Casserole

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.

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.

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.

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.

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.

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.

Foggia is the city studding the largest wheat fields of Italy’s south—the tavoliere—it being the ancient, present, and endless granary of the peninsula. Too, are potatoes cultivated there, soothing the Pugliese penchant for them in breads, tarts, stews. Our maîtresse d’hôtel in Foggia baked a reprise of this luscious tart evening after evening, sometimes filling it with minced lamb or thin slices of poached sausage or crumbles of smoked ricotta, and presented it barely warm as our first course.

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...

A perhaps four-thousand-year-old, pre-Mosaic formula, the name of the dish is derived from its cooking vessel, caldaro—cauldron. A characteristic preparation of Gravina in Puglia, this is the ancient dish thought to be denounced in the Old Testament: “Thou shall not seethe a kid in his mother’s milk,” forming the Orthodox Hebrew proscription against dishes that combine meat with milk. This version sautés suckling kid or lamb until golden in fennel, parsley, and garlic-perfumed oil before its milk braising.

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.

Alfonso cooks a dish much like this one, invented epochs ago by the Cilentini during the vendemmia—the harvest of the wine grapes. He tells the story of the fishermen who were also winemakers, who, after depositing the daily winemaking debris into the sea, set out their shore lines, much as they did every other evening. Serendipitously, they lured an abundance of fat, pewtery sea bass—branzino—the fish bewitched by the fermenting perfumes of the grape skins and seeds. The Cilentini then roasted the fish who’d fed on the grape must over cuttings from the vines. The flesh of the fish was scented, through and through, with essences of grape. Legend has it that the dish made voluptuaries of all who ate it. Stuffing the fish with cooked grapes likely gives it an even more luxurious savor than that taken on by his must-eating ancestors.

Prepare it with only mussels, with only clams, with various types of clams, make it for two of you or for all of you. Carry a great, steamy pot of it outdoors to a table set with candles and backlit by the moon on a cool, almost cold evening, everyone nuzzled in sweaters but still in shorts and sandals, hungry, tired, perhaps, happy. Serve it then, just the way it is offered in the tiny taverns and six-table houses that look to the sea between Amalfi and Positano.

This illuminates the pervasive Napoletano mastery over vegetables, the charred, sweet flesh of the peppers invigorated by the brine of the capers and olives, excited by the potency of the garlic and the pecorino, all of it hushed, then, by the raisins and the bread.