coffee House, which tried to recreate India in London, complete with bamboo chairs, paintings of India, and a separate room for people who wanted to smoke hookahs. I get the impression that the food was more authentically Indian than it was in the more general restaurants that served curry. 

The Epicures Almanak described as a place “for the nobility and Gentry,” complete with an inexplicable capital G. 

But Mahomed had to compete with the already established curry houses and he went broke in 1812. https://www.historic-uk.com/CultureUK/The-British-Curry/

Curry became popular enough that between 1820 and 1840, imports of turmeric (a central spice in curry) increased threefold. By the 1840s, it was popular enough that any damn fool could’ve told you that curry stimulates the stomach and invigorates blood circulation, which would lead to a more vigorous mind.  

Curry was also a good way to use up leftover meat, so whatever you thought of the health claims, it had a good, practical argument in its favor.

Then an 1857 mutiny against British rule soured the British attitude toward all things Indian. Englishmen (no mention of women–or the Scots, the Welsh, the Irish) in India weren’t allowed to wear Indian clothes. “Going native” was an insult–and eating curry was frowned upon. The upper classes abandoned it, although if you weren’t in fashion to start with you’d probably go on eating what you liked. 

That shifted, though, at least in Britain, when Queen Victoria became fascinated by India. What the hell, playing monarch over the place had elevated her from queen to empress, so why not be impressed with it? She lent Indian food some class among anyone who took that sort of thing seriously, thereby reviving the curry’s fortunes. 

In the early twentieth century, some 70,000 people from South Asia moved to Britain. A few high-end-of-the-market Indian restaurants opened in London. How are those two statements linked? I don’t know, but after World War II some of those migrants opened cafes and canteens serving their own communities. And another group of them–Bangladeshis, for the most part–opened restaurants aimed at the British market, selling food at prices working people could afford. Curry went enthusiastically downmarket. Among other things, the restaurants became places to stop and grab a meal when you staggered homeward from the pub. 

In recent years, curry’s been trying to go back upmarket, with expensive wine lists and menus that draw on India’s range of regional cooking.

Some 80% of Britain’s Indian restaurants aren’t owned or run by people from India. The owners are from Bangladesh and their food is from Pakistan, Bangladesh, Nepal, and Sri Lanka. 

 

So how Indian is the curry?

You know what happens when a word from one language gets adopted into another, right? The pronunciation changes. Sometimes the meaning changes. After a while, it’s hard for the original language to recognize its offspring.

It happens to food too. People who have to sell it to a new public adapt it to suit their tastes. And to match the ingredients at hand. That happened to Indian food when it got to Britain.

According to a HuffPost writer whose name I couldn’t find on the article, curry isn’t Indian at all.  “ ‘Curry’ is not even a word in India. . . . There are a few specific dishes in India whose names sound like ‘curry.’ One is ‘Kadhi,’ and another is ‘Kari.’ Both of them are sauce-like with a gravy.” 

From one or both of those words, the British generalized and anglicized and used the word curry to mean anything vaguely Indian with a spiced gravy. It’s sort of like calling all noodle dishes spaghetti, our nameless author says. 

And just to prove that no one’s listening, HuffPost follows her article with a link to curry recipes.

Some days you can’t win.

What about curry powder? It takes, the writer says, a bunch of spices used in Indian food and dumps them all together, but no Indian cook would use them all. They’d use some and leave out others, depending on the dish. 

That means that using curry powder to get the flavor of Indian food is sort of like pouring all the words in the dictionary into your document and calling it a novel. The trick that real writers have learned is to select some of the words and leave others out.

I just let you in on the secret of good writing. Are you blown away?

But authenticity be damned, Britain had grabbed hold of the curry and it isn’t letting go.

Hot cross buns at the Widow’s Son pub

I’m not a fan of religious holidays, but it’s Good Friday and that happens to coincide with one of those odd, localized British traditions that are always worth dropping in on. 

Every Good Friday, a sailor comes into the Widow’s Son pub in Bromley-by-Bow, in London’s East End, and adds a hot cross bun to a net of aging hot cross buns strung above the bar. 

And that’s it. 

Okay, that’s not quite it. It’s not one sailor, but a group of sailors from HMS President, which is docked nearby, and they climb on each other’s shoulders to get to the net, with the youngest being the designated bun-putter-inner. 

Or possibly smallest. It depends on who you believe.

Then that’s it. 

Irrelevant photo: heather

Or it used to be. In recent years, though, a few hours of free drinks and loud music have been added, along with a buffet that includes hot cross buns. This year, of course, all bets are off. Pubs are closed, gatherings are banned, and flour’s hard to come by. Someone will probably scan a bun and email it into the net. 

In recent years (and no, I don’t know how recent recent is), the buns are shellacked before they’re put in the net so they’ll last as long as possible.

What’s it all about? Legend has it that a widow and her son lived in the cottage where the pub now stands. The boy went to sea, and every year he came back on Good Friday and she’d made him a hot cross bun. 

One year, he didn’t return. She kept the bun and baked a new one for him every year. 

Or else, he never did come back, even that first year–he’d drowned at sea. I’ve read two versions of the tale and if I kept going I’m sure I’d find more. 

When she died, they found a net of buns hanging from the ceiling. For 80 years, the pub kept up the tradition, adding a bun a year. 

In 2015, the pub closed and the collection of buns disappeared. Or else a fire destroyed most of them fifteen years ago. Or possibly both. We’re in the land of legend, where what actually happened doesn’t weigh much. The stories, though? They’re what carry the weight.

When the pub sold, the new owners, under pressure from locals, revived the tradition.

End of story and we still haven’t reached 400 words. Surely I owe you something more, so let’s talk about hot cross buns.

According to one belief, hot cross buns baked on Good Friday will never go stale. Or moldy. That surely has something to do with the legend of the widow’s immortal buns. Another belief holds that if you hang a bun from your kitchen rafters on Good Friday it won’t go bad. The next year, you replace it with a new one. 

Back when people took this stuff seriously, they’d break up the year-old bun, mix it with water, and use it as medicine. If the patient recovered from whatever was wrong, they credited the bun. If the patient didn’t–well, medicine was like that in those days.

I haven’t read that anyone bit down on it and said, “Hey, guys, it tastes like it was baked this morning.” On the other hand, I can’t prove that they didn’t.

The bun was also supposed to protect the kitchen from evil spirits, prevent kitchen fires, and ensure that the bread you made there would be glorious.

If you took a hot cross bun to sea, it would prevent shipwrecks.

Sharing a hot cross bun ensured a strong friendship.

Writing about hot cross buns ensures that you’ll visit some very silly websites, along with some serious ones.

Legend dates hot cross buns back to a twelfth (or in one telling, eleventh) century monk. Or to the Saxons, who baked something along those lines even before they became Christians, with the cross symbolizing the four quarters of the moon. Or to the early Greek Christians, or to the ancient Greeks, who lived before there were Christians. But the first recorded mention of them comes from a sixteenth and seventeenth century text: “Good Friday comes this month, the old woman runs, with one or two a penny hot cross buns.”

In 1592, Elizabeth I banned the sale of spiced buns on any day but Good Friday. (Or possibly any day but Good Friday and Christmas. Or Good Friday, Christmas, and burials. Take your pick.) I’ve seen two explanations: One, they were too special to be eaten on any other day. Two, they smacked of popery and she wanted to set a limit on them. 

These may have been what we know as hot cross buns and may have been some other kind of spiced bun. Either way, people could–and apparently did–bake them at home to get around the law. If they were caught, though, they had to give all the buns they had on hand to the poor.

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By way of philosophical balance, Alf Dubs, a Labour member of the House of Lords, is scheduled to send out a secular Good Friday message to prisoners in British jails via the prison radio system. (Britain’s a strange and complicated place and I won’t explain why the Labour Party has members in the Lords–it’d take too long.) It’s aimed at atheist and humanist prisoners on behalf of an organization that offers them pastoral care, Humanists UK, offering hope at a time when the prisons are locked down and prisoners can’t see their families.

Dubs escaped Nazi Germany as a child, coming to Britain on one of the Kindertransports. In recent years, he’s become an advocate for refugees.

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I owe someone thanks for pointing me in the direction the Widow’s Son. I took all the information I’d need to thank him or her, put it someplace safe (since I know better than to trust my memory–effectively, I don’t have one), and have never seen it again. Whoever you are (1) forgive me and (2) remind me so I can post a link to your blog.