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Tom StandageA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more. For select classroom titles, we also provide Teaching Guides with discussion and quiz questions to prompt student engagement.
In Section 4, Standage turns his attention from alcoholic drinks to caffeinated ones, beginning with the role of coffee during Europe's Age of Enlightenment. By the early seventeenth century, European thinkers were beginning to challenge the principles laid down by Ancient Greek philosophers. This was made possible, in part, by the religious wars of the Protestant Reformation, which questioned the once infallible authority of the Catholic Church and opened the way for a scientific revolution. The popularity of this new, rational approach coincided with the increasing popularity of coffee.
Importantly, coffee provided an alternative to alcohol that was safe to drink and which made people more alert. During the seventeenth century, most drinks were alcoholic to some degree, whether it was weak beer or watered down wine, and coffee became the antithesis of these drinks. Like many innovations, coffee originated in the Arab world; it “seems to have first become popular in Yemen in the mid-fifteenth century” (137) where it was used in Sufi rituals. While it was non-alcoholic, and therefore permitted by Islam, coffee was not without controversy. Some Muslim scholars argued that coffee was, in fact, intoxicating, while for others, the coffeehouse represented the dangerous possibility of political dissent. That backgammon and chess were routinely played in these establishments further suggested their morally dubious character, although Islam only forbids such games if bets are placed on the outcome.
Coffee’s association with Islam might have negatively affected its reception in Europe, where it was introduced in the early seventeenth century, had Pope Clement VIII not approved its use by Christians just before his death in 1605. Coffeehouses first appeared in England during the rule of the Puritan leader, Thomas Cromwell, when they provided an alternative to taverns. After Cromwell’s death, these establishments became centers of political discussion focused around the restoration of the British Monarchy. While coffeehouses thus played a small role in the restoration, this later stood against them, when King Charles II, like the aforementioned Arab leaders, became “suspicious of the freedom of speech allowed” (144) there. His attempt to suppress coffeehouses caused a public outcry, and he quickly retracted the legislation.
The King was not the only person to object to coffee and coffeehouses. Some doctors questioned the medical benefits of coffee and suggested that it was actually harmful. One women’s group published a pamphlet complaining about the negative effects of coffee. In it, they suggested that because “men were spending all their time in coffeehouses, from which women were prohibited, ‘the whole race was in danger of extinction’” (144). Other people merely disliked the taste, due in part to the way coffee was served in these establishments. Coffee was pre-prepared and then cold coffee was heated up before serving. However, these numerous and varied complaints did not prevent the continued popularity of the beverage.
During the seventeenth century, London emerged as the center of a commercial empire, and coffeehouses were particularly popular with merchants, who could meet clients and colleagues and catch up on the news of the day. In fact, some businessmen used particular coffeehouses as their offices and kept regular hours there. Coffeehouses proved so popular that some tavern-keepers complained about the effect on their business, and in France, wine merchants made similar complaints.
Until the end of the seventeenth century, Arabia held a monopoly on coffee, despite European attempts to establish its own supplies. The Dutch were the first Europeans to successfully produce coffee, after some Dutch sailors stole a sample of a coffee tree. They established their first coffee plantations on the Indonesian island of Java in the 1690s, allowing them to undercut the price of Arabian coffee. Coffee was then introduced to the French West Indies by a naval officer, Gabriel Mathieu de Clieu, and from there production spread to Haiti, Cuba, Cost Rica and Venezuela, with Brazil eventually emerging as the world’s largest supplier of coffee.
Chapter 8, provocatively titled ‘The Coffeehouse Internet’, begins with Standage’s assertion that European coffeehouses functioned as information centers for scientists, businessmen and politicians. Indeed, many specialized in one particular subject or political outlook. They connected the public and private spheres and provided a unique space where “social differences were to be left at the… door” (156). Coffeehouses were a particular feature of London, which used the most coffee in the world between 1680 and 1730.
The first coffeehouse in Western Europe was opened in Oxford in 1650 by a Lebanese man named Jacob. While the association between coffee and academia is now commonplace, at the time Jacob opened his establishment, many people in the university town were dubious about the value of coffee, fearing that it would be a distraction to faculty and students alike. At the same time, coffeehouses became known as “penny universities”, because for the price of a dish of coffee a man could join in an academic discussion.
Indeed, Standage gives an account of how the intellectual rivalries that were often a part of coffeehouse society ultimately led to the publication of Isaac Newton’s masterpiece, Principa, a book which provided a new foundation for the physical sciences. The informal nature of these intellectual pursuits was soon given order and coffeehouses became venues for public lectures on a variety of scientific and commercial subjects. The interconnection of these two disciplines became more pronounced with works like Adam Smith’s The Wealth of Nations, much of which was written in the British Coffeehouse in London.
The radical ideas that emerged in England’s coffeehouses made their way to France, where thinkers such as Voltaire and Rousseau faced harsher censorship from the state. Despite the envious freedom to be found in English coffeehouses, French coffeehouses were more democratic in some respects, notably in that they were open to women. In these establishments, “the egalitarian society to which Enlightenment thinkers aspired might, on the surface, appear to have been brought to life” (168). At the same time, French coffeehouses came under strict government scrutiny, which turned out to be justified, given that the French Revolution was launched from a Parisian coffeehouse.
As Standage points out, today, coffee is so ubiquitous it is difficult to comprehend the impact it had when it was first introduced. Despite being a caffeinated drink, rather than an alcoholic one, coffee still performs the kind of social function that Standage describes in relation to beer and wine. In fact, the establishments in which coffee was served, rather than the drink itself, seem to have been the most significant and lasting consequence of coffee’s popularity. The coffeehouse, as an alternative to the tavern, allowed for a different, more intellectual, kind of gathering; one in which the news of the day, as well as science, business and art could be discussed. Similar to the Greek symposia, however, these gatherings were, in England at least, strictly the preserve of men. Thus while the Enlightenment period saw significant progress in science and commerce, social progress was not so easily achieved.
This is particularly evident with regards to the suspicions that surrounded coffeehouses, from Arabia to Europe. Religious and political authorities were concerned about the possibilities offered by the congenial and intellectual atmosphere of coffeehouses, in which political dissent might find support as well as expression. However, repeated attempts to suppress coffeehouses were met with failure, a clear indication that these establishments, as much as the beverage they served, had rapidly become part of the social fabric. The tension between the state and its people is perhaps most evident in France, where government spies frequently reported on conversations in coffeehouses. The possibilities opened up by the new scientific rationalism, including the idea that we are all “born equal” (166), challenged the authority of the French aristocracy and the very nature of French society. Government censorship had little success in eradicating these new ideas; instead, their interference prompted people to act on them and contributed to the outbreak of rebellion. It is possible that without the opportunities provided by coffeehouses to discuss and debate, the French Revolution might never have happened.
By Tom Standage