Italian

The Phoenician port of Karalis is Cagliari and, sitting on the island’s southern verges on the Gulf of the Angels, it seems not of Sardegna. The Sards who live away from the port say it is a place doubled-faced and call the Cagliaritani hollow-hearted. They say Cagliari is of the world and not of Sardegna. Sardi falsi—sham Sards—they are called. Surely discordant, as a city, with the Stone Age commonweal of the island’s interior, Cagliari’s most pleasant quarter seems the one raised up in the serene, medieval tracks of the Pisani. There, embraced by walls, new—as measured in Sard antiquity—one senses, still, some sweet press of sympathy. And it is there on its piazzette, where one can sit under broad, blue-striped umbrellas, to sip at cool Nuragus di Cagliari between melting bites of salty bottarga, the Sards’ caviar. Fashioned from eggs harvested from the cefalo—the gray mullet—the roe sacs are taken whole, compressed under thick hefts of marble, rubbed with unpounded crystals of sea salt, then left to dry on grass mats under the Cagliaritano sun. What emerges after several months of patience is a supple, glossy mass that, when shaved or grated gives up an authoritative yet balmy brininess. In the humblest of osterie as it is in the ristoranti, this bottarga, the Sards’ caviar, is presented with simple adornments. Rather easily hunted up in American specialty stores, look, though, for the bottarga di cefalo rather than the more common, far less delectable, bottarga di tonno, made from eggs of the tuna. Here follows a recipe for a most uncommon, sensual sort of overture to lunch.

A dish old as the ages, one that pungently depicts the Sards’ seminal appetite for the long bathing of fish or game in some puckerish sauce is burrida. Traditionally prepared with gattucci di mare—sea catfish—the sauce is enriched with the pounded raw livers of the fish. Here follows a version using orata—red snapper—or coda di rospo—monkfish—though river catfish can also be called upon with fine result. Present the burrida as an antipasto or a main course to savvy, unshy palates.

There is an ancient and savage imperviousness about la barbagia—the high, central plateaux in the Gennargentu Mountains. The Romans named it barbaria—barbarian—they having muddled all campaigns to vanquish the rough Sard clans who lived there, who live there still. And so it was with all who braved ingress onto their wild moors, into their Mesolithic woods. Of ungenerous earth fit only to pasture sheep and goats, these barbagianesi live simply but somehow not poorly, their uninjured traditions nourishing them as much as the fruits of their hunting and foraging. Too, they are primitive artisans, building, weaving, carving objects of rustic beauty and comfort, enriching their homes and villages, themselves, with a most tender spirit. And riding the thin, tortured roads that thread through the mountains, one is carried back into their unfrayed present. Seeming to seep from the pith of the mountains is the village called Desulo, and there one is greeted by citizens dressed—as they dress always, as they have dressed always—in ancestral costumes of handwoven cloth tinged in the reds and blues and yellows of their allegria, of their perpetual, quiet festival of life. And, too, one might be invited to sit at a family table to eat mutton boiled with wild bay leaves and wrapped in warm, thin breads baked over embers. But this after a great bowl of malloreddus—vitellini—little calves, for which Desulo is famed. Not calves at all but tiny, plump, hand-rolled, saffroned pasta that, to the Sards, resemble fat little heifers.

In the Sard dialect, the town of Villagrande is called Biddamanna. There, a vast parcel of Sard earth is su cumonale—owned by everyone of the community. Shepherds can pasture their sheep, townsfolk can collect wood for their fires, a family can cultivate a small orchard, a garden of vegetables. The Biddamannesi can walk kilometer after kilometer through forests, into the mountains, onto the moors, hunting, foraging, gathering, as they have done forever in this town with no walls, no fences. And, too, they cook for each other over great fires laid in the piazza near the village hall on feast days. Cauldrons of thick soups, mutton poached with wild grasses, and beautiful handmade pastas are offered with baskets of pane carasau and barrels of rough, purply cannonau. Though all Sards seem passionate about making packets of their food, these Biddamannesi seem more devoted, even, to the pursuit. They urge rough doughs into pouches and pillows plumped with all manner of savories and sweets, the bundles tumbled into gurgling oil or baked over wood embers or gently poached. Culingionis are raviolo-like pasta typically stuffed with bitter greens and an acidy, fresh ewe’s milk cheese or a paste of potatoes, nutmeg, cloves, wild mint, and pecorino. Though these are luscious, it is a half day’s ceremony to make them. Hence, I sometimes wrap the good potato paste in a crisp quilting of cheese pastry, a quickly done deed that gives up all the savor of the culingionis plus the prize of a gorgeous scent as the crostata bakes to crispness.

This variety of plum, even when ripe, retains a certain tartness that is offset here by the anise and the almond paste, all of which, when lolling about in the cream, seem made for each other.

The poorest, perhaps, of all Sard dishes, some version of mazzamurru is often a shepherd’s supper or humble sustenance for a bountyless hunter’s family. Made of whatever stuffs might be at hand, the commonalities of mazzamurru are rich ewe’s milk, some rough bread, and shards of sharp, salty cheese. The ornaments are often a handful of wild grasses or a few sun-dried tomatoes, some olives, a crush of dried herbs. Present the mazzamurru with a bowlful of some simple tomato sauce or, better, no sauce at all, its nakedness tasting of such goodness.

Demeter, the goddess of grain, hallowed by i siculi—the warrior tribe that inhabited the island before the Greeks—was all of resplendence, even to the high crown formed from her flaxen braids. It was she who illuminated the magic of sowing seeds beneath the earth and then protecting them, feeding them, and growing them up into ripeness. The tribe’s harvests grew ever more abundantly, the goddess conjuring the sun and the rain and the breezes on their behalf, they honoring her with great bonfires under the full moon’s light and ritual offerings of bread and wine. The island was Elysium, uninterrupted. And then, heaving himself up through a rent in the earth’s crust, Pluto stole Demeter’s daughter, Persephone, as plunder for his abyss. Demeter screeched and mourned and cast Sicilia into darkness. There was nothing to nourish her tribe save the tears Demeter cried down from the heavens. So clamorously did the goddess petition him that Pluto succumbed, vowing riddance to the child as much as to her shrewish mother. He would liberate Persephone. Only then, though, did Pluto take note that Persephone had cut in two a pomegranate, and that she sat slaking her child’s thirst on its juices and its glistening, rosy seeds—a blunder. He howled up at her mother that Persephone had devoured the sacred seeds of fertility, and for this sin he must halve his promise. Just as she had broken the fruit, Persephone would be liberated for only six months of every year. And, as penance, she must, each year and everlastingly, stay six months in the shades of Hades. And so it was that Demeter heralded the sun and the rain and raised up the wheat, thick and golden, from May through October, when Persephone was at her side, leaving the island barren and under an impotent sun from November until April—her half-mourning an allegory of the seasons, of life and of death. In the early springtime, one can see still the great roaring fires lit by Sicilian wheat farmers and whole villages in dance and song, invoking the gods’ promise to keep safe their newly sown fields. Only now, old, sweet Demeter, pagan that she was, has been supplanted by St. Joseph, her powers having been ferried over into his realm. Not so long after a woman in Palermo had told us this story of Demeter, we were staying awhile in Enna, an interior agricultural city. One evening, the man who served our supper of rough-cut semolina pasta with a mutton sauce and thick chops of pork, oven-roasted with wild onions, dispatched to our table his mother—a fine country cook—with the sad news that she’d had not a moment to put together some rustic little tart or other that day. There would be no sweet. Unless, of course, she murmured, we’d like a pomegranate with un cucchiaino di zabaglione—a small spoonful of custard. We agreed. What she brought forth to us on an old plate of cranberry-colored glass were two pomegranates that seemed to be broken rather than cut in two, their crimson juices spilling out from the jagged shells with tiny coffee spoons plunged into the hearts of seeds. Two diminutive porcelain pitchers of some winy custard were laid beside the plate. We were urged to pour the custard over, into the pomegranates. Sweet but not quite sweet against the tart, peppery seeds, the sauce was the color of ambered muscadine, its scent that of crushed violets. It was a plate quietly, achingly beautiful to see and to eat. Later, when we asked her son if we might give our thanks to his mother for the fine supper and, especially, for the pomegranates, he told us that she’d gone upstairs to bed. Thinking to write our thanks in a little note, I asked him, “What is her name?” “Mia madre si chiama Demetra,” said the man. “My mother is called Demeter.” Startled, dazed even, for a moment, the story of Demeter came racing to mind. Thinking the note unnecessary, all we said w...

Cutlets or chops of veal are pressed with oregano, garlic, and bread crumbs, then sautéed or grilled and proffered throughout the island as the fish-phobic’s Sicilian supper. One is likely to be presented with a fibrous little cutlet that makes one long to be supping somewhere else. This version, though, inspired by Osteria ai Cascinari in Palermo, begs the rubbing of a good, thick chop with a paste of herbs before giving it a quilt of crumbs mixed with pecorino and sesame seeds and, finally, a brief sauté and a splash of white wine. It makes for a fine dish, especially when accompanied with a bit of pesto di pistacchi e olive (page 193).

In the late summer and early autumn, in the interior of the island, the great harvests of pumpkin and squash are preserved by the farmwives in varied fashion. Often the flesh is cooked down to a marmalade and sparked with candied oranges, or poached chunks of it are set to rest in a sweet vinegared brine. Too, thick slices of poached flesh are often rolled around in a sugary syrup and left to dry. Of a most luscious flavor, this candied pumpkin is sometimes used with dark rum and a handful of broken, bittersweet chocolate, to make a tart like the one we were served in the village of Milo. I was dazzled by it. But when I heard of the perplexing process by which the tart’s author had candied the pumpkin (she began by saying that I should gather fifty to sixty pumpkins), I was slightly shaken. I found, though, that simply roasting the flesh of a pumpkin or squash and then bathing it in caramelized sugar gives a flavor similar and perhaps even richer and requires far less drama.

Bestriding the shoulders of the island’s western verges is the perfect borgo medievale (medieval village) of Erice, called so after he who was the mythical son of Venus, sired by the king of the ancient tribe of the Elimi. There is a fascination about the village, its apocryphal tales and its truths—gifts, one thinks, of the cults that once worshiped the gods of beauty and love there and carved into the village walls scripts still undecipherable. Limpid, sweet is its air, and from its sweeping lofts one sees Mt. Etna, her fury diffused in far-off mists. And there on a small piazza sits the pasticceria of Maria Grammatico, who fashions the most gorgeous, most delicious evidences of rustic Sicilian pastry. Many of Signora Grammatico’s formulas are borrowed from the epoch of the Ericina convent pastry-making—it, too, having once practiced a temperate rather than a Baroque style. This is a version of the celebrated Ericina ricotta pie.

On the curve of Palermo’s Via Papireto, just before the entrance to il mercato delle pulci—the flea market—there sits a watermelon stand and a hand-wrought sign: ICED, SWEET WATERMELON, DAY AND NIGHT. We passed the little place several times each day on our excursions through the great honkings and snarlings of the city traffic. Drawn by its promise, we meant always to stop but never found quite the right convergence of appetite, time, and space in which to park the car. But one Saturday evening, after a long, winy dinner and a dry search for a still-open gelateria, we thought to soothe ourselves with a visit to the watermelon man. Though it was well after midnight, he was there, waiting midst the walls of precisely laid, smooth-skinned fruit, his old Arab eyes illuminated by festoons of pink and green lights. He bid us sit at his one and only tiny, oilcloth-covered table, tucked in the corner farthest from the street. Speaking only in smiles—it was hardly necessary to tell him what we desired—we watched as he chose a melon from those he kept in a basin of iced water and then cleaved it open with a single heft of some ancient tool. Each half he stuck with fork and spoon and, resting the juice-dripping melons on wooden boards, he presented them. He brought a little tin plate in which we might deposit the seeds and two beautifully ironed kitchen-towel napkins. The red flesh was crisp under our spoons and each new excavation brought up a yet sweeter, colder mouthful of it. We ate slowly under the pink and green lights, finally resting our spoons against the great, hollowed shells, triumphant, certain we’d spent well that hour of our lives, certain, too, how perfect, how divine was that food. Lacking a faithful watermelon man, here follows a way to work with a well-ripened, even if not exquisitely fleshed, melon. Perfumed with cinnamon and studded with bitter chocolate and pistachios, it is the traditional ice of ferragosto—the official high summer Italian festival. The gelo is best eaten long after midnight.

Piana degli Albanesi is the name of the city settled half a millennium ago when a band of oppressed Albanesi took flight from the Turks and, with the permission of Giovanni II, the then Spanish viceroy in Sicily, took refuge in the countryside near Palermo. A somewhat unmingled populace, cleaving still to its heritage, they perpetuate, in full dress and with great ebullience, the story of their gastronomy. And yet it is a fornaio, a baker, there who makes one of the finest examples of the traditional bread of Sicily. Heavy, cakelike in its wet, golden crumb, its crust is thick, hard, wood-scorched. And to cradle a hunk of it in one’s hand is to hold a piece of the ages, it seems. Insofar as things like this can be carried from one part of the world to another, here follows his formula.

A rather sad and barren bit of sand in a Mediterranean archipelago 17 kilometers off the coast of Trapani and 120 kilometers from the brow of North Africa, the island of Favignana is the last of the tonnare—tuna fishing ports—in Sicilia. And it is Gioachino Cataldo who is il rais—“the king,” in Arab dialect—of the rite of la mattanza— the ritual slaughtering of migrating tuna practiced first by the Phoenicians and later by the Saracens. La mattanza remains the most powerful spiritual ceremony in the life of the islanders, as it has for a thousand years. And from then until now, its writs are these. Fifteen huge wooden, black-varnished, motorless, sail-less boats are tugged out into the formation of a great quadrangle around the muciara—the boat of il rais that sits at the square’s center. Ten kilometers of net are laid in the form of a pouch into which the tuna swim. The great fish migrate from the Atlantic through the Straits of Gibralter to spawn, the Mediterranean being warmer and saltier and, hence, a kinder ambience for reproduction. As the pouch—called the camera della morte, the death chamber—becomes full, il rais gives the command to his fifty-seven soldiers to lift the net. The men bear up the nets by hand, hoisting them and the tuna up to a height at which the fish can be speared and hauled up into the bellies of the boats. The rite remains Arab to its core. Arab are the songs that the tonnaroti—those fishermen who hunt only tuna—sing as they wait for the nets to fill, as are the incantations they chant as they are heaving up the fish and, finally, Arab are the screams the tonnaroti scream as they kill them. We saw them take two hundred tuna in two hours—the fish averaging about seventy kilograms. Those the tonnaroti did not keep for themselves were ferried to Marsala for processing. A black-bearded colossus is Gioachino, his face crinkled by the Mediterranean sun, his enormous hands scraggy as an unsharp blade, of a family who, for twelve generations, has birthed men chosen by the Favignanesi to be il rais. The islanders bequeath the post on merit. The credentials, said Favignana’s mayor, are: courage, skill, strength, dignity, and honor. And it is the king himself who determines the duration of his reign. Gioachino told us he would remain il rais “finchè le mie forze mi sosterranno”—“while my forces remain uninjured.” In these last ninety-eight years, Gioachino is only the eighth rais of Favignana. This is the simple way he cooked tuna for us, the way he thinks it best. He always uses flesh from the female fish—hence, tunnina—for its more delicate savor, he told us. Il rais harvested the capers for the fish in his garden while we sipped at cold moscato.

It is neither a purply, sugared mass nor cold and puckery pap, the true caponata, but a baronial dish first fashioned by the great monzù—dialect for monsieur—the title given to the French chefs imported by the nobility during the reign of the Bourbons. Borrowing from a dish left by the Arabs and tinkered with by the Spanish, the monzù exalted the simple braise of eggplant and tomatoes, building a set piece of it, spicing its sauce with oranges and cloves and even a whisper of cacao, then bejeweling it with roasted lobsters and prawns. I thought it, alas, only an historical dish. But with some supplication of a Palermitano friend, ricette antiche—ancient recipes—were unriddled and, after days of bombast and wrangling discourse, one cook was fixed upon who might still build The True Caponata. Two evenings later, I was indulged. The dish is a beauty even if one wishes not to garnish it with the roasted seafood. Then, one calls it la caponatina. Stuffed inside the belly of a whole fish—a sea bass, a salmon, a cod—and wood-roasted, it is splendid.

One departs Italy—and the European continent—for the journey to Sicilia through the narrow Straits of Messina. The city is an unlovely place, the ravages and wrecks of her face so corrected that she seems benign, with few of her old graces. Snugged inside the tumult of her port sit a few humble houses still dispatching, to the fishermen and the local citizenry, the stews and broths from the old tomes. And it was at one table there where we ate a most luscious rendition of swordfish. A dish typical of Messina, and now of the whole island, it seems, this one was extraordinary for the rich elements of its stuffing, but more for the divine splash of Malvasia in its little sauce.

There is wild tufted mint between the megalithic stones of its befogged and silent fields. And Africa whispers up sultry winds, caressing the place, adding to the sensation of faraway. This is the island of Giovanni di Lampedusa, author of Il Gattopardo, The Leopard. It is a mystical space etched by the ancients, one after another of them who, having stayed for a while, imprinted it, abandoned it, to its own muffled secrets and to the great lumbering turtles and seals who live there still. Surely not Italy, not, perhaps, Sicilia nor even Africa, it is somewhere else, this Lampedusa. Inhabited, finally, without interruption since 1843, when the king Ferdinando II came to claim it, a family descended from this settlement was once our host. The children and their nanny showed us the best, most secret places to collect the wild mint of which we’d grown so fond, we making a salad of its leaves and other wild grasses when enough of it could be foraged. One afternoon, after a particularly good harvest, we emptied our pockets of it onto the kitchen table, thinking we’d all feast on it at dinner, and went upstairs to bathe and rest. Later, the loveliest of perfumes told us that the mint had been seized by the cook and that she’d done something magnificent with it and tomatoes. Here follows a version of her gorgeous frittelle.

Daughter-of-the-wind is her name in Arabic—Bent el-Rhia—the gorgeous island of Pantelleria sits seventy kilometers from Tunisia in the Egadian Archipelago. She is full of sea caves and strange, vaporous grottoes. She wears Neolithic ruins among her palms and oleander. And in the contrada, neighborhood, called Favarotta, we ate swordfish—thin steaks of it cut from the center of the just-caught fish, first rubbed with olive oil and then quickly roasted over a red-sparking grapevine fire. The fisherman/cook laid them over a cool tomato jam and we feasted. Too, we ate yellow-crumbed semolina bread roasted over the then quieter fire, and when its heat was nearly spent, we skewered figs—green ones and the first of the summer—onto grapevine twigs and held them near the fire until their juices were warmed and we ate them with the last sips of Pantelleria’s luscious moscato.