Wild Harvested

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  • Metaphysics of Pu’er blend with Moychay 2022 Melting Reality sheng pu’er

    Metaphysics of Pu’er blend with Moychay 2022 Melting Reality sheng pu’er

    We live in an era where you can potentially know everything about a tea, the garden it comes from, the grower, the exact location of the trees, but the tea market has not always been like this. Blends were so popular in the past that there were few single-origin teas before the 2000s.

    Some of the greatest recipes to come out from the Dayi, Xiaguan and Rongshi factories or from the minds of pioneers like Ye Binghuai, Vesper Chan and Chen Huaiyuan who commissioned, produced or supervised them, were blends.

    But what can elevate a blend and bring the art of blending back to the forefront of consideration? I believe that when the condition of need and economy is overcome, the blend can become expression and genius, a journey into the unexplored, a domain without potential rules, a disorder channeled into the eternal overcoming of all the contradictions that compose it. But this is on condition that the raw material is of such extraordinary quality as to support the greatness of the intention.

    The blend is not a mere offspring of an uncoordinated material, it must be able to fuel the creation of other structures, of superstructures capable of capturing and interpreting the reality and the thoughts of those who create them, something also capable of escaping the premeditation and contingency of the possible and of making us forget those mixtures of leaves devoid of any persuasive power.

    The lack of rules and the impossibility of serving the leaves and erecting them as a symbol of a place brings technique and thinking to the limit and, as in art, to experiment the extreme ease of failure but also to the configuration of unique potential, since the technique can be exalted only where it manages to experiment its most radical impotence.

    In this Melting Reality, a Moychay 2022 blend, you can find that unexplored, that quality of the first time, of that reality so accentuated and exaggerated that it seems unreal. Like a Blanes painting the drink is stratified on more rural and dark tones of leather and maritime forest which alternate with other sweeter and brighter ones of gooseberry, dried figs, candied fruit and orange blossom as in a delicate play of lights.

    It is a liquor where the ephemeral and the real alternate, the light bitterness and medium softness integrate well with the good huigan and the hint of tamarind sauce that give bite and announce chaos in an incessant symphony of notes of candied cedar and honey, orange custard and cooked wheat.

  • Discussing the contradictory essence of tea with a pu’er from the ancient land of elephants. TdC 2014 You Le Ya Nuo village sheng pu

    Discussing the contradictory essence of tea with a pu’er from the ancient land of elephants. TdC 2014 You Le Ya Nuo village sheng pu

    I am of the opinion that tea, good tea I mean, should always be accompanied by a good argument. I also remain firmly convinced that it itself must partly be the reason and urge for the conversation, and partly guide it.

    If we could reconstruct a sort of symposium evening I often think about which tea I would offer, and the more time passes the more I would like such a reconstruction to materialize.

    Between a Yiwu pu’er who exalts himself in his expensive robe, one from Naka on the gentle banks of Mengsong in the throes of self-satisfaction and one from Laobanzhang born under the gaze of God on the happiest mountains of China, the pu’er of You Le I’m sure would find a place without resorting to excesses of violence.

    Those of You Le, the ancient land of elephants, are teas with a noble soul that still retain a “bourgeois” trait, that dignified self-sufficiency which, if well channeled, results in the most refined form of intellect.

    At a table tea deserves the space it’s due because some of the great events of history are poured into it, the extraordinary possibilities that humans have been granted from era to era are dissolved in it. Because tea is a trail of great epics and immense tragedies, of rhetoric, imaginative experiences and speculations, the history of entire peoples distilled into a cup.

    Under the action of its metamorphic nature, tea resolves prose into verse and verse into song, calms the most abysmal dissonances without the need to silence them, rather it legitimizes and composes them.

    Because from the hard ground from which its trees arise, an innocent stream of fragile ambiguity can always flow, even in the midst of that jianghu, which it foments and nourishes; between rivers and lakes it doesn’t fear contradiction and is able to make every truth “always also false” and every falsehood “always also true”.

    The thoughtfulness of this spring 2014 sheng from Ya Nuo village old trees holds up its mountain’s fame. The aromas arrive with orchestral precision, opening on notes of tobacco and plum, earthy nuances, resin and musk.

    The leaves recall the scents of an old library with notes of mahogany and leather armchair, then red dates, raisins and light mentholated hints. The contribution of aging is balanced, with integrated notes of leather and of an old cigar box. The sip is coherent, with good softness but with adequate agility, low bitterness, balanced and with an excellent huigan. The long aftertaste is yet another proof of a dress sewn by a great hand.


    The future will give it charm even though it is a tea that does not require eternity to be appreciated, but the aspiration is more than legitimate and a decade of waiting will, in the end, be a splendid meeting.

  • Discovering Y Tý: Comparison of two Viet Sun sheng pu’er from a Dao and a H’Mông village

    Discovering Y Tý: Comparison of two Viet Sun sheng pu’er from a Dao and a H’Mông village

    A place of magnificent waterfalls, azaleas and wild peaches, the mountains background seems to give every gesture an additional majesty, a primordial dignity.
    The small mud-walled houses of Y Tý stand in the green and golden colors of the rice fields, offering rural nuances to that tranquility typical of the “cloudy” land, located at more than 1700 meters above sea level. Pyramid roofs, stone fences and terraced fields are symbols of the will, minds and hands of many generations in the highlands, created to interact and converse with the nature of the mountains and rivers.

    The Y Tý market meets every week and is a cultural place of exchange for Hà Nhì, H’Mông and Red Dao. Most of the stalls are run by Hà Nhì women in black and dark blue dresses, i remember the shy face of a young mother and her little girl, lying obediently in a gray jute sash on her chest. Her hair is tied back and almost glazed due to the effect of the sun on her coal black hair, the vivid gaze with her head tilted to the side as if she were listening to the voices in the wind.

    Tourists are busy buying vegetables, red peanuts and Pạ Phì. The road covered in red earth dust is full of rattan baskets, worn enough to indicate actual use of their contents and well enough maintained to suggest respect for the contents themselves.

    Higher up in the mountains, the landscape unravels lively between the fog, between the sandy and rocky soils of the Dao villages surrounded by the wild bamboo forest and the more clayey and fertile soils of the H’Mông villages. Those mountains that protected the soldiers on their way to the front, towards the place where the Lũng Pô creek meets the silt-tinged waters of the Hồng River, up to A Mú Sung, where they fought and fell to protect the border.

    Here it is as if tea is able to fit in with culture as well as nature and can make use of both as it pleases. The landscape seems like the unconscious of the earth and the teas that derive from it are its liquid consequence.

    After a more romantic first part, I will talk in a more technical and boring way about how a territory with an enormous potential now demonstrated like Vietnam can have that complexity of landscapes, that dramatic discrepancy of soil composition that is often associated with great terroirs, such as France and Italy for wine and Yunnan and Taiwan for tea.

    Vietnam often is in conditions of high humidity and high temperatures during the year, such as to hypothesize a much faster maturation of the soil than, for example, northern Asia or some areas of northern Yunnan. But in the mountains many things can change, here at over 1800 meters we can have leaching, erosive, frost phenomena and extremely variable contents of the organic fraction from mountain to mountain or even in the same mountain at different elevation levels.

    We can also notice typical results of the meteorological conditions of these areas, such as the deeply yellow and yellow-red color of the soil, indicative of a condition of water saturation. The soil environment is reduced and, under these conditions, the iron is reduced to the ferrous state (Fe2+), the color of the soil becomes lighter and yellower, with gleying and mottling sometimes. The iron will be in a more soluble state and therefore more available for chemical reactions.

    H’Mông village has very old and tall trees growing on the slopes near the border with China, the climate here is wetter, there is more forest cover, resulting in darker green leaves than in the Dao village. This is due to the shade and the greater capacity of water retention, less leaching and greater content of organic substance, typical conditions of a soil richer in clay and organic elements, the presence of sand and silt in surrounding areas also suggests a clayey but not asphyxiated soil, with a good potential for oxidation of organic matters. The leaves of the H’Mông village express themselves with greater roundness in the cup, with a persuasive softness and with more animal and leathery hints, with less citrusy but warmer and more mature fragrances.

    The tea area of Dao village overcomes a wild bamboo forest, there are many old and ancient trees, the climate is sunny and dry, and the soil is rocky-sandy, which will result in a possible slower growth rate of trees, given the possible greater difficulty for the soil to retain water, nutrients, greater leaching of minerals, erosive phenomena and loss of organic substance and this conformation is in line with a lower maturity of the soil given a lower presence of water. The leaves of the Dao village reveal more mineral and rocky accords, more citrus and herbaceous, a less imposing and soft body, more agile despite the medium thickness.

    This is an example of how at a short distance, pedogenesis and transformative climate phenomena can change drastically, returning a vastness of results that cannot be found in most other areas of the world and how this complexity does not derive only from the altitude, therefore also translating into extremely different teas in an area of a few kilometers.

    Mixing together the leaves of the two villages you get a concert of the unlikely son of Emily Dickinson and Rory Gallagher, the romantic essence with its disciplined lyricism and the annihilating chaos, the sublime that is the basis of great things.

    The ambivalent aromatic essence of the leaves is initially dark, bringing back Bruegel’s Flemish nature in the almost primitive woodland scents, with memories of a bonfire extinguished in the rain, undergrowth and slightly animal smells.

    Then the texture of tropical fruit and candied hibiscus, tomato leaf, orchard hay begins to emerge, supported by counterpoints of medicinal herbs, wild flowers and saltiness on the skin. On the sip it shows fullness, with notes of white mulberry, linden, apricot and slightly herbaceous hints. It is never prosaic and the thickness is sized and juxtaposed with freshness and minerality and a medium-low bitterness, which make drinking agile and never tiring.

    The strong and relaxing and at the same time almost lysergic qi accompanies a persistent and very present huigan from the first cups.

    You can find much more information on the Viet Sun website

  • Discussing again about Yiwu and authenticity with a 2003 CNNP “Sheng Tai Gu Shu cha” via Camellia Sinensis

    Discussing again about Yiwu and authenticity with a 2003 CNNP “Sheng Tai Gu Shu cha” via Camellia Sinensis

    Almost 20 years have passed since the declaration of Yiwu as a “Special tourist village of Yunnan”, the program which aimed to attract more and more people to a city which was growing economically at a spasmodic pace and which was obsessively trying to make its authenticity perceived.

    Often this intention came into conflict with the reality of a territory profoundly transformed, by wealth, by the introduction of QS, by the architectural disharmony caused by evident asymmetries in the urban development and modernization plan. Shortly thereafter, the rapid and unsustainable rise of the pu’er business would have collided with the bursting of the bubble, raising not only doubts about the economic future of families but also questions about the true authenticity of Yiwu tea which until then had faltered.

    Those were years in which the vision was different, although not too distant from the current one, in which the importance of the object was provided by its price and not by its value, the meaning of tea was given by its correspondence to the useful; the forests, despite the already present distinction between them and the taidicha, were already utilitarianistically defined even before their understanding. While many farmers fought for their authenticity, just as many others built the stereotypes of heroic naturalism and “nostalgic” as a symbol of an identity that can be regained through tea, and clearly through its profits. “The truth” was not explored but a proud surrogate was created to be put on sale.

    For this reason, my opinion of many teas from the early 2000s is less enthusiastic than what is out there, many although not all were soulless teas, on which was placed a fake effigy of cults and traditions. Without the soul and its intention there could be no authenticity, because in this way the past becomes irremediably past, the mythologies that have passed through it become dull and irremediably dead languages, or in any case incapable of supporting that subtle kinship that exists between thinking and memory, between memory and identity and between identity and the authentic.

    This is a 2003 Yiwu pu’er “Sheng Tai Gu Shu cha” via Camellia Sinensis, in a CNNP label different from the typical “white and red zhong cha”, probably the result of an anonymous packaging from a small producer.

    One of the testimonies in a “unknown soldier” version of an attempted reconquest of “the authentic”, of the traditional taste that does not come to terms with the conventional. The leaves bring with them smoky notes, of vetiver and seasoned cedar wood perfumes. From the gaiwan come the smells of an ancient lutherie and those of an old wooden church.

    The aromas are reminiscent of dried flowers inside a book, evolving olfactorily towards notes of leather, virginia tobacco, incense, dried rose hip and pepper. The medium-thick sip ends on hints of tamarind, dried longan, dandelion root and medical herbs, fading into an ancient sweetness and granting a strong and focusing qi.

  • Viet Sun Giàng Pằng 1 Big Tree sheng pu’er spring 2024

    Viet Sun Giàng Pằng 1 Big Tree sheng pu’er spring 2024

    Giàng Pằng, it was the discovery of this village and its history, its culture and the ancestral nature of its landscapes that began what would be the focus of my attention for the last two years.

    If we were in other parts of the world people would be there taking photos, absorbed, writing farewell poems about the transience of some exotic flower and the ephemeral duration of youth, but here there are only people, real people bent over by fatigue, with their colorful bandanas, clinging to their tenacity and resilience.

    The streets are harsh, steep, the cinnamon bark is exposed to the sun, the tea is drying on bamboo mats, even the chickens think of the ephemerality of youth perched on wooden beams.

    Here where not even the setting sun seems to find rest, the old tea trees appear like lignified bodies in an archaic dance, in a land that loves no middle ground. The clouds and rains rage in a despotic manner while the fog calms down giving a conciliatory impression, each element is in a disorderly way part of an atavistic work, a fragment of the dawn of the ages.

    An anti-geometric vision where modernity barely finds space, where the succession of mountains in the distance creates its own rhythm in a primordial and perpetual order.

    This is where VN tea becomes great and it can only be like this, because like every other mountain where the gods have found refuge, great things do not happen on slopes that do not bring suffering.

    This Viet Sun teacomes from a batch processed by Steve, from a single big tree, in the spring of 2024, and is the juxtaposition between verticality and softness, between flesh, bone and soul.

    The leaves are reminiscent of wild sour green plums, dehydrated longan with a slightly smoky streak, the aromas then focus on the undergrowth, apple wood and then give way to plum, aromatic herbs and light leathery nuances.


    The sip is sartorially silky, measuredly round, with light bitterness and light astringency that ends with an excellent huigan. The strong qi accompanies an aromatic playground that goes from green melon to persimmons, in a continuous evolution infusion after infusion until it fades into accords of plum jam and alpine flowers bouquet.

  • Unbound by fragrance – The tea of Ba Nuo through a 2022 teng tiao gushu

    Unbound by fragrance – The tea of Ba Nuo through a 2022 teng tiao gushu

    In recent years I have repeatedly had the pleasure of trying Ba Nuo teas, it is one of the places that perhaps more than others has taught me to free myself from the “aromatic” dimension of tea and to concentrate on the sip, on the tactile sensations, on the physicality of the brew.

    Ba Nuo is a village accessible via narrow, dirt roads, you can still see the old houses, some with sheet metal roofs, flanked by other newer and larger ones, the result of overbuilding and the rush to compulsive urbanism that followed the economic growth of the tea villages.
    Ba Nuo is located at 1900 meters above sea level, located on the eastern mountain range of Mengku, Dong Ban Shan, populated by around 300 families of the Han and Lahu ethnic groups, practically all of whom work in the tea industry. From the top you can see the villages on the western side, the Xi Ban Shan range, Dong Guo, Xiao Hu Sai, Da Hu Sai, Baka, as if immersed in a Bierstadt painting.

    The soils contain a good amount of clay and organic matter, are acidic or sub-acid, with no stones on the surface, but what is striking are the Teng Tiao, also called “vine trees”, which appear like bony and lignified hands dating back to soil, without other plants to counteract them. Pruning the lateral branches favors the apical dominance of the plant, which will develop very elongated branching and leaves placed only on the tips.

    Yang, a farmer from Ba Nuo, explained to me how it is not a natural way of cultivation, the land has been prepared, even weeded up to 15 years ago, the surrounding forest has been partly cut down to allow the tea trees to receive more light. Many trees were planted by the Lahu people as early as 300 years ago but the influence of the Han and modernization over time led to the development of this type of cultivation.

    Despite the altitude, the agronomic peculiarities, it is not a tea that impresses with its aromas, it is not a complacent palliative for the slaves of fragrance. It took me five months to revisit this tea, perhaps among the most misunderstood in Yunnan, but also one of the most particular.

    This Teasenz sheng was harvested in spring 2022 from teng tiao gushu, after being aged 7 months as maocha. I waited 5 months before trying it again, stored at 65% RH, slightly lower than what I store my teas at (68-69% RH).
    Timidly the leaves began to advance notes of orchid, dandelion root, wood and toasted cereals. The sip was soft, with aromas of honey, chrysanthemum, apricot, but where it really struck was the qi. It wasn’t a sip that simply came and went, but it came again and again, it continually returned after each infusion and continued even far from the cup, the huigan accentuated the honeyed sweetness even more, surrounded by a light minerality that made the sip every time more pleasant.

  • When the predecessors will enjoy the sight of civilization the descendants will enjoy their blessings

    When the predecessors will enjoy the sight of civilization the descendants will enjoy their blessings

    Everything has remained much as it was in many Sichuan villages along the Chama Gudao, or so it seems. The architecture changes radically from Chengdu to Kangming, from Yading along the Yangtze to Lushi where this image originates. In some areas everything seems unchanged, some seem to have survived the urban ravages of the Sino-Japanese war, those of the popular cultural revolution and the compulsive modernist urbanism of the last century.

    Everything seems as it was because much of what has been lost has been rebuilt through a backward historical course rather than a mere urbanistic assumption, utilitarianism or a simple expressive intent. This happens by showing the truth of the spiritual condition of a period and permanently incorporating it into our conscience, like a continuous reminder of history and of those who have departed with it, reviving a sense of belonging. Tea is able to address the drinker like the vernacular residential architectures of western Sichuan address their inhabitants.

    In Yunnan along the Dian Zang the architectural residues are now enclosed within new walls that pursue the same aesthetic sentiment just as tea, in my opinion, should transcribe their territory and cultural heritage and pursue the truth more than they did in the past.

    With architecture as a metaphor for the world of tea, it is clear how existential it is today to enjoy the vitality of history, that vitality that does not come from the work of a privileged group but from that of humble artisans, an evolutionary tissue of civilization and culture in which order seems to emerge spontaneously, where beyond the political ablations a primordial impulse of belonging arises.

    When the predecessors will enjoy the sight of civilization the descendants will enjoy their blessings is what was explained to me about this image. Tea must thus be a symbol and witness of a people, of obligations and of an identity that define our place on earth.

  • Along the road to Lhasa: a break with Eastern Leaves’ Huangxiaocha 2022

    Along the road to Lhasa: a break with Eastern Leaves’ Huangxiaocha 2022

    Mengdingshan is one of the areas of Sichuan best known to tea enthusiasts, a universe of its own, an almost oracular function of a system apparently disconnected from the world with gardens immersed in the clouds that cover them creating an intense environmental and philosophical contrast, a metaphor for the history of this region which was the cradle of the civilization of the camellia sinensis, of its taming and of being the guardian of time.

    But as true of civilization throughout history as it is of the tea plant, while sky covers the earth sustains, with the great fertility of the eastern plains that open beyond Chengdu as a source of sustenance during times of famine and wars, but it is beyond the mountains of Ya’an, on the road that leads to Kangding, on the slopes at an altitude of 3000 m whose paths lead to Garze and finally to Lhasa that the cultural heritage and identity of an entire people must be sought. It is among the peaks Jingquanfeng, Qingfeng, Lingjiaofeng Ganlufeng, Yanufeng that the Mengdingshan imperial tea was harvested before Qingmingjie and sent to the imperial court, it is here that the present is reconciled with history, where the order of things meets natural disorder, where earth and sky become organs of that Heraclitean measure that escapes being cadenced by human planning.

    Eastern Leaves Huangxiaocha was harvested at the end of March 2022 on Mengding Mountain. The dried leaves express buttery, biscuity and hazelnut chocolate hints. When infused, they take on nuances of white truffles, chestnuts, then biscuit and cooked vegetables hints until they become floral with wild flowers scents before the occurrence of toasted pumpkin seeds and orchard hay memories. The sip is coherent, balanced, soft with a sugary thickness and a sweeter sensations the more you continue with the infusions. Aromas of shortbread and cane sugar, toasted seeds and hazelnut emerge in a lingering finish that leaves the palate sweet with an extremely satisfying sensory sensation

  • Cai Mao Xing Jie tea factory Mang Fei sheng pu’er 2017

    Cai Mao Xing Jie tea factory Mang Fei sheng pu’er 2017

    Yongde county is a mountainous area, rich in forests, where nature seems to have had free will for most of the centuries, slopes and ancient trees surround Mangfeicun protecting it in a landscape and cultural amnioticism. In Yongde county alone there are at least 22 ethnic minorities, many of which are involved in harvesting, curing and processing tea. From the slopes it is possible to see the syncopated, wildly forested scenery that continues to Zhenkang county where history is intertwined with it.
    Mangfei’s post-modern puer shows sweeter and more graceful traits, even if the aromatic profile is green and oxidation kept under control, the sip, except in some vintages, is characterized by a greater pleasantness already in the early years, by ease of drinking , elegance and vegetal notes that hardly show that austerity of some young raw Mengku, but rather similar to the thick sip and creamy hints of Xigui puer, albeit with due exceptions.


    This 2017 sheng pu is produced by Cai Mao Xing Jie tea factory, probably dry stored; the straw-gold color of the liqueur is typical of the puer of Mangfei area, in which hints of camphor are revealed in the wet leaves, initially balsamic scents, then a subtle smokiness, alcohol macerated fruit, juniper and wild botanicals. The complexity is then revealed under tones of musk and manuka honey and continues consistently to the sip, sweet, fresh, of medium-light astringency, with musky and woody aromas and notes of bitter herbs that appear towards the fourth infusion. Floral, fruity and spicy sensations are contrasted, in an up and down of a sensorial score, where the gloomy taste unfolds on tones of cooked apple, white pepper and juniper before the appearance of creamy notes, of a lemon sablè tarte, of the sweetness that brings a compote of wild strawberries and mint and alpine herb candies. It is a tea with an exuberant qi, a sweet huigan and the continuous placing before and after the threshold of maturity makes it an extremely satisfying tea already in its youth.

  • Trip to Yiwu mountain through a 2006 classic blend

    Trip to Yiwu mountain through a 2006 classic blend

    In the recent past of Pu’er we have often witnessed a forced association of tea with its most narcissistic and aesthetic-economic dimension, to then observe the deflagration of this concept by those who sought more the practicality of taste and pleasantness in its more utilitarian sense. Without recalling how much before and after the events of 2008 contributed to forging these factions, in front of certain teas we can remember how much Pu’er can escape mere sensoriality, from being a simple pleasure of the palate to rejoin its real aesthetic dimension, that sensitive incarnation that translates an idea, a territory, a community.

    Teas like those of Yiwu manage to reconnect us with that part of ourself which, while searching for information, tends at the same time to suspend from practical sense, making us experience the sensible, the experience in its essence. This cake immediately brings to mind the selections of Mr. Ye Binghuai, the “Big green Tree”, whose story will probably be the subject of future posts, but it suffices to know that it made a good part of history among enthusiasts at the end of the 20th century, as well as having led many Hong Kong auctions with his ’99 selection.

    The harvest dates back to 2006 from wild trees throughout the Yiwushan area, a sensory complexity achieved thanks to the assemblage of several mountain villages. Because from Mahei to Guafengzhai to Yiwu village we are witnessing a radical change in the composition of the soils, a pH that goes from 4.5 for the most acidic to 6.5, an altitude range that goes from the summit, above 2000 meters above sea level, to the 730 m of Nametian with its taidicha and xiangjiaocha, which in antithesis almost seem to offer a gateway to the compulsive modernism that previously struggled to take root among those camellias that looked like imposing bodies, lignified in their dynamism.

    This wild tree puer comes from some of the shengtai areas that flank the mountain villages, leaves that when wet release scents typical of these places and quite similar to those of other vintages chosen by Ye Binghuai, notes of cedar wood, camphor and dehydrated longan, with an almost smoky, balsamic personality while advancing a memory of peat very similar to that of a good Mezcal rather than a Scotch.
    Drinking proceeds in a calm and relaxed tone, one can perceive the scents of a pine forest after the rain, vegetal, musk, peach and floral as a background. Suggestions of banana leaves, Lemet in particular, the yucca cooked in water wrapped in banana leaves, together with spicy, woody and slightly smoky tones similar to those that Mizunara gives to Japanese whiskeys.
    The liqueur is coherent, initially introverted, of a golden-amber colour, slightly lighter than expected but able to develop over time animal, musky and fruity aromas, almost of raisin muscatel, with a qi that gradually becomes evident and pleasant. The sip is juicy, thick, balanced in its medium bitterness and medium sweetness, of good persistance and ending on notes of charcoal-cooked tropical fruit.