Louise Tythacott and Panggah Ardiyansyah (eds): Returning Southeast Asia's Past: Objects, Museums, and Restitution. (Southeast Asian Art Academic Programme, SOAS University of London.) 304 pp. Singapore: NUS Press, 2021. ISBN 978 981 325 124 3.

Abstract

Dharmaśāstra, medical texts, inscriptions, plays, poetry and literature, which illustrate a wide range of drinks used for a variety of recreational, ritual and medicinal purposes. But as McHugh notes, these sources are really only the tip of the iceberg: vernacular texts would provide a huge number of further references. The book consists of nine chapters, amusingly referred to as “Cups” (reflecting the nine “drinks” of the goddess of alcohol, Surā), which are divided into two parts (“Rounds”). In Round One, the material nature of various drinks and the practices of consumption are discussed; while in Round Two theories about drinking are examined, through mythology, law and ritual. Prefacing and ending the book are two short chapters, entitled “Aperitif” and “Digestif”, the first being introductory, the latter a summary. The first “Cup” focuses on the use of drinks based on cereal grains, usually referred to as surā, which, as noted above, has a role in Vedic ritual, primarily as a counterpart to soma. Cup 2 explores drinks based on sugar and natural fermentation, which are produced using a yeast starter. The use of betel (pān) is also examined. Brewing technology and the role of drinking houses/taverns in society are the main topics of Cup 3, while in Cup 4 there is an exploration of various contexts of drinking, including elite parties, and of the cultural roles of servants and courtesans, and drinking paraphernalia such as drinking vessels. Cup 5 focuses on the use of alcohol in Āyurveda. Beginning Round 2, the main content of Cup 6 is a presentation of a few wellknown stories about drinking from the Vedas and the epics, which have shaped and influenced opinion about aspects of drinking over the centuries. Cup 7 looks mainly at ethical and legal issues surrounding alcoholic drinks, and who may or may not drink, according to the texts. The use of alcohol in Tantric rites is explored in Cup 8, while in Cup 9 there is a brief assessment of what happened to all the drinks analysed in previous chapters. An Unholy Brew remains interesting throughout; it is abundantly referenced, carefully organized, and very readable both for the specialist and for any curious reader. The material presented in the book draws the reader into the mindset of many social and historical contexts of India, enriching our understanding of the culture through the lens of alcoholic drinks. An Unholy Brew will no doubt remain a standard work in the field for many years to come.