Mediterranean – the heart thrills

ORCHIL DYES

Milan, 19 February 2024

My wife and I were recently hiking in the Vienna woods, which at one point required crossing a large open field. We were halfway across it when I was startled to see an emerald green tree on its edge. It was certainly not leaves which were making it green at this time of year. And what was strange was that all the branches were emerald green. Luckily for my sanity, the path we were taking passed close by it, so I was able to inspect the tree more closely. It turned out that all the branches of the tree were thickly covered with a bright green lichen. Foolishly, I didn’t take a photo of the tree, so I’m afraid this photo will have to do.

This vision got me thinking about lichen. They’re very modest beings for the most part, clinging closely to their rock or branch, so I’ve never given them much thought. They give us some gentle splashes of colour on our winter hikes, when all the trees are bare, wildflowers are still asleep, and the skies are grey.

Lichens might be modest beings but they are fascinating. I’m bursting with desire to tell my readers all about them, but I already see my wife shifting around in her seat at the thought of hearing all sorts of biological details that she never wanted to hear about. So, since vibrant colour is what started this post, I’ll just focus on lichens’ connection to dyeing. Which, as readers will see in a minute, will also lead me to write about trade, a topic which I’ve written about many times in these posts.

Let me start by saying that I am really filled with admiration for our remote ancestors. They looked around their ecosystems and tried to find a use for everything that Nature offered them. I, a pampered product of an oversupplied culture, who can get anything I want from anywhere in the world with a mere click of my mouse, would never, ever dream of trying to use lichens as a dye. But our ancestors did, particularly those who lived in ecosystems which did not support a huge amount of biodiversity and so didn’t have that many plants or animals to exploit.

Most of them used lichens as dye sources in the easiest way. They collected them, simmered them in boiling water, waited a while for the lichen to leach out the colour, then added the yarns, simmered, and waited some more (I simplify, but not by much). Modern artisanal dye masters have replicated the processes, with which you can get some quite nice colourings. These photos show some of the lichens used as well as the yarns they have coloured.

But pride of place in lichen dyeing goes to the various species which give us orchil dyes. These are dyes in the red-mauve to dark purple spectrum – this photo shows the range of colours which modern artisanal masters have managed to tease out of these lichens.

Since they are the source of these lovely colours, I feel I should honour the main species of lichen from which orchil dyes are extracted.
Lasallia pustulata

Ochrolechia tartarea

Evernia prunastri

Roccella tinctoria

Unless some of my readers are passionate lichenologists, I think we can all agree that these lichens are not terribly, terribly beautiful. But by the wonders of biochemistry, they can deliver us lovely dyes. Beauty out of the beasts, as it were.

Anyway, the process to extract orchil dyes is much more complex than the simple boil-it-up-and-dunk-the-yarn-in-it process which I just described. One has to crush the lichen in a solution of ammonia and keep the mix well oxygenated for several weeks. The ammonia slowly reacts with chemicals in the lichens, with the product of these reactions being the purple dye. This effect of ammonia was discovered a long, long time ago, at least in Roman times and very probably before. And in those days the source of the ammonia was … stale urine. Yes, the lichen was steeped in stale urine.

Again, I’m just filled with amazement. How on earth did our ancestors figure this one out? I try imagining scenarios of how someone stumbled across this urine effect by accident – because it had to be by accident. The only thing I can think of is this. Did readers know that in the olden days people used stale urine to “dry clean” their clothes? – ammonia, it seems, is a good stain remover. I came across this … err … interesting procedure when I randomly found myself reading an article about a house which had been excavated in Pompeii. It was a fullery, owned by a fellow called Stephanus. Since the photos of the ruins themselves are not very interesting, I throw in here a reconstruction which some enterprising soul has made.

Readers with good eyes can see the various baths where cloth was fulled. In addition to fulling cloth, Stephanus (or rather his slaves) was dry-cleaning clothes with urine. Given my childish sense of humour (I already see my wife rolling her eyes at this point), I was delighted to read that Stephanus had vases placed in the lane on which the fullery abutted, into which (presumably male) passers-by were invited to pee; I wonder if they ever demanded a payment for their liquid contribution to Stephanus’s business? As for the cleaning itself, this was carried out by some poor bastards whom Stephanus had bought in Pompeii’s slave market. They had to stomp on the urine-soaked clothes for hours. For some reason, another fuller in Pompeii, Veranius Hypsaeus, thought that this operation was a good subject for a fresco in his workshop.

I can’t think of a worse job (well, if I thought hard enough about it, I probably could). But some sources I read brightly informed me that the urine was good for the skin of the feet – a small consolation … And just in case any readers are asking themselves, after the stomping session the clothes were washed in water, to rid them of the smell of urine.

Anyway, my theory is that one day, somewhere, someone used a urine-dry-clean on some clothes which had been dyed with orchil-creating lichens in the traditional way (boil-yarn-and-lichen-and-water-together). For some reason, they left the clothes stewing in the urine for a while – perhaps they were called off to some emergency somewhere and didn’t come back for a week or two – and saw to their astonishment that the clothes had turned purple. It’s a wild guess but it satisfies my fervid imagination.

Orchil really delivers quite a lovely colour. But even more important, that colour is purple. At the time, the best purple dye on the market was Tyrian purple. It was extracted from the gland of a number of shellfish, and it took a huge number of molluscs to extract modest amounts of dye. So readers can understand that it was a very expensive dye. Which meant that only the upper crust could afford it, and eventually in the period of the Roman Empire it was decreed that only the Emperor and his family could wear clothes dyed with Tyrian purple. Unfortunately, the statues we have of Roman Emperors have all lost the colouring they used to have. Luckily, though, we have a coloured picture of one Emperor, Justinian, in the mosaics of the church of San Vitale in Ravenna. As readers can see, his cloak (and even maybe his shoes?) do indeed seem to be purple.

Note, too, the two fellows to Justinian’s right. They were high-level courtiers and were generously allowed to have a broad purple stripe in their cloak. Ah, the complexities of sumptuary regulations …

In this world of strict social hierarchies, orchil allowed society’s wannabes to swan around in purple clothes, aping the manners of their social superiors (it also allowed dyers to use orchil as an initial, or “bottom”, dye, and then use much smaller amounts of the eye-wateringly expensive Tyrian purple to finish the job – and no doubt sell the cloth as 100% dyed with Tyrian purple).

With the collapse of the Roman Empire in the West, the use of orchil dyes, along with the knowledge of how to make them, pretty much disappeared in Europe. One place where that was not the case was Florence. In the Middle Ages, the city was a major textiles manufacturing centre. Raw wool, and later raw silk, came into the city from all over Europe and beyond, it was processed into cloth – which meant among other things dyeing the yarn – and then the finished cloth was exported all over Europe and beyond. Here we have a photo of Florentine dyers at work.

Florence’s famous banking system, created by the Medici and other families, was basically created to finance this international trade in textiles. Here we have Florentine bankers working at their banco.

In the 1100s, one of the men working in Florence’s textile industry, a certain Alemanno, rediscovered the techniques of making and using orchil dyes. Quite how he did this is a matter of speculation; business trips to the Levant are invoked, or to the Balearic Islands. Or maybe the techniques hadn’t actually disappeared completely in Italy; he just knew a good business opportunity when he saw one and exploited it effectively. However he did it, Alemanno built a fortune on the purple cloth he made, and his descendants, the Rucellai, became Florentine grandees in the succeeding generations. The family name reflected the original source of their wealth; it is thought to be derived from oricello, the Italian name for the dye (which might in turn be derived from the Italian name for urine, orina). By the 1300s, their wealth and status got them a side chapel in the basilica di Santa Maria Novella. The original frescoes are sadly deteriorated, but there is a rather nice statue of a Madonna with Child by Nino Pisani on the altar.

That Madonna and Child is so charming that I am moved to show a close-up.

By the time the 1400s rolled around, Giovanni Rucellai was the head of the family. While he continued to make money hand over fist from the textile business, like all good Florentines of this golden age he was also a patron of the arts. He paid for the completion of the façade of the Basilica di Santa Maria Novella.

He commissioned the family palazzo in via della Vigna Nuova.

And finally he commissioned his tomb, a small-scale copy of the so-called edicule in the church of the Holy Sepulchre in Jerusalem (any reader interested in comparing the two can do no worse than go to this link).

As befits a Great Man, someone – his heirs, no doubt – commissioned a posthumous portrait of him (note the façade of the Basilica di Santa Maria Novella and his tomb in the background).

All of this great – and expensive – art paid for by urine …

This woodcut shows Florence about ten years after Giovanni died, in 1481.

By then, the world was about to change for the worse for Florence and the Mediterranean world in general. A few years after Giovanni’s death, the Portuguese finally reached the Cape of Good Hope, and then a few years after that they crossed the Indian Ocean and reached India, while Christopher Columbus, in an effort to beat the Portuguese to the Indies, crossed the Atlantic Ocean and stumbled across the Americas. Trade patterns were to change profoundly, with the trade and use of orchil-producing lichens being one modest part of those changes.

Already things were changing when Giovanni was born, in 1403. The year before, a Frenchman by the name of Jean de Béthencourt was conquering the Canary Islands in the name of the King of Spain.

Like all conquistadors, he might have been in it for the glory but he was definitely in it for his own personal gain. One of the things he made his money with was orchil-producing lichens, creating a monopoly, controlled by him of course, in the lichen harvesting business. It was not easy harvesting the lichens. They grew close to the sea, and once the easy bunches had been picked the only source left was lichens growing on the sea cliffs. This photo shows a bunch of Rocella tinctoria hanging over a cliff edge.

To get to these lichen, harvesters had to dangle precariously on ropes over cliff edges, hoping no doubt that sudden strong gusts of wind wouldn’t blow them off, and trying not to look into the abyss below.

As readers can imagine, it was only slaves or other poor sods who did this work.

Jean had the harvested lichen shipped back to his domains in Normandy, where there happened to be a village which specialised in textile manufacturing. With the Canarian lichen, the village’s manufacturers were now able to dye their cloth purple; clearly, the secret – if it ever really was a secret – of using urine to make orchil dye was out. The village grew into a prosperous little town on the back of the dye (and let’s not forget the urine), in recognition of which it is now called Grainville-la-Tinturière, or Grainville-the-Dyer (the village is also twinned with two towns in the Canary Islands in recognition of its historic ties to these islands). As far as I can make out, there seems to be absolutely nothing left of the textile industry in the town, so I shall just throw in a photo of an old postcard of the place.

About 50 years later, in 1456, as the Portuguese crept down the coast of western Africa, they discovered and took over the islands of Cabo Verde. There, too, the same orchil-producing lichens clung to sea cliffs, and there, too, poor bastards hung precariously over the cliff edges to harvest them. In this case, the lichens were shipped back to Lisbon, for onward export to Antwerp and other places. I throw in photos of Lisbon and Antwerp, respectively, in this general period.

As the Portuguese kept creeping down the coast of western Africa, they discovered another source of orchil-producing lichens in Angola, although there – luckily for the harvesters – the lichens grew on trees and were easier to harvest. This photo is from a completely different part of the world, but it gives a good idea of what Angolan harvesters were faced with.

All this meant that for several centuries large quantities of orchil-producing lichens poured into Europe from European colonies. In the meantime, as the science of chemistry progressed, there were improvements to the manufacturing process which led to the production of better dyes. All was going swimmingly until a young English chemist called Henry Perkin kick-started the artificial dye industry by serendipitously creating a completely new dye, which he called mauveine, from coal tar residues. I’ve covered this story in my post on Indigo dye and insert again here the photo I used of this beautiful dye.
That discovery was the death knell of the natural dye industry: artificial dyes were more colour fast, light fast and cheaper. And so making orchil from lichen, and dyeing with lichens more generally, pretty much disappeared. Which actually is probably a good thing. Lichens grow very slowly, so the dye business was decimating them. I never thought I would say this, but for once I’m grateful to chemicals made from fossil fuels. Without them, who knows what would have been the status of lichens today? As it is, they are under threat. Lichens are very sensitive to pollution (one of their modern uses is as indicators of pollution levels), and a good number of species are on the IUCN’s list of endangered species.

So, – ooh, this is hard for me to say – three cheers for the organic chemicals industry!

AN APULIAN CHRISTMAS LUNCH

Vienna, 12 January 2024

This past Christmas, my wife and I were debating what we should cook for Christmas lunch. We finally decided to adopt a programme in honour of our children, whereby over the coming years we will use Christmas lunches to celebrate our children’s rich and varied heritage. This will mean that over the course of the next six Christmases we will prepare typical Christmas lunches starting with Puglia in the south of Italy, going on to Lombardy, Beaujolais, England, Scotland, and finally Norway. After Norway, we will extend the programme at least several more years, by celebrating the extra heritage of our currently only grandchild, which will take us to Ireland and to Lithuania and Bielorussia. If there are further grandchildren with other heritages to bring – literally – to the table, we will tack on more years to the programme (assuming we haven’t popped our clogs before that).

With this multi-year framework programme agreed upon, we got to work and started our research: what would be a typical Christmas lunch in Puglia? Just to get us into an Apulian mood, I throw in here a photo of an Apulian olive grove with millenarian olive trees.

Unfortunately, my wife had never been brought up in Apulian traditions: it was her maternal grandfather who had been the Apulian of the family; he had immigrated to Milan as a young man before World War I, and like many immigrants before and after him he had wanted to blend in to the local, northern Italian, culture. So we had to fall back on the internet. Our initial surfing showed us that there are actually several traditional Apulian Christmas lunches to choose from, broadly divided between fish and meat. After some to-ing and fro-ing, we plumped for roast lamb and potatoes, with something called lampascioni on the side, and we left hanging the question of what to do about dessert.

Well, lamb and potatoes aren’t particularly Apulian, nor did any of the articles we read say that a particular cut of lamb was required for the Apulian Christmas lunch, so we took whatever cuts of lamb were available at our local supermarket. What was truly Apulian about the lunch were the lampascioni. No doubt like us, many of my readers will have no idea what these lampascioni are. I certainly had no idea whatsoever, and my wife had only heard of them but had never tried them. They are the bulb of a flower which goes by the English name of tassel hyacinth. Its natural range is the Mediterranean basin, although it is also found as far east as Iran and as far west as the Canary Islands. It naturalizes quite easily, though, and over the centuries it has moved northward to Poland. Now, of course, with globalisation, it’s also found in many other parts of the world. As this photo shows, the flower is really quite handsome.

This has led to its being planted in many a garden, although I think I prefer them in the wild, like these tassel hyacinths in an olive grove.

They may be handsome flowers, but the inhabitants of the heel, instep, and toe of Italy’s boot, namely the regions of Puglia, Basilicata and Calabria, have other ideas. They have taken to eating the bulb of the plant (a habit, I should say in passing, that they share with the inhabitants of the island of Crete).

The bulbs are not an obvious candidate for the dining table since in their natural state they have an unpleasantly bitter taste. But at some point in the distant past (there is evidence that the bulbs were already being eaten in Neolithic times), this problem was solved. To be edible, the bulbs have to be left to steep in water for a significant period of time (one day should do it, with a change of water in between) and then cooked. At which point, they look like this.

It was all very well to want to have lampascioni for lunch, but where were we going to buy them? A very regional foodstuff like this was only going to be sold in a specialist shop. As luck would have it, I discovered that a long urban walk we had planned (to a modern church on the outskirts of Milan – perhaps the subject of a later post) happened to take us by a small shop selling Apulian foodstuffs. So I persuaded my wife to make a small detour to check the shop out. When we reached it, we entered with our hearts in our mouths – and there on the shelf were jars of lampascioni! They were immersed in a lovely Apulian olive oil.

This is the normal way of selling lampascioni; the bulbs are only harvested in the early months of the year. So, to be able to eat them all year round, they are kept in olive oil (the Cretans instead, I can once again mention in passing, keep them in vinegar on which is floated a thin layer of olive oil).

So we had our lampascioni to accompany the lamb and potatoes! We were moving along nicely. Most satisfactorily, the same shop also solved our dessert problem. They were selling trays of something called cartellate con vincotto di fichi. I had certainly never heard of these cartellate, and neither had my wife. Nevertheless, they were obviously Apulian and obviously a dessert. So a decision was rapidly taken and a tray of cartellate joined the jar of lampascioni.

I think I need to explain what these cartellate are. I had to look it up on the internet because just looking at them didn’t help. They are made with thin, long and narrow slices of dough (with, interestingly enough, a local white wine taking the place of water). These are rolled up into the shape of rosettes, and the rosettes are then deep-fried in oil. Into the little cups of the rosettes is poured a thick syrup made by boiling figs over a long, long time and sieving out the solids. I think I should add in a photo of the these cartellate out of the packaging, so that readers can get a better idea of what they look like (in passing, I find it strange that they call this syrup vincotto di fichi, which translates as “cooked wine of figs”, because no wine is involved).

So now we had all the ingredients we needed! 25 December dawned, and it was time to start cooking the lamb and potatoes. Our son, who was going to eat lunch with us, joined us for the preparations.

Since our internet sources hadn’t mentioned a typically Apulian way of roasting the lamb, we chose a recipe from the Italian cookery site Giallo Zafferano. The only thing which, to us at least, was untoward about this recipe was its insistence on adding a lot of water to the pan in which the lamb and potatoes were being roasted.

After an hour or so, the lamb and potatoes were ready.

It was time for us to sit ourselves down at the table. The lamb and potatoes were ceremoniously brought to the table, my wife served us, we fished the lampascioni out of their jar, and we tucked in.

The lamb was delicious. The addition of water worked really well. The lamb was juicy and tender, with just a bit of crispiness on the top where the meat was above the water, and the potatoes were done to perfection.

And how about the lampascioni? What did they taste like? Well, they tasted slightly bitter, as one might imagine, but also slightly sweet. So there was an interesting sweet-and-sour thing going on with the taste buds. They also had a most interesting texture, almost melting in the mouth. I have to say, they were an excellent accompaniment to the lamb and spuds. And the oil that was left after we had polished off the lampascioni was exquisite. Apulian olive oil is anyway very good, but now it had a slight umami taste to it, which made it an excellent oil to put on my post-Christmas salads, adding an evanescent flavour to otherwise rather staid vegetables. I would buy another jar of lampascioni just for its oil.

I’m afraid the cartellate were a different story. I don’t want to badmouth them, but we won’t be buying them again, at least not if they are made with fig syrup. All that boiling meant that the syrup actually had a somewhat bitter taste to it, which rather ruined the experience of eating the cartellate. Internet sites suggest that alternatives can be used: grape syrup (but I suspect there would be the same problem of bitterness), honey, or icing sugar. If ever we come across cartellate made with any of these alternatives, we might give the dish a second chance.

So there we have it. Apulian Christmas lunch: done! Next year: Lombard Christmas lunch.

PETRA

Milan, 29 August 2023

It rained the day we visited Petra. Not a huge amount, just a sprinkle. But it was enough to keep the skies covered and the temperatures moderate. This was the one time in my life that I’ve been pleased to have rain when I visited somewhere. It was the last days of May, and my wife and I had been worried that we would be visiting the site under a burning sun.

We entered the site through the Siq, that long, long gash in the mountains.

We followed its meanderings, hopping out of the way of the electric vehicles ferrying tourists back and forth, all the while craning our necks backwards to look at the walls of rock soaring above us.

And so we came to the end of the Siq and found ourselves in front of the Khazneh, the Treasury, the building that “is” Petra. It was a gradual unfolding, as we exited from the narrowness of the Siq.

It wasn’t actually a treasury. That’s what the local Bedouins believed. They thought there was treasure hidden in that urn on the very top of the rotunda, as witnessed by the pockmarks on it caused by Bedouins firing at it to try to break it open – a waste of time and bullets since the urn is solid sandstone. In reality, it was a mausoleum for the Nabatean king Aretas IV Philopatris (“friend of his people”, which probably means he wasn’t their friend at all). We have – possibly – a likeness of this friend of the people on one of his coins.

Anyone with a passing knowledge of the New Testament will be interested to know that Aretas’s daughter married Herod Antipas, and it was the latter’s decision to divorce her and marry his stepbrother’s wife Herodias that eventually led to the beheading of John the Baptist. Here’s Caravaggio’s take on this execution.

I actually first came across the Treasury in the Tintin album “Coke en Stock”. For reasons which are too convoluted to explain, Tintin, with Captain Haddock in tow, is crossing the fictional Middle Eastern country of Khemed on horseback to get to the Red Sea. On the way, they pass through a narrow gorge. The relevant page from the album recounts the rest of the incident.

As I say, the story is highly convoluted, and I invite curious readers to go back to the original album to understand who is who and what is going on. Let’s just focus on the Treasury (although I have to say, I’ve always asked myself what that lady was saying to Captain Haddock).

When I read the album, I had no idea that this was the Treasury in Petra. Neither it nor Petra itself is mentioned by name. Captain Haddock says it is a Roman temple, and that is all we are told. It was only years later, when I happened to see a guidebook on Petra, that I realised where Hergé had got his inspiration. Here is one of the many, many guidebooks on Petra with the Treasury on its cover.

The official photos of the plaza in front of the Treasury normally have few if any people. But as my wife’s photo above shows, when we there it was like a souk, although a very modern one. Large crowds of tourists were milling around, taking photos, taking selfies, reading guide books, listening to guides they had rented, or chattering among themselves, before they moved on to the next ruin. In the middle of all this, and rather getting in the way, camels and donkeys waited patiently, with the local Bedouins hawking a ride on them down to the rest of the ruins. Other Bedouins called out from the cliffs above, inviting tourists to climb up and have a drink. Others still manned the stalls lining the side of the canyon which brought us all to the rest of Petra, selling tourist tat.

I noticed that getting one’s eyes lined with kohl was a popular offering when we were there, with all the Bedouins – men and women – heavily eyelined in kohl to advertise the service.

We ignored the tourist tat and the calls to climb onto a camel, or donkey, or horse, and walked down the Street of Facades, the canyon leading away from the Treasury with buildings cut into the canyon walls.

The facades had once been very ornate, but water and wind have taken their toll.

At some point, we climbed up the wall of the canyon to admire the royal tombs cut into the rock farther up on one side

and the theatre cut into the rock on the other side.

We climbed back down and walked along what had once been Petra’s main drag, the Colonnaded Street.

At some point, we passed through the remains of the Temenos Gate.

It was “guarded” by two Bedouins dressed up as Nabatean soldiers.

No doubt they were offering a photo opportunity for a donation, like all those Roman legionnaires haunting the Colosseum, saying “Ave” to each other.

But we declined the offer and moved on.

We finally made it to the path leading to the Monastery and then slowly made our way up the long, long – 850-steps-long – climb, part of a steady stream of tourists struggling upwards in panting silence (thank God for the cloud cover!).

As we climbed we had to squeeze our way through yet more tourist stalls jammed onto the narrow path, with their Bedouin owners loudly advertising their wares.

We finally emerged onto the plaza abutting the Monastery.

It was of course never a monastery, although quite what it was is not clear. Experts’ best guess is that it was dedicated to the cult of the deified King Obodas I. Once again, we can possibly get an idea of what he looked like through his coinage.

Obodas’s people deified him because he was a Mighty Kicker of Ass. He gave the Hasmonean king Alexander Jannaeus, who ruled over Judea, a severe drubbing near the Sea of Galilee, from which Alexander barely managed to escape alive (I’ve mentioned Alexander before; he was the High Priest who was pelted by the faithful with citrons). Then a few years later, after the Seleucid king, Antiochus XII Dionysus, had invaded the Nabatean kingdom, Obodas attacked his army. Antiochus was killed and the remains of his army perished miserably in the desert.

After a well-deserved rest and drink, we joined the stream of tourists going back down, now skipping along and chattering as they went. Once back down to the Colonnaded Street, we headed up onto the hillside to the north, to have a view down on the site.

Looking at all these dusty ruins, it’s difficult to understand what Petra looked like when it was a living, thriving city, so I have resorted to showing a reconstruction.

At the very top of the photo, in the middle, one can just make out the Treasury. Coming down the canyon from the Treasury, we have the royal tombs to the right and the theatre to the left. We are looking down at the red roofs of the Colonnaded Street, with the colonnades finishing at the Temenos Gate. The path to the Monastery, which is not visible here, is off at the bottom right of the photo.

The water in the stream running along the Colonnaded Street is ridiculously blue, like a swimming pool. I wonder how much water there even was in that stream bed. Water was a precious resource in Petra, and its citizens had created a complex network of dams, reservoirs, cisterns, and basins, the whole connected by some 200 km of channels and pipes, to collect, store, and distribute the little amount of rain which fell in the environs.

It’s all gone now, victim of time and neglect (and of a powerful earthquake in 363 CE), but you can still see remains of the network here and there.

In its heyday, this network was able to support a population of some 20-30,000 people, about the same size as the small town of Wadi Musa situated on the edge of Petra, where we stayed the night. Not large by today’s standards, but populations were much, much smaller back then.

There was also an important transient population – of both man and beast – to supply water to, for Petra’s importance – and wealth – came from it being at the crossroads of important trade routes.

From Yemen in the south came frankincense and myrrh, those precious incenses so desired for religious ceremonies throughout the Middle East and beyond. It’s no coincidence that in his Gospel, Matthew has the Three Wise Men bringing frankincense and myrrh, along with gold, as presents fit for Christ the King.

From the south too came ivory and other goods which had originated in Africa.

From the Persian Gulf to the east came pepper and other fabled spices transported there from India and beyond.

From Damascus to the north came its famous damask textile, but also silk which had been brought from China along the Silk Road.

From various places to the east and north came bitumen, used as a glue, a binder, a water repellent, and – in Egypt – in embalming.

Gold, silver, and precious stones also came to Petra from all points of the compass.

The goods moved west to Gaza, or north to Damascus and then west to the coast of what is now Lebanon, from whence they were shipped across the Mediterranean. The Nabateans welcomed all these traders who crossed their kingdom and offered them protection, shelter, and water – for a price. And that price paid for all the buildings and infrastructure in Petra.

Nearly all gone now. The earthquake of 363 CE did massive damage, changes in trade routes did the rest. Once sailors understood how to sail the monsoons in the Arabian Sea, ships from India could sail up the Red Sea and transit through Alexandria, cutting out the Nabateans, while Palmyra to the north drew away much of the rest of the east-west trade. By the time of the Muslim conquest of the Levant in 634 CE, Petra had been forgotten. Sic transit gloria mundi.

We slowly made our way back to the Siq and left the site. Tomorrow, we were on our way to Amman, where I was going to give a training course on green industry policies.

BIG MAC

Vienna, 30th July 2023

It was an exploded view of a hamburger which I saw recently at a fast food joint while my wife was getting coffees that set me off. The hamburger was separated, accordion-like, so that each of its ingredients was clearly separated from the others while still being part of a recognisable whole. I just managed to take a photo before the subway arrived – a bit wonky, given I was in a hurry.

This exploded hamburger got me asking myself: “How many of the ingredients in that most American, most iconic, of hamburgers, McDonald’s Big Mac, originated in the US?”. Here is a photo of this deliciously yummy – but frightfully-bad-for-you – fast food offering.

Of course, I’m sure that many if not most of the ingredients which are used in a Big Mac sold in the US are grown or raised there, but how many of them originally came from the North American continent in the distant past?

The answer, dear reader, is none. Not a single one of its main ingredients, or even of its not-so-main ingredients, originated in the North American continent.

In case any readers don’t believe me, here is a list of the Big Mac’s ingredients, courtesy of MacDonald’s website. We are informed that the Big Mac contains:

- two beef patties
- pasteurised process American cheese
- shredded lettuce
- minced onions
- pickle slices
- Big Mac sauce
- three slices of sesame-seed bun

Now let’s see where all the foodstuffs behind these ingredients came from. Let’s start with the beef patties, which surely – with the bread – are the heart of a hamburger; the rest are just add-ons.

The cattle which give us the beef patties were originally domesticated from the wild auroch in about 8,500 BCE, somewhere in the Levant and/or central Anatolia and/or Western Iran (aurochs were domesticated once more, possibly twice more, but the cattle MacDonald’s use almost certainly come from that first domestication event). Aurochs were hunted by our Cro-Magnon ancestors, who left us beautiful paintings of these beasts on the walls of caves like Lascaux.

Alas, they are now extinct, the last one having perished in 1627 in the Jaktorów forest in Poland. All that’s left are some miserable skeletons in museums.

There is a minor, but important ingredient that goes along with the patties, and that is black pepper, which MacDonald’s tells us that their patties are grilled with. The black pepper vine is native to South and South-East Asia and it was there that farmers began to intentionally grow the vine to harvest its crop. We see it here in the wild.

And here we see the peppers hanging on the vine.

The domestication of cattle not only led to the patties but also to dairy products, so it’s fitting to deal next with the “pasteurised process American cheese” in the Big Mac.

I don’t know what readers think, but these slices of stuff don’t look like any cheese I’ve ever seen. Nevertheless, McDonald’s assures us that it is actually 60% cheese – 51% cheddar and 9% other, unspecified, cheese. The remaining 40% includes various other milk-related products – whey powder, butter, milk protein – as well as water and of course various other crap – sorry, food additives – which act as emulsifiers, anti-caking agents, colourants, and Lord knows what else. We’ll ignore all those horrors and focus on the milk-related products.

It makes sense to think that the domestication of aurochs – and of the other two main dairy animals, sheep and goats – pretty quickly led our ancestors to exploit their milk as well as their meat. And in fact, our earliest archaeological evidence of dairying is lipid residue in prehistoric pottery found in Southwest Asia, dated to the seventh millennium BCE. This all suggests that once again the Middle East – broadly defined – was the point of origin of all the cow milk-related products – cheese, whey, butter – in that slice of pasteurized process American cheese. To celebrate all these milk products, I throw in various photos. the first is of a farmer’s wife milking a cow. I remember this from my childhood. My French grandmother would send me to the nearby farm with a small jug, which the lady would fill, milking her cow in front of me in the barn.

The second photo is of something which I’ve never seen, even on an industrial scale, the making of butter in a butter churn.

The third photo celebrates Little Miss Muffet who was eating curds and whey, with curds being the first step in cheese production, before that pesky spider frightened her away.

Let’s now turn to the shredded lettuce.

McDonald’s tells us it uses iceberg lettuce, but for our purposes it doesn’t matter which variety of lettuce they use because all lettuces descend from the same domestication event. We have the ancient Egyptians to thank for first cultivating the lettuce, with the earliest evidence of its cultivation being from about 2700 BCE. Here is a photo of what the first domesticated lettuces looked like (those plants to the left).

I should hastily explain that apart from eating lettuce, the ancient Egyptians believed the plant to be the sacred to Min, the god of reproduction; I don’t think I need to point him out in the photo. The Egyptians thought lettuce helped the god “perform the sexual act untiringly”, because it stood straight and tall and when cut it oozed a semen-like latex. (I wonder if some echo of these beliefs explains why my wife’s maternal grandfather liked to eat a head of lettuce every day?) In any event, as readers can see the ancient lettuce looked quite different from modern lettuces; we have to thank the patient work of countless generations of farmers for that.

We can now turn our attention to the minced onion.

There is no general agreement about where the onion was first domesticated. Many experts think the domestication event took place in Central Asia, but there are partisans for Iran and western Pakistan. As to when it was domesticated, traces of onions have been recovered from Bronze Age settlements in China dated to 5000 BCE, so domestication must have occurred quite a good deal earlier. I throw in a photo of a wild onion plant, although not the plant which was domesticated; it’s not clear to experts which onion plant was.

It seems appropriate to stay with the vegetables in the Big Mac, so let’s turn now to the pickle slices.

The primary raw material in this case is of course cucumbers – the smaller version rather than the larger version.

The wild plant is native to the Himalayan foothills, with a range that stretches from western India all the way to China, but it was the Indians who domesticated it, by at least 3000 BCE. As an example of the Himalayan foothills, I throw in here a picture of a rope bridge across the Alaknanda River near Srinagar in Kashmir, from the late 18th/early 19th Centuries.

This picture is actually a plate in a six-volume book entitled Oriental Scenery, but I have an aquarelle of exactly the same scene, which I picked up at the Dorotheum auction house for a pittance.

But back to the topic in hand. Of course, it’s not just cucumbers we need here, we also need vinegar to pickle them (pickling is also possible with salt and other things, but MacDonald’s lists vinegar as one of the ingredients for its pickle slices). The first documented evidence of the deliberate making of vinegar (rather than an alcoholic beverage spoiling and turning into vinegar) was in Mesopotamia, in about 3000 BCE. Not surprisingly, the earliest evidence of pickling in vinegar has also been found in Mesopotamia, from around 2400 BCE, with archaeological evidence of cucumbers in particular being pickled there from 2030 BCE.

We now have to tackle the special Big Mac sauce, which I think readers will agree – or at least those who will admit to having eaten a Big Mac – is the clou of this fast food offering. Let’s be frank, without that yummy, finger-lickin’ly-delicious sauce the Big Mac would be rather bland.

Of course, MacDonald’s keeps the precise recipe a closely guarded secret, a commercial tactic which I’ve commented on before, and their bald list of ingredients doesn’t really tell you how exactly the sauce is put together. Luckily, however, litres of electronic ink have been spilled all over the internet detailing people’s attempts to recreate the sauce, and these give us the basic “design” of the sauce. It is just a mix of mayonnaise and “sweet relish”.

The mayo part gives us a number of new ingredients to consider: egg yolks, oil, and mustard (as part of a “spice mix”). Vinegar is of course also required to make mayonnaise, but we have already covered that. As for the sweet relish part, that’s just our friend pickled cucumber with sugar added. So all we need to consider is the sugar which is added as sweetener. (In all this, I am ignoring the evil food additives which MacDonald’s throws into the mix, to emulsify and thicken and make even sweeter and preserve and firm up and, and, and …).

Egg yolks is really the story of the domestication of the chicken; this is one case where the chicken comes before the egg. The chicken was domesticated from the red junglefowl in about 6,000 BCE in Southeast Asia. There are still wild red junglefowl padding through the jungle undergrowth. They are magnificent creatures – at least, the males are.

My wife and I were lucky enough to see junglefowls, or chickens that were still quite junglefowlish, in Indonesia. Really lovely creatures.

Interestingly enough, the red junglefowl may have originally been domesticated not for food but for cockfighting. Here is a Roman mosaic of a cock fight, when the practice was already centuries old.

It was only later that chickens became a major source of eggs and later still a major source of meat – the earliest archaeological evidence of large-scale eating of chickens is only from about 400 BCE.

As for the oil which goes into the mayonnaise, recipes in different parts of MacDonald’s website list soybean oil in one place and rapeseed oil in another. I presume this simply means that the choice of oil depends on availability. Let’s start with soybean oil. Given the popularity of soy products in East Asia, I’m sure it will come as no surprise to readers to learn that it was in that part of the world that soybean plants were first domesticated. In fact, it seems to have been domesticated several times. The oldest domestication event was in China, some time between 7000 and 6000 BCE, with another domestication event in Japan some 2000 years later and yet another in Korea some 6000 years later. Here we have modern Chinese farmers bringing in the soybean harvest.

For rapeseed, on the other hand, the honour for first domestication seems to go to India, which is where the earliest evidence of domesticated rapeseed, dated at 2000 BCE, has been found. That being said, it should be pointed out that it was only very, very recently – in the 1970s, in Manitoba, Canada – that a cultivar of rapeseed was created that produced edible oil, which is really what interests us for the Big Mac special sauce. Before that, a chemical naturally present in rapeseed oil gave it a disagreeable taste, so it was only used for such things as oil for lamps. Which explains why it’s only in the last 50-some years that the European countryside has become covered with acre after monotonous acre of yellow-flowered rapeseed being grown to produce edible oil.

The mustard-spice mix is such a small part of the overall Big Mac that it doesn’t get a picture om MacDonald’s website. But mustard is an interesting plant, which I’ve written about in an earlier post. It’s a complicated plant. For starters, focusing for a minute on the seeds – which is what we are interested in from a condiments point of view – there are three types: black, brown and white seeds. Each come from different plants with their individual domestication histories.

The first two are the most common, and of these two MacDonald’s almost certainly uses brown seeds, for the simple reason that a cultivar of the plant has been developed where the seed pods don’t shatter when harvested, whereas such a cultivar doesn’t exist for black mustard (having seed pods which don’t shatter during harvesting is incredibly important; the last thing you need when you harvest a seed crop is to have the pods shatter and the precious seeds scatter all over the ground). So here is the plant Brassica juncea which was domesticated to give us brown seeds.

But it was also separately domesticated for its edible root, leaves, and stem, and it has been difficult for scientists to distinguish between these various domestication events. Nevertheless, the latest analyses suggest that the plant was first domesticated for its seeds in what is now Afghanistan, in about 2000 BCE.

All that being said, the critical point about mustard – what makes mustard powder become the fiery condiment we know today – is its mixing with liquids, often nowadays vinegar. Although the vinegar in the mayonnaise is playing another role, I have to assume that when the powdered mustard seeds are added to the mix, their fire is unleashed (my earlier post explains the biochemistry). The Ancient Romans were the first to come up with this innovation – “mustard” comes, via the French, from the Latin “mustum ardens”, fiery must. It seems that the Romans liked to use must as the liquid to set mustard seeds off.

Which brings us to the sugar in the sweet relish part of the Big Mac sauce. Here, too, there is a complication, because MacDonald’s could easily be sourcing their sugar from two quite different sources: sugar extracted from sugar cane or from sugar beet. Let’s start with sugar cane, the oldest of the two sources. Modern sugar cane is the result of an initial domestication event and then a key hybridisation event. The initial domestication event took place in New Guinea, in about 4000 BCE, when the Papuans domesticated the wild grass Saccharum robustum to create S. officinarum. This domesticate travelled west to Island Southeast Asia (mostly what we call today Indonesia), where, at some point, it hybridised with S. spontaneum, another species of the family. Without this hybridisation, sugar cane would not have become the global crop it is today because S. spontaneum gave the resultant cross high tolerance to environmental stress. We have here a rather pretty botanical painting of S. officinarum, much nicer than photos of fields of sugar cane, which are really monotonous.

One further important technical innovation took place in about 350 CE, in India. Until then, people had drunk the juice squeezed from the cane. It was the Indians who first figured out how to turn the juice into the granulated sugar we know and use today. A useless factoid: the word “sugar” derives from the Sanskrit word sharkara, which means “gravel” or “sand”.

How about sugar from beetroot? This has a much, much shorter history than any of the other ingredients considered up to now, with the exception of the edible form of rapeseed oil. It wasn’t until the 18th Century, in Prussia, that a cultivar of the beetroot was developed which contained high enough levels of sugar to make it competitive with sugar cane. This is a rare case where we know the names of the people who were responsible. It was the Prussian scientists Franz Karl Achard and Moritz Baron von Koppy and his son, although the initial impulse – and funds – for their efforts came from Frederick the Great, who wanted to develop a local source of sugar. That being said, the French really pushed the development of sugar beet. It started with Napoleon, who was looking for another source of sugar to take the place of the Caribbean cane sugar whose import into France was being blockaded by the filthy English. Here is a French sugar beet factory from 1843.

We can now turn to the final element of the Big Mac, the three slices of sesame-seed bun.

This is what sort of holds all the other ingredients together (I say sort of, because my experience with Big Macs is that, well lubricated by the Big Mac sauce, the other ingredients tend to slide out from between the bread slices onto the table or, worse, onto my trousers). Going back once again to the list of ingredients on MacDonald’s website, I can see that there are only two primary ingredients in the bun that I need to discuss, the wheat flour and the sesame seeds sprinkled over the top bun. I’ve already covered the other major ingredients, sugar and oil (soybean or rapeseed). (And of course I am once again ignoring all the filthy food additives which are also part of the recipe. I’ve also decided not to go on a rant about the fact that MacDonald’s uses wheat flour fortified with iron and various B vitamins. I will limit myself to say that if they used whole grain flour, all these micro-nutrients would still be in the flour and there would be no need for the flour producers to add them back in).

Although there are a number of different wheats, it’s almost certain that MacDonald’s uses common wheat, Triticum aestivum, to make their buns; this variety makes up about 95% of wheat produced worldwide; the remaining 5% is durum wheat. The origin story of common wheat is similar to that of cane sugar: an initial domestication, in this case of emmer wheat, followed by a hybridisation with wild goat-grass. Emmer wheat was first domesticated in about 10,000 BCE, in what is now southern Turkey, while archaeological evidence from the same general area suggests that its hybridisation with wild goat-grass had already occurred by about 6500 BCE. Here is a photo of wild emmer wheat in its natural environment.

Which brings us to our final ingredient, the sesame seeds sprinkled on top of the bun. The plant on which the seeds grow, Sesamum indicum, originated – as its scientific name indicates – in India. Archaeological evidence suggests that the Indians had domesticated the plant by at least 3500 BCE. This photo shows another side of the plant, its rather lovely flower.

So, like I said at the beginning, not one of the ingredients in that uber-American fast food product the Big Mac originated in North America. Which in a way is strange; I read somewhere that approximately 60% of the food consumed worldwide originated from the Americas. I’m guessing that the massive consumption of maize around the world is primarily responsible for that, with potatoes, sweet potatoes, and tomatoes adding to it. But actually, given the history of North America’s colonisation, it is not so strange.

When we step back and look at where all the Big Mac’s ingredients originated, we can see that the great majority of them came from somewhere between the Middle East and Southwest Asia. Over the millennia, the domesticates moved west into Europe (as well into East Asia and Africa, but it’s the movement into Europe which interests us). My sense – perhaps completely unfounded – is that much of this movement came about peacefully, in many possible ways. A farmer got hold of seeds from their neighbour and tried them out, and then other farmers got seeds from that farmer, and so on, spreading seeds in a sort of ripple effect. Or maybe seeds moved with marriages, with women (probably) bringing seeds from their village. Or maybe people picked up new seeds as they travelled to foreign places for trade or other reasons. Maybe new foodstuffs were actually part of trades: “I give you this fine bronze dagger for seeds of that new foodstuff you have there”. Or maybe foodstuffs were gifts between rulers.

No doubt some movement of foodstuffs also came about through aggression. For instance, there could have been forced displacement of one group of people by another carrying their own seeds. This could have been the case when farming people, bringing their foodstuffs, cereals especially, migrated into Europe from Anatolia and replaced the original hunter-gathering people there – although I’ve also read that the hunter-gatherers simply got absorbed into the new farming societies; I’ve also recently read that perhaps there were few if any hunter-gatherers left to replace because they had been wiped out by bubonic plague – a bit like what happened in the Americas. Or maybe new foodstuffs were part of the booty of conquest. If you conquered a new land, you checked out its foodstuffs and brought back what you thought could be used by your people. I can imagine that the Ancient Egyptians’ wars against the Assyrians could have been one way new foodstuffs entered Egypt. And it is often suggested that Alexander the Great’s armies came back from the East with new foodstuffs in their baggage (I mentioned something similar in my recent post on Tabasco peppers, suggesting that American soldiers fighting in Mexico in the Mexican-American War of 1846-48 could have brought seeds of the Tabasco pepper back to the US).

However it happened, by the time European colonists arrived in North America, all the foodstuffs in the Big Mac were part of their agricultural baggage. Quite naturally, they brought their foodstuffs with them as well as their culinary habits. Initially, when the colonists were few and the balance of forces more even between them and the Native Americans, they were happy to try Native American food – isn’t that what Thanksgiving celebrates? But as more and more colonists arrived, they pushed aside the Native Americans and created a “little Europe”, mostly eating the foods of their homelands. It was in this context that the Big Mac was born. Basically, it was a European dish created in the USA by Americans of European heritage.

It’s a pity, I think, that not more of the foodstuffs Native Americans were eating have stayed in the American diet. Apart from anything else, it could help make American food systems more resilient in the face of climate change, since the native foodstuffs belong to the American ecosystem while the imported foodstuffs do not. But it would require a lot of work. Many of the foods that Native Americans were eating were wild – there was little farming in North America when the Europeans started arriving, the Native Americans were primarily hunter-gatherers – so the whole process of domesticating them would have to be undertaken. With modern, scientific methods, maybe that could be done faster than in the past. But it would still require time, effort – and money. Who would spend the money? But still, if you take a spin through the internet, you find a lot of people trying to recover Native American foods and dishes. How about merging the old with the new? Could we redesign the Big Mac to make it only with North American ingredients, I wonder?

LUPINS

Vienna, 12 July 2023

My wife and I recently completed our annual hike in the Dolomites. It was, as usual, a wonderful trip. I throw in a couple of photos to give readers a taste of what we saw.

But, wonderful though it was, the hike is not the subject of this post. The subject is a flower.

It was on our last day and we were heading down back into the valley. We had passed the tree line and were walking through woods when we came across this stand of lupins, the flowers glistening blue, pink, and white in the sun.

I have to tell readers that lupins are one of my favourite flowers, especially when they grow wild like this on the side of the road. Upon seeing them, I was immediately reminded of a similar stand of lupins we drove past one summer holiday when my wife and I (the children had already flown the coop) were driving around the north of Scotland. I don’t think I took a photo, and even if I did I have no idea where it is, so this photo from the internet will have to stand in for that Scottish vision of yesteryear.

It also reminded me of an incident from a long, long time ago when I was a boy – maybe 12 years old? – at boarding school. We were on our way back by bus from an away game of cricket when I spotted, close to the roadside and not far from the turn-off to the school, a lupin or two. I decided I would try to dig one of them up and put it in the little patch of land I had been assigned to grow things in (I remember carrots but also marigolds and sweet williams). But the lupins being off school property, I had to get permission from the headmaster. He looked at me doubtfully if not downright suspiciously, but he eventually gave me permission. Thinking about it, I don’t think I would have got permission today. It required me to cross and walk along a main road for 50-100 metres. I suppose school authorities were more lackadaisical then. They trusted us students more, parents were much less likely to sue, and there were considerably less cars on the roads sixty years ago. In any event, off I went, armed with a spade, up through the little wood where we did our scouting on Sundays, crossed the road and walked along it till I reached the patch of lupins, and got to work with my spade. It was a complete washout. I hadn’t reckoned with the stone-hard ground and the plant’s very long tap root. After sweating away ineffectually for 20 minutes, I gave up and went back to the school. I just hope I didn’t fatally wound the lupin which I had targeted. In memory of this incident, I throw in a photo of lupins on the verge of a road.

Of course, lupins have been used as ornamentals in formal gardens for a long, long time. Here is a modern example, lupins in the gardens of Chatsworth House in England.

Personally, I prefer them wild: “We were born / Born to be wild / We can climb so high / I never wanna die”, as Steppenwolf sang a year or so after my futile attempt to dig up that roadside lupin.

I may find lupins beautiful, but I’m not sure that this was an emotion which stirred early inhabitants of the Balkan peninsula who domesticated Lupinus graecus some time before 2000 BC, more or less at the time of the transition to the Bronze Age. Here is a photo of L. graecus in modern Greece.

I would imagine that these Balkan inhabitants, rather than saying “wow! that’s a lovely patch of flowers” would have said something like “hmm, can this plant feed me?”, “can it cure my ills?” or maybe even (given that I’m reading a book about fungi) “can it bend my mind and let me commune with the gods?” Food seems to have been the main reason lupins were domesticated: after the flowers come the beans – not as beautiful but certainly more useful, loaded as they are with plant-based protein.

Or at least potentially more useful, because the beans are actually difficult and possibly even dangerous to eat! Unlike other beans in the legume family, they contain alkaloids which make them bitter to the taste and even toxic. Somehow, though, our early ancestors figured out that if they soaked the beans and washed them well they became edible.

And so started a habit which continues to this day throughout the Mediterranean region, the eating of brined or pickled lupin beans.

I discovered through a colleague of mine who works in Egypt that eating lupin beans is very popular there, especially during the very ancient Sham el-Nessim festival, which marks the beginning of spring. Here, we have Egyptians going out for the traditional picnic, in which lupin beans play a role along with many other foodstuffs.

But my colleague, who is from the south of Italy, told me that they also eat lupin beans in her part of the world, commonly as a snack to be served with a beer, rather than peanuts as might be the case elsewhere. And Peroni beer is the go-to beer.

And you will find lupin bean eaters from Spain to Portugal, from Morocco to Algeria, from Lebanon to Israel and Palestine. And of course in Greece, the original European source of this foodstuff.

I say “European” because it wasn’t only in Europe that people figured out a way of eating lupin beans. The European lupins have a lot of distant cousins in the Americas. They got separated from each other when plate tectonics broke up the ancient continent of Laurasia and the pieces that later became North America and Europe drifted away from each other. Later still, the North American lupins migrated into South America. Which allowed the inhabitants of the high Andes in what is today Peru to domesticate their local lupin some time in 600-700 BC.

Like the Europeans, they learned to eat the beans by washing them thoroughly. The habit of eating lupin beans spread to other parts of the Americas. For instance, there were tribes in Arizona which grew and ate the beans. Eating lupin beans in the Americas nearly died out – it seems the European colonisers and their descendants weren’t particularly interested in this particular crop – but there is now a bit of a comeback. We have here a photo from a project by the Inter-American Development Bank promoting the lupin.

I could witter on at length about the other ways we have made lupins useful to us: as a green manure (like all legumes, lupins have the ability to fix nitrogen from the air), as a source of feed for farm animals (but only after scientists were able to crack the problem of producing a form of lupin with alkaloid-free beans in the 1920s and ’30s). I could also trill on about how they might be even more useful to us in the future: as an alternative to soybean as a feed (this hopefully helping to reduce deforestation rates in the Amazon, where much of the world’s soybean is now grown), as a raw material for making vegan alternatives to meat, egg, and dairy products (lupin beans contain high levels of plant-based protein). But I won’t, because in the end what I love about lupins is their beauty and not their utility (I can now confess to never having eaten a single lupin bean in my life). So I invite any readers who are interested in knowing more about the utilitarian aspects of the lupin to read this post, and I finish with another photo of beautiful lupins, this time from Prince Edward Island in Canada.

WESTMINSTER ABBEY’S COSMATESQUE PAVEMENT

Vienna, 8 April 2023

I don’t understand it, my wife and I have not yet received our invitation to attend King Charles III’s coronation in Westminster Abbey! It’s taking place very soon, on 6 May!

This is a huge problem, because I won’t get a chance to surreptitiously inspect the Cosmatesque pavement laid in front of the Abbey’s High Altar while the assembled Archbishops drone their way through the coronation liturgy.

The fact is, the pavement is covered up almost all the time, to protect it. It’s only during a coronation or other exceptional events that it is uncovered. In fact, the last time it was uncovered was when William and Kate were married in the Abbey back in 2011 (another event to which my wife and I were not invited; have they mislaid our address, I wonder?)

Why my anxiety to inspect the pavement? Well, the Abbey’s Cosmatesque pavement is quite remarkable, simply because it really shouldn’t be there. One finds this style of pavement primarily in and around Rome, where it was developed from the end of the 11th Century to the 13th Century by a number of families of artisans, the most well-known of which were the Cosmati, who have given their name to the style. As a rule, Cosmatesque pavements have white or light-coloured marbles for background, into which have been inlaid triangles, squares, parallelograms, and circles of darker stones. These are surrounded by ribbons of mosaic composed of coloured and gold-glass tesseræ. The result are lovely geometrical designs of swirling colours over the floor. Here are some of the best examples that have come down to us.

Basilica di San Clemente:

Basilica di Santa Maria in Cosmedin

Basilica di Santa Croce in Gerusalemme

Basilica di San Lorenzo fuori le Mura

Basilica di San Saba

The artisans laying down these pavements recycled much of the stones they used from the copious ancient Roman ruins that still littered Rome and its environs; the circles in particular were sliced off columns that couldn’t be used as columns any more. The artisans would dig through old ruins, looking for marble to salvage (with one of their side businesses being selling off the statues which they came across during their digs). This painting by Canaletto is from many centuries later, and it just shows people visiting the ruins in Rome rather than digging into them, but it gives a nice impression of what it must have been like to live with all those ruins around one.

The sources I’ve read talk airily about examples of Cosmatesque work also existing north of the Alps, although the only example they ever cite is Westminster Abbey. I haven’t been able to find a single other example of Cosmatesque pavement outside of the Roman heartlands, not even in the north of Italy (if any readers know of examples outside Italy, please let me know). So the presence of a Cosmatesque pavement in Westminster Abbey is indeed pretty remarkable. How come there is this one isolated example north of the Alps?

The answer to that question lies in the history of Westminster Abbey. The Abbey has always had a special relationship with the English (and later, British) crown, ever since King Edward the Confessor in the 1040s established his royal palace by the banks of the river Thames west of the city of London and decided to re-endow and greatly enlarge a small Benedictine monastery already located there. This included building the first cathedral, the “west minster” (as opposed to the “east minster”, St. Paul’s cathedral, in the city of London). Here, we have a scene from the Bayeux tapestry, showing the funeral procession of Edward the Confessor, bringing him to his cathedral where he was buried.

Thereafter, the English kings patronised the abbey and its cathedral, with all the coronations of English (and then British) monarchs from 1066 onwards (bar two) taking place in the cathedral.

Presumably as a reflection of its special royal status, in the period we’re interested in, namely the second half of the 13th Century, the Abbot reported directly to the papacy and not to any local bishop as would normally have been the case. This meant that it was the Pope who approved the choice of abbot made by Westminster’s monks. Which explains why, in 1258, a certain Richard de Ware, whom the monks of Westminster had chosen as their new abbot, travelled down to Rome to obtain the necessary papal approval. It just so happened that the pope and his court were residing in the town of Agnani, some 60 km south-east of Rome, when Richard arrived (for a while, it was a popular place for Popes to spend their summers). So Richard made his way there. He of course visited the cathedral in Agnani, where he was captivated by its Cosmatesque pavement. I deliberately left this pavement out from the examples I gave above so that I could show it here in all its splendour and imagine Richard de Ware’s feelings when he set eyes on it. The first photo shows the pavement in the main church, the second the pavement in the crypt.

It seems that Richard lusted after this pavement: “I must have it in my abbey church!”, I can hear him cry (in Latin) to the assistants who travelled with him (ever since the beginning of time, Important People have had what the Italians call portaborse, or bag carriers, to accompany them wherever they go).

Richard was probably encouraged to have these lustful thoughts because Westminster Abbey was in the middle of a total makeover. In 1245, England’s king, Henry III, had launched a rebuilding programme of the cathedral, adopting the-then ultramodern Gothic style. I presume that when Richard got back from Agnani, he persuaded Henry that a Cosmatesque pavement in front of the high altar was de rigeur if the cathedral was to be fully at the architectural cutting edge. But it took another ten years for the pavement to be laid. Work on the cathedral’s makeover proceeded fitfully; Henry was always chronically short of funds, and he was constantly at war with his Barons (at one point, he was even their prisoner). But finally, in 1268, after Richard got a team of artisans headed by a certain Odoricus to come from Rome to do the work, the pavement in front of the high altar was finished.

If I’ve repeated the photo of Westminster Abbey’s pavement, it’s to allow readers to compare it better to the pavement in the cathedral of Agnani and the other Roman and Lazian examples which I gave earlier. One fundamental difference jumps out: in Westminster, the background stone – the stone in which the rest of the stones are inlaid – is dark while in the Roman and Lazian examples it is white. I have to say, personally I feel that the Abbey’s pavement suffers from this change in background colour. A white background allows the geometric patterns and swirls to stand out much more effectively. The only reason I’ve found in my readings for this change of colour is that the white Carrara marble used in Italy suffers in damp climates – and heaven knows the UK is damp! But maybe English tastes were anyway for dark stone. Certainly the stone used – Purbeck marble, which comes from a quarry near Bournemouth in Dorset – was popular in English church architecture; it’s to be found in virtually all of the cathedrals in the south of England. Here, we have quarriers of Purbeck marble from 150 or so years ago.

Considering now the design of the pavement, I can assure readers that there is a meaning to the way it was laid out. Cutting through all the symbolic froth, it evokes a sacred centre of the world, what the Ancient Greeks called the omphalion, the navel of the world, which in turn is at the centre of the universe. And it is on that omphalion in the centre of Westminster Abbey’s pavement that the clergy will place coronation chair on which Charles will sit to be crowned, as they have for all the English and British monarchs (bar two, as I said earlier) who have come before him. I show here a photo of the previous coronation, of Queen Elizabeth II – as readers will note, the pavement was covered up that time.

There’s more heavy symbolism to the pavement’s design, alluded to by the Latin inscription which ran around it but of which very little is left today. Luckily, several hundred years ago, someone transcribed it while it was still legible. It said (translated from the original Latin):

In the year of Christ one thousand two hundred and twelve plus sixty minus four, the third King Henry, the city [of London, presumably], Odoricus [the head of the crew which laid the pavement] and the abbot [Richard de Ware] put these porphyry stones together. If the reader wisely considers all that is laid down, he will find here the end of the primum mobile; a hedge [lives for] three years, add dogs and horses and men, stags and ravens, eagles, enormous whales, the world: each one following triples the years of the one before.

According to scholars who have spent many hours parsing this gobbledygook, it shows that the pavement was meant to symbolise not only the world and the universe, but also to predict the number of years to its end. Very reminiscent of Dan Brown’s “Da Vinci Code”!

The stones set into the dark Purbeck marble tell us another story, a story of trade, one of the many which I have recounted in these posts. Looking at the Westminster pavement, we can trace a story of a trade in stones across the Roman Empire, the breakdown of that trade as the Roman Empire collapsed, and – as Europe developed economically – its replacement by a European trade in stones. To appreciate these trade flows, readers have to know that the pavement we see today in the Abbey is not exactly the original. Three limited restorations have been carried out over the ages – one in the mid-17th Century, one at the turn of the 18th Century, and a final one in the mid-19th Century – where some of the original stones, worn or lost, were replaced by other stones.

In the original parts of the pavement, purple and green porphyry are the most abundant inlaid stones. Purple porphyry was the “imperial” stone in the Roman and Byzantine Empires (purple being the imperial colour), and it could only be used in connection with the Emperors and their closest family.

That’s why, for instance, the sculpture of the four Tetrarchs (who between them reigned over the Roman Empire in the late 290s, early 300s AD), which today is set into the corner of St. Mark’s Basilica in Venice, is made with porphyry.

This stone is found in only one set of quarries, located in Egypt’s harsh Eastern Desert. The Romans, and the Byzantines after them, mined it there and transported it all over the Empire. This is a photo of the mountain that the Romans called Mons Porphyris, with remains of the Roman mining town in the foreground.

When the Byzantines lost control of Egypt to the Arabs in the 7th Century, they lost access to porphyry. Thereafter, they were forced to recycle the porphyry already scattered around the Empire.

The green porphyry, on the other hand, originally came from quarries in the Greek Peloponnese.

The quarries were located near the small town of Krokees, not too far from Sparta.

This stone too was traded all over the Empire, a trade that sputtered to a halt after the 5th Century AD as the Empire began to fall apart. The location of the quarries was forgotten and they were only recently rediscovered.

Surprisingly, given the highly symbolic nature of the pavement, porphyry was not used in the central roundel, where the monarchs are crowned. Instead, an alabaster stone was used.

The precise provenance of this alabaster (also used in several other places in the pavement) is not known, but in all probability it was mined somewhere in what is now Turkey but what was in Roman times called Asia Minor.

Odoricus and his crew used a few other stones in minor quantities: africano, a red and black marble breccia, which was also quarried in Asia Minor near what is today Izmir; breccia corallina, a breccia of white marble in a coral-pink matrix, also quarried in Asia Minor, but in what used to be the ancient kingdom of Bythinia; and gabbro, another stone that was quarried in Egypt’s Eastern Desert.

By the time the Westminster pavement was laid down, the trade in these stones had been dead for some 800 years. So contemporary trade was not their source. Just as the stones in the Cosmatesque pavements in Rome were extracted from the Roman ruins scattered around the city, they could have come as spolia from England’s sparse Roman ruins. But Richard de Ware left us a message which suggests that Rome was the source. His grave (which lies on the north side of the pavement) once carried an inscription, which read (in Latin): “Abbot Richard de Ware, who rests here, now bears those stones which he himself bore hither from the City”, in this case the Eternal City, Rome. I can’t believe that Richard’s entourage personally carried the stones back from Rome, like bags of swag slung over their shoulders. I take the inscription to mean that when he got Odoricus and his crew to come from Rome, they brought with them the necessary stones, excavated from the Roman ruins in and around the city.

Interestingly enough, one stone which is common in Rome’s Cosmatesque pavements, but which for some reason Odoricus brought very little of, is giallo antico, a yellow limestone. Here is a nice example of a Cosmatesque use of this stone, in a roundel in the church of San Benedetto in Piscinula.

It was used extensively by the Romans and was mined by them in quarries near Carthage in what is now Tunisia.

The few pieces of this stone in the Westminster pavement have been supplemented by an English stone, Tadcaster limestone from North Yorkshire.

Fast-forward 3½-4 Centuries, to when repairs needed to be carried out to the pavement, and the picture had changed. Stones were being traded once again across Europe. And so, to fill in pieces of missing purple porphyry, ammonitico rosso from the Alps near Verona was used, as was rouge royale, a red limestone from the area around Dinant in Belgium. Any missing green porphyry was substituted either by verde genova, which comes from the mountains lying between Piedmont and Liguria, or verde di Prato, which is mined on the Tuscan side of the Appenines. Where dark-coloured stones needed replacing, a couple of black/grey-black limestones from Belgium were used.

So many interesting things to ponder on! Medieval symbolism, international trade through the ages, political ties between England and Rome in the Middle Ages, and who knows what else! But I can’t do any of this pondering if my wife and I don’t get invited to Charles’s coronation! What can I do to unhook an invite? What favours owed to me can I call in? Let me check my list of contacts for Important Persons whom I can importune to help me get invites. Two measly invites is all I’m looking for!

STOP THE PRESSES! I have just learned that for a limited period just after the coronation, tours are being offered of Westminster Abbey which will include visiting the pavement (shoeless, of course). Unfortunately, all the tickets are already sold out. Who can I buy tickets from, no doubt at highly inflated prices?

GHEE AND THE NEW GRANDCHILD

Our daughter has just given birth! Our first grandchild. Everyone is OK. We have been summoned to Los Angeles, where she lives, to help out over the first couple of months, which of course we are more than happy to do! It allows us to drool over this little, little being – I had forgotten quite how small they are at birth.

But that’s not what I want to write about here! No, not at all. It’s about something that our daughter fished out of her fridge during one of our almost daily WhatsApp conversations with her during the months of her pregnancy, during which we offered much moral support and little advice (it had been too long since we had had our two children; we couldn’t remember anything of any value).

I should explain that the time difference between Los Angeles and Europe is such that our WhatsApp sessions took place in the evening our time and early morning her time. So as we talked she would often be preparing her breakfast. And fascinating dishes she prepared for herself! A little bit of this, a little bit of that, some leftovers from the previous day’s dinner, a drizzle of various sauces, and on and on, until she had a little mountain of food in front of her. And it always all disappeared! That baby was certainly well nourished.

One time, she pulled out a large glass jar full of some yellowish substance and plopped a large dollop of the stuff on her plate. Upon being asked what it was, she replied “ghee”.

Ghee … I had until that moment only had one run-in with ghee, many, many years ago, when my wife and I were living in Paris for a while. My wife was taking French classes – she felt that she had to brush up her school-level French, although I always thought it was perfectly serviceable. In any event, many of her classmates were recent immigrants trying to make a new life for themselves in France. Among them was a young woman from Ethiopia. One day, she invited us round to her place and offered us what she said was an Ethiopian delicacy: a cup of tea laced with ghee. What it looked like was tea with a scum of melted butter floating on its surface. It was … disgusting, is the only word I can use to describe it. It gave off an ineffably sickening smell. Nevertheless, we both managed to down the liquid but politely declined seconds. I for one swore that I would never, ever touch ghee again. When I told our daughter that I definitely did not like the stuff, she declared herself surprised and said she found it delicious.

This radical difference of opinion intrigued me. Of course, there is no reason why me and my daughter shouldn’t disagree on things, but generally on food we were on the same wavelength. So had I been wrong all these years? I decided I needed to investigate ghee a bit further. This I have done in between bouts of feeding the newborn and changing diapers, and I am now ready to report back – and I had better be quick, before the little one wakes up and wails for the bottle.

First, for those who, like me before writing this post, have only a vague idea about what ghee looks like, here’s a photo of a jar of the stuff. This is actually my daughter’s jar; as readers can see, it is well used.

Ghee proper actually hails from the Indian subcontinent, where people use it extensively in their cuisine. In fact, although I swore many decades ago never to touch the stuff, it is more than probable that I have unknowingly eaten ghee in Indian restaurants, perhaps in a chicken biryani

or brushed onto a naan.

But ghee is just one member of the broader family of clarified butters. Just about everywhere in the world where there is a history of pastoralism, there is a history of butter-making. Before the really quite recent advent of refrigeration, one of the big problems with butter – especially in places like India with a hot climate – was how to stop butter going rancid. Clarifying it is one answer, because clarified butter has very long shelf lives, even in hot climates.

Clarifying butter is actually quite a simple operation – or at least it seems to be from everything that I’ve read online (I will immediately confess to never having done it myself). You heat the butter to evaporate the water it contains – it’s this water that makes butter go rancid; the spoiling bacteria need water to do their nasty work. This heating also separates out the whey which butter contains – it floats to the surface and is skimmed off – as well as the casein in the butter – which settles as solids on the bottom. The remaining liquid is clarified butter, or butterfat. These photos show the various phases of the process.

That’s the basic clarifying operation. Ghee makers go one step further. The butterfat and the casein solids are simmered together for a while. This caramelizes the solids, which then impart a nutty taste to the butterfat. It also gives the clarified butter a darker colour. Only once caramelized are the solids filtered out – and often they are eaten by the ghee makers as a yummy snack. We see the two products in the right-hand photo below.

So that’s ghee.

PROMEMORIA: Talk to daughter about trying to make ghee herself. She loves messing around in the kitchen. Maybe this could be a joint project while my wife and I are here.

This being India, ghee doesn’t just play a culinary role. It has important religious functions in Hinduism. For instance, in marriages, funerals and other such ceremonies, ghee is poured into sacred fires, a practice considered to be auspicious. This means, of course, that ghee used in this way can only be made with the milk of zebu cows, animals which are sacred in Hinduism.

That’s fine, but zebu cows don’t produce all that much milk, which makes for a rather restricted supply of ghee. Luckily, given India’s huge population and the latter’s huge appetite for the stuff, ghee can also be made from butter made with the milk of water buffaloes.

These animals give a much more plentiful supply of milk, and – cherry on the cake – their milk contains a distinctly higher level of butterfat than does the milk from zebu cows.

PROMEMORIA: Talk to daughter about her trying ghee made with water buffalo milk the next time (I checked and her current batch is made with cow’s milk). There’s a pretty big population from the Indian subcontinent in Los Angeles, so it’s not impossible that a shop in their neighbourhood imports ghee made with buffalo milk from the Old Country.

Like I said, ghee is but one member of a larger family. The peoples of the Middle East and North Africa also have a great fondness for clarified butter, which they call smen (or sman, or semn, or semneh, or sminn – I have to assume that those transliterating the word into the Roman alphabet have had difficulties capturing its precise pronunciation).

Smen makers go one further than manufacturers of ghee. They will often add herbs during the process, straining them out at the end. This adds further taste notes to the butterfat. Roasted fenugreek seeds are popular, with thyme and oregano also often being added. A lot of salt is often also added, because – again, different from ghee – smen is very often aged, which adds a fermenting step to the process and of course new taste notes. The aging process can sometimes be decades long. The Yemenis certainly make very aged smen, as do the Berbers of North Africa. They bury jars of smen in the ground and leave them there for a good long time – it’s a tradition among the Berbers to bury a jar at the birth of a daughter, then to dig it up when she gets married and use it in the cooking of the bridal feast.

I read that a well-aged smen “has a characteristically strong, rancid, and cheesy taste and smell”. I further read that matured smen tastes very similar to blue cheese. If any of my readers happen to be going to Fez in Morocco, they might be interested to know that there is a square in the old city which is dedicated to the making and selling of smen. Much commentary online notes the “funky smell” of the smen being sold there.

PROMEMORIA: Talk to daughter about trying to track down a local source of smen, to compare and contrast with ghee. There must be quite a large population of people of Middle Eastern and North African origin in the Los Angeles area, and they surely will have their shops. And if it’s the Real McCoy, the smen should be made of goat’s or sheep’s milk, which could allow comparison with ghee made with cow’s milk.
PROMEMORIA: Check with daughter if she likes blue cheese. I think not, but in case she does, discuss if it’s worth trying to get a very mature smen. Question: Is there a Yemeni community in LA?? (or Berber community???)

Since a chance encounter with clarified butter in an Ethiopian context was the start of my (negative) involvement with this foodstuff, I feel I have to mention what the peoples of the Horn of Africa do in this culinary space. Not only Ethiopians but also Eritreans use clarified butter (called niter kibbeh in Ethiopia and tesmi in Eritrea). Like the peoples of the Middle East and North Africa, they add various spices and herbs during the simmering process. These can be spices native to the region, such as Ethiopian sacred basil, koserēt, and Ethiopian cardamon, and/or more universal spices such as our friend fenugreek, garlic, cumin, coriander, turmeric, or even cinnamon and nutmeg. I read that these impart “a distinct, spicy aroma”.

PROMEMORIA: Talk to daughter about also trying to track down a local source of niter kibbeh or tesmi. I know for sure that there is a significant Ethiopian community in Los Angeles. Our daughter took us once to “Little Ethiopia”, to eat in an Ethiopian restaurant. Not sure about the existence of an Eritrean community.
PROMEMORIA: Check daughter’s spice racks, to see what spices she has, which – if she wants – she could add to her home-made ghee to turn into smen or niter kibbeh-slash-tesmi.

I don’t think that the young Ethiopian woman of yesterdecade had put niter kibbeh in our tea, or even ghee; there was no spicy aroma or nutty flavour to that revolting drink. My sense is that she had just made her own batch of clarified butter, but for reasons known only to herself omitted the herbs. I should also say that despite intensive searches on the Internet, I turned up no mention of Ethiopians putting niter kibbeh in their tea, so I’m wondering what my wife’s co-student was up to. I did, though, find a mention of the Mongolians (another pastoralist society) putting clarified butter in their tea, or süütei tsai in Mongolian, so someone really does do it. That being said, the Mongolians don’t make their süütei tsai the way I make tea. A basic recipe would be one quart of water, one quart of milk, a tablespoon of green tea, and a teaspoon of salt. Black tea can be exchanged for the green tea. Our friend clarified butter can be added. Another common addition is fried millet. I wonder if Anthony Bourdain ever tried this concoction in his culinary wanderings around the globe?

Other pastoralist cultures use clarified butter, for instance the Hausa and Fulanis of West Africa (who, I note in passing, call it manshanu, which means cow’s oil).

But I won’t spend time on these other versions of clarified butter, because the app which my daughter uses to record all feedings and nappy changes tells me that the grandchild will soon wake up for the next feed and I have one more extremely important topic to cover.

This post was kicked off by my daughter and me having diametrically opposite opinions about ghee, which as I say intrigued me. Now that I know what ghee is, I have no excuse to make the final plunge: actually eat something with ghee in it, to check: could I have been wrong all those decades ago?

PROMEMORIA: Talk to my daughter about her preparing a dish with ghee in it, that I can try.

Uh-oh, I hear a wail from down the corridor. Time for the next feed, which my daughter will do, with my wife and I hovering around to help out.

PISTACHIO

Sori, 24 May 2022

There are certain foods that somehow, without our being quite being aware of it, my wife and I will methodically demolish if they are put in front of us. Kabanosy sausages very much fall into this category for me.

As for the both of us, berries definitely have this effect (it’s strawberries at the moment, they are pouring into the shops and they are cheap).

But so do peanuts.

And – the subject of this post – so do pistachios.

Put a bowl of pistachios in front of us and before we know it, one will smoothly follow the other until we have popped every single one of them into our mouths – except the pesky ones where the shells are firmly closed and stubbornly resist being cracked open by our aging teeth.

This is really the only way I eat pistachios, and I rather sense that it is the best way to eat them if you want to truly appreciate their unique taste. Sometimes, when I’m eating a slice of mortadella (a rare occurrence in these diet-dominated days, alas!), I will come across thin slices of pistachio embedded in the mortadella.

Quite honestly, it seems to be a waste of pistachios; they don’t materially alter the taste of the mortadella as far as I can make out. My wife will occasionally have pistachio as one of the two tastes she chooses for her post-hike celebratory ice creams.

Researching for this post, I recently tried pistachio ice cream, twice. I was not impressed. In the first case, even though the shop claimed that the ice cream was made with high-quality Italian pistachios with a Protected Designation of Origin title – see below – I could detect no pistachio taste at all. In the second case, there was a pistachio taste but it all came from the pistachio crumbs sprinkled on the ice cream; the ice cream itself had no pistachio taste to it at all. Talking of pistachio crumbs, Middle Eastern and Indian desserts will often be sprinkled with them. For instance, this is a pistachio-sprinkled kulfi from India.

And this is a pistachio-sprinkled mouhallibieh from Turkey – although this dessert originated in Sassanid Persia.

If my experience with pistachio ice cream is anything to go by I’m not sure how much the pistachios add to these desserts; they act more like a garnish. But there are lots of Middle Eastern pastries where pistachios play a more important role as a stuffing, often mixed with various other things. Baklava, for instance, will often have pistachios as the stuffing.

I rather suspect, though, that all the honey and other sugary additions to these stuffings overwhelm that delicate pistachio taste.

On the salty side of things, Moroccans will add a fistful of pistachios to their tajines.

But again, it seems to me that the strong tastes of the tajine will drown out the delicate tastes of the pistachios. Of course, I may be wrong; time to find a Moroccan restaurant here in Milan which makes tajine the right way, to perform a taste test. On top of it, we haven’t had a tajine in a long time – but is it diet-friendly??

I read that Clever Persons Out There have commercialized pistachio butter, the pistachio equivalent to peanut butter. This intrigues me. As I recall from my youth, peanut butter tastes pretty peanutty, so maybe pistachio butter tastes pretty pistachio-y. This needs to be followed up – and pistachio butter definitely exists in Italy, although it goes by the much fancier name of crema di pistacchio (everything about pistachios in Italy is fancier, as we shall see).

BUT, when all is said and done, what is crystal clear is that an excellent way of eating pistachios is one after another: crack open the shell, scoop out the nut, and pop it into your mouth. Mmm-mmm!

In this, we are merely following in the footsteps of our most remote ancestors. Archaeologists have discovered pistachio shells in a dig in Jordan dating back 780,000 years. We’re not even talking Homo sapiens here, but Homo erectus!

So we are in very venerable company when it comes to the scarfing of pistachios off the trees (although it is true to say that we tend to eat them roasted and slightly salted, while our ancestors ate them fresh. On this point, I have read that fresh pistachios are delicious – something else my wife and I need to try; somehow, we need to be near some trees when the nuts are being picked).

I should clarify at this point that there are several species of pistachio trees and that they all offer us hungry humans edible nuts. The nuts which our Homo erectus ancestors were eating in Jordan came from the Pistacia Atlanticus tree, whereas the pistachios we find in our shops today come from the Pistacia vera tree. The nuts from P. vera are much bigger than the nuts from the other Pistacia trees (and the shell harder, which makes their transportation much easier), so no-one really eats these other types of pistachio nuts anymore.

The original home of P. vera is the dry steppe lands that go from north-east Iran through southern Turkmenistan, northern Afghanistan, southern Uzbekistan, and on into Tajikistan and Kyrgyzstan – more or less the region which the Ancient Greeks called Bactria.

Our hunting and gathering ancestors who lived in the area happily munched on wild P. vera nuts. There are still stands of wild P. vera in the area, although they are sadly depleted from their glory days.

Then someone, or probably someones, decided to domesticate the tree. Quite when this happened is unclear, but certainly no earlier than 2000 BCE. After that came the tree’s slow westward migration. It was the Persians who were responsible for that; the eastern marches of their Empires overlapped with the tree’s western range. They brought the domesticated tree to the rest of their Empire. In the process, they gave the nut the name we all know it by: pistak was the nut’s name in Ancient Persian.

It is possible that during this drift westwards the Persians made a fundamental change to the tree’s life cycle, systematically grafting it onto the root stock of one of its cousins, either P. atlanticus or P. terebinthus. If it wasn’t them, it was people in the eastern part of the Roman Empire who did it, where the tree eventually arrived as it continued its slow shift westwards. The Ancient Greek philosopher Theophrastos, whose life saddled the 4th and 3rd Centuries BCE, mentioned the habit of grafting the tree (as well as pointing to Bactria as its original homeland). It is certainly a fact that nowadays almost all commercial orchards of P. vera the world over are grafted onto a root stock. These root stocks are hardier than P. vera, thus allowing the tree to be moved successfully out of its original ecological niche into new ones. But it does mean that all commercially grown P. vera trees are a sort of botanical Frankenstein.

The tree was brought to Italy and Spain in the western part of the Roman Empire during the reign of the Emperor Tiberius. P. vera is still grown there commercially, although production is quite modest compared to other parts of the world. But what these orchards lack in quantity they make up for in quality. The Italians especially have turned their tiny output, mostly grown near Mount Etna, into a high quality product, which has received the EU’s Protected Designation of Origin title and is being aggressively promoted through some savvy branding and promotion.

The fact is, though, that P. vera is a desert plant. The trees can survive temperatures up to 48°C in summer; in fact, the trees actively need long, hot summers for the nut to properly ripen (and of course because temperatures can plunge in desert regions the trees are equally tolerant at the other end of the temperature scale, being able to survive winter temperatures as low as −10°C). Consistent with their desert nature, the trees dislike high humidity levels and their roots prefer to receive modest amounts of water and sit in a well-draining soil. They are also highly tolerant of saline water and saline soil, a big advantage in desert-like areas. All of this to say that the Arabs first, and the Ottomans later, recognized the potential of P. vera in many of the lands they had newly conquered and promoted the tree extensively. As a result, historically the major production area other than Persia was in Syria, around Aleppo, with Turkey also getting into the act. Here is a photo of one of Syria’s pistachio orchards.

Even though, as I have said, there was modest production in southern Europe, it was from Syria that most of the pistachios eaten in Europe came from. The Venetians, those inveterate traders with the eastern rim of the Mediterranean, were the first in this trade. They delivered the Aleppo pistachios they purchased to northern and central Italy (and much later to northern European countries via trade routes across the Alps). In later centuries, when French ships out of Marseilles challenged the Venetians in their trade with the Ottoman Empire, Aleppo pistachios also began to be imported into France. I use this occasion to show what Aleppo looked like several hundred years ago. I don’t want to even think about what it looks like now.

It is from this trade in pistachios – not just to Europe, but more generally – that came the habit of dyeing the shells red or green.

Now, if it’s done at all, it’s just an aesthetic touch. But in the old days, it was a way of masking stains on the shell caused by mishandling during manual harvesting.

So that’s how the global production of pistachios stood until quite recently: Persia, now called Iran, first; Syria second; Turkey third.

Then along came California.

It had long been recognized that California’s Central Valley, with its hot, dry summers, moderately cold winters, and well drained soils, offered ideal growing conditions for the pistachio.

Already back in 1929, an American botanist had gone to Persia to collect about 10 kilograms’ worth of various pistachio nuts from the country’s orchards, taking them back to California, and planting them. After nearly ten years (it takes that long for a pistachio tree to give its first harvest of nuts), he found that only one of his nuts had worked out. That one nut gave rise to California’s pistachio industry. But it wasn’t until the 1980s that the industry really took off – it took quite a while to find the right root stock. Since then, though, Californian production has grown meteorically. This, coupled with the sanctions on Iran (and general economic mismanagement) and the civil war in Syria, has meant that California is now Top Dog in world pistachio production.

But who knows for how long? All sorts of places with the right climatic and soil conditions are looking to grow pistachios, drawn by the high value of the crop (as well as its relatively modest requirements in water). In full production, the trees guarantee more than €10,000 per hectare: I’m not a farmer, but my readings assure me that this is a very good return for an agricultural crop.

In this pistachio Gold Rush, there is one place I’m rooting for: the tree’s original homeland. I mean, doesn’t natural justice tell us that this is really where we should be getting our pistachios from? What right do these other countries have of making money from someone else’s genetic heritage? (this is basically the argument behind the Convention on Biological Diversity). In addition, the ex-Soviet republics of Central Asia need to move away from the environmentally unsustainable crops which central economic planning from the Soviet era foisted on them (think cotton, whose continued production in this region is destroying the Aral Sea). In the arid foothills where the wild P. vera originated, the raising of livestock is particularly harmful, as the animals overgraze the land and lead to desertification – all made worse by climate change. So bring it on! Here we see the land being prepared for pistachio planting in Uzbekistan.

I’m particularly chuffed to see that an international fund, the Global Environment Facility, is actively involved in promoting the return of P. vera to its natural range. I should explain that there was a period in my life when I was deeply involved with this fund; I still wear a cap on my hikes which I picked up at one of their do’s.

The one cloud on the horizon that I see is that if everyone and their dog piles into pistachio growing, then of course supply will soar. So, unless the demand for pistachio soars by an equal amount, the price of pistachios will fall, thus wiping out one of the main reasons people want to grow pistachio trees. The same thing happened in the coffee business. Some two decades ago, the World Bank financed enormous increases in coffee plantations in Viet Nam, with the net result that coffee prices dropped vertiginously and coffee farmers in various parts of the developing world who had been doing quite well up to then, thank you, suddenly found they could no longer make ends meet.

With this sobering thought in mind, let me toss another handful of pistachios into my mouth.

ICE CREAM, SORBET, GRANITA

Milan, 2 May 2022

Whenever my wife and I complete a hike, we like to give ourselves a little treat. In my last post, I described the rum baba I will have after hiking in Liguria, coming off the Monte di Portofino and rolling into Santa Margherita. But the more common treat we’ll give ourselves for completing a hike in Italy is an ice cream. I mean, after a long hike in Italy, when you’re tired and hot, is there any better treat you could give yourself than a gelato?

Given the enjoyment we get from consuming ice creams (my wife especially), I’ve been meaning to dig deeper into this delicious foodstuff for some time now, but have never quite got around to it. My writing of the previous post on the rum baba finally turned thought into action.

Let me immediately be completely up front. For decades now, I have been eating ice cream but I have never, ever made the stuff. The making of ice cream has been a completely closed book for me. Until now.

As usual, I began to read; not just on the making of ice cream but also – given my natural proclivities – on its history. And the more I read – or rather, the more rabbit holes I fell down – the more I realized that the story of ice cream was intimately linked to the stories of the sorbet and the granita.

Not only that, but the stories of all three were intimately linked to the story of the trade in ice and snow. Since it was the latter that allowed the creation of the former, let me start with this.

We are all now so used to artificial refrigeration that we don’t give a second thought to going over to that white, quietly humming box in our kitchens on a devilishly hot day and pulling out cold food and drinks.

But in the history of mankind, that’s a really recent phenomenon – artificial refrigeration has only been around for some 120 years. Before that, on that hot day you could only sweat and dream of that cool, cool beer, and if you had fresh produce you made sure to eat it as quickly as possible before it spoilt. Unless, that is, you were a king or emperor or other potentate, or generally were incredibly rich; one of the 1%, or more likely the 0.001%.

In this case, you had another option, that of paying people to climb high mountains where snow lay even in summer, to collect that snow and bring it back to your palace or other rich man’s pad.

Once there, you would store it in an ice house. Your servants (or probably your slaves) would pack the snow in, insulating it as well as possible (straw seems to have been a popular insulating material; sawdust is also mentioned). Here is a type of ice house used in Persia.

After which, it could be doled out during the hot months to keep food fresh or to make cold desserts with which to turn your guests green with envy when you invited them around for a banquet. I suppose it was the ancient equivalent of a Russian oligarch inviting guests for a spin in his super yacht.

This practice has a long history. There are cuneiform tablets which show that snow was already being carried down to the plains of Mesopotamia in about 1750 B.C.E. The Persians were carrying snow down from the Taurus mountains in about 400 B.C.E. The Greeks did it, as did the Romans, bringing snow down from Vesuvius and Etna, as well as from the Apennines. Snow was carried down from the mountains of Lebanon to Damascus and Baghdad. The Mughal emperors had snow carried down from the Himalayas to Delhi. Granada and Seville had corporations which were tasked with carrying snow down from the Sierra Nevada to these cities. The Spaniards brought the practice to the New World, both to their Andean colonies as well as to Mexico.

In regions where climates were sufficiently cold in the winter for good ice formation on water bodies, a different strategy could be adopted: the ice was harvested during the winter and stored in ice houses for use during the summer. The Chinese were doing this by the time of the Tang Dynasty, if not before. Kings and aristocrats from Europe were doing it by the 16th Century, using ponds or lakes on their large estates to create the necessary ice, which they would then store in their ice houses. My wife and I recently came across this on one of our hikes around Lake Como. We happened to visit one of the old villas on the lake, Villa del Balbianello.

Tucked away in the corner of the grounds, on the cold side of the hill, was this ice house (in which, I should note in passing, the last owner had himself buried).

Rich colonialists in New England and the Canadian provinces copied the practice. But the democratic (and capitalist) spirit of the colonies was too strong. By 1800, businessmen in New England democratized the practice, harvesting ice on a large enough scale to make it affordable for modest households, who could use it in primitive refrigerators.

The ice was delivered to one’s doorstep by ice vendors.

These New England “ice entrepreneurs” even began to export their ice, eventually exporting it as far as Australia! Norway learnt from the Americans and got into the act on a big scale, exporting ice to many countries in Europe. Other European countries got involved in this international trade on a more modest scale: Switzerland exported ice to France, ice harvested in the mountains along what is now the Italian-Slovenian border were exported through the port of Trieste to countries further south in the Mediterranean, …

This flourishing ice business came to a crashing halt when artificial refrigeration came along in the early 1900s. The take-over by artificial refrigeration came in stages. Until quite recently, ice was still being delivered to households (I remember my parents receiving their deliveries of ice in the 1960s in West Africa), but now that ice was being made in a centralized refrigeration plant and not in a lake. And then even the local trade in ice disappeared as just about every household eventually owned their own refrigerator.

Coming back now to the Holy Trinity of ice cream, sorbet, and granita, as I said earlier one of the things all those rich Mesopotamians, Chinese, Persians, Greeks, Romans, Indians and other moneyed folk could do with the ice they had had collected was to have their cooks make cold desserts. What exactly these cold desserts were composed of is a bit of a mystery, but we can guess that the ice, no doubt crushed in a mortar, was mixed with honey or various fruit-based syrups and served to guests, perhaps sprinkled with petals, seeds and other such niceties. Something like this – without all the niceties, though – was quite a common summer street food in Italy in the 19th and early 20th centuries, made affordable by a plentiful supply of cheap ice – indeed, you can still find it to this day in one or two places in Rome, under the name of grattachecca.

Basically, ice is grated from an ice block and put into a glass, onto which are then poured various types of syrups – black cherry, tamarind, mint, orgeat, coco, lemon, you name it …. Simple, cheap, and cooling on a hot summer’s day. If any of my readers are in Rome on a hot summer’s day and want to try a grattachecca, this is one of the places you can still get it.

I’ve never had a grattachecca, but I can imagine one drawback with it. When it’s still cold you take a mouthful of the mixture and end up swallowing the now-watery syrup and then sucking on tasteless pieces of ice. And when it’s warmed up all you’re having is a cold drink.

Then, in the 16th Century in Europe, came a revolutionary discovery. Someone, somewhere discovered that if you put salt on ice you can actually drop the temperature to below 0°C. Anyone living in a country with cold winters is familiar with this phenomenon. It’s behind the use of salt on roads to melt black ice. I won’t go into the science behind the phenomenon, fascinating though it is. I’ll just say that you can drop the temperature to as low as -20°C in this way! I can’t stop myself throwing in a so-called phase diagram for salt solutions. They’re kind of neat, and any of my readers who have studied some science at some point in their lives can have fun looking at it. Other readers can skip it.

It may not be immediately obvious to readers why this was important to our particular story. But what it meant was that cooks finally had a way of freezing things rather than only being able to cool them using ice from the ice house. We’re so used to having artificial refrigeration at our fingertips that we can have difficulties understanding what a revolution this was.

As far as our story is concerned, this was the key to making granita, sorbet, and ice cream. That snow brought down from the mountains or the ice harvested from a nearby lake were now no longer an intimate part of the dessert; instead, mixed with salt, they became merely an operational material in the making of that dessert. Center place was now given to various sweet concoctions which cooks came up with and which they then froze.

Or actually, as far as our Holy Trinity is concerned, partially froze. Because if granite, sorbets, and ice creams were truly frozen, they would be hard as rock and completely inedible. They needed to be cold but soft enough to be scooped up with a spoon – or bitten or licked off, as we see these French ladies, post French Revolution, doing with gusto.

Here, sugar is key. Just as salty solutions of water freeze at lower temperatures than pure water so do sugary solutions. In effect, what happens as you cool sugary solutions below 0°C is that the water molecules freeze, creating crystals of ice, while the sugar molecules do not. The result of this is that as more and more water molecules are pulled out of the sugary solution to form crystals, so the remaining sugary solution gets more and more concentrated. In addition, the sugar molecules get in the way of the crystallizing water molecules and impede them from ever creating big ice crystals. The net result of this is a whole lot of small to tiny ice crystals scattered throughout a very sugary syrup. It is primarily this that gives granite, sorbets, and ice creams their cold but semi-solid consistency (primarily, but not wholly; another ingredient, which we’ll get to in a minute, is present in sorbets and ice creams, and is very important in ensuring that semi-solid consistency).

But what were the sugary solutions that cooks began to freeze? And to answer this, we have to look at the history of a sweet drink called sharbat. The roots of this drink are in Persia, where it continues to be drunk to this day.

Originally, it was simply sugarcane juice (sugarcane had been brought to the Persian lands from India in the 8th Century). But to this base Persians added various things: syrups, spices, herbs, nuts, flower petals, and what have you. And, if you were a very rich Persian, it was cooled with that snow and ice which you had paid handsomely to have brought down from the high mountains. The Turks adopted the drink, calling it şerbet. And then the Venetians, and possibly other Italian traders who traded with the Ottoman Empire, brought the drink back to Italy, calling it sorbetto. The Turks helpfully created ready-mixed, transportable şerbet bases to which water could be added; these came in the form of syrups, pastes, tablets, and even powders. Since cane sugar was not yet readily available in Europe, I’m guessing that it was in one of these forms that şerbet first entered Italy and then other European countries. Certainly in the 17th Century the UK was importing “sherbet powders” from the Ottoman Empire (and no doubt these powders are the ancestors of that revolting powder now sold in the UK as “sherbet”, which tastes horribly sugary and fizzes in your mouth when you eat it).

This sugary drink was perfect for our new freezing process. Without wanting to fly any flag too ostentatiously, I think it was the Italians who first applied the process to the sorbetto drink and basically turned this drink into a semi-solid dessert. Recognizing the origin, the granita was initially called the sorbetto granito while the sorbet was called the sorbetto gelato. With time, the former simply became known as the granita and the latter as the sorbetto (while the gelato bit got assigned to the ice cream).

But what actually is the difference between the granita and the sorbet? Two things. The first is the size of the ice crystals. In the granita, they tend to be larger than in the sorbet – but not too large! Otherwise, you would end up with something like the grattachecca. It’s the larger crystals that give granita its granulous feel in the mouth (hence the name). One can fix ice crystal size by playing around with the amount of sugar (the less sugar, the larger the crystals) and by the amount of stirring one does as the solution is freezing (the more stirring, the smaller the crystals). You have here a strawberry granita. Notice the bun in the background; in Sicily especially, where the granita is very popular, it is common to eat one’s granita with a bun.

The sorbet, on the other hand, has tiny crystals. And it has a secret ingredient: air. Someone, somewhere had the idea of constantly churning their sorbetto as it was freezing, rather than churning it from time to time as is the case with the granita. Not only did this constant churning stop the ice crystals from growing, it also introduced a lot of air into the mix. The tiny ice crystals made for a much smoother sensation in the mouth, while the air led to a softer product (and to higher profit margins since the air was free and it puffed up the volume). Staying with strawberries, here is a strawberry sorbet.

Another someone, somewhere invented a machine specifically for making sorbets, known of course as a sorbettiera in Italian and a sorbetière in French. Here’s a model from the late 1800s.

Which brings us to ice cream. Yet another someone, somewhere had the bright idea of adding cream and egg yolks to the sorbet mix. This complicates the science even more, because with the cream you have added fats to the mix and as we know fat and water don’t mix, which is where the egg yolks come in. They act as an emulsifier, which is a fancy term for something that gets molecules unwilling to mix to do so. I suppose the idea was to make sorbets “creamier”, or maybe someone was playing around in a kitchen, decided to see what would happen if you added cream and egg yolks and hey presto! ice cream was born.

Otherwise, ice cream was made like sorbet: constant churning and dragging in of air. Voilà! Or maybe I should say Ecco! because I’m almost certain Italians invented ice cream. Staying on theme, here is a strawberry ice cream.

As I said earlier, since air is free and puffs up the volume of the product it’s very much in the interests of manufacturers of low quality ice cream to get as much air into their product as possible. Which leads to that disgusting ice cream which comes out of a machine like toothpaste and looks like this.

This revolting product is my first memory of ice cream, bought from a truck like this one.

They nearly put me off ice cream for life. It was only when I came to Italy that I began to enjoy ice cream.

Now as I say, I’m almost certain that it was the Italians who invented both sorbet and ice cream. But it was the French who really put them on the map – the must things to serve your guests. And in those days at least, as far as tastes were concerned, where the French went the others followed.

It was a café – another novelty of the age – that made sorbet and ice cream all the rage. The Café Procope opened its doors in 1686, in the reign of Louis XIV. It was established by an Italian, a Sicilian to be precise, by the name of Francesco Procopio Cutò.

Cutò emigrated to Paris at the age of 19. After working for a couple of years as a garçon in someone else’s café, he managed to scrape enough money together to buy the-then oldest café in Paris at the tender age of 21 and had enough hubris to give it his name. It was a fantastic success; all the chattering classes of the time came running to his café, and devoured its famous sorbets and ice creams. As far as sorbets were concerned, the café offered 80 different types! Some of the more popular tastes were mint, clove, pistachio, daffodil, bergamot, and grape. I’ve not been able to discover how many types of ice cream the café offered but presumably the listing was just as long.

From the Café Procope the sorbet and ice cream entered the kitchens of the Parisian moneyed classes, and from there they entered the kitchens of the European moneyed classes more generally: all the rich Europeans wanted to ape the French rich folk. And from there, they spread to the kitchens of more modest middle class households: everyone wanted to ape their social superiors. And from there, the industrial revolution turned the ice cream especially (not so much the sorbet) into a cheap and not terribly good product, to be consumed by the masses on their day out at the seaside.

So it is with many, many products. Luckily, though, the Italians still make high-quality but affordable ice creams, which my wife and I can enjoy after a long, hot and tiring hike. Thank God for that!

CHINOTTO

Milan, 20 January 2022

Dedicated to my son, who has a predilection for chinotto

My wife and I have just returned home from visiting our daughter and her fiancé in Los Angeles over the Christmas-New Year break. One of the things we did while we were there was to visit the Huntington Gardens. For any of my readers who like gardens and who happen to be in LA, I highly recommend a visit to these gardens. We’ve been to them several times now, and we never tire of going back. There is always something new to see – as was indeed the case this time, when we stumbled across this tree.

This is a Citrus myrtifolia, or the myrtle-leaved orange tree in English. Or – more importantly for this post – the chinotto in Italian. And indeed that was the name given on the plaque below the tree, which is why I took a photo of it (why I did do this will become clear in a minute). As sharp-eyed readers will notice, the fruits do indeed look quite orange-like, and in fact the chinotto came about from a spontaneous mutation at some point in the past of the bitter, or sour, orange (the one used to make orange marmalade, and which is itself probably a cross between the pomelo and the mandarin orange; as I’ve mentioned in a previous post on the citron, citrus family members absolutely love hybridising among themselves). Where precisely this mutation event took place is unclear. There is a romantic version, much repeated throughout the Internet, that it took place in China and a plant or two was brought to Italy in the late 1500s-early 1600s by an Italian sailor hailing either from Livorno in Tuscany or from Savona in Liguria. Since it is a Chinese plant, the story continues, that explains the name. More sober-headed people have pointed out that there is no trace of this tree in China – or in South-East Asia, the original home of the sour orange, for that matter – which suggests that the mutation took place elsewhere, probably somewhere in the Mediterranean basin since it is only found there. According to this version of events, the plant got its Italian name because to the Italians it “looked Chinese-like”, referring to the fact that the fruit looks quite like a mandarin orange, which does indeed come from China. I throw in here a close-up photo of the fruit, which I think readers will agree looks quite mandarin-like.

Personally, I am more inclined to the sober-headed creation story, although in the end the origin of the plant is not of any importance to the rest of my story.

Moving on, then.

As readers might surmise, since the sour orange is bitter in taste so will its offspring be. And indeed the chinotto is very bitter, even more so than the sour orange. Given this state of affairs, I can’t quite understand why anyone would have bothered to grow the plant, but people did. Perhaps it’s because we are so inundated with sugar and sweet tastes nowadays that we can’t imagine that our ancestors might have had a greater inclination to search out sourer, bitterer tastes than we do. That being said, the use of chinotto really took off when it was combined with sugar, leading to various plays in foods and drinks between sweet and sour (a concept which was the subject of a post I wrote some years ago).

Which leads me to chinotto – the drink this time, not the tree or the fruit. It is this which my son has a predilection for and why I dedicate this post to him.

Unless my readers are Italian or have an immense curiosity about foods and drinks from around the world, they will never have heard of this drink. I certainly never had until I met my wife and arrived in Italy. One day, when we were in a bar, she suggested that I try it, which of course I did (I always do everything my wife suggests me to do …). I will be frank, I did not like it. It rather reminded me of another drink I had tried many, many years ago in Canada, root beer, which I also rapidly put aside. But in Italy, chinotto has an enthusiastic following (my son being among them). So that readers may have an idea of what we’re talking about here, I throw in a picture of several of the better known brands of chinotto currently on the Italian market.

To give readers a few more details, it’s a non-alcoholic drink, fizzy, dark in colour, sweet with a hint of bitterness given to it (supposedly, as we shall see) by chinotto. In all this, it is quite similar to Coca Cola, and in fact in the initial periods of its life it was often advertised as Italy’s response to Coca Cola.

When exactly chinotto was invented is a matter of intense debate among the small band of chinotto aficionados. It might have been in the early 1930s (when it could have been a response to the Fascist government’s desire to rid Italy of all foreign barbarisms, in this case Coca Cola), or it might have been in the late 1940s (when it could have been created through a desire by local entrepreneurs to cash in on the enthusiasm for all things American, in this case Coca Cola). Whichever it was, it became immensely popular in the 1950s and 60s. Here we have a group of young men drinking chinotto at a bar in the 1950s.

While here we have one of the more popular brands of chinotto being delivered to those bars.

And here we have a photo of another of the more popular brands of chinotto advertising its wares with huge bottles installed on cars which cruised through towns and cities as they delivered their bottles to bars.

Which brings me of course to the bright and cheerful posters which were used in those years to persuade people to buy chinotto; as I said in my previous post on Aperol, no-one needed to buy this kind of product, they had to be made to want it. Here is a medley of such posters, taken from the 1950s.

Sources: here, here, here, here, here, here

In the decades at the end of the last century, chinotto drinking went into decline, being viewed by the younger generations as something only yokels from the countryside would drink. But it is now having something of a comeback! And as the photo above shows, Italian drinks companies have been quick to jump on the bandwagon and offer updated versions of chinotto worthy of the 21st Century. This comeback, though, has been accompanied by a drumbeat of criticism from people who say that these commercial products actually have little if any of the chinotto fruit in them, being mostly sugar and fizzy water with lemon and orange aromas being added in the place of chinotto. Which may well be true because at the same time there are alarms being sounded at the disappearance of the chinotto tree; it is becoming an endangered species.

All this leads me to report here a recipe for any brave souls (like my son, for instance) who would like to make their own chinotto at home.

Start by making a good strong espresso coffee (yes, I was also surprised by this, but there you go) – two espressos for a litre of chinotto should do nicely. While still hot, dissolve some 4 tablespoons of raw sugar into the coffee (yes, it’s a pretty sugary drink; you can try molasses if you can locate any). Add about 4 tablespoons of syrup of chinotto (which adds even more sugar, as we will see). Mix well. Pour into a litre bottle. Add the juice from one sweet orange and one lemon. Slowly fill up the remainder of the bottle with sparkling water. Turn the bottle upside down a few times, to mix everything – of course, you must do this slowly so as not to lose the fizziness! Put in the fridge to chill, et voilà!

I will admit that readers may find it hard to lay their hands on syrup of chinotto. There are some companies which are devoted to the chinotto cause and still make it. Readers can try ordering it online.

Here too, though, I can suggest a recipe for making the syrup at home (which does, however, presuppose having a source of chinotto fruit; all I can say is, buy a tree, it will help to save it from extinction and it makes for a very nice balcony plant). Place several green, unripe chinotti in salt water for 25 days or so, changing the water every five to six days. Fish the fruit out and shave off a thin layer of rind (this contains much of the fruit’s bitterness). Put the fruit back in salt water for another week or so, after which boil them for 30 minutes to an hour. Now place them in fresh water for four-five days, changing the water 2-3 times a day (this is to get rid of the salt). At this point, prepare a syrup of sugar – two parts sugar to every part water – boiling it to get the sugar to dissolve. Place the chinotti in the syrup for two weeks. You will end up with a sugar syrup with a sharp taste of chinotto. The now candied chinotti can be taken out and left aside or used in pastries.

Mentioning these candied chinotti allows me to introduce what seems to me to have been a wonderful habit in Italian (and to some extent French) bars in the 19th Century. The bars would have looked something like this.

On the counter, clients would find a ceramic bowl – the best came from the Savona region with its typical blue and white designs. This photo gives an idea of what we are talking about, although I’m sure the bowls on the counters wouldn’t have been nearly so grand.

The bowl would contain candied chinotti drowned in Maraschino – this is a liqueur made with Marasca cherries, which are slightly sour cherries. At the end of a meal as a digestive, the client would ceremoniously fish out a candied chinotto from the bowl, using a ceramic spoon to do so, and eat the chinotto, thereby giving himself a shot of both sweet and sour.

You can make other products with chinotti: a liqueur, of course; given its relation to the sour orange, a marmalade, naturally enough; sweets; chocolate-covered candied fruit; even a perfume. I would suggest to readers to buy all these products, to save the chinotto from extinction; they are all available on-line. Savona, in Liguria, which was once a major producer of chinotti, seems to be at the vanguard of these efforts to save the plant. I will suggest to my wife that we visit Savona one of the next times we go down to the sea (it’s a train ride away), to explore all these chinotto products and do our part in saving the plant for posterity.