BUTTER.
A learned writer[XVIII_21] has maintained that the ancient inhabitants of the east did not know of butter, and that by this word must be understood, when it occurs in the holy writings, sour milk or cream. Whatever may be the respect due to the grave authority of Beckmann, we beg leave to adhere to the opinion of various translators of the Bible, and believe with them that the Jews knew how to prepare butter. Independently of the signification of chemack, to which a profound philosopher gives the same sense,[XVIII_22] and which appears very naturally to offer this acceptation, we could still fortify our opinion by the passage where Job, recalling with sorrow the happy days of his youth, says, that he used to wash his “feet in butter.”[XVIII_23] We agree that these words are understood in a figurative sense, and that the man of God wished to show by it that he was the possessor of a great number of flocks.
But it is nevertheless true, that this metaphorical locution recalls also one of the uses made of that fat substance, which was for a long while employed, like oil, to soften and refresh the limbs.
Indulgent reader, excuse this episode upon a ground which we ought not to touch, and let us re-enter the kitchen.
The Greeks, who understood many things, and knew them so well, passed over several centuries without once thinking that the milk of their ewes and cows contained a food already well-known by several barbarous nations. Aristotle mentions the serous part of milk, and cheese;[XVIII_24] but he hardly suspects the existence of butter, which he describes but very imperfectly as a liquid oil.[XVIII_25] Antecedent to him, Hippocrates never thought of it, except as a foreign remedy which Asia supplied to Greece.[XVIII_26]
It was only fifty years after Aristotle that it began to be noticed as an aliment. The Greeks, in imitation of the Parthians and Scythians, who used to send it to them, had it served upon their tables, and called it at first “oil of milk,”[XVIII_27] and later, bouturos, “cow cheese,” probably on account of the quantity made from the milk of that animal.[XVIII_28]
The Germans, according to Beckmann, taught the Romans how to make butter, but they never employed it otherwise than as a remedy in Italy.
It is certain that in the time of Pliny it had hardly been heard of at Rome,[XVIII_29] and that, according to this writer, the barbarians only—that is to say, those who were unfortunate enough not to be either Greeks or Romans—made their food of it.[XVIII_30] Towards the year 175 of the Christian era, Galen then placed butter only among the therapeutic agents useful in medicine.[XVIII_31] However, more than a century before him, Dioscorides wished it to be noticed that fresh butter made of ewes’ or goats’ milk was served at meals instead of oil, and that it took the place of fat in making pastry.[XVIII_32]
Herodotus has preserved some interesting details on the manipulation of butter among the Scythians. They received the milk in large pails, and beat it for a long time to separate the most delicate part, and appointed for this labour those enemies whom the fortune of war delivered into their hands. These unhappy creatures were deprived of sight, which prevented their escape.[XVIII_33]
The Romans set about making butter as we do. Pliny says: “Butter is made from milk, and this aliment, so much sought after by barbarous nations, distinguished the rich from the common people. It is obtained principally from cows’ milk; that from ewes is the fattest. Goats also supply some. It is produced by agitating the milk in long vessels with a narrow opening. A little water is added.”[XVIII_34]
Formerly it was required in many countries that the dealer in this article should sell good butter to his customers. In France, for instance, intolerance was carried so far as to forbid “all persons to re-scrape, beat, or work up any butter, either fresh or salted; change, mix, or mingle it, under pain of being whipped.”[XVIII_35] Since then the strangeness of such a measure has become palpable, the more so as modern good faith and honesty render it more useless than ever.
During the early ages of the Church, butter was burned in the lamps instead of oil. This practice is still continued in Abyssinia.[XVIII_36]
The cathedral of Rouen has a tower, called the “Butter Tower.” It acquired this name from the fact that George d’Amboise, who was archbishop of that city in 1500, seeing that oil was scarce in his diocese during Lent, authorised the use of butter, on condition that each diocesan should pay six deniers Tournois (about a farthing) for the permission. The money obtained by these means served to construct the “Butter Tower.”[XVIII_37]
To obtain butter instantly it is only necessary, in summer, to put new milk into bottles some hours after it has been taken from the cow, and shake it briskly. The clots which form, thrown into a sieve, washed and pressed together, constitute the finest and most delicate butter that can possibly be made.
One of the great means of preserving butter fresh for any length of time is, first to press all the buttermilk completely out, then to keep it under water (renewing the water frequently), and to abstract it from the influence of heat and air by wrapping it in a wet cloth.
When butter has become very rancid, it is melted several times by a moderate heat, with or without the addition of water, and, as soon as it has been malaxated, after the cooling, in order to extract any water it may have retained, it is put into brown freestone pots, sheltered from the contact of the air. Frequently, when it is melted, a piece of toasted bread is put into it, which acts in the same manner as charcoal; that is to say, it attenuates the rancidity.[XVIII_38]