All About Coffee

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A COFFEE THESAURUS

The Plant

The precious plant
This friendly plant
Mocha's happy tree
The gift of Heaven
The plant with the jessamine-like flowers
The most exquisite perfume of Araby the blest
Given to the human race by the gift of the Gods


The Berry

The magic bean
The divine fruit
Fragrant berries
Rich, royal berry
Voluptuous berry
The precious berry
The healthful bean
The Heavenly berry
The marvelous berry
This all-healing berry
Yemen's fragrant berry
The little aromatic berry
Little brown Arabian berry
Thought-inspiring bean of Arabia
The smoking, ardent beans Aleppo sends
That wild fruit which gives so beloved a drink


The Beverage

Nepenthe
Festive cup
Juice divine
Nectar divine
Ruddy mocha
A man's drink
Lovable liquor
Delicious mocha
The magic drink
This rich cordial
Its stream divine
The family drink
The festive drink
Coffee is our gold
Nectar of all men
The golden mocha
This sweet nectar
Celestial ambrosia
The friendly drink
The cheerful drink
The essential drink
The sweet draught
The divine draught
The grateful liquor
The universal drink
The American drink
The amber beverage
The convivial drink
The universal thrill
King of all perfumes
The cup of happiness
The soothing draught
Ambrosia of the Gods
The intellectual drink
The aromatic draught
The salutary beverage
The good-fellow drink
The drink of democracy
The drink ever glorious
Wakeful and civil drink
The beverage of sobriety
A psychological necessity
The fighting man's drink
Loved and favored drink
The symbol of hospitality
This rare Arabian cordial
Inspirer of men of letters
The revolutionary beverage
Triumphant stream of sable
Grave and wholesome liquor
The drink of the intellectuals
A restorative of sparkling wit
Its color is the seal of its purity
The sober and wholesome drink
Lovelier than a thousand kisses
This honest and cheering beverage
A wine which no sorrow can resist
The symbol of human brotherhood
At once a pleasure and a medicine
The beverage of the friends of God
The fire which consumes our griefs
Gentle panacea of domestic troubles
The autocrat of the breakfast table
The beverage of the children of God
King of the American breakfast table
Soothes you softly out of dull sobriety
The cup that cheers but not inebriates[1]
Coffee, which makes the politician wise
Its aroma is the pleasantest in all nature
The sovereign drink of pleasure and health[2]
The indispensable beverage of strong nations
The stream in which we wash away our sorrows
The enchanting perfume that a zephyr has brought
Favored liquid which fills all my soul with delight
The delicious libation we pour on the altar of friendship
This invigorating drink which drives sad care from the heart

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EVOLUTION OF A CUP OF COFFEE

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Chapter I

DEALING WITH THE ETYMOLOGY OF COFFEE

The history of the word coffee involves several phonetic difficulties. The European languages got the name of the beverage about 1600 from the original Arabic qahwah, not directly, but through its Turkish form, kahvehThis was the name, not of the plant, but the beverage made from its infusion, being originally one of the names employed for wine in Arabic.

Sir James Murray, in the New English Dictionary, says that some have conjectured that the word is a foreign, perhaps African, word disguised, and have thought it connected with the name Kaffa, a town in Shoa, southwest Abyssinia, reputed native place of the coffee plant, but that of this there is no evidence, and the name qahwah is not given to the berry or plant, which is called bunn, the native name in Shoa being būn

Contributing to a symposium on the etymology of the word coffee in Notes and Queries, 1909, James Platt, Jr., said:

Virendranath Chattopádhyáya, who also contributed to the Notes and Queries symposium, argued that the hw of the Arabic qahwah becomes sometimes ff and sometimes only f or v in European translations because some languages, such as English, have strong syllabic accents (stresses), while others, as French, have none. Again, he points out that the surd aspirate h is heard in some languages, but is hardly audible in others. Most Europeans tend to leave it out altogether.

Col. W. F. Prideaux, another contributor, argued that the European languages got one form of the word coffee directly from the Arabic qahwah, and quoted from Hobson-Jobson in support of this:

Col. Prideaux then calls, as a witness to the Anglo-Arabic pronunciation, one whose evidence was not available when the New English Dictionary and Hobson-Jobson articles were written. This is John Jourdain, a Dorsetshire seaman, whose Diary was printed by the Hakluyt Society in 1905. On May 28, 1609, he records that "in the afternoone wee departed out of Hatch (Al-Hauta, the capital of the Lahej district near Aden), and travelled untill three in the morninge, and then wee rested in the plaine fields untill three the next daie, neere unto a cohoo howse in the desert." On June 5 the party, traveling from Hippa (Ibb), "laye in the mountaynes, our camells being wearie, and our selves little better. This mountain is called Nasmarde (Nakīl Sumāra), where all the cohoo grows." Farther on was "a little village, where there is sold cohoo and fruite. The seeds of this cohoo is a greate marchandize, for it is carried to grand Cairo and all other places of Turkey, and to the Indias." Prideaux, however, mentions that another sailor, William Revett, in his journal (1609) says, referring to Mocha, that "Shaomer Shadli (Shaikh 'Ali bin 'Omar esh-Shādil) was the fyrst inventour for drynking of coffe, and therefor had in esteemation." This rather looks to Prideaux as if on the coast of Arabia, and in the mercantile towns, the Persian pronunciation was in vogue; whilst in the interior, where Jourdain traveled, the Englishman reproduced the Arabic.

Mr. Chattopádhyáya, discussing Col.Prideaux's views as expressed above, said:

To the above should be added the following by English writers, given in Foster's English Factories in India (1618–21, 1622–23, 1624–29): cowha (1619), cowhe, couha (1621), coffa (1628).

Let us now see what foreigners (chiefly French and Italian) write. The earliest European mention is by Rauwolf, who knew it in Aleppo in 1573. He has the form chaube. Prospero Alpini (1580) has caova; Paludanus (1598) chaoua; Pyrard de Laval (1610) cahoa; P. Della Valle (1615) cahue; Jac. Bontius (1631) caveah; and the Journal d'Antoine Galland (1673) cave. That is, Englishmen use forms of a certain distinct type, viz., cohu, coho, coffao, coffe, copha, coffee, which differ from the more correct transliteration of foreigners.

In 1610 the Portuguese Jew, Pedro Teixeira (in the Hakluyt Society's edition of his Travels) used the word kavàh

The inferences from these transitional forms seem to be: 1. The word found its way into the languages of Europe both from the Turkish and from the Arabic. 2. The English forms (which have strong stress on the first syllable) have ŏ instead of ă, and f instead of h. 3. The foreign forms are unstressed and have no h. The original v or w (or labialized u) is retained or changed into f

It may be stated, accordingly, that the chief reason for the existence of two distinct types of spelling is the omission of h in unstressed languages, and the conversion of h into f under strong stress in stressed languages. Such conversion often takes place in Turkish; for example, silah dar in Persian (which is a highly stressed language) becomes zilif dar in Turkish. In the languages of India, on the other hand, in spite of the fact that the aspirate is usually very clearly sounded, the word qăhvăh is pronounced kaiva by the less educated classes, owing to the syllables being equally stressed.

Now for the French viewpoint.Jardin[3] opines that, as regards the etymology of the word coffee, scholars are not agreed and perhaps never will be. Dufour[4] says the word is derived from caouhe, a name given by the Turks to the beverage prepared from the seed. Chevalier d'Arvieux, French consul at Alet, Savary, and Trevoux, in his dictionary, think that coffee comes from the Arabic, but from the word cahoueh or quaweh, meaning to give vigor or strength, because, says d'Arvieux, its most general effect is to fortify and strengthen. Tavernier combats this opinion. Moseley attributes the origin of the word coffee to Kaffa. Sylvestre de Sacy, in his Chréstomathie Arabe, published in 1806, thinks that the word kahwa, synonymous with makli, roasted in a stove, might very well be the etymology of the word coffee. D'Alembert in his encyclopedic dictionary, writes the word caffé. Jardin concludes that whatever there may be in these various etymologies, it remains a fact that the word coffee comes from an Arabian word, whether it be kahua, kahoueh, kaffa or kahwa, and that the peoples who have adopted the drink have all modified the Arabian word to suit their pronunciation.This is shown by giving the word as written in various modern languages:

French, café; Breton, kafe; German, kaffee (coffee tree, kaffeebaum); Dutch, koffie (coffee tree, koffieboonen); Danish, kaffe; Finnish, kahvi; Hungarian, kavé; Bohemian, kava; Polish, kawa; Roumanian, cafea; Croatian, kafa; Servian, kava; Russian, kophe; Swedish, kaffe; Spanish, café; Basque, kaffia; Italian, caffè; Portuguese, café; Latin (scientific), coffea; Turkish, kahué; Greek, kaféo; Arabic, qahwah (coffee berry, bun); Persian, qéhvé (coffee berry, bun[5]); Annamite, ca-phé; Cambodian, kafé; Dukni[6], bunbund[7]; Teluyan[8], kapri-vittulu; Tamil[9], kapi-kottai or kopi; Canareze[10], kapi-bija; Chinese, kia-fey, teoutsé; Japanese, kéhi; Malayan, kawa, koppi; Abyssinian, bonn[11]; Foulak, legal café[12]; Sousou, houri caff[13]; Marquesan, kapi; Chinook[14], kaufee; Volapuk, kaf; Esperanto, kafva

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Chapter II

HISTORY OF COFFEE PROPAGATION

The history of the propagation of the coffee plant is closely interwoven with that of the early history of coffee drinking, but for the purposes of this chapter we shall consider only the story of the inception and growth of the cultivation of the coffee tree, or shrub, bearing the seeds, or berries, from which the drink, coffee, is made.

Careful research discloses that most authorities agree that the coffee plant is indigenous to Abyssinia, and probably Arabia, whence its cultivation spread throughout the tropics.The first reliable mention of the properties and uses of the plant is by an Arabian physician toward the close of the ninth century A.D., and it is reasonable to suppose that before that time the plant was found growing wild in Abyssinia and perhaps in Arabia.If it be true, as Ludolphus writes,[15] that the Abyssinians came out of Arabia into Ethiopia in the early ages, it is possible that they may have brought the coffee tree with them; but the Arabians must still be given the credit for discovering and promoting the use of the beverage, and also for promoting the propagation of the plant, even if they found it in Abyssinia and brought it to Yemen.

Some authorities believe that the first cultivation of coffee in Yemen dates back to 575 A.D., when the Persian invasion put an end to the Ethiopian rule of the negus Caleb, who conquered the country in 525.

Certainly the discovery of the beverage resulted in the cultivation of the plant in Abyssinia and in Arabia; but its progress was slow until the 15th and 16th centuries, when it appears as intensively carried on in the Yemen district of Arabia.The Arabians were jealous of their new found and lucrative industry, and for a time successfully prevented its spread to other countries by not permitting any of the precious berries to leave the country unless they had first been steeped in boiling water or parched, so as to destroy their powers of germination.It may be that many of the early failures successfully to introduce the cultivation of the coffee plant into other lands was also due to the fact, discovered later, that the seeds soon lose their germinating power.

However, it was not possible to watch every avenue of transport, with thousands of pilgrims journeying to and from Mecca every year; and so there would appear to be some reason to credit the Indian tradition concerning the introduction of coffee cultivation into southern India by Baba Budan, a Moslem pilgrim, as early as 1600, although a better authority gives the date as 1695.Indian tradition relates that Baba Budan planted his seeds near the hut he built for himself at Chickmaglur in the mountains of Mysore, where, only a few years since, the writer found the descendants of these first plants growing under the shade of the centuries-old original jungle trees.The greater part of the plants cultivated by the natives of Kurg and Mysore appear to have come from the Baba Budan importation.It was not until 1840 that the English began the cultivation of coffee in India.The plantations extend now from the extreme north of Mysore to Tuticorin.

Early Cultivation by the Dutch

In the latter part of the 16th century, German, Italian, and Dutch botanists and travelers brought back from the Levant considerable information regarding the new plant and the beverage. In 1614 enterprising Dutch traders began to examine into the possibilities of coffee cultivation and coffee trading. In 1616 a coffee plant was successfully transported from Mocha to Holland. In 1658 the Dutch started the cultivation of coffee in Ceylon, although the Arabs are said to have brought the plant to the island prior to 1505. In 1670 an attempt was made to cultivate coffee on European soil at Dijon, France, but the result was a failure.

In 1696, at the instigation of Nicolaas Witsen, then burgomaster of Amsterdam, Adrian Van Ommen, commander at Malabar, India, caused to be shipped from Kananur, Malabar, to Java, the first coffee plants introduced into that island. They were grown from seed of the Coffea arabica brought to Malabar from Arabia. They were planted by Governor-General Willem Van Outshoorn on the Kedawoeng estate near Batavia, but were subsequently lost by earthquake and flood. In 1699 Henricus Zwaardecroon imported some slips, or cuttings, of coffee trees from Malabar into Java. These were more successful, and became the progenitors of all the coffees of the Dutch East Indies. The Dutch were then taking the lead in the propagation of the coffee plant.

In 1706 the first samples of Java coffee, and a coffee plant grown in Java, were received at the Amsterdam botanical gardens.Many plants were afterward propagated from the seeds produced in the Amsterdam gardens, and these were distributed to some of the best known botanical gardens and private conservatories in Europe.

While the Dutch were extending the cultivation of the plant to Sumatra, the Celebes, Timor, Bali, and other islands of the Netherlands Indies, the French were seeking to introduce coffee cultivation into their colonies.Several attempts were made to transfer young plants from the Amsterdam botanical gardens to the botanical gardens at Paris; but all were failures.

In 1714, however, as a result of negotiations entered into between the French government and the municipality of Amsterdam, a young and vigorous plant about five feet tall was sent to Louis XIV at the chateau of Marly by the burgomaster of Amsterdam.The day following, it was transferred to the Jardin des Plantes at Paris, where it was received with appropriate ceremonies by Antoine de Jussieu, professor of botany in charge.This tree was destined to be the progenitor of most of the coffees of the French colonies, as well as of those of South America, Central America, and Mexico.

The Romance of Captain Gabriel de Clieu

Two unsuccessful attempts were made to transport to the Antilles plants grown from the seed of the tree presented to Louis XIV; but the honor of eventual success was won by a young Norman gentleman, Gabriel Mathieu de Clieu, a naval officer, serving at the time as captain of infantry at Martinique.The story of de Clieu's achievement is the most romantic chapter in the history of the propagation of the coffee plant.

His personal affairs calling him to France, de Clieu conceived the idea of utilizing the return voyage to introduce coffee cultivation into Martinique.His first difficulty lay in obtaining several of the plants then being cultivated in Paris, a difficulty at last overcome through the instrumentality of M.de Chirac, royal physician, or, according to a letter written by de Clieu himself, through the kindly offices of a lady of quality to whom de Chirac could give no refusal.The plants selected were kept at Rochefort by M.Bégon, commissary of the department, until the departure of de Clieu for Martinique.Concerning the exact date of de Clieu's arrival at Martinique with the coffee plant, or plants, there is much conflict of opinion.Some authorities give the date as 1720, others 1723.Jardin[16] suggests that the discrepancy in dates may arise from de Clieu, with praiseworthy perseverance, having made the voyage twice. The first time, according to Jardin, the plants perished; but the second time de Clieu had planted the seeds when leaving France and these survived, "due, they say, to his having given of his scanty ration of water to moisten them." No reference to a preceding voyage, however, is made by de Clieu in his own account, given in a letter written to the Année Littéraire[17] in 1774. There is also a difference of opinion as to whether de Clieu arrived with one or three plants. He himself says "one" in the letter referred to.

According to the most trustworthy data, de Clieu embarked at Nantes, 1723.[18] He had installed his precious plant in a box covered with a glass frame in order to absorb the rays of the sun and thus better to retain the stored-up heat for cloudy days. Among the passengers one man, envious of the young officer, did all in his power to wrest from him the glory of success. Fortunately his dastardly attempt failed of its intended effect.

"It is useless," writes de Clieu in his letter to the Année Littéraire, "to recount in detail the infinite care that I was obliged to bestow upon this delicate plant during a long voyage, and the difficulties I had in saving it from the hands of a man who, basely jealous of the joy I was about to taste through being of service to my country, and being unable to get this coffee plant away from me, tore off a branch."

The vessel carrying de Clieu was a merchantman, and many were the trials that beset passengers and crew.Narrowly escaping capture by a corsair of Tunis, menaced by a violent tempest that threatened to annihilate them, they finally encountered a calm that proved more appalling than either.The supply of drinking water was well nigh exhausted, and what was left was rationed for the remainder of the voyage.

"Water was lacking to such an extent," says de Clieu, "that for more than a month I was obliged to share the scanty ration of it assigned to me with this my coffee plant upon which my happiest hopes were founded and which was the source of my delight.It needed such succor the more in that it was extremely backward, being no larger than the slip of a pink."Many stories have been written and verses sung recording and glorifying this generous sacrifice that has given luster to the name of de Clieu.

Arrived in Martinique, de Clieu planted his precious slip on his estate in Prêcheur, one of the cantons of the island; where, says Raynal, "it multiplied with extraordinary rapidity and success."From the seedlings of this plant came most of the coffee trees of the Antilles.The first harvest was gathered in 1726.

De Clieu himself describes his arrival as follows:

Thus the little stranger thrived in a distant land, guarded day and night by faithful slaves.So tiny a plant to produce in the end all the rich estates of the West India islands and the regions bordering on the Gulf of Mexico!What luxuries, what future comforts and delights, resulted from this one small talent confided to the care of a man of rare vision and fine intellectual sympathy, fired by the spirit of real love for his fellows!There is no instance in the history of the French people of a good deed done by stealth being of greater service to humanity.

De Clieu thus describes the events that followed fast upon the introduction of coffee into Martinique, with particular reference to the earthquake of 1727:

By 1777 there were 18,791,680 coffee trees in Martinique.

De Clieu was born in Angléqueville-sur-Saane, Seine-Inférieure (Normandy), in 1686 or 1688.[19] In 1705 he was a ship's ensign; in 1718 he became a chevalier of St. Louis; in 1720 he was made a captain of infantry; in 1726, a major of infantry; in 1733 he was a ship's lieutenant; in 1737 he became governor of Guadeloupe; in 1746 he was a ship's captain; in 1750 he was made honorary commander of the order of St. Louis; in 1752 he retired with a pension of 6000 francs; in 1753 he re-entered the naval service; in 1760 he again retired with a pension of 2000 francs.

In 1746 de Clieu, having returned to France, was presented to Louis XV by the minister of marine, Rouillé de Jour, as "a distinguished officer to whom the colonies, as well as France itself, and commerce generally, are indebted for the cultivation of coffee."

Reports to the king in 1752 and 1759 recall his having carried the first coffee plant to Martinique, and that he had ever been distinguished for his zeal and disinterestedness. In the Mercure de France, December, 1774, was the following death notice:

A notice of his death appeared also in the Gazette de France for December 5, 1774, a rare honor in both cases; and it has been said that at this time his praise was again on every lip.

One French historian, Sidney Daney,[20] records that de Clieu died in poverty at St. Pierre at the age of 97; but this must be an error, although it does not anywhere appear that at his death he was possessed of much, if any, means. Daney says:

Daney tells also that in 1804 there was a movement in Martinique to erect a monument upon the spot where de Clieu planted his first coffee plant, but that the undertaking came to naught.

Pardon, in his La Martinique says:

Tussac, in his Flora de las Antillas, writing of de Clieu, says, "Though no monument be erected to this beneficent traveler, yet his name should remain engraved in the heart of every colonist."

In 1774 the Année Littéraire published a long poem in de Clieu's honor. In the feuilleton of the Gazette de France, April 12, 1816, we read that M.Donns, a wealthy Hollander, and a coffee connoisseur, sought to honor de Clieu by having painted upon a porcelain service all the details of his voyage and its happy results."I have seen the cups," says the writer, who gives many details and the Latin inscription.

That singer of navigation, Esménard, has pictured de Clieu's devotion in the following lines:

Forget not how de Clieu with his light vessel's sail,
Brought distant Moka's gift—that timid plant and frail.
The waves fell suddenly, young zephyrs breathed no more,
Beneath fierce Cancer's fires behold the fountain store,
Exhausted, fails; while now inexorable need
Makes her unpitying law—with measured dole obeyed.

Now each soul fears to prove Tantalus torment first.
De Clieu alone defies: While still that fatal thirst,
Fierce, stifling, day by day his noble strength devours,
And still a heaven of brass inflames the burning hours.
With that refreshing draught his life he will not cheer;
But drop by drop revives the plant he holds more dear.
Already as in dreams, he sees great branches grow,
One look at his dear plant assuages all his woe.

The only memorial to de Clieu in Martinique is the botanical garden at Fort de France, which was opened in 1918 and dedicated to de Clieu, "whose memory has been too long left in oblivion.[21]"

In 1715 coffee cultivation was first introduced into Haiti and Santo Domingo.Later came hardier plants from Martinique.In 1715–17 the French Company of the Indies introduced the cultivation of the plant into the Isle of Bourbon (now Réunion) by a ship captain named Dufougeret-Grenier from St.Malo.It did so well that nine years later the island began to export coffee.

The Dutch brought the cultivation of coffee to Surinam in 1718.The first coffee plantation in Brazil was started at Pará in 1723 with plants brought from French Guiana, but it was not a success.The English brought the plant to Jamaica in 1730.In 1740 Spanish missionaries introduced coffee cultivation into the Philippines from Java.In 1748 Don José Antonio Gelabert introduced coffee into Cuba, bringing the seed from Santo Domingo.In 1750 the Dutch extended the cultivation of the plant to the Celebes.Coffee was introduced into Guatemala about 1750–60.The intensive cultivation in Brazil dates from the efforts begun in the Portuguese colonies in Pará and Amazonas in 1752.Porto Rico began the cultivation of coffee about 1755.In 1760 João Alberto Castello Branco brought to Rio de Janeiro a coffee tree from Goa, Portuguese India.The news spread that the soil and climate of Brazil were particularly adapted to the cultivation of coffee.Molke, a Belgian monk, presented some seeds to the Capuchin monastery at Rio in 1774.Later, the bishop of Rio, Joachim Bruno, became a patron of the plant and encouraged its propagation in Rio, Minãs, Espirito Santo, and São Paulo.The Spanish voyager, Don Francisco Xavier Navarro, is credited with the introduction of coffee into Costa Rica from Cuba in 1779.In Venezuela the industry was started near Caracas by a priest, José Antonio Mohedano, with seed brought from Martinique in 1784.

Coffee cultivation in Mexico began in 1790, the seed being brought from the West Indies.In 1817 Don Juan Antonio Gomez instituted intensive cultivation in the State of Vera Cruz.In 1825 the cultivation of the plant was begun in the Hawaiian Islands with seeds from Rio de Janeiro.As previously noted, the English began to cultivate coffee in India in 1840.In 1852 coffee cultivation was begun in Salvador with plants brought from Cuba.In 1878 the English began the propagation of coffee in British Central Africa, but it was not until 1901 that coffee cultivation was introduced into British East Africa from Réunion.In 1887 the French introduced the plant into Tonkin, Indo-China.Coffee growing in Queensland, introduced in 1896, has been successful in a small way.

In recent years several attempts have been made to propagate the coffee plant in the southern United States, but without success.It is believed, however, that the topographic and climatic conditions in southern California are favorable for its cultivation.

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Chapter III

EARLY HISTORY OF COFFEE DRINKING

The coffee drink had its rise in the classical period of Arabian medicine, which dates from Rhazes (Abu Bakr Muhammad ibn Zakariya El Razi) who followed the doctrines of Galen and sat at the feet of Hippocrates. Rhazes (850–922) was the first to treat medicine in an encyclopedic manner, and, according to some authorities, the first writer to mention coffee. He assumed the poetical name of Razi because he was a native of the city of Raj in Persian Irak. He was a great philosopher and astronomer, and at one time was superintendent of the hospital at Bagdad. He wrote many learned books on medicine and surgery, but his principal work is Al-Haiwi, or The Continent, a collection of everything relating to the cure of disease from Galen to his own time.

Philippe Sylvestre Dufour (1622–87)[22], a French coffee merchant, philosopher, and writer, in an accurate and finished treatise on coffee, tells us (see the early edition of the work translated from the Latin) that the first writer to mention the properties of the coffee bean under the name of bunchum was this same Rhazes, "in the ninth century after the birth of our Saviour"; from which (if true) it would appear that coffee has been known for upwards of 1000 years. Robinson[23], however, is of the opinion that bunchum meant something else and had nothing to do with coffee. Dufour, himself, in a later edition of his Traitez Nouveaux et Curieux du Café (the Hague, 1693) is inclined to admit that bunchum may have been a root and not coffee, after all; however, he is careful to add that there is no doubt that the Arabs knew coffee as far back as the year 800. Other, more modern authorities, place it as early as the sixth century.

Wiji Kawih is mentioned in a Kavi (Javan) inscription A. D. 856; and it is thought that the "bean broth" in David Tapperi's list of Javanese beverages (1667–82) may have been coffee[24]

While the true origin of coffee drinking may be forever hidden among the mysteries of the purple East, shrouded as it is in legend and fable, scholars have marshaled sufficient facts to prove that the beverage was known in Ethiopia "from time immemorial," and there is much to add verisimilitude to Dufour's narrative.This first coffee merchant-prince, skilled in languages and polite learning, considered that his character as a merchant was not inconsistent with that of an author; and he even went so far as to say there were some things (for instance, coffee) on which a merchant could be better informed than a philosopher.

Granting that by bunchum Rhazes meant coffee, the plant and the drink must have been known to his immediate followers; and this, indeed, seems to be indicated by similar references in the writings of Avicenna (Ibn Sina), the Mohammedan physician and philosopher, who lived from 980 to 1037 A. D.

Rhazes, in the quaint language of Dufour, assures us that "bunchum (coffee) is hot and dry and very good for the stomach." Avicenna explains the medicinal properties and uses of the coffee bean (bon or bunn), which he, also, calls bunchum, after this fashion:

The early Arabians called the bean and the tree that bore it, bunn; the drink, bunchumA.Galland[25] (1646–1715), the French Orientalist who first analyzed and translated from the Arabic the Abd-al-Kâdir manuscript[26], the oldest document extant telling of the origin of coffee, observes that Avicenna speaks of the bunn, or coffee; as do also Prospero Alpini and Veslingius (Vesling).Bengiazlah, another great physician, contemporary with Avicenna, likewise mentions coffee; by which, says Galland, one may see that we are indebted to physicians for the discovery of coffee, as well as of sugar, tea, and chocolate.

Rauwolf[27] (d. 1596), German physician and botanist, and the first European to mention coffee, who became acquainted with the beverage in Aleppo in 1573, telling how the drink was prepared by the Turks, says:

In Dr. Edward Pocoke's translation (Oxford, 1659) of The Nature of the Drink Kauhi, or Coffee, and the Berry of which it is Made, Described by an Arabian Phisitian, we read:

Dufour concludes that the coffee beans of commerce are the same as the bunchum (bunn) described by Avicenna and the bunca (bunchum) of Rhazes.In this he agrees, almost word for word, with Rauwolf, indicating no change in opinion among the learned in a hundred years.

Christopher Campen thinks Hippocrates, father of medicine, knew and administered coffee.

Robinson, commenting upon the early adoption of coffee into materia medica, charges that it was a mistake on the part of the Arab physicians, and that it originated the prejudice that caused coffee to be regarded as a powerful drug instead of as a simple and refreshing beverage.

Homer, the Bible, and Coffee

In early Grecian and Roman writings no mention is made of either the coffee plant or the beverage made from the berries.Pierre (Pietro) Delia Valle[28] (1586–1652), however, maintains that the nepenthe, which Homer says Helen brought with her out of Egypt, and which she employed as surcease for sorrow, was nothing else but coffee mixed with wine.[29] This is disputed by M. Petit, a well known physician of Paris, who died in 1687. Several later British authors, among them, Sandys, the poet; Burton; and Sir Henry Blount, have suggested the probability of coffee being the "black broth" of the Lacedæmonians.

George Paschius, in his Latin treatise of the New Discoveries Made since the Time of the Ancients, printed at Leipsic in 1700, says he believes that coffee was meant by the five measures of parched corn included among the presents Abigail made to David to appease his wrath, as recorded in the Bible, 1 Samuel, xxv, 18. The Vulgate translates the Hebrew words sein kali into sata polentea, which signify wheat, roasted, or dried by fire.

Pierre Étienne Louis Dumant, the Swiss Protestant minister and author, is of the opinion that coffee (and not lentils, as others have supposed) was the red pottage for which Esau sold his birthright; also that the parched grain that Boaz ordered to be given Ruth was undoubtedly roasted coffee berries.

Dufour mentions as a possible objection against coffee that "the use and eating of beans were heretofore forbidden by Pythagoras," but intimates that the coffee bean of Arabia is something different.

Scheuzer,[30] in his Physique Sacrée, says "the Turks and the Arabs make with the coffee bean a beverage which bears the same name, and many persons use as a substitute the flour of roasted barley."From this we learn that the coffee substitute is almost as old as coffee itself.

Some Early Legends

After medicine, the church.There are several Mohammedan traditions that have persisted through the centuries, claiming for "the faithful" the honor and glory of the first use of coffee as a beverage.One of these relates how, about 1258 A.D., Sheik Omar, a disciple of Sheik Abou'l hasan Schadheli, patron saint and legendary founder of Mocha, by chance discovered the coffee drink at Ousab in Arabia, whither he had been exiled for a certain moral remissness.

Facing starvation, he and his followers were forced to feed upon the berries growing around them.And then, in the words of the faithful Arab chronicle in the Bibliothéque Nationale at Paris, "having nothing to eat except coffee, they took of it and boiled it in a saucepan and drank of the decoction."Former patients in Mocha who sought out the good doctor-priest in his Ousab retreat, for physic with which to cure their ills, were given some of this decoction, with beneficial effect.As a result of the stories of its magical properties, carried back to the city, Sheik Omar was invited to return in triumph to Mocha where the governor caused to be built a monastery for him and his companions.

Another version of this Oriental legend gives it as follows:

A popular and much-quoted version of Omar's discovery of coffee, also based upon the Abd-al-Kâdir manuscript, is the following:

The Italian Journal of the Savants for the year 1760 says that two monks, Scialdi and Ayduis, were the first to discover the properties of coffee, and for this reason became the object of special prayers. "Was not this Scialdi identical with the Sheik Schadheli?" asks Jardin.[31]

The most popular legend ascribes the discovery of the drink to an Arabian herdsman in upper Egypt, or Abyssinia, who complained to the abbot of a neighboring monastery that the goats confided to his care became unusually frolicsome after eating the berries of certain shrubs found near their feeding grounds. The abbot, having observed the fact, determined to try the virtues of the berries on himself. He, too, responded with a new exhilaration. Accordingly, he directed that some be boiled, and the decoction drunk by his monks, who thereafter found no difficulty in keeping awake during the religious services of the night. The abbé Massieu in his poem, Carmen Caffaeum, thus celebrates the event:

The monks each in turn, as the evening draws near,
Drink 'round the great cauldron—a circle of cheer!
And the dawn in amaze, revisiting that shore,
On idle beds of ease surprised them nevermore!

According to the legend, the news of the "wakeful monastery" spread rapidly, and the magical berry soon "came to be in request throughout the whole kingdom; and in progress of time other nations and provinces of the East fell into the use of it."

The French have preserved the following picturesque version of this legend:

In those early days it appears that the drink was prepared in two ways; one in which the decoction was made from the hull and the pulp surrounding the bean, and the other from the bean itself. The roasting process came later and is an improvement generally credited to the Persians. There is evidence that the early Mohammedan churchmen were seeking a substitute for the wine forbidden to them by the Koran, when they discovered coffee. The word for coffee in Arabic, qahwah, is the same as one of those used for wine; and later on, when coffee drinking grew so popular as to threaten the very life of the church itself, this similarity was seized upon by the church-leaders to support their contention that the prohibition against wine applied also to coffee.

La Roque,[32] writing in 1715, says that the Arabian word cahouah signified at first only wine; but later was turned into a generic term applied to all kinds of drink. "So there were really three sorts of coffee; namely, wine, including all intoxicating liquors; the drink made with the shells, or cods, of the coffee bean; and that made from the bean itself."

Originally, then, the coffee drink may have been a kind of wine made from the coffee fruit.In the coffee countries even today the natives are very fond, and eat freely, of the ripe coffee cherries, voiding the seeds.The pulp surrounding the coffee seeds (beans) is pleasant to taste, has a sweetish, aromatic flavor, and quickly ferments when allowed to stand.

Still another tradition (was the wish father to the thought?) tells how the coffee drink was revealed to Mohammed himself by the Angel Gabriel. Coffee's partisans found satisfaction in a passage in the Koran which, they said, foretold its adoption by the followers of the Prophet:

The most diligent research does not carry a knowledge of coffee back beyond the time of Rhazes, two hundred years after Mohammed; so there is little more than speculation or conjecture to support the theory that it was known to the ancients, in Bible times or in the days of The Praised One.Our knowledge of tea, on the other hand, antedates the Christian era.We know also that tea was intensively cultivated and taxed under the Tang dynasty in China, A. D. 793, and that Arab traders knew of it in the following century.

The First Reliable Coffee Date

About 1454 Sheik Gemaleddin Abou Muhammad Bensaid, mufti of Aden, surnamed Aldhabani, from Dhabhan, a small town where he was born, became acquainted with the virtues of coffee on a journey into Abyssinia.[33] Upon his return to Aden, his health became impaired; and remembering the coffee he had seen his countrymen drinking in Abyssinia, he sent for some in the hope of finding relief. He not only recovered from his illness; but, because of its sleep-dispelling qualities, he sanctioned the use of the drink among the dervishes "that they might spend the night in prayers or other religious exercises with more attention and presence of mind.[34]"

It is altogether probable that the coffee drink was known in Aden before the time of Sheik Gemaleddin; but the endorsement of the very learned imam, whom science and religion had already made famous, was sufficient to start a vogue for the beverage that spread throughout Yemen, and thence to the far corners of the world. We read in the Arabian manuscript at the Bibliothéque Nationale that lawyers, students, as well as travelers who journeyed at night, artisans, and others, who worked at night, to escape the heat of the day, took to drinking coffee; and even left off another drink, then becoming popular, made from the leaves of a plant called khat or cat (catha edulis).

Sheik Gemaleddin was assisted in his work of spreading the gospel of this the first propaganda for coffee by one Muhammed Alhadrami, a physician of great reputation, born in Hadramaut, Arabia Felix.

A recently unearthed and little known version of coffee's origin shows how features of both the Omar tradition and the Gemaleddin story may be combined by a professional Occidental tale-writer[35]:

Galland, in his analysis of the Arabian manuscript, already referred to, that has furnished us with the most trustworthy account of the origin of coffee, criticizes Antoine Faustus Nairon, Maronite professor of Oriental languages at Rome, who was the author of the first printed treatise on coffee only,[36] for accepting the legends relating to Omar and the Abyssinian goatherd. He says they are unworthy of belief as facts of history, although he is careful to add that there is some truth in the story of the discovery of coffee by the Abyssinian goats and the abbot who prescribed the use of the berries for his monks, "the Eastern Christians being willing to have the honor of the invention of coffee, for the abbot, or prior, of the convent and his companions are only the mufti Gemaleddin and Muhammid Alhadrami, and the monks are the dervishes."

Amid all these details, Jardin reaches the conclusion that it is to chance we must attribute the knowledge of the properties of coffee, and that the coffee tree was transported from its native land to Yemen, as far as Mecca, and possibly into Persia, before being carried into Egypt.

Coffee, being thus favorably introduced into Aden, it has continued there ever since, without interruption.By degrees the cultivation of the plant and the use of the beverage passed into many neighboring places.Toward the close of the fifteenth century (1470–1500) it reached Mecca and Medina, where it was introduced, as at Aden, by the dervishes, and for the same religious purpose.About 1510 it reached Grand Cairo in Egypt, where the dervishes from Yemen, living in a district by themselves, drank coffee on the nights they intended to spend in religious devotion.They kept it in a large red earthen vessel—each in turn receiving it, respectfully, from their superior, in a small bowl, which he dipped into the jar—in the meantime chanting their prayers, the burden of which was always: "There is no God but one God, the true King, whose power is not to be disputed."

After the dervishes, the bowl was passed to lay members of the congregation.In this way coffee came to be so associated with the act of worship that "they never performed a religious ceremony in public and never observed any solemn festival without taking coffee."

Meanwhile, the inhabitants of Mecca became so fond of the beverage that, disregarding its religious associations, they made of it a secular drink to be sipped publicly in kaveh kanes, the first coffee houses.Here the idle congregated to drink coffee, to play chess and other games, to discuss the news of the day, and to amuse themselves with singing, dancing, and music, contrary to the manners of the rigid Mahommedans, who were very properly scandalized by such performances.In Medina and in Cairo, too, coffee became as common a drink as in Mecca and Aden.

The First Coffee Persecution

At length the pious Mahommedans began to disapprove of the use of coffee among the people.For one thing, it made common one of the best psychology-adjuncts of their religion; also, the joy of life, that it helped to liberate among those who frequented the coffee houses, precipitated social, political, and religious arguments; and these frequently developed into disturbances.Dissensions arose even among the churchmen themselves.They divided into camps for and against coffee.The law of the Prophet on the subject of wine was variously construed as applying to coffee.

About this time (1511) Kair Bey was governor of Mecca for the sultan of Egypt.He appears to have been a strict disciplinarian, but lamentably ignorant of the actual conditions obtaining among his people.As he was leaving the mosque one evening after prayers, he was offended by seeing in a corner a company of coffee drinkers who were preparing to pass the night in prayer.His first thought was that they were drinking wine; and great was his astonishment when he learned what the liquor really was and how common was its use throughout the city.Further investigation convinced him that indulgence in this exhilarating drink must incline men and women to extravagances prohibited by law, and so he determined to suppress it.First he drove the coffee drinkers out of the mosque.

The next day, he called a council of officers of justice, lawyers, physicians, priests, and leading citizens, to whom he declared what he had seen the evening before at the mosque; and, "being resolved to put a stop to the coffee-house abuses, he sought their advice upon the subject."The chief count in the indictment was that "in these places men and women met and played tambourines, violins, and other musical instruments.There were also people who played chess, mankala, and other similar games, for money; and there were many other things done contrary to our sacred law—may God keep it from all corruption until the day when we shall all appear before him![37]"

The lawyers agreed that the coffee houses needed reforming; but as to the drink itself, inquiry should be made as to whether it was in any way harmful to mind or body; for if not, it might not be sufficient to close the places that sold it.It was suggested that the opinion of the physicians be sought.

Two brothers, Persian physicians named Hakimani, and reputed the best in Mecca, were summoned, although we are told they knew more about logic than they did about physic. One of them came into the council fully prejudiced, as he had already written a book against coffee, and filled with concern for his profession, being fearful lest the common use of the new drink would make serious inroads on the practise of medicine. His brother joined with him in assuring the assembly that the plant bunn, from which coffee was made, was "cold and dry" and so unwholesome.When another physician present reminded them that Bengiazlah, the ancient and respected contemporary of Avicenna, taught that it was "hot and dry," they made arbitrary answer that Bengiazlah had in mind another plant of the same name, and that anyhow, it was not material; for, if the coffee drink disposed people to things forbidden by religion, the safest course for Mahommedans was to look upon it as unlawful.

The friends of coffee were covered with confusion.Only the mufti spoke out in the meeting in its favor.Others, carried away by prejudice or misguided zeal, affirmed that coffee clouded their senses.One man arose and said it intoxicated like wine; which made every one laugh, since he could hardly have been a judge of this if he had not drunk wine, which is forbidden by the Mohammedan religion.Upon being asked whether he had ever drunk any, he was so imprudent as to admit that he had, thereby condemning himself out of his own mouth to the bastinado.

The mufti of Aden, being both an officer of the court and a divine, undertook, with some heat, a defense of coffee; but he was clearly in an unpopular minority.He was rewarded with the reproaches and affronts of the religious zealots.

So the governor had his way, and coffee was solemnly condemned as thing forbidden by the law; and a presentment was drawn up, signed by a majority of those present, and dispatched post-haste by the governor to his royal master, the sultan, at Cairo.At the same time, the governor published an edict forbidding the sale of coffee in public or private.The officers of justice caused all the coffee houses in Mecca to be shut, and ordered all the coffee found there, or in the merchants' warehouses, to be burned.

Naturally enough, being an unpopular edict, there were many evasions, and much coffee drinking took place behind closed doors.Some of the friends of coffee were outspoken in their opposition to the order, being convinced that the assembly had rendered a judgment not in accordance with the facts, and above all, contrary to the opinion of the mufti who, in every Arab community, is looked up to as the interpreter, or expounder, of the law.One man, caught in the act of disobedience, besides being severely punished, was also led through the most public streets of the city seated on an ass.

However, the triumph of the enemies of coffee was short-lived; for not only did the sultan of Cairo disapprove the "indiscreet zeal" of the governor of Mecca, and order the edict revoked; but he read him a severe lesson on the subject.How dared he condemn a thing approved at Cairo, the capital of his kingdom, where there were physicians whose opinions carried more weight than those of Mecca, and who had found nothing against the law in the use of coffee?The best things might be abused, added the sultan, even the sacred waters of Zamzam, but this was no reason for an absolute prohibition.The fountain, or well, of Zamzam, according to the Mohammedan teaching, is the same which God caused to spring up in the desert to comfort Hagar and Ishmael when Abraham banished them.It is in the enclosure of the temple at Mecca; and the Mohammedans drink of it with much show of devotion, ascribing great virtues to it.

It is not recorded whether the misguided governor was shocked at this seeming profanity; but it is known that he hastened to obey the orders of his lord and master.The prohibition was recalled, and thereafter he employed his authority only to preserve order in the coffee houses.The friends of coffee, and the lovers of poetic justice, found satisfaction in the governor's subsequent fate.He was exposed as "an extortioner and a public robber," and "tortured to death," his brother killing himself to avoid the same fate.The two Persian physicians who had played so mean a part in the first coffee persecution, likewise came to an unhappy end.Being discredited in Mecca they fled to Cairo, where, in an unguarded moment, having cursed the person of Selim I, emperor of the Turks, who had conquered Egypt, they were executed by his order.

Coffee, being thus re-established at Mecca, met with no opposition until 1524, when, because of renewed disorders, the kadi of the town closed the coffee houses, but did not seek to interfere with coffee drinking at home and in private.His successor, however, re-licensed them; and, continuing on their good behavior since then, they have not been disturbed.

In 1542 a ripple was caused by an order issued by Soliman the Great, forbidding the use of coffee; but no one took it seriously, especially as it soon became known that the order had been obtained "by surprise" and at the desire of only one of the court ladies "a little too nice in this point."

One of the most interesting facts in the history of the coffee drink is that wherever it has been introduced it has spelled revolution.It has been the world's most radical drink in that its function has always been to make people think.And when the people began to think, they became dangerous to tyrants and to foes of liberty of thought and action. Sometimes the people became intoxicated with their new found ideas; and, mistaking liberty for license, they ran amok, and called down upon their heads persecutions and many petty intolerances. So history repeated itself in Cairo, twenty-three years after the first Mecca persecution.

Coffee's Second Religious Persecution

Selim I, after conquering Egypt, had brought coffee to Constantinople in 1517.The drink continued its progress through Syria, and was received in Damascus (about 1530), and in Aleppo (about 1532), without opposition.Several coffee houses of Damascus attained wide fame, among them the Café of the Roses, and the Café of the Gate of Salvation.

Its increasing popularity and, perhaps, the realization that the continued spread of the beverage might lessen the demand for his services, caused a physician of Cairo to propound (about 1523) to his fellows this question:

At the end he was careful to add, as his own opinion (and without prejudice?), that coffee was unlawful.To the credit of the physicians of Cairo as a class, it should be recorded that they looked with unsympathetic eyes upon this attempt on the part of one of their number to stir up trouble for a valuable adjunct to their materia medica, and so the effort died a-borning.

If the physicians were disposed to do nothing to stop coffee's progress, not so the preachers.As places of resort, the coffee houses exercised an appeal that proved stronger to the popular mind than that of the temples of worship.This to men of sound religious training was intolerable.The feeling against coffee smouldered for a time; but in 1534 it broke out afresh.In that year a fiery preacher in one of Cairo's mosques so played upon the emotions of his congregation with a preachment against coffee, claiming that it was against the law and that those who drank it were not true Mohammedans, that upon leaving the building a large number of his hearers, enraged, threw themselves into the first coffee house they found in their way, burned the coffee pots and dishes, and maltreated all the persons they found there.

Public opinion was immediately aroused; and the city was divided into two parties; one maintaining that coffee was against the law of Mohammed, and the other taking the contrary view.And then arose a Solomon in the person of the chief justice, who summoned into his presence the learned physicians for consultation.Again the medical profession stood by its guns.The medical men pointed out to the chief justice that the question had already been decided by their predecessors on the side of coffee, and that the time had come to put some check "on the furious zeal of the bigots" and the "indiscretions of ignorant preachers."Whereupon, the wise judge caused coffee to be served to the whole company and drank some himself.By this act he "re-united the contending parties, and brought coffee into greater esteem than ever."

Coffee in Constantinople

The story of the introduction of coffee into Constantinople shows that it experienced much the same vicissitudes that marked its advent at Mecca and Cairo.There were the same disturbances, the same unreasoning religious superstition, the same political hatreds, the same stupid interference by the civil authorities; and yet, in spite of it all, coffee attained new honors and new fame.The Oriental coffee house reached its supreme development in Constantinople.

Although coffee had been known in Constantinople since 1517, it was not until 1554 that the inhabitants became acquainted with that great institution of early eastern democracy—the coffee house.In that year, under the reign of Soliman the Great, son of Selim I, one Schemsi of Damascus and one Hekem of Aleppo opened the first two coffee houses in the quarter called Taktacalah.They were wonderful institutions for those days, remarkable alike for their furnishings and their comforts, as well as for the opportunity they afforded for social intercourse and free discussion.Schemsi and Hekem received their guests on "very neat couches or sofas," and the admission was the price of a dish of coffee—about one cent.

Turks, high and low, took up the idea with avidity.Coffee houses increased in number. The demand outstripped the supply. In the seraglio itself special officers (kahvedjibachi) were commissioned to prepare the coffee drink for the sultan.Coffee was in favor with all classes.

The Turks gave to the coffee houses the name kahveh kanes (diversoria, Cotovicus called them); and as they grew in popularity, they became more and more luxurious.There were lounges, richly carpeted; and in addition to coffee, many other means of entertainment.To these "schools of the wise" came the "young men ready to enter upon offices of judicature; kadis from the provinces, seeking re-instatement or new appointments; muderys, or professors; officers of the seraglio; bashaws; and the principal lords of the port," not to mention merchants and travelers from all parts of the then known world.

Coffee House Persecutions

About 1570, just when coffee seemed settled for all time in the social scheme, the imams and dervishes raised a loud wail against it, saying the mosques were almost empty, while the coffee houses were always full. Then the preachers joined in the clamor, affirming it to be a greater sin to go to a coffee house than to enter a tavern. The authorities began an examination; and the same old debate was on. This time, however, appeared a mufti who was unfriendly to coffee. The religious fanatics argued that Mohammed had not even known of coffee, and so could not have used the drink, and, therefore, it must be an abomination for his followers to do so. Further, coffee was burned and ground to charcoal before making a drink of it; and the Koran distinctly forbade the use of charcoal, including it among the unsanitary foods. The mufti decided the question in favor of the zealots, and coffee was forbidden by law.

The prohibition proved to be more honored in the breach than in the observance.Coffee drinking continued in secret, instead of in the open.And when, about 1580, Amurath III, at the further solicitation of the churchmen, declared in an edict that coffee should be classed with wine, and so prohibited in accordance with the law of the Prophet, the people only smiled, and persisted in their secret disobedience.Already they were beginning to think for themselves on religious as well as political matters.The civil officers, finding it useless to try to suppress the custom, winked at violations of the law; and, for a consideration, permitted the sale of coffee privately, so that many Ottoman "speak-easies" sprung up—places where coffee might be had behind shut doors; shops where it was sold in back-rooms.

This was enough to re-establish the coffee houses by degrees.Then came a mufti less scrupulous or more knowing than his predecessor, who declared that coffee was not to be looked upon as coal, and that the drink made from it was not forbidden by the law.There was a general renewal of coffee drinking; religious devotees, preachers, lawyers, and the mufti himself indulging in it, their example being followed by the whole court and the city.

After this, the coffee houses provided a handsome source of revenue to each succeeding grand vizier; and there was no further interference with the beverage until the reign of Amurath IV, when Grand Vizier Kuprili, during the war with Candia, decided that for political reasons, the coffee houses should be closed. His argument was much the same as that advanced more than a hundred years later by Charles II of England, namely, that they were hotbeds of sedition. Kuprili was a military dictator, with nothing of Charles's vacillating nature; and although, like Charles, he later rescinded his edict, he enforced it, while it was effective, in no uncertain fashion. Kuprili was no petty tyrant. For a first violation of the order, cudgeling was the punishment; for a second offense, the victim was sewn in a leather bag and thrown into the Bosporus. Strangely enough, while he suppressed the coffee houses, he permitted the taverns, that sold wine forbidden by the Koran, to remain open.Perhaps he found the latter produced a less dangerous kind of mental stimulation than that produced by coffee.Coffee, says Virey, was too intellectual a drink for the fierce and senseless administration of the pashas.

Even in those days it was not possible to make people good by law.Paraphrasing the copy-book, suppressed desires will arise, though all the world o'erwhelm them, to men's eyes.An unjust law was no more enforceable in those centuries than it is in the twentieth century.Men are humans first, although they may become brutish when bereft of reason.But coffee does not steal away their reason; rather, it sharpens their reasoning faculties.As Galland has truly said: "Coffee joins men, born for society, in a more perfect union; protestations are more sincere in being made at a time when the mind is not clouded with fumes and vapors, and therefore not easily forgotten, which too frequently happens when made over a bottle."

Despite the severe penalties staring them in the face, violations of the law were plentiful among the people of Constantinople.Venders of the beverage appeared in the market-places with "large copper vessels with fire under them; and those who had a mind to drink were invited to step into any neighboring shop where every one was welcome on such an account."

Later, Kuprili, having assured himself that the coffee houses were no longer a menace to his policies, permitted the free use of the beverage that he had previously forbidden.

Coffee and Coffee Houses in Persia

Some writers claim for Persia the discovery of the coffee drink; but there is no evidence to support the claim.There are, however, sufficient facts to justify a belief that here, as in Ethiopia, coffee has been known from time immemorial—which is a very convenient phrase.At an early date the coffee house became an established institution in the chief towns.The Persians appear to have used far more intelligence than the Turks in handling the political phase of the coffee-house question, and so it never became necessary to order them suppressed in Persia.

The wife of Shah Abbas, observing that great numbers of people were wont to gather and to talk politics in the leading coffee house of Ispahan, appointed a mollah—an ecclesiastical teacher and expounder of the law—to sit there daily to entertain the frequenters of the place with nicely turned points of history, law, and poetry. Being a man of wisdom and great tact, he avoided controversial questions of state; and so politics were kept in the background. He proved a welcome visitor, and was made much of by the guests. This example was generally followed, and as a result disturbances were rare in the coffee houses of Ispahan.

Adam Olearius[38] (1599–1671), who was secretary to the German Embassy that traveled in Turkey in 1633–36, tells of the great diversions made in Persian coffee houses "by their poets and historians, who are seated in a high chair from whence they make speeches and tell satirical stories, playing in the meantime with a little stick and using the same gestures as our jugglers and legerdemain men do in England."

At court conferences conspicuous among the shah's retinue were always to be seen the "kahvedjibachi," or "coffee-pourers."

Early Coffee Manners and Customs

Karstens Niebuhr[39] (1733–1815), the Hanoverian traveler, furnishes the following description of the early Arabian, Syrian, and Egyptian coffee houses:

In some coffee houses there were singers and dancers, as before, and many came to listen to the marvelous tales, of the Thousand and One Nights

In Oriental countries it was once the custom to offer a cup of "bad coffee," i.e., coffee containing poison, to those functionaries or other persons who had proven themselves embarrassing to the authorities.

While coffee drinking started as a private religious function, it was not long after its introduction by the coffee houses that it became secularized still more in the homes of the people, although for centuries it retained a certain religious significance.Galland says that in Constantinople, at the time of his visit to the city, there was no house, rich or poor, Turk or Jew, Greek or Armenian, where it was not drunk at least twice a day, and many drank it oftener, for it became a custom in every house to offer it to all visitors; and it was considered an incivility to refuse it.Twenty dishes a day, per person, was not an uncommon average.

Galland observes that "as much money must be spent in the private families of Constantinople for coffee as for wine at Paris," and relates that it is as common for beggars to ask for money to buy coffee, as it is in Europe to ask for money to buy wine or beer.

At this time to refuse or to neglect to give coffee to their wives was a legitimate cause for divorce among the Turks.The men made promise when marrying never to let their wives be without coffee."That," says Fulbert de Monteith, "is perhaps more prudent than to swear fidelity."

Another Arabic manuscript by Bichivili in the Bibliothéque Nationale at Paris furnishes us with this pen picture of the coffee ceremony as practised in Constantinople in the sixteenth century:

In his Relation of a Journey to Constantinople in 1657, Nicholas Rolamb, the Swedish traveler and envoy to the Ottoman Porte, gives us this early glimpse of coffee in the home life of the Turks:[40]

It is curious to note that among several misconceptions that were held by some of the peoples of the Levant was one that coffee was a promoter of impotence, although a Persian version of the Angel Gabriel legend says that Gabriel invented it to restore the Prophet's failing metabolism.Often in Turkish and Arabian literature, however, we meet with the suggestion that coffee drinking makes for sterility and barrenness, a notion that modern medicine has exploded; for now we know that coffee stimulates the racial instinct, for which tobacco is a sedative.

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Chapter IV

INTRODUCTION OF COFFEE INTO WESTERN EUROPE

Of the world's three great temperance beverages, cocoa, tea, and coffee, cocoa was the first to be introduced into Europe, in 1528, by the Spanish. It was nearly a century later, in 1610, that the Dutch brought tea to Europe. Venetian traders introduced coffee into Europe in 1615.

Europe's first knowledge of coffee was brought by travelers returning from the Far East and the Levant.Leonhard Rauwolf started on his famous journey into the Eastern countries from Marseilles in September, 1573, having left his home in Augsburg, the 18th of the preceding May.He reached Aleppo in November, 1573; and returned to Augsburg, February 12, 1576.He was the first European to mention coffee; and to him also belongs the honor of being the first to refer to the beverage in print.

Rauwolf was not only a doctor of medicine and a botanist of great renown, but also official physician to the town of Augsburg. When he spoke, it was as one having authority. The first printed reference to coffee appears as chaube in chapter viii of Rauwolf's Travels, which deals with the manners and customs of the city of Aleppo.The exact passage is reproduced herewith as it appears in the original German edition of Rauwolf published at Frankfort and Lauingen in 1582–83.The translation is as follows:

The Early Days of Coffee in Italy

It is not easy to determine just when the use of coffee spread from Constantinople to the western parts of Europe; but it is more than likely that the Venetians, because of their close proximity to, and their great trade with, the Levant, were the first acquainted with it.

Prospero Alpini (Alpinus; 1553–1617), a learned physician and botanist of Padua, journeyed to Egypt in 1580, and brought back news of coffee. He was the first to print a description of the coffee plant and drink in his treatise The Plants of Egypt, written in Latin, and published in Venice, 1592.He says:

Alpini makes note of the medicinal qualities attributed to the drink by dwellers in the Orient, and many of these were soon incorporated into Europe's materia medica.

Johann Vesling (Veslingius; 1598–1649), a German botanist and traveler, settled in Venice, where he became known as a learned Italian physician.He edited (1640) a new edition of Alpini's work; but earlier (1638) published some comments on Alpini's findings, in the course of which he distinguished certain qualities found in a drink made from the husks (skins) of the coffee berries from those found in the liquor made from the beans themselves, which he calls the stones of the coffee fruit.He says:

From this we may conclude that coffee was not wholly unknown in Europe at that time.Vesling adds that when he visited Cairo, he found there two or three thousand coffee houses, and that "some did begin to put sugar in their coffee to correct the bitterness of it, and others made sugar-plums of the berries."

Coffee Baptized by the Pope

Shortly after coffee reached Rome, according to a much quoted legend, it was again threatened with religious fanaticism, which almost caused its excommunication from Christendom.It is related that certain priests appealed to Pope Clement VIII (1535–1605) to have its use forbidden among Christians, denouncing it as an invention of Satan.They claimed that the Evil One, having forbidden his followers, the infidel Moslems, the use of wine—no doubt because it was sanctified by Christ and used in the Holy Communion—had given them as a substitute this hellish black brew of his which they called coffee.For Christians to drink it was to risk falling into a trap set by Satan for their souls.

It is further related that the pope, made curious, desired to inspect this Devil's drink, and had some brought to him.The aroma of it was so pleasant and inviting that the pope was tempted to try a cupful.After drinking it, he exclaimed, "Why, this Satan's drink is so delicious that it would be a pity to let the infidels have exclusive use of it.We shall fool Satan by baptizing it, and making it a truly Christian beverage."

Thus, whatever harmfulness its opponents try to attribute to coffee, the fact remains (if we are to credit the story) that it has been baptized and proclaimed unharmful, and a "truly Christian beverage," by his holiness the pope.

The Venetians had further knowledge of coffee in 1585, when Gianfrancesco Morosini, city magistrate at Constantinople, reported to the Senate that the Turks "drink a black water as hot as they can suffer it, which is the infusion of a bean called cavee, which is said to possess the virtue of stimulating mankind."

Dr. A.Couguet, in an Italian review, asserts that Europe's first cup of coffee was sipped in Venice, toward the close of the sixteenth century. He is of the opinion that the first berries were imported by Mocengio, who was called the pevere, because he made a huge fortune trading in spices and other specialties of the Orient.

In 1615 Pierre (Pietro) Delia Valle (1586–1652), the well known Italian traveler and author of Travels in India and Persia, wrote a letter from Constantinople to his friend Mario Schipano at Venice: