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Raised up seven hundred years before Christ on the Mar Ionio, the resplendence of Sybaris eclipsed Athens. Tenanted by unredeemed voluptuaries who roasted songbirds, wove cloth from gold, slept upon rose petals, and indulged every hunger, even their appetite for peace, these Sybarites vanished, as if by some peevish smite from the gods. All that remains is a farming village of sweet, sleepy folk who roast lamb with lemons. Still, I think theirs is a dish upon which an old Sybarite could smile.

Whaling and swordfishing have been the tempestuous business of Bagnara for three thousand years. Wedged as the port is twixt great rocks and the Mar Tirreno at the savage hem of the Aspromonte, it forms a fittingly folkloric tableau for the lumbering black ships trudging out for the hunt. A tower, higher than the masts, is the tight, trembly perch from which one man sights the fish. As did the Greeks from whom they are descended, the harpooners tramp out onto walkways hinged a hundred feet out from the ship over the sea, spears at the ready, to wait for the fish. Once the ships are sighted from the lighthouse, the fishermen’s wives gather on the beach with carts and wagons, transport to take the fish to market. Sometimes, fires are laid right there by the water, one fish whacked into trenchers and roasted, a barrel of wine propped against the rocks, the unfolding of an old ceremony. One fishes, one builds a fire, one eats his supper.

Perhaps the most elegant version of Sicilian tuna for us was this one that we ate in the kitchen of a tiny, chalk-white house set in the curve of an alley and whose arch-walled garden looked to the sea. The lady who cooked it for us—the owner of the house—was born there in that most ancient parish of Trapani more than ninety years ago. Warm, insistent winds—the breath of Africa, one thinks—billowed up the old blue curtain that was her back door, bidding in the damp, balmy spice of her wisteria as she sat there, beatific, talking and working. It was as though pressing peppercorns into the flesh of a fish was a most magnificent task.

Deep in the Gothic tangles of the Aspromonte sits the fourteenth-century Santuario della Madonna di Polsi, a refuge culled by an ancient order of cloistered sisters dedicated to the honor of the Madonna, through a life of acetism. Once a year, though, in the early spring, when pilgrims from faraway parishes walk over Monte Montalto to the sanctuary to celebrate the festival of the Madonna, the nuns sacrifice a flock of newborn lambs to the glory of her, braising their flesh in old, shallow coppers and feeding the faithful at long, rough-hewn tables set out on a meadow floor.

Here, the Calabrian fashions a rough paste of flour, sea salt, and water and perhaps an egg and a spoonful of oil, rolling it out thin and cutting it into wide, uneven ribbons, calling it maccarruni i casa—maccheroni made at home. It is married to a well-made sauce flavored with some precious trimmings of pork and left to braise and plump in its liquors. The whole offering, pasta, meat, and sauce, is carried to table and eaten, one hopes, with the lush hunger it deserves. Here one uses a good piece rather than a few trimmings of pork. One might choose an acquisition from a good pasta shop or specialty grocery or make the good maccheroni alla mugnaia (page 37) for this dish.

Zagara—flower, in Greek—is the name farmers call their precious agrumi, they, it seems, likening the sweet, spicy perfumes of their oranges and lemons to the scents of blossoms. Thus, citrus fruits are Calabrian flowers. One farmer dared me to try to cook this luscious dish with bergamot rather than oranges and lemons, assuring me that it was the one and only fruit with which the massaie (housewives) braised pork long-ago. Finding none to beg or buy, I cannot tell you how the dish might have been with the ambered flesh and juices of the mysterious bergamot. One day I will.

A dish a hunter might prepare for his family even if his sack holds only a few birds, the quail are pan-roasted, pasta is added to its good liquors, the whole roasted in the oven, and carried to table as a piatto unico—one-dish meal.

It is fitting that on a most divine jot of the Tyrrhenian coast, on a promontory between the limpid gulfs of Sant’ Eufemia and Goia Tauro, there would glint the small, golden precinct of Tropea. Fitting, too, that there in its rich, black fields would be raised up Italy’s sweetest onions, and that they be long and oval like great lavender pearls. One peels them and sets to, with knife and fork, a dish of sea salt, a pepper grinder, and a tiny jug of beautiful oil, a perfect lunch with bread and wine. Too, we saw the folk of Tropea simply fold back their papery skins and eat them raw, out of hand, layer by layer, like a magical violet fruit. Sometimes, one finds them all softened, smoothed into a delectable potion made of garlic and bay leaves and white wine. Evident in its resemblances to French cousins, the soup of Tropea, though, is a minestra strepitosa—a magnificent soup—say the Calabrian cooks, belittling the goodness of the French soup. Here follows a version that softens the garlic, caramelizing it into sweetness with the slow cooking of the onions, before the illumination of the soup with red wine and grappa and the finishing of it with pecorino and a heavy dusting of fresh pepper.

So unlike the exquisitely wrought sweetmeats of other southern pasticcerie, pastry in Basilicata is often in the form of some rustic fried fritter, its batter honey-sweetened and studded with raisins or nuts. The most luscious version, though, is the one that asks for ricotta and dark rum. We found them being made in a small shop with an even smaller selling counter on a little street off the Via Pretoria, just before one reaches Piazza Mario Pagano in Potenza. On more than one iced winter’s morning have we stood outside its doors and waited for the sugar-dusted, crisp-crusted warmth of them.

A medieval fastness above the Mar Tirreno, Guardia Piemontese is a thirteenth-century village raised up by a band of French-descended, Waldensian heretics in flight from papal justice. Pursued into the pathlessness of Calabria, they resisted the Church’s soldiers then and again and again. Two hundred years had passed when, flush with the dramas of the inquisizione, Pius V dispatched a brigade up into their serene agrarian midst, calling for, in the names of Christ and the Holy Ghost, their massacre. Those few who escaped the flailing of the Church’s swords stayed. And those who were born of them stay, still, speaking a Provencale dialect and celebrating the traditions of French country life, gentling their patch of the earth as though time was a stranger. Too, they are true to their own and simple gastronomic heritage, having obliged no transfusion of the coarser Calabrian kitchen. Here follows a thick mountain soup, so like a Béarnais garbure (a thick cabbage soup from Béarn) even to the blessing of its last smudges with red wine as the French are wont to do à la faire chabrot—pouring a few drops of red wine into the last spoonful of soup, stirring it up and getting every last drop as both a blessing to the cook and a thank-you to God.

During the sovereignty of Byzantium over southern Italy in the tenth century, it was in the workshops of Catanzaro that the silks that emblazoned the courts of Costantinopoli were loomed and crafted and tinged. Thus it was that from these handiworks, humble Catanzaro, its cheek brushing close upon the Ionian, lived its few lustrous moments after the glory days of Magna Graecia. But save the lacy Oriental architecture raised up by the Byzantines, nothing of the comforts of that epoch endured. And so Catanzaro, as did all of Calabria, pressed on in the severest of lives. And when, late in the 1700s, an earthquake felled the city, its fierceness left but dust. Reborn then, Catanzaro is now all of eighteenth-century alleyways, the parishes of the people insinuating upon the palaces of the nobles, the whole formed of a crooked, good-natured charm. And everywhere—round each curve and set into the arms of every angle wait the beloved putiche—the taverns—of the workingmen. Small, dark-wooded dens are they, wrapped in sharp, grapy vapors breathed up from the fat, brown barrels of gaglioppo (a local red wine) over these past hundreds of years. Traditionally le putiche were the dispensaries of only three balms—honest red wine, compassion, and a hellaciously spiced mash made from the viscera of pork, veal, lamb, or goat, sometimes from baccalà, the flesh braised in tomatoes and wine with peperoncini then cradled in a leaf of soft, flat, chewy bread, folded and devoured out of hand. And these morzeddu—dialectically, morsels—made the breakfast, the later morning’s merendina—snack—a consolingly juicy partner throughout the day and evening with stout doses of purply wine. Sadly, there seems of late a flurry of gentrification among the putiche, the work of those who would sophisticate them into whitewashed osterie with wine lists and menus translated into English and German. The cooks, too occupied with carpaccio and tiramisù, no longer make morzeddu. Even the compassion has perished. Enough of the old and crusty taverns endure, though, their comforts unfaded, at least for a bit longer. Here follows a version of morzeddu made with lamb—its shoulder rather than its spleen or its lungs—and a fine terra-cotta pot of the mash and a basket of warm breads are the rustic stuff with which to open an outdoor feast while some other meat or fish might be roasting on the fire.

Horace, born Quinto Flacco of freed Roman slaves in the sleepy village of Venosa in the north of Basilicata, was educated in Rome and Athens in philosophy and literature and trained as a soldier. It was his poverty, though, that piqued him to write verse. A satirist, a classicist, a romantic, Horace was also a dyspeptic. He sought cures from alchemists and magicians. He journeyed to Chiusi (an Etruscan town in Umbria, fifteen kilometers from our home) to sit his ailing bones in icy, sulfurous baths. But it was this soup of dried peas and leeks, a food of his childhood, to which he paid homage in his works as his only cure. The folk of Venosa present, having little else to claim, make the soup in every osteria and taverna, each cook armed with at least one trucco—trick—that makes his soup the one and only true one. Here follows mine, its only trucco its artlessness.

Shanks slowly braised like these composed a winter Sunday lunch served to us in a linoleum-tiled card room snugged behind a bar on the edges of Potenza. The players were sent off precisely at one so that the cook might lay the oil-clothed tables with yellow linens and set them with blue and white china. The eight or ten tables were all reserved, as they were each Sunday, the only day when the improvised dining room was open. We had heard about the wonderful food and asked the signora if we might wait until the table of one of her fixed clients might become available. “Impossibile.” She laughed. “Questi tavoli non saranno liberi prima di mezzanotte.” “These tables will not be free before midnight.” She explained that after lunch, the pretty linens and china would be washed and tucked away to await next Sunday, leaving the gaming tables free for cardplaying throughout the afternoon and evening. When one booked a table, one booked it for lunch and endless rounds of briscola, the high-stakes action to which even the women were invited on Sundays. A lovely and entrepreneurial program, we thought, but what about our lunch? The sympathetic signora made room for us, tightening up the seating around a table for four, adding two more place settings and chairs. And so we dined with the priest and his mother and a retired fruitseller and his wife, all of whom spoke only in dialect while we bumped along in Italian. The encumbrance of language soon dissolved in the mists of the signora’s beautiful food. Plates of local, dried sausages and farmhouse cheeses, baskets of just-fried, bay-perfumed breads, a soup of bitter greens, great bowls of rough, handmade pasta sauced only with the rich liquors from braised lamb and dusted with pecorino and, finally, the whole, braised shanks of lamb themselves, sending up sublime perfumes of garlic and rosemary. And as sustaining as is the memory of the company and the food on that Sunday in Potenza, it is another scene that plays more sweetly in my mind. A sort of coming-of-age for me—it was there that I learned, fast and well, the secrets of briscola.

The jots of coast and whatever sea fish they might offer have little embellished the Lucanian cuisine, yet the fat, brown trout from her rivers and lakes are coveted, stalked. The most characteristic prescription for their cooking is to scent them with the wild herbs one finds near the water, stuff them with a few crushed olives, wrap them in a slice of pancetta, and roast them, on site, over a beech or chestnut wood fire.

Soppressato is a dried sausage of large, oval shape, refined texture, and vivid spice, the masterwork of the salumieri lucani. This sausage is a fundamental offering on the Lucanian table and its goodness is often celebrated, imitated—in longer, more slender shapes—in all the regions of Italy, under the all-encompassing name of luganica/luganega, after Lucania. Here follows a recipe for a fresh sausage that embraces the flavors and perfumes of the traditional salsicce of Lucania.

A sort of Lucanian stone soup, this is from Basilicata’s long repertoire of dishes built from almost nothing at all. Once the sustenance of shepherds who could concoct the dish with a handful of wild grasses and the simple stores they carried, too, it was often the family supper of the contadini—the farmers—whose ascetic lives asked that each bit of bread nourish them. I offer it here as balm, a pastoral sort of medicine, one of the thousand historical, wizened prescripts known to soothe and sustain.

Rionero in Vùlture, a tiny village crouched on the hem of a quiet volcano, is where Basilicata’s worthy red wine is born. Ancient gift of the Greeks were the vines called Aglianico, still flourishing, somehow, stitched up nearly three thousand feet onto the shoulders of the long-sleeping Vùlture, their black-skinned fruit nourished by the volcano’s ashes and the nearness of the sun. The yields of the rich fruit of the Aglianico is each year less, not for the nature of things but for the dearth of a new generation of vine workers. Even now, the production is sadly small. Young, the wine is untamed, full of acid and tannin and potential. After five years, an Aglianico can ripen into a wine sitting on the fringes of nobility. After an all-night rain and the next morning’s mushroom hunt in the forests above Rionero in Vùlture, this dish, with a 1992 Aglianico and a half-loaf of coarse, whole wheat bread taken, warm, from the village forno, made our lunch.