uch 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 m