Sunday, May 17, 2009
In early Grecian and Roman writings no mention is made of either the coffee plant or the beverage made from the berries. Pierre (Pietro) Delia Valle (1586–1652), however, maintains that the nepenthe, which Homer says Helen brought with her out of Egypt, and which she employed as surcease for sorrow, was nothing else but coffee mixed with wine. This is disputed by M. Petit, a well known physician of Paris, who died in 1687. Several later British authors, among them, Sandys, the poet; Burton; and Sir Henry Blount, have suggested the probability of coffee being the "black broth" of the Lacedæmonians. George Paschius, in his Latin treatise of the New Discoveries Made since the Time of the Ancients, printed at Leipsic in 1700, says he believes that coffee was meant by the five measures of parched corn included among the presents Abigail made to David to appease his wrath, as recorded in the Bible, 1 Samuel, xxv, 18. The Vulgate translates the Hebrew words sein kali into sata polentea, which signify wheat, roasted, or dried by fire. Pierre Étienne Louis Dumant, the Swiss Protestant minister and author, is of the opinion that coffee (and not lentils, as others have supposed) was the red pottage for which Esau sold his birthright; also that the parched grain that Boaz ordered to be given Ruth was undoubtedly roasted coffee berries. Dufour mentions as a possible objection against coffee that "the use and eating of beans were heretofore forbidden by Pythagoras," but intimates that the coffee bean of Arabia is something different. Scheuzer, in his Physique Sacrée, says "the Turks and the Arabs make with the coffee bean a beverage which bears the same name, and many persons use as a substitute the flour of roasted barley." From this we learn that the coffee substitute is almost as old as coffee itself.