All About Coffee by William H. Ukers (best new books to read .TXT) 📕

What is your opinion concerning the liquor called coffee which is drank in company, as being reckoned in the number of those we have free leave to make use of, notwithstanding it is the cause of no small disorders, that it flies up into the head and is very pernicious to health? Is it permitted or forbidden?

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."