All About Coffee, William H. Ukers [short story to read .txt] 📗
- Author: William H. Ukers
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I.D. Richheimer, promoter of the original soluble coffee of Kato and the Kato patent, organized the Soluble Coffee Co. of America in 1918, to supply soluble coffee to the American army overseas. After the armistice, the company began licensing other merchants under the Kato patent or offering to process the merchants' own coffee for them if desired.
William A. Hamor and Charles W. Trigg, Pittsburgh, assignors to John E. King, Detroit, were granted a United States patent in 1919 on a process for making a new soluble coffee. Their process consists in bringing the volatilized caffeol in contact with a petrolatum, or absorbing medium, where it is held until needed for combination with the evaporated coffee extract. The King Coffee Products Corp. of Detroit was organized in 1920 to manufacture this product, known as Minute coffee, and a coffee base for soft drinks, the latter being marketed under the name of Coffee Pep. Mr. King had believed for many years that soluble coffee was destined to solve many of the vexations of the coffee business, and had been experimenting with the idea since 1906. To facilitate his investigations, he established a fellowship at the Mellon Institute of Industrial Research, Pittsburgh, in 1914, in charge of Charles W. Trigg. This chemically controlled research evolved a product which, after passing through the laboratory stage, was placed upon a small unit plan basis, and then patented. Five additional patents on the product were granted Messrs. Trigg and David S. Pratt in 1921; and all were assigned to John E. King.
THE EARLIEST COFFEE MANUSCRIPT, 1587 THE EARLIEST COFFEE MANUSCRIPT, 1587
Pages from the Arabian writing by Abd-al-Kâdir, photographed for this work in the Bibliothéque Nationale, Paris. Chapter XXXII A HISTORY OF COFFEE IN LITERATURE
The romance of coffee, and its influence on the discourse, poetry, history, drama, philosophic writing, and fiction of the seventeenth and eighteenth centuries and on the writers of today—Coffee quips and anecdotes
Any study of the literature of coffee comprehends a survey of selections from the best thought of civilized nations, from the time of Rhazes (850–922) to Francis Saltus. We have seen in chapter III how Rhazes, the physician-philosopher, appears to have been the first writer to mention coffee; and was followed by other great physicians, like Bengiazlah, a contemporary, and Avicenna (980–1037).
Then arose many legends about coffee, that served as inspiration for Arabian, French, Italian, and English poets.
Sheik Gemaleddin, mufti of Mocha, is said to have discovered the virtues of coffee about 1454, and to have promoted the use of the drink in Arabia. Knowledge of the new beverage was given to Europeans by the botanists Rauwolf and Alpini toward the close of the sixteenth century.
The first authentic account of the origin of coffee was written by Abd-al-Kâdir in 1587. It is the famous Arabian manuscript commending the use of coffee, preserved in the Bibliothéque Nationale, Paris, and catalogued as "Arabe, 4590."
Its title written in Arabic is as follows:
Arabic phrase
which is pronounced (reading right to left):
Translated arabic phrase
or; in the literary style: omdatu s safwati fi hallu 'l kahwati which means—literally, (the corresponding words being underlined and numbered)
Another arabic translated phrase
or, more freely, "Argument in favor of the legitimate use of coffee."
kahwa kahwa, is the Arabic word for coffee.
The author is Abd-al-Kâdir ibn Mohammad al Ansâri al Jazari al Hanbali. That is, he was named Abd-al-Kâdir, son of Mohammed.
Abd-al-Kâdir means "slave of the strong one" (i.e., of God); while al Ansâri means that he was a descendant of the Ansâri (i.e., "helpers"), the people of Medina who received and protected the Prophet Mohammed after his flight from Mecca; al Jazari means that he was a man of Mesopotamia; and al Hanbali that in law and theology he belonged to the well known sect, or school, of the Hanbalites, so called after the great jurist and writer, Ahmad ibn Hanbal, who died at Bagdad A.H. 241 (A.D. 855). The Hanbalites are one of the four great sects of the Sunni Mohammedans.
Abd-al-Kâdir ibn Mohammed lived in the tenth century of the Hegira—the sixteenth of our era—and wrote his book in 996 A.H., or 1587 A.D. Coffee had then been in common use since about 1450 A.D. in Arabia. It was not in use in the time of the Prophet, who died in 632 A.D.; but he had forbidden the drink of strong liquors which affect the brain, and hence it was argued that coffee, as a stimulant, was unlawful. Even today, the community of the Wahabis, very powerful in Arabia a hundred years ago, and still dominant in part of it, do not permit the use of coffee.
Abd-al-Kâdir's book is thought to have been based on an earlier writing by Shihâb-ad-Dîn Ahmad ibn Abd-al-Ghafâr al Maliki, as he refers to the latter on the third page of his manuscript; but if so, this previous work does not appear to have been preserved. La Roque says Shihâb-ad-Dîn was an Arabian historian who supplied the main part of Abd-al-Kâdir's story. La Roque refers also to a Turkish historian.
Research by the author has failed to disclose anything about Shihâb-ad-Dîn save his name (al Maliki means that he belonged to the Malikites, another of the four great Sunni sects), and that he wrote about a hundred years before Abd-al-Kâdir. No copy of his writings is known to exist.
The illustrations show the title page of Abd-al-Kâdir's manuscript, the first page, the third page, and the fly leaf of the cover, the latter containing an inscription in Latin made at the time the manuscript was first received or classified. It reads:
Omdat al safouat fl hall al cahuat.
De usu legitimo et licito potionis quae vulgo Café nuncupatur. Authore Abdalcader Ben Mohammed al Ansâri. Constat hic liber capitibus septem, et ab authore editus est anno hegirae 996 quo anno centum et viginti anni effluxerant ex quo huius potionis usus in Arabia felice invaluerat
The translation of the Latin is:
Concerning the legitimate and lawful use of the drink commonly known as café by Abdalcader Ben Mohammed al Ansâri. The book is composed in seven chapters and was brought out by the author in the year of the Hegira 996 at which time a hundred and twenty years had passed since the use of this drink had become firmly established in Arabia Felix.
Coffee in Poetry
The Abd-al-Kâdir work immortalized coffee. It is in seven chapters. The first treats of the etymology and significance of the word cahouah (kahwa), the nature and properties of the bean, where the drink was first used, and describes its virtues. The other chapters have to do largely with the church dispute in Mecca in 1511, answer the religious objectors to coffee, and conclude with a collection of Arabic verses composed during the Mecca controversy by the best poets of the time.
De Nointel, ambassador from the court of Louis XIV to the Ottoman Porte, brought back with him to Paris from Constantinople the Abd-al-Kâdir manuscript, and another by Bichivili, one of the three general treasurers of the Ottoman Empire. The latter work is of a later date than the Abd-al-Kâdir manuscript, and is concerned chiefly with the history of the introduction of coffee into Egypt, Syria, Damascus, Aleppo, and Constantinople.
The following are two of the earliest Arabic poems in praise of coffee. They are about the period of the first coffee persecution in Mecca (1511), and are typical of the best thought of the day:
In Praise of Coffee
Translation from the Arabic
O Coffee! Thou dost dispel all cares, thou art the object of desire to the scholar.
This is the beverage of the friends of God; it gives health to those in its service who strive after wisdom.
Prepared from the simple shell of the berry, it has the odor of musk and the color of ink.
The intelligent man who empties these cups of foaming coffee, he alone knows truth.
May God deprive of this drink the foolish man who condemns it with incurable obstinacy.
Coffee is our gold. Wherever it is served, one enjoys the society of the noblest and most generous men.
O drink! As harmless as pure milk, which differs from it only in its blackness.
Here is another, rhymed version of the same poem:
In Praise of Coffee
Translation from the Arabic
O coffee! Doved and fragrant drink, thou drivest care away,
The object thou of that man's wish who studies night and day.
Thou soothest him, thou giv'st him health, and God doth favor those
Who walk straight on in wisdom's way, nor seek their own repose.
Fragrant as musk thy berry is, yet black as ink in sooth!
And he who sips thy fragrant cup can only know the truth.
Insensate they who, tasting not, yet vilify its use;
For when they thirst and seek its help, God will the gift refuse.
Oh, coffee is our wealth! for see, where'er on earth it grows,
Men live whose aims are noble, true virtues who disclose.
Coffee Companionship
Translation from the Arabic
Come and enjoy the company of coffee in the places of its habitation; for the Divine Goodness envelops those who partake of its feast.
There the elegance of the rugs, the sweetness of life, the society of the guests, all give a picture of the abode of the blest.
It is a wine which no sorrow could resist when the cup-bearer presents thee with the cup which contains it.
It is not long since Aden saw thy birth. If thou doubtest this, see the freshness of youth shining on the faces of thy children.
Grief is not found within its habitations. Trouble yields humbly to its power.
It is the beverage of the children of God, it is the source of health.
It is the stream in which we wash away our sorrows. It is the fire which consumes our griefs.
Whoever has once known the chafing-dish which prepares this beverage, will feel only aversion for wine and liquor from casks.
Delicious beverage, its color is the seal of its purity.
Reason pronounces favorably on the lawfulness of it.
Drink of it confidently, and give not ear to the speech of the foolish, who condemn it without reason.
During the period of the second religious persecution of coffee in the latter part of the sixteenth century, other Arabian poets sang the praises of coffee. The learned Fakr-Eddin-Aboubeckr ben Abid Iesi wrote a book entitled The Triumph of Coffee, and the poet-sheikh Sherif-Eddin-Omar-ben-Faredh sang of it in harmonious verse, wherein, discoursing of his mistress, he could find no more flattering comparison than coffee. He exclaims, "She has made me drink, in long draughts, the fever, or, rather, the coffee of love!"
The numerous contributions by early travelers to the literature of coffee have been mentioned in chronological order in the history chapters. After Rauwolf and Alpini, there were Sir Antony Sherley, Parry, Biddulph, Captain John Smith, Sir George Sandys, Sir Thomas Herbert, and Sir Henry Blount in England; Tavernier, Thévenot, Bernier, P. de la Roque, and Galland in France; Delia Valle in Italy; Olearius and Niebhur in Germany; Nieuhoff in Holland, and others.
Francis Bacon wrote about coffee in his Hist. Vitae et Mortis and Sylva Sylvarum, 1623–27. Burton referred to it in his "Anatomy of Melancholy" in 1632. Parkinson described it in his Theatrum Botanicum in 1640. In 1652, Pasqua Rosée published his famous handbill in London, a literary effort as well as a splendid first advertisement.
Faustus Nairon (Banesius) produced in Rome, in 1671, the first printed treatise devoted solely to coffee. The same year Dufour brought out the first treatise in French. This he followed in 1684 with his work, The manner of making coffee, tea, and chocolate. John Ray extolled the virtues of coffee in his Universal Botany of Plants, published in London
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