Simmer

Heading west toward Missouri, the sauce darkens, deepens, and sweetens, thanks to molasses and bottled smoke.

Not a terribly sweet sort of breakfast jam, not really a true marmalade, this is the rough condiment Alfonso’s grandmother made when she had a few extra lemons and some even more precious sugar at hand. She served it with her home-smoked swordfish as well as the salt-cured reading. Too, he remembers her smearing it on justbaked bread for him to eat with a slice of fresh ricotta when times were flush.

A tiny place where once lived the paladins of Sardegna is Orgosolo. Only a decade or so ago did they think it prudent, finally, to wander about the steep, tortured alleyways of their mountain village unadorned with a rifle. Orgosolo is the historic lair of Sard banditismo—banditry. Perhaps the businesses of thieving and buccaneering seem more gainful in Calabria, for now, the only rapscallions left in Orgosolo are the political artists whose bullying, bitter-sermoned murals irritate walls, housefronts, mountain faces. Too, icons are chafed, gastronomically, in Orgosolo, as they are here in this dish, which asks for bottarga as well as pecorino, upsetting the proscription, for a moment, against the mingling of fish and cheese.

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.

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.

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...

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.

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.

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.

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.

Once Kallipolis—“beautiful city” in Greek—Gallipoli is a tumult of white-chalked abodes heaped up under a feverish sun. A fishing village three thousand years ago and now—after its episodes with pirates and slavish dominions, its risings and its fallings—it is a fishing village still. Affixed to the newer town by a bridge, its oldest quarter is a quaint islet in the Ionian. And it was there that we first saw Rosaria. It was in the pescheria (fish market). It was the late-afternoon market where the day’s second catch—and what might have remained from the morning, at a smaller price—was offered. Admiring her confidence, her stroll over the slippery, sea-washed stones of the market floor, inspecting the gleanings—silently, unerringly, one thought—and transacting prices with the fishmongers only with her eyes. When she was convinced by something, she pulled coins and bills from a small pouch hung around her like a necklace, then positioned the parcels in a basket she carried atop her head, leaving her small, elegant hands free to repose on her hips, to move in agreement or discord or exclamation. We dared to ask her the names of the more exotic offerings and, so encouraged by her gently spoken responses, we opened discourse on the celebrated fish soup of Gallipoli. Through her laugh, she told us that the allure of the soup seemed perplexing to her. It was, after all, a potful of humble fish. Nearly everyone cooked it, in one form or another, every day. “We cook what the sea gives up to us. It’s our garden,” she said. She told us she had cooked the soup for as long as she could remember, and that the perfumes of it being cooked by her mother and grandmother were older yet in her sensual memory. She volunteered news of her evening’s program and said we might join her if we wished. She was to prepare a supper for three old friends, widows all, and molto simpatiche—most pleasant. She said we might meet her at 7:45 in front of Sant’ Agata. Timid, pleased, we sealed our agreement. By then, the weak February sun was readying itself to slide into the sea, rosying the clouds in its path, bedazzling them in washes of gold. We watched her climb the curling road farther up into the old town until her narrow, top-lofty form melted into sweet lilac dusk. We looked at the last of the sunset from the terrace of a little bar, adding jackets and sweaters and scarves against the winds, sipping at red wine, imagining what would be our evening with her. We found her in front of the cathedral and, following her the few meters to her door, were welcomed into her apartment in whose parlor we sat whilst she collected, arranged the soup’s elements. Only then did she invite us into the kitchen. First, though, the ceremony of gli aperitivi—cold, pink wine poured into small, rounded crystal cups. Then was Rosaria ready to dance. She set about by whacking the filleted fish—sea bass and red hogfish—into great chunks; she warmed oil in an old coccio, adding garlic, onion, and crushed salt anchovies. In the scented oil, she deftly browned the fish—removing it to await the second act—adding fat prawns, heads removed, tails intact, and rolled them about, flourishing her wooden spatula with a sort of spare drama and sending forth great sea-scented mists. She made the sauce by adding peeled, seeded, chopped tomatoes and white wine. After ten minutes or so, she reunited fish to sauce, rubbing peperoncini—I saw three for certain, but there might have been four— between her fingers into the pot and leaving the soup to gently simmer while she fried trenchers of rough bread in sizzling oil. I flashed a moment upon the contortions I’d suffered to build a bouillabaisse, one whose directions filled more pages than a play by Pirandello. I thought, too, to the flushed, moist faces of cooks—spent, brokenwinded&mdash...

Creamy evidence of how savory and seductive can be a naïve little pap made from a handful of dried beans.

...in the Manner of Saint Mary of the Bath.

Six hundred years before Christ, the Greeks raised up a grand colony on the verges of the Mar Tirreno, dedicating it to Poseidon. Now known as Paestum, the whole cadence of life, as it was then and there, sits in high relief, a phenomenal diorama, traceable, floating, gleaming. The great temples, barely wounded and without a haunting, invite one inside to stay among the rests of old dreams, to race among the open pathways between them. A cordial parish, a fair Camelot, it seems, while one sits awhile on the thick tufts of grass inside the Temple of Neptune, having slipped under the easy gate to watch the sunrise, to collect armfuls of the tall, thin spears of asparagus that grow wild, treasures to take back to Alfonso to cook for lunch. He, having spent the morning gathering clams, combined the collected booty with fusilli di Felitto—beautiful pasta, hand-rolled then wound, one string at a time, around the traditional, corkscrew-shaped wires, used and prized like jewels, by the women of the nearby village of Felitto. Dishes that marry wild vegetables with sea or shellfish are typical of the Cilentini, they thinking it a thing natural to prepare their suppers with stuffs foraged from woods that fall down to the sea.

In the thirteenth century, when the Angevins reanchored their royal seat from Palermo to Napoli, the latter was illuminated, transformed, by the influx of a luxe new citizenry. Royals, nobles, and government bigwigs were followed by a cadre of the epoch’s great artists. Giotto and Petrarch and Boccaccio ensconced themselves in Napoli. And as they are wont to do, the masses, too, followed, hoping to stay warm, a little warmer even, inside the echoes of the city’s great, new noise. And as much as she did flourish then, also did the misery of her increase. In great part, Napoli starved under the reign of the French kings. While obscenely cinematic festivals were being staged inside the lustrous salons, the Napoletani waited outside each evening for the cooks to wallop out over the castle walls to them the viscera of the lords’ sheep and cows and pigs and goats. And from these mean stuffs did the women and men of Napoli invent their suppers. Among the dishes that became tradition during this time was zuppa di soffritto, a high-spiced potion made from the heart, spleen, and lungs of the pig and still prized by the Napoletani. Here follows a version of the good soup that asks for less exotic parts of the pig.