Dairy Free

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.

Deep in the interior of the island on the fringes of the barbagia is Nuoro. It seemed a cultural suicide, wielded by unsentimental politicos over this past half century, that smote Nuoro’s picturesque and pastoral life. This, the place on Sardegna where Stone Age man first set his fires, the place least contaminated by the passing of the millennia, was swiftly, gracelessly swept away by those compelled to gentrify her. Little has changed about the Nuoresi themselves, though. As best they can midst their fresh new proscenium of concrete, they still dance their simple rhythms, honor legacy and heritage with their reserved sort of gaiety. A sweet—once made only by the Nuorese massaie, farmwives—is now fabricated in crisp, shiny laboratories and sent then, in its handsome trappings and tassels, to elegant shops on the Continent. Still, the women cook their ancestral aranciata at home for feast days, sometimes tucking it into bits of lace, placing little pouches of it at everyone’s place at table, then hiding an old silvered tin of it in the back seat of a new friend’s automobile.

Like popcorn, nuts taste best sprinkled with extra-fine-grained salt that sticks to the snack. That’s why the cheater thing to use here is Lawry’s seasoned salt, a ready-to-go finely ground blend of salt, seasoning, and sugar that becomes one with the nut. If you use coarse kosher salt, you’ll find the flakes sitting in the bottom of the bowl. You can smoke all kinds of nuts—peanuts, pecans, whatever you like—but the nuts must be raw. Stay close to the oven during the final ten minutes of roasting. The toasty fragrance will let you know when they are ready.

The game birds called grive that are the Sards’ quarry in the macchia are too small to cook over the open fire, hence they are often poached in white wine, then laid to cool on a palette of myrtle leaves and twigs, with a coverlet of yet more of the leaves, all of them scenting the flesh with soft perfumes, a reprise of the machinations of the old bracconiere (page 226). Yet another cunning Sard prescription is to tuck the birds inside a paper or cloth sack fitted with the herbs. By fastening the sack securely, one creates a vaporous chamber in which they rest and cool, breathing in the sweet steam. Lacking myrtle bushes, use whole branches of rosemary and thyme, fat leaves of sage, and the fronds of wild or cultivated fennel as lush surrogate bedding for the little birds. A few cloves of barely crushed garlic seem to invigorate the herbs. Luscious to carry on a picnic, one might prepare the quail—or game hens, a chicken, or a fat capon, adjusting the poaching times accordingly—the evening before, and next day carry along the sack of birds readied for lunch.

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.

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...

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.

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.

Glorious Selinunte was raised up seven centuries before Christ and named by the Greeks after the wild, celerylike plant selinon, which then blanketed its riparian hills that fell to the sea. For us, the rests at Selinunte, more than any of the other Greek evidences, are the masterworks transcendent on Sicilia. There one can enter the great temples rather than stay, dutifully, achingly, behind a cordon. Hence, the temples there seem more familiar. One can remain, for a while, in the company of the old gods, to see the light change or to watch four chestnut horses, a newly foaled colt, and a fat, fluffy-haired donkey roaming over the fallow of broken marbles as though it were some ordinary meadow. One can eavesdrop on the discourse between two white doves until the silence comes—piano, pianissimo, save only the whisperings of wings. Some of the people we met who live in Castelvetrano, near Selinunte, spoke to us of a soup they remembered their grandmothers and aunts having made from a selinon-like plant that grew along the coast. They remembered it being smooth and cold, with a strong, almost bitter sort of celery flavor. Alas, neither selinon nor other wild grasses of its ilk are to be found. But prompted by our friends’ taste memories and our own sweet keepsakes of Selinunte, we fashioned this satiny, soothing soup to be offered on the warmest of days.

An intriguing bread both sweet with honey and anise and savory with pepper and pancetta, versions of it have been baked for pagan and sacred and secular festivals since the epoch of the Greeks. Giuseppe Fazia sometimes bakes the gorgeous, fragrant bread at his forno in Via Tommasini in Reggio Calabria.

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.