Yule log (cake)

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Yule log
A traditional Yule log made with chocolate filled with raspberry jam
Alternative namesBûche de Noël
CourseDessert
Region or stateFrancophone countries, especially France
Serving temperatureCold
Main ingredientsGenoise or other sponge cake, chocolate buttercream, or other icing
  •   Media: Yule log

A Yule log or bûche de Noël (French pronunciation: [byʃ də nɔɛl] ⓘ) is a traditional Christmas cake, often served as a dessert, especially in France, Belgium, Luxembourg, Switzerland, Vietnam,[1] and Quebec, Canada. Variants are also served in the United States, United Kingdom, Cambodia, Scandinavia, Portugal, Spain, and Japan.

Made of sponge cake, to resemble a miniature actual Yule log, it is a form of sweet roulade. The cake emerged in the 19th century, probably in France, before spreading to other countries.[2] It is traditionally made from a genoise, generally baked in a large, shallow Swiss roll pan, iced, rolled to form a cylinder, and iced again on the outside. The most common combination is basic yellow sponge cake and chocolate buttercream, though many variations that include chocolate cake, ganache, and icings flavored with espresso or liqueurs exist.

Yule logs are often served with one end cut off and set atop the cake, or protruding from its side to resemble a chopped off branch. A bark-like texture is often produced by dragging a fork through the icing, and powdered sugar sprinkled to resemble snow.[3] Other cake decorations may include actual tree branches, fresh berries, and mushrooms made of meringue or marzipan.

The name bûche de Noël originally referred to the Yule log itself, and was transferred to the dessert after that custom had fallen out of popular use. References to it as bûche de Noël or, in English, Yule Log, can be found from at least the Edwardian era (for example, F. Vine, Saleable Shop Goods (1898 and later).[4]

The tradition of the Yule log

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Celebration of Yule

Before the spread of Christianity, polytheistic cults (the festival of Yule in Scandinavian countries, Cacho fio in Provence) burned a tree trunk for several days as an offering to the gods in order to guarantee a good harvest for the coming year.[5]

For several centuries, it has been customary, during Christmas Eve, to burn a very large log in the hearth[6] · [7] which must burn very slowly, ideally lasting through the twelve days of the cycle (until New Year) or at least for three days. The log should preferably come from a fruit tree trunk in the south (plum, cherry, and olive) believed to ensure a good harvest for the following year, but also oak and beech in the north since acorns and beech nuts were food for humans until the end of the Middle Ages.[8] When lit, the log is blessed with a branch of boxwood, or bay laurel, kept from Palm Sunday. During combustion, in some regions, the log is sprinkled with wine to ensure a good grape harvest, or with salt to protect against witches. Its embers are often kept to protect the house from lightning or the devil[9] and the ashes are spread in the fields to fertilize the soil. Charcoal was also kept throughout the year and used in various remedies. Lit with embers from the previous Christmas log or from Saint John’s Eve, its ashes served as protection (and other popular beliefs) for the household until the following year.[10] The Yule log once gathered all the inhabitants of the house, all the guests of the household, parents, and servants, around the family hearth. The blessing of the log with its traditional ceremonies was nothing more than the blessing of fire, at the time of year when the rigors of the season made it more useful than ever.[11] This tradition is still respected in some families and various villages in Provence.

"Cachafio, Bouto Fio"

In Provençal it is said: “Hide the (old) fire, light the (new) fire; God fills us with joy.” The eldest in the family then sprinkles the wood, either with milk, honey (in memory of the delights of Eden), or wine (in memory of the vineyard cultivated by Noah at the renewal of the world). In Marseille, and throughout Provence, when carrying the Yule log, people repeat three times: “Christmas comes, all good comes.” Then the head of the family, or, in his absence, the eldest, advancing toward the log to bless it, pours wine while invoking the Holy Trinity, saying: “In the name of the Father, and of the Son, and of the Holy Spirit, Amen!”, and lights it. In Burgundy, the father ordered a child to go into a corner of the room to pray to God that the stump “give candy.” Meanwhile, small packets of sweets, candied fruits, and nuts were placed at each end of the log, which the children gathered, believing in good faith that the stump had given them. The sweets were hidden in a hole in the trunk of the log, closed with a cork, or under the log. The winemaker who could not afford to offer sweets put prunes and chestnuts instead.[a] In Berry, the combined strength of several men was needed to bring and set up the cosse de Nau, as it was usually a huge tree trunk intended to feed the fireplace during the three days of the Christmas festivities. The cosse de Nau had to, if possible, come from an oak free of any pruning and cut down at midnight.[11] In Normandy: “At the moment when it is lit, the little children go to pray in a corner of the house so that, they are told, the stump will give them presents; and while they pray, packets of spices, sugared almonds, and candied fruits are placed at each end of this stump!”[11]

The different names of the Yule log

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This enormous stump was called by a thousand different names depending on the regions and dialects: its common name was tréfeu, tréfouet from Latin tres foci, “three fires,” since it was to burn for three days. The cake in the shape of a Yule log was still sometimes called “coquille” or little log, in dialect, the cogneù, at the beginning of the 20 century. In Normandy, souque or chuquet. It is called tronche in Bresse. In Burgundy, suche or gobe of Christmas. In Berry, it is called “cosse de Nau”; cosse meaning “stump,” and Nau meaning “Christmas”,[11] in Breton kef nedeleck, in the Vosges galenche de Noë; and also Coque de Noël (Champagne), Choque in Picard). In Argonne, Lorraine, hoche, oche, hoque, toc, mouchon (Angoumois) depending on the village. In Provençal the fire log was called chalendon or calegneaou, cacha fuec, cacha fuòc, calendau, and other names depending on the region, Soc de Nadal (in Languedoc), traditionally wood from a fruit tree. In Limousin, Còssa de Nadau, Sucha de Nadau, Tison de Nadau.[12] It is also called bocque in the Ardennes, cachefioc in Roussillon, and capsau in Aquitaine.[13]

In Catalonia, there is the tradition of the Tió de Nadal.

From Christmas Cake to Yule Log

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The old name of the cake seems rather derived from the word cognée (axe) than from the word bûche (log), although this etymology is not entirely certain. In Belgium, on Christmas night, mothers place on the bedside table of their children a cake called cougnou or coignole. It is an oblong pastry, hollowed in its upper and middle part, meant to hold a small plaster or sugar Baby Jesus. In some parts of Lorraine, similar cakes are called cognés. Finally, almost every province of France has its own Christmas cakes, named in different and sometimes unusual ways. These “Christmas cakes” were of a different kind.[14]

The invention of the Yule log dates back to the 19thth century, although no one really knows who originated it, as the many sources contradict one another. Some mention its creation around 1834 by an apprentice pastry chef in Saint-Germain-des-Prés. Others believe that the Yule log was born in Lyon in the 1860s in the kitchen of chocolatier Félix Bonnat. Another theory leads to Pierre Lacam, former ice-cream maker to Prince Charles III of Monaco, who is said to have created it in 1898.[15]

In any case, the Yule log as a pastry only began to gain popularity after the Liberation, in the years 1945–1950.[16]


Yule logs as non-Christmas Dessert

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Contemporary frozen Yule logs
Traditional buttercream Yule log

The Yule log, at its base, was a sponge cake, spread with buttercream flavored with coffee, chocolate, Grand Marnier (etc.), then rolled up to give it the shape of a log,[9] and then covered with a thin layer of buttercream using a piping bag fitted with a “railroad track” tip.

However, nowadays, there are more so-called “fantasy” Yule logs, which are no longer rolled, but made in molds, and filled not with buttercream but with fruit mousses, mascarpone creams, mousseline creams, jelly, crémeux, and all sorts of biscuits.

The traditional Yule log, frozen or not, is generally decorated with various attributes (Santa Claus, axe, saw, mushrooms, elfs, etc.) made of sugar or plastic. However, top pastry chefs have mostly ended this era by decorating them simply, in order to turn them into refined entremets.[17]

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See also

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Notes

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  1. ^ On this occasion it was said: Alègre, Diéu nous alègre Cachafiô vèn. Diéu nous fague la gràci de vèire Van que vèn' !! Se sian pas mai, que fuguen pas mm ! - Cachafio See: Mireille by Frédéric Mistral chant VII.

References

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  1. ^ "Quartz--France's most popular Christmas cake lives on in the bakeries of Vietnam". www.qz.com. 17 December 2016.
  2. ^ "The Food Timeline--Christmas food history". www.foodtimeline.org. Retrieved 23 December 2020.
  3. ^ Claiborne, Craig, The New York Times Cookbook, Harper & Row, New York, 1961; ISBN 978-0060107901, p. 545.
  4. ^ Vine, Frederick T. (1907). Saleable Shop Goods for Counter-tray and Window: (including "popular Penny Cakes") : a Practical Book for All in the Trade. Office of the Baker and Confectioner.
  5. ^ Raven Grimassi (2000). Encyclopedia of Wicca & Witchcraft. Llewellyn Worldwide. p. 465..
  6. ^ [https://books.google.fr/books?id=npRVAAAAYAAJ&pg=PA105 Noël: histoire et liturgie, coutumes et légendes, littérature et poésie]. Desclée, De Brouwer, 1894.
  7. ^ [https://books.google.fr/books?id=0IUTAAAAQAAJ&pg=PA207 Au bord de la Tamise], Washington Irving, Lévy, 1863.
  8. ^ Karin Ueltschi (2012). Histoire véridique du Père Noël du traîneau à la hotte. Éditions Imago. p. 87..
  9. ^ a b « Yule logs », column “Cooking notes of Siné Mensuel”, Jean-Claude Ribaut, Siné Mensuel No.  70, page 30, December 2017.
  10. ^ Maeva Destombes (13 December 2017). "Turkey, foie gras, oysters, Yule log: do you know why we eat them at Christmas?". aleteia.org..
  11. ^ a b c d Origin and history of the Yule log, from “Christmas Eve in all countries” published in 1912.
  12. ^ Manuel de folklore français contemporain: pt. 2. From the cradle to the grave (end) Arnold van Gennep 1946 - Popular traditions of Provence, Claude Seignolle. books.google.fr/books?id=5uYYXgiwAUwC&pg=PA85&dq=buche+de+noel&hl=fr&ei=r3ATTe37BtGu8QOSte2ABw&sa=X&oi=book_result&ct=result&resnum=4&ved=0CDcQ6AEwAzge#v=onepage&q&f=false pages 84-87,- the Yule log in “Christmas Traditions” and Provençal-French Dictionary: followed by a French-Provençal vocabulary, J.T. Avril page 23 - Traditional rural society in Limousin: ethnography Albert Goursaud, Maurice Robert. books.google.fr/books?id=mb4k8Jj5DNIC&pg=PA471&dq=buche+de+noel&hl=fr&ei=ZHMTTZe1Ioio8QPk4MD-Bg&sa=X&oi=book_result&ct=result&resnum=9&ved=0CFEQ6AEwCDgo#v=onepage&q&f=false pages 471 and 474, “The Yule log” in “The Traditional Calendar”, Voici: la France de ce mois, Volume 2, Numbers 17 to 21, Voici Press, 1941
  13. ^ Dumas, Véronique (November 2011). "La bûche de Noël". Historia (in French). p. 98. ISSN 0750-0475.
  14. ^ www.inlibroveritas.net/lire/oeuvre13815-chapitre63939.html La nuit de Noël dans tous les pays by Alphonse Chabot, III, “The cakes”
  15. ^ The Little Book of Christmas. Chronicle Books. 2017. p. 30..
  16. ^ Christophe Carmarans (25 December 2015). "Réveillon : la bûche de Noël, c'est pas de la tarte". RFI..
  17. ^ www.inlibroveritas.net/lire/oeuvre13815-chapitre63939.html La nuit de Noël dans tous les pays par Alphonse Chabot, III, « Les gâteaux »
Bibliography
  • "la Bûche de Noël" in: Le Calendrier Traditionnel, Voici: la France de ce mois, vol. 2, no. 17–21, Voici Press (1941).
  • Albert Goursaud, Maurice Robert, La société rurale traditionnelle en Limousin: ethnographie, pp. 471, 474
  • Claude Seignolle, Traditions populaires de Provence, pp. 84-87
  • Arnold van Gennep, Manuel de folklore français contemporain, pt. 2, Du berceau à la tombe (1946)
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