This is related by Le Grand, from the Journal of L’Etoile.
1533
“On lit, dans l’Année Littéraire, que Boileau, encore enfant, jouant dans une cour, tomba. Dans sa chute, sa jaquette se retrousse; un dindon lui donne plusieurs coups de bec sur une partie très-délicate. Boileau en fut toute sa vie incommodé; et de-là, peut-être, cette sévérité de mœurs, … sa satyre contre les femmes… Peut-être son antipathie contre les dindons occasionna-t-elle l’aversion secrette qu’il eut toujours pour les Jésuites, qui les ont apportés en France.” – Helvetius de l’Esprit. Amst. 1759, 12mo. i. p. 288.
1534
De Re Rustica. Spiræ Nemet. 1595, 8vo, lib. iv. p. 640.
1535
Hausbuch, vol. iv. Wittenberg, 1611, 4to, p. 499.
1536
Œkonomische Nachrichten der Schlesischen Gesellschaft, 1773, p. 306. For the festival of the university of Wittenberg, in 1602, fifteen Indian or Turkey fowls were purchased at the rate of a florin each. They were in part dressed with lemon-sauce.
1537
Bell’s Travels, i. p. 128.
1538
“Turkeys (poulets d’Inde) are there foreign and scarce birds. The Armenians, about thirty years ago, carried from Constantinople to Ispahan a great number of them, which they presented to the king as a rarity; but it is said that the Persians, not knowing the method of breeding them, gave in return the care of them to these people, and assigned a different house for each. The Armenians, however, finding them troublesome and expensive, suffered them almost all to perish. I saw some which were reared in the territory of Ispahan, four leagues from the city, by the Armenian peasants; but they were not numerous. Some imagine that these birds were brought from the East Indies; but this is so far from being the case, that there are none of them in that part of the world. They must have come from the West Indies, although they are called cocqs d’Inde because, being larger than common fowls, they in that resemble the Indian fowls, which are of much greater size than the common fowls of other countries.” – Voyages de Chardin, iv. p. 84.
1539
Hakluyt, ii. p. 825.
1540
Rélation Universelle d’Afrique. Lyon 1688, iv. p. 426.
1541
Perroniana, p. 67.
1542
Leland’s Itinerary. Oxford, 1744, vol. vi. p. 5.
1543
Minshew’s Guide into Tongues, 1617, fol.
1544
The works with which I am acquainted that treat on this subject, are the following: – M. Schoockii Tractatus de Butyro: accessit ejusdem Diatriba de aversatione Casei. Groningæ, 1664, 12mo. – H. Conring De habitus corporum Germanicorum antiqui et novi caussis. Helmst. 1666, 4to, or Frankf. 1727, 8vo. – Vossii Etymologicon, art. Butyrum. – Traité de la Police, par De la Mare, lib. v. 7. ii. p. 799. – Tob. Waltheri Dissert. de Butyro. Altorfii, 1743. – Conr. Gesneri Libellus de lacte et operibus lactariis, 1543, 8vo. This small treatise I have hitherto sought for in vain.
1545
Bochart, Hierozoicon, ii. 45, p. 473.
1546
Genesis, chap. xviii. ver. 8: “And he took butter and milk, and the calf which he had dressed, and set before them.” Deuteron. chap. xxxii. ver. 14: “Butter of kine and milk of sheep.” Judges, chap. v. ver. 25: “He asked water, and she gave him milk; she brought forth butter in a lordly dish.” 2 Samuel, chap. xvii. ver. 29: “And honey, and butter, and sheep.” Job, chap. xx. ver. 17: “He shall not see the rivers, the floods, the brooks of honey and butter.” Ibid. chap. xxix. ver. 6: “When I washed my steps with butter and the rock poured me out rivers of oil.” Proverbs, chap. xxx. ver. 33: “Surely the churning of milk bringeth forth butter.” Isaiah, chap. vii. ver. 15: “Butter and honey shall he eat, that he may know to refuse the evil and choose the good.” Ibid. ver. 22: “And it shall come to pass, for the abundance of milk that they shall give, that he shall eat butter; for butter and honey shall every one eat that is left in the land.”
1547
Michaelis Suppl. ad Lex. Hebr. v. i. p. 807; and his Mosaisches Recht (on the Laws of Moses), § 291 and 295.
1548
iv. 2. p. 281: “Postquam emulxere lac, in cava vasa lignea diffundunt; et compungentes ad illa vasa cæcos lac agitant (δονέουσι τὸ γάλα) cujus quod summum est, delibatur, pretiosiusque habetur; vilius autem quod subsidit.” – That δονέειν signifies to shake or beat, there can be no doubt. Theocritus uses the same word in speaking of a tree strongly agitated by the wind. It is used also to express the agitation of the sea during a storm; and in Geopon. xx. 46, p. 1270, where the preparation of that sauce called garum is mentioned, it is said that it must be placed in the sun, and frequently shaken.
1549
De Morbis, lib. iv. edit. 1595, fol. v. p. 67. Also in his treatise De Aëre, Locis, et Aquis, sect. iii. p. 74, he says the Scythians drink mares’-milk, and eat cheese made of it.
1550
De Natura Mulierum, sect. v. p. 137. – De Morbis Mulier. 2. sect. v. p. 191, 235, and in several other places. Vossius therefore, in his Etymolog. p. 84, says erroneously, that this word was first used by Dioscorides.
1551
Edition of Basle, 1538, fol. v. p. 715.
1552
It occurs however in Phavorinus.
1553
Athenæus, iv. p. 131. Respecting Anaxandrides see Fabricii Bibl. Gr.
1554
Historia Animal. iii. 20, p. 384: πᾶν δὲ γάλα ἔχει ἰχῶρα ὑδατώτη, ὃ καλεῖται ὀῤῥὸς, καὶ σωματῶδες, ὃ καλεῖται τυρός. Omne lac habet succum aquosum, qui dicitur serum, et alterum corpulentum, qui vocatur caseus. – P. 388: ὑπάρχει δ’ ἐν τῷ γάλακτι λιπαρότης, ἣ καὶ ἐν τοῖς πεπήγοσι γίνεται ἐλαιώδης. Inest in lacte pinguedo, quæ in concreto oleosa fit. This is the translation of Scaliger; but by Gaza the latter part of the passage is translated as follows: “quæ etiam concreto oleum prope trahit.” It appears to me doubtful what ἐν τοῖς πεπήγοσι properly means. The comparison of oil occurs also in Dioscorides and Pliny. Aristotle, in all probability, intended to say that the fat part of milk was observed under an oily appearance in cheese made of sweet milk from which the cream had not been separated; and that indeed is perfectly agreeable to truth.
1555
Lib. iii. p. 233; xvii. p. 1176; xv. p. 1031.
1556
Histor. Æthiop. lib. iv. 4, 13.
1557