Category Archives: Offbeat places

Multitasking eateries

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For centuries people have grabbed something to eat wherever they happened to be. Maybe they bought a baked potato from a roving street peddler, got tamales from a lunch cart, or stopped at a stand for a hot dog.

The places they got their food were usually not full-scale restaurants with waiters, complete meals, and sit-down service. The food and surroundings were often rudimentary. In the 20th century, and now, many catch-as-catch-can eateries were combined with other types of businesses.

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Gas stations are a prime example. But only once have I come across a lunchcounter installed inside the garage itself as shown here. Along with coffee and grub, it looks like customers could just grab a fanbelt off the wall at this homespun Arkansas café.

As was true of gas stations, eateries were often provided to serve people who stopped to take care of other chores, whether filling up their gas tank – or getting a haircut. Combining a quick lunch stand with a barber shop was outlawed in Duluth MN in the 1920s, perhaps because customers were finding hairs in their soup?

But I have to admit it was handy that the W-Bar-W Steak Ranch in Kennesaw GA was combined with a pawn shop in the 1960s. If hungry diners’ appetites exceeded their funds, they could pawn their watches.

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And certainly it was convenient to have your shoes shined while you ate.

restaurantanddentistofficeHow about some tea or bouillon while you wait for the dentist to work on your teeth? Unlike most other providers of refreshments, Dr. Arthur Cobb of Buffalo NY did not try to make money from his color-coordinated Japanese Tea Room.

Of course it has always been common to combine places of amusement with opportunities to eat a bite. In the 1850s men looking for an evening of entertainment might go the Washington Hall Restaurant and Pistol Gallery. After consuming “Beverages and Edibles” guests could enjoy rifle and pistol practice upstairs. Given the “beverages,” it sounds like a recipe for disaster to me.

Bowling, pinball, and billiards were also frequently accompanied by eats as the following images show.

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© Jan Whitaker, 2016

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Spooky restaurants

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Montmartre in Paris was the birthplace of what would come to be known in the U.S. as the theme restaurant. In the late 19th and early 20th centuries, Parisian entrepreneurs conjured up fantasy atmosphere in strange and unsettling forms. Themes included assassination, imprisonment, death, hell, and that harbinger of bad luck, the black cat.

As much devoted to drinking and entertainment as food, Montmartre’s ghoulish restaurants, cafes, and cabarets inspired Americans to duplicate them. Needless to say, both in France and in America such places were heavily geared to tourists and considerably short of good taste.

One Paris establishment, the Cabaret du Néant, deliberately transgressed the boundaries of decency serving wine in skulls (thankfully artificial), using coffins for tables and x-rays to turn patrons into skeletons, and – worst of all, in 1915 – digging trenches in the backyard so patrons could experience World War I warfare conditions while dining by candlelight.

spookycabaretduneantIn 1896 the Cabaret du Néant, renamed the Restaurant of Death, had been recreated in the Casino in New York’s Central Park, right down to a candelabra made of “skulls and bones.”

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Greenwich Village’s Moulin Rouge used coffins and skulls in its advertising, though whether it carried the theme over to its interior is unknown. It was padlocked in 1924 for serving liquor illegally. Columbus OH had a nightclub known as The Catacombs in the Chittenden Hotel [at top of page] but I was not able to learn anything about it other than that it was doing business in 1941.

spookyblackcatgreenwichvillageOn the whole, black cats and jails gained greater popularity in the U. S., both themes inspired by Montmartre. New York City’s Black Cat had many lives [shown above], being declared dead with regularity and then reappearing. San Francisco also had a Black Cat, opened in 1911, but it sounds as though it was quite tame, filled with ferns and potted palms and an orchestra hidden behind a screen. Perhaps another Black Cat Café in San Francisco, or maybe this one transformed, operated from the 1930s into the 1960s as a center for bohemians and beats as well as a gay clientele.

As sinister animals go, rats and bats were also celebrated. Greenwich Village’s café, The Bat, was said to have a “macabre interior” similar to Paris’s famed Le Rat Mort (The Dead Rat). It’s likely that the advertising of both made them out to be far more sinister than they were.

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As for jail restaurants and cafés, they were fairly numerous in this country. The first, labeled dungeons, opened in New York City and were places where patrons sat on crude boxes in cellars and ate steaks with their hands. They were particularly popular with men’s groups and conventioneers. In the 1920s and 1930s, restaurants and drinking places with jail themes, often with servers dressed as jailers or prisoners, appeared in Los Angeles, Indianapolis, and even a small town in Iowa. Strangely, San Francisco’s Dungeon restaurant of the 1920s, complete with cells and wardens, etc., served waffles rather than steak. But then sometimes it’s hard to keep themes on track.

I’ve been working on a future post on truly scary restaurants, ones where outbreaks of food poisoning have occurred.

Meanwhile, whether or not you find a spooky restaurant to hang out in for Halloween, have a good holiday!

© Jan Whitaker, 2016

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The “mysterious” Singing Kettle

singingkettlepcA veil of ominous mystery has spread over the remains of a California roadside tea room once known by the homey name Singing Kettle.

It was located near the summit of Turnbull Canyon, high above the San Gabriel Valley, on a winding road running through the Puente Hills in North Whittier. The road was completed in 1915, opening up a route filled with what many regarded as the most impressive views on the entire Pacific Coast.

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Today young people drive into the “haunted” canyon at night determined to be frightened to death. Gazing out car windows they eagerly tell each other tales they’ve heard of satanic rituals, murders, and human sacrifice, hoping that behind that fence are unspeakable horrors they might be lucky enough to witness. Even the Singing Kettle tea room, perhaps because remnants of its entrance are visible from the road, has become enmeshed in dark fantasies.

Why am I laughing?

Because it strikes me as funny that a tea room from the 1920s and 1930s could be associated with horror and paranormal events. Or even that people would find its existence mysterious, wondering why it was ever there or what it really was.

I suppose that given enough time and imagination mysterious auras can envelop any mundane place, even a deserted mall or a parking garage. But still, finding a tea room scary is like being frightened by a club sandwich.

I have experienced a somewhat similar attitude before. I gave a talk on tea rooms of New York City when my book Tea at the Blue Lantern Inn came out in 2002. Afterwards a man in the audience came up and asked me why I didn’t mention the darker aspects of tea rooms. He was certain that a lot of them had been speakeasies and houses of prostitution.

Really? If that had indeed been the case, why would I not have mentioned it? It would be a good story. I’ve found no evidence of prostitution in tea rooms. Only rarely were tea room proprietors found selling liquor during Prohibition. A few places in Greenwich Village were raided in the early 1920s, and here and there the mob would open a joint and call it a tea room, though that was purely a ruse. I feel certain it was impossible to order a diet plate or a Waldorf salad in a mob tea room.

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The dining area of the Singing Kettle tea room was up the hill from the pergola entrance shown on the black and white postcard above. As can be seen from a bird’s-eye view of the property, terraced stairs with fountains and shrubbery led up to the main tea room which today appears to be a residence. The view while dining would have been spectacular.

The tea room was frequented by students and staff from Whittier College, the Whittier Chamber of Commerce, and women’s clubs. It was a popular place for business meetings, card parties, wedding receptions, and bridal showers. Weddings were held in the inner courtyard of its entrance pergola.

singingkettlehartwhittierheights1927I have not been able to discover the identity of the Singing Kettle’s proprietor. The area was filled with citrus and avocado groves and it’s possible that it was run by the wife of a grower. It’s even possible that major Southern California agricultural land developer, Edwin G. Hart, was involved in the business. That might explain why he promoted the tea room in a 1927 advertisement for his new residential development, Whittier Heights. (When he developed Vista CA he built an inn where prospective customers could stay.)

The Singing Kettle was in business from 1927 until at least 1936, but probably not much longer. It surely would not have survived gasoline rationing during WWII.

© Jan Whitaker, 2016

With many thanks to the reader who told me about the Singing Kettle.

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Famous in its day: Aunt Fanny’s Cabin

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Famous, but also infamous in its day because of how it portrayed the South before the Civil War and Emancipation as a world of smiling slaves who loved serving the kindly white people who held them captive.

Beyond its costumed mammy servers and the Black children who boisterously recited the menu, sang, danced, and proclaimed the South would rise again, the proprietors of Aunt Fanny’s Cabin restaurant in Smyrna GA created a legend regarding its name and building which appropriated and falsified the life story of a living woman.

According to an oft-told tale, the restaurant’s core building was a relic of the Civil War era and the home of a former slave, Fanny Williams, who spent her last years sitting on the restaurant’s front porch telling of the war and its aftermath. At her death in 1949 legend had it that she was very old, her age ranging from somewhere in the 90s to much older. She was “about 112 years old” when she died, restaurant owner George Poole told a reporter in 1982.

Indeed there was a real Afro-American woman named Fanny Williams. However it was revealed after the restaurant closed in the 1990s that she was born after the Civil War and had never lived in the cabin, which itself dated from the 1890s. Poole’s estimate of her 112 years had been preposterous – only a few dozen people worldwide were known to have attained that age — but newspapers had been much inclined to lax reporting when it came to Aunt Fanny’s Cabin. Far from an ancient rural yokel, she was about 81 when she died, a city dweller in Atlanta, and active in raising funds for her church there. How willingly or why she adopted the ex-slave persona is unknown.

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Fanny Williams was a servant to a wealthy Atlanta family named Campbell. She was in service to socialite Isoline Campbell McKenna in 1941 when McKenna opened a tea room-style eating place on family property near their summer home. She named it Aunt Fanny’s Cabin, hosting ladies’ luncheons, bridge clubs, and bridal showers. She leased the business in 1947, selling it to lessees Harvey Hester [pictured above instructing his employees] and Marjorie Bowman in 1954. They elaborated the Aunt Fanny legend, enacted in what are known as “Blacks in Blackface” scenes where cheerful servers sang, danced, and even joined patrons in singing “Dixie,” the anthem of the ante-bellum South. The restaurant’s third owner, George “Pongo” Poole, continued the tradition into the 1980s, although when a cabaret tax was demanded, dancing by the Black boys stopped. However, they continued to carry yoke-style wooden menu boards around their necks while they shouted out the menu offerings [child waiter shown below in 1949 before the menu boards were used].

The restaurant drew Georgians from Smyrna and Atlanta, as well as visitors from all over the country and the world. It was a tour bus stop, and a favorite of President Jimmy Carter and conventioneers such as members of the American Bar Association. Those who complained about the roles played by Black servers and the implicit celebration of slavery were characterized by proprietors as “Northern liberals,” though there is evidence that some Southerners and Westerners were also critical.

auntfannyscabin1949lifewoodburysoapadvIt became standard procedure when reporting on the restaurant to quote Poole about how his staff loved working there and was part of a big happy family. When interviewed, Black women servers would invariably attest to their love of the job and how they never felt insulted. To what extent this was a genuine expression on their parts is unknown.

What is known is that many of the elements that characterized the restaurant had been subjects of contention for a long time. A 1964 survey by Wayne State University researchers showed that most Black respondents found terms such as Sambo, Aunt Jemima, auntie, mammy, spook, and darkie offensive. Many white people, especially in the South, did not understand this, and thought that calling an elderly Black man or woman Uncle or Aunt/ie was a mark of respect. As for “mammy,” despite the affection many Southerners felt for the Black women who had cared for them when they were children, it had been rejected by many Americans long before the 1960s. In the 1920s the National Organization of Colored Women’s Clubs mobilized massive opposition to a Washington, D.C. memorial to mammies proposed by the United Daughters of the Confederacy. “One generation held the black mammy in abject slavery; the next would erect a monument to her fidelity,” said the club women’s official statement in 1923.

Georgia Senator Julian Bond said in the 1980s that he had little attraction to Aunt Fanny’s Cabin but could imagine that younger Blacks might find it “cute.” A journalist with the Atlanta Constitution who visited the restaurant in 1984 reported that he saw numerous Black patrons.

So, what’s the story? Did the degree of tolerance or even liking that some Black people expressed for Aunt Fanny’s Cabin mean that it held no offense to people of color? Did it mean that those who complained were thin-skinned trouble makers with an elevated sense of their own dignity who couldn’t take a joke? Did it mean, as a 1982 Washington Post story argued, that the years after the Civil Rights Act of 1964 were part of a post-racial age in which slavery, forced segregation, and lynching had largely ended and any remaining blatant prejudice was due simply to a few “obnoxious rednecks”?

mammy1959milwaukeeI think not.

I cannot be absolutely certain that there has never been a Black-owned restaurant that celebrated plantations, “pickaninnies,” and “mammies” of the Old South, but all the mammy restaurants I know of, mostly in business from the 1930s to the Civil Rights era of the 1960s, were white-owned. And dressing Black women servers in mammy get-ups was so commonplace back then that at times I’ve wondered if wearing that costume was a waitressing job requirement for dark-skinned women.

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After the death of owner George Poole, Aunt Fanny’s Cabin struggled and subsequent owners could not revive it. It closed for the last time in 1994, sometimes recalled as partly a victim of “political correctness.” Based on the understanding that the original portion of the restaurant’s building had been a slave cabin, the city of Smyrna proposed to move it downtown to be used as a visitors’ center. After a historic structures report revealed it dated from the 1890s, the city decided to go ahead with the project on the grounds that the restaurant had itself been a significant part of the city’s history.

© Jan Whitaker, 2016

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Dining for a cause

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During the Civil War, fairs were held in over twenty Northern cities to raise funds for the United States Sanitary Commission, a private organization that supplemented the Union Army Medical Corps’ efforts to care for wounded soldiers.

New York state held five fairs, in Albany, Poughkeepsie, Rochester, Brooklyn, and New York City. The Brooklyn and New York City “Sanitary Fairs” were massive endeavors resulting in donations of enormous amounts — $300,000 and $1,000,000, respectively — to the Sanitary Commission.

SanitaryFair1The fairs featured music, displays of art and curiosities, tableaux vivants, and other entertainments. Restaurants were an especially popular attraction. This week, a friend whose ancestors were involved with the Brooklyn fair gave me a wonderful printed-in-gold bill of fare from that fair’s Knickerbocker Hall Restaurant.

There were two main eating places at the two-week-long Brooklyn & Long Island fair, the larger one located in the temporary, specially built two-story Knickerbocker Hall located next to the Brooklyn Academy of Music [shown above]. The other restaurant, The New England Kitchen, occupied another temporary building across the street [shown below].

SanitaryFair2The Refreshment Committee in charge of the two restaurants was quite successful in getting donations of food supplies, including almost $20,000 worth of wine. But public opinion nixed serving wine, along with holding raffles, as improper for a fair in the “City of Churches.” So the wine was given instead to the New York Metropolitan Sanitary Fair which was held about a month after Brooklyn’s, in April of 1864.

Despite the absence of wine, the Brooklyn fair outdid the Metropolitan NYC fair in how much money its SanitaryFair3eating places cleared. Compared to the Metropolitan NYC fair, the Brooklyn menu was simplified, with no relishes or fruit, and few soups, cold dishes, or pastries. Brooklyn netted $24,000 for the cause, while the Metropolitan fair cleared only a little over $7,000 because, unlike Brooklyn, they received little donated food (uh, what happened to the wine?). Brooklyn’s New England Kitchen added perhaps as much as another $10,000 for the Sanitary Commission.

SanitaryFair4Brooklyn’s Knickerbocker Hall Restaurant, which could seat 500 at a time and took in about $2,000 a day, was under the direction of the men’s refreshment committee, while the New England Kitchen was run by a committee of women. The Kitchen was tremendously popular, serving 800 to 1,000 persons daily. But it occupied too small a space and, as the commemorative volume issued by the fair noted, would have made a greater profit had it been able to accommodate larger crowds.

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Unlike the Knickerbocker, the Kitchen’s bill of fare did not replicate that of a fine restaurant. Nor did the Kitchen follow the prevailing custom of hiring Afro-American men as waiters. The Kitchen used (white) women volunteers who served meals dressed in mid-18th-century costumes that visitors found ugly yet fascinating. For a set price of 50 cents, considerably less than a typical dinner composed from the Knickerbocker Hall’s a la carte menu, they served a down-home meal of such things as pork & beans, brown bread, applesauce, baked potatoes in their jackets, hasty pudding, and cider. Food was eaten from old china with a two-tined fork. The Kitchen also hosted events such as spinning wheel demos, apple paring bees, and an actual wedding.

Though it’s hard to draw a straight line from The New England Kitchen to women’s tea rooms of the early 20th century, it is notable how many tea rooms adopted a similar theme, right down to the old-style cooking fireplace and spinning wheel. It was also significant that so many women assumed executive and managerial positions on fair committees, especially in the New England Kitchen, and it’s probable that many of them remained active in public life after it ended.

© Jan Whitaker, 2016

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Find of the day: Hancock Tavern menu

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When I found this menu from Boston’s Hancock Tavern [shown front & back] at a flea market my first question was how old it was. As soon as I began researching I learned that proprietor Wadsworth & Co. had taken over in 1897 and that the building pictured was torn down in the spring of 1903. That narrowed things down.

At that point I thought I knew enough to consider the question of the tavern’s history, starting with “Built 1634″ as noted on the menu.

Then, everything began to unravel, including the menu’s date.

hancocktavern1867corncourtI discovered that Edward & Lucina Wadsworth had reopened the Hancock Tavern in 1904 at “the identical site of the original historic structure.” Which had been razed. It took a while to figure that one out but I eventually determined that the reborn Hancock Tavern was located in the rear, Corn Court side, of a new office building facing on State Street. [sketch of map fragment shows Corn Court and Hancock Tavern in 1867]

Then I found a story about a menu like mine found in a collection of items related to the Hancock Tavern — similar except that it said “Visit the Historic Tea Room Up Stairs. In this room the ‘Boston Tea Party’ made their plans, and dressed as Mohawk Indians to destroy the tea in Boston harbor, Dec. 16, 1773.” Since mine simply says “Private Supper Rooms Up Stairs for Ladies and Gentlemen,” I decided that it probably dates from the reincarnated Hancock Tavern, which would put it between 1904 and approximately 1910.

Much bigger mysteries surrounded the history of Hancock Tavern. By the late 19th century legends about the tavern abounded, beginning with the notion that it dated from 1634 as the continuation of a tavern begun by Samuel Coles. It was also said to have hosted John Hancock, exiled French king Louis Philippe, George Washington, Benjamin Franklin, and French foreign minister Talleyrand. But the grandest legend concerned the conspirators in the “Boston tea party.” Beginning in the 1880s, the various proprietors of the Hancock Tavern spun historic tales about this.

hancocktaverndec1898In December of 1898, the Daughters of the American Revolution, dressed as Colonial maids, met at the Hancock Tavern to celebrate the 125th anniversary of the tea party. On the wall was a somewhat more detailed inscription, likely put there by the Wadsworths: “In this room the Boston tea party made their plans and dressed as Mohawk Indians, and went to Griffin’s (now Liverpool) wharf, where the ships Beaver and Eleanor and Dartmouth lay, and threw overboard 342 chests of tea, Dec. 16, 1773.” Later, the Wadsworths produced a souvenir booklet of historic lore.

But the link between the tavern and the Revolution, as well as its ancient status, were thrown into doubt in 1903 when City Registrar Edward W. McGlenen announced that the just-razed building that had housed the Hancock Tavern had been erected between 1807 and 1812. Furthermore, he said, its predecessor on the same site, a two-story house, had not been granted a tavern license until 1790, ruling out any associations with the Revolution. He also showed that Samuel Coles’ Inn, reputedly built in 1634, was an entirely separate property, thereby demolishing the Hancock Tavern’s claim to be Boston’s oldest tavern. The legends, he said, had developed from a number of fanciful books and articles from the 19th century that were in conflict with town records.

And so my menu, though still more than 100 years old, lost some of its charm.

On the bright side, though, I learned a few things about the operation of 19th-century taverns. I learned that Mary Duggan, widow of the first licensee, ran the tavern for a number of years after her second husband died. In addition to supplying the finest liquors, she advertised in 1825 that she had engaged a “professed COOK” who would have soup ready from 10 to 12 o’clock (then the standard time to eat soup), and would prepare supper parties “at the shortest notice.”

I also realized how much turnover there was in the tavern business. During most of the 19th century the Hancock Tavern was leased out to a succession of proprietors who either handled its alcohol and food service or the entire operation, which included lodging.

It fell on hard days sometime before the Wadsworths took over in 1897. Their energetic attempts to raise its historic value may have sprung in part from the fact that it had spent some years as a gambling den. In a city with many old buildings, most Bostonians did not care about it.

Having the bad luck to be located in what was fast becoming Boston’s financial district, the building was doomed, but the legend of Hancock Tavern’s link to the tea party lived on. The Arkansas Gazette reported in 1976:

hancocktavern1976© Jan Whitaker, 2016

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Coppa’s famous walls

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The San Francisco restaurant Coppa’s became legendary in the early 20th century as a gathering spot for bohemian artists and writers, especially after they decorated its walls with curious and intriguing murals. Though the murals remained in existence for scarcely a year, because of the devastating fires that followed the earthquake of April 1906, they have been forever tied to the restaurant’s mystique.

coppaincoppa'sBlackCatOver the course of months in 1905 the murals were drawn in chalk crayon by artists who frequented the restaurant on Montgomery Street. Legend has it that proprietor Giuseppe “Joseph” Coppa papered (or painted) his walls a hideous red that offended their esthetic sensibilities, impelling them to mask it with their humorous, nonsensical drawings. An alternative explanation is that Coppa asked the artists to draw on the walls and that he chose red as a good backdrop. I find this more convincing since Coppa himself was a painter.

A row of stenciled black cats at the original location, by Xavier Martinez, was inspired by Le Chat Noir in Paris, the city where Martinez had studied painting. They gave the restaurant its nickname, The Black Cat, which was also used at its new post-fire location.

While I was at the Library of Congress a few weeks ago I had a chance to look at the hard-to-find book The Coppa Murals, by Warren Unna (1952). He interviewed some of the artists involved and also Felix Piantanida, Coppa’s early partner who was responsible for preserving the photographs shown in the book. It’s likely the photos were taken for use in an article by Mabel Croft Deering not published until June 1906 in The Critic, but written before April’s destruction caused Coppa’s closure. The murals themselves were at some point scrubbed off or painted over by the landlord.

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Though the restaurant was looted by vandals, the building Coppa’s restaurant was in actually somehow escaped destruction [shown above]. With few buildings intact, its value rose and Coppa’s landlord raised the rent, leading Coppa to vacate and open another Black Cat on Pine Street in November. He and Piantanida split up, and for a short time Piantanida conducted a restaurant called La Boheme in the space formerly occupied by Coppa’s.

The artists and illustrators who contributed drawings included some who would become prominent, such as Maynard Dixon, Xavier Martinez, and Gelett Burgess. The artists, along with poets and writers, contributed puzzling sayings and quotations that adorned the walls, fascinating – and insulting – customers (“Philistines”) who came to gawk at the bohemians.

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The cover of Unna’s book shows a crude rendering of a mural by Xavier Martinez depicting the restaurant’s core group of regulars. Martinez is seated at the far right. Standing behind him is poet Bertha Brubaker, wife of Perry Newberry, smoking a cigarette. Her nickname “Buttsky,” which referred to her habit of saving cigarette butts, appears in the “hall of fame” of names that run beneath the black cats. The names of Coppa’s regulars are interspersed with those of famous writers such as [Johann Wolfgang] Goethe, [François] Villon, and [Guillaume] Apollinaire. The few women named are hard to identify since their last names do not appear, but Maisie was freelance writer Mary Edith Griswold and Isabell was allegedly a newspaper writer.

coppa'sMaynardDixonSimpleLifeinBohemiaWhen Coppa moved to Pine Street, a new row of cats appeared, but now marching in the opposite direction. Maynard Dixon also contributed several new images. One of his shows Coppa unfurling a scrolled menu to a crowd that includes regulars who were violinists, writers, poets, and artists. On another wall Dixon commemorated Coppa’s “Last Supper” at his old location, celebrated soon after the fire and necessitating official approval and protection from a marshal who stood guard outside. Another notable feature of the Pine Street murals were two works by a woman, painter and jewelry designer May Mott-Smith.

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Coppa’s second Black Cat closed in 1913, after which Joseph and his son Victor launched Neptune Palace, a more commercial cabaret restaurant. In 1916 Joseph returned to a bohemian theme with The Red Paint, a short-lived restaurant on Washington Street that went out of business at the start of Prohibition, stopping the flow of “red paint,” i.e., wine. It too had murals, never completely finished and lacking the inspiration of those at the earlier Black Cats, despite Maynard Dixon’s participation once again. Many in the old gang had moved to Carmel by the Sea and things were not the same.

coppasaug231933In 1922 Coppa opened yet another restaurant, at 120 Spring Street, offering “old-time dinners,” possibly so-called because they were paired with illicit wine. Joseph was often arrested in raids by prohibition agents, and Victor once escaped by running out the back door. It’s possible the restaurant was officially padlocked for a time because in 1933 it “re-opened,” with the unveiling of a painting by the ever-faithful Maynard Dixon of a nude woman dressed only in shoes, stockings, and a large-brimmed hat with her legs crossed atop the table, toasting an obese man opposite her [see 1933 advertisement]. The same image was used on the cover of the restaurant’s menu at its final location, 241 Pine. That closed in December 1939, marking the end of Joe Coppa’s long culinary career.

Joseph’s wife, Elizabeth, who had been the dining room manager and cashier, died in 1938. After his retirement he took up painting, focusing on portraits of men such as business magnates, Italian dictator Benito Mussolini, and poet George Sterling.

© Jan Whitaker, 2015

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