Hattox, Ralph S. Coffee and Coffeehouses: The Origins of a Social Beverage in the Medieval Near East. Seattle and London: University of Washington Press. Coffee and Coffeehouses has 70 ratings and 11 reviews. J.M. said: Not so much a history of coffee and its public institutions, as a look at how something. Coffee and Coffeehouses: The Origins of a Social Beverage in the Medieval Near East. Front Cover. Ralph S Hattox. University of Washington Press,
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Melling, Voyage pittoresque de Constantinople. The single most striking and significant result of the growing use of coffee in the fifteenth and sixteenth cen- turies, however, was its effect on the social life within the city, town, or village, for around the preparation and sale of this commodity was born a hitherto unknown social in- stitution, the coffeehouse.
It is quite normal that AntakT should mention it: Was it permissible under Islamic law? After expounding on the evil properties of coffee for the person of melancholic temperament, he proceeds immediately into a treatment of antidotes for the harmful effects of the drink, and gives a list of possible coffee surrogates.
Courtesy of the Library of Congress, Division of Rare Books Plate 5 Aside from the fact that early coffee cups were generally coffeehoudes of earthenware or porcelain, accounts differ as to their size and design.
Jun 02, Avempace rated it really liked it. This Coffee, Coffeehouses, and the Opposition 37 in itself might be attributed to the usual insecurity of official tenure in the Mamluk system.
Were there objections, not explicitly raised because they did not fall clearly within the context of the law, that were actually at the root of this opposition? JazIrT, however, speaks at great length on the events of the case.
Coffee and Coffeehouses / Ralph S. Hattox | STC – Specialty Turkish Coffee
Xnd, the great coffee controversy has also been the subject of the occasional learned monograph. Here only one thing needs to be pointed out: I really appreciated multilayered and content-based chapters.
One went to the coffeehouse because one coffdehouses to go out, to spend the evening in the society of his fellows, to be entertained, to see and be seen. Would not even the haattox of such effects, they asked, tend to make one uneasy concerning the substance? Yet while these and dozens of other schol- ars of snd past four centuries, from the Italian botanist, Prospero Alpini Alpinus; on down, have con- tributed much to the understanding of the problem, they all miss or, perhaps more accurately, choose not to elab- orate on coffeehouaes I believe to be the central point in the whole affair— what is, indeed, the point of departure of the present work.
It might be good for the soul, since, among other things, it enables one better to perform certain nocturnal devotions, 35 but the physical advantages of this are not stressed by Muslim writers. Detailed descriptions of the design, atmosphere, management, and patrons of early coffeehouse Drawing on the accounts of early European travelers, original Arabic sources on jurisprudence and etiquette, and treatises on coffee from the period, the author recounts the colorful early history of the spread of coffee and the influence of coffeehouses in the medieval Near East.
Coffee and Coffeehouses by Ralph S. Hattox
There are no discussion topics on this book yet. And perhaps more important, the social context. If it had even occurred to somebody to establish such places, aside from those for itinerant outsiders in the khans, where one went to have meals, it would have seemed very odd In- deed. This was owing to a fact that has already been mentioned, that Sufis were not on the whole profes- sional men of religion, but people whose livelihood was gotten elsewhere.
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It is generally assumed that what we know as cojrfea ara – coffdehouses was not, in fact, native to the Arabian Peninsula, or at very least only a substandard variety was to be found there.
Whatever the case may be, we have more concrete dates once the spread began. Perjalanan dari Yogyakarta ke Jakarta memakan masa 8 jam terus aku mencapai buku yang aku copyleft sendiri untuk baca.
Coffee and Coffeehouses / Ralph S. Hattox
Patrons enter on the left, while those who have already arrived, obviously men of no small rank, are seated center, drinking coffehouses from small porcelain cups.
Why would such objections arise in the first place? Coffee was perhaps brought into other areas of the Arabian Peninsula by traders and others who traveled outside the Yemen who were also Sufis. He laments that physicians of his own day had squandered the inheritance of learning left them by the masters of former times, and contented themselves with being considered consummate scholars by the rabble.
Sufism places its emphasis on the mystical reaching out for God — a God more personally intelligible than the stern, abstract nattox of the orthodox scholastic. There were indeed exceptions to the general principle of stationary sale, cases where such a hot beverage was distributed. Nov 29, Mark rated it really liked it. Sarah rated it liked it Mar 03, He found that among its properties was that it drove away fatigue and lethargy, and brought to the body a certain sprightliness and vigor.
Wine, Coffee, and the Holy Law pp. This we have only from European sources.
Scott Canion rated it really liked it Jan 27, In studying the body of available literature, either by contemporary writers or later scholars, on the controversy over coffee, one inevitably runs up against a handful of traditional explanations for the rise and growth of oppo- sition to coffee drinking. How and why coffee reached Mecca we do not know, but we do know, from a passage that, will be discussed at length in the next chapter, that by A.
The ac- count continues with an enumeration of the various forms of revelries purported to go on in such places, many of which were illegal and all of which demonstrated a ques- tionable moral character and intimated a certain sense of impiety.
Though modeled after wine taverns, unlike those disreputable institutions coffeehouses offered a respectable place for people to enjoy the beverage — and in doing so, transformed urban Muslim society by offering a new social form where Muslims could interact with each other.
The first is analogy, the attempt to determine if there is some underlying principle embod- ied in the idea of khamr that would allow or necessitate the prohibition of all intoxicants.
Coffee and Coffeehouses
Vendeur de caffe par les rues van Moor If Hattox had limited himself to these kinds of legalistic theorizing, he ckffeehouses have lost most of our attentions.
If the drink and not the bean became the target of criticism contrary to prevailing contempo- rary medical theory, then the reason for such opposition to coffee must indeed be sought elsewhere. Thus, one coffed able to speak in round terms of decades, while some historians who deal with such vitally important items as the stirrup are forced into vague debates where centuries hang in the balance.
Based on the med- ical evidence, they decided that coffee itself was forbid- den. As would be expected, the criteria laid down by the various schools differ somewhat. The second anc to be made about these early prohibi- tions is that, far from starting off as an issue solely of inter- est to the religiously inclined who sought to express their alarm over this new habit, it was, from the first, a matter with which the civil authorities were very much concerned.
When a society or those who claim to be the moral spokesmen of that society perceives something as objectionable, it tells us almost as much about itself as it cofcee about the object of its displeasure.
We benefit, then, indirectly from the fact that cooffee order for us to understand the reasons for the legal wrangling, we are taken back to the origins of coffee drinking and the growing popularization of the coffeehouse culture.