Vegetable

Another dish often prepared for the panarda (page 50), the sausages are rubbed with olio santo, wrapped in Savoy cabbage leaves, and grilled over wood. Because lamb fat can give up an aggressive, even disagreeable, flavor, overpowering the savor of the lamb itself, pork fat is recommended to keep the sausages full of juices and to support their intricate spicing.

II Gran Sasso is the highest peak of the Apennines, surging up from the sea, a beast longer than twenty miles, a great-winged harpy, petrified, iced in flight and leaving only a slender shelf of coastal plain in its wake. And hitched halfway up its magnificence sits the medieval fastness of Santo Stefano di Sessanio. One meets few of its two hundred folk on a Wednesday evening’s sunset walk through its catacombs and labyrinths, peering into the unbarred doors of abandoned houses that spirit up invention and half-light musings. Inside the bar—there is always a bar—a Medici crest embellishing its door, the briscola squad is hard at play. Curious at what could bring us forty-five hundred feet up into the January cold that afternoon, we told them we were looking for lentils. Sometimes I can still hear their laughing. But they found us some lentils, the last of that year’s harvest, they told us, and they convinced us to stay the evening, the night, in a little locanda, an inn, closed for the season but of which one of them was the owner. Of course we stayed and of course we cooked and ate the beautiful black lentils that looked so like a great bowlful of glossy jet beads and of course we drank beautiful wine. And afterward we slept close by the fire. Though it is hardly traditional to adorn this humble soup with cream, when our host offered it with the willowy dollops melting into its warmth, it tasted like a dish as old as the mountains’ secrets. And I would never again eat it any other way. The ennobling of the soup with saffron is common in many dishes of the region but only for these last half a hundred years. Fields of crocus have flourished, though, for centuries in the peculiar micro-climate of the high plains of Navelli and Civitaretenga, since a curious village monk, when sojourning in Spain, folded a fistful of their dried seeds in his handkerchief and tucked them in a prayer book. The monk sowed the seeds first in the monastery gardens, and when the flowers bloomed and he harvested their pistils according to the rites he learned in Spain, he and his brothers planted whole fields of the sweet flowers, desiring to use the saffron as a pharmaceutical and as a colorant for ceremonial vestments. Still, the old monk’s is the only saffron cultivated in Italy.

...in the style of Nereto. An old Longobard town in the north of Abruzzo’s province of Teramo, Nereto grows walnuts and breeds turkeys. And when the turkeys grow fat on the walnuts, their just-dressed flesh, roasted with aromatics, indeed tastes of the sweet, smoky nuts. A classic dish for Christmas there, I fix it for our Tuscan version of Thanksgiving. And because our local turkeys, as is likely the case with yours, do not feed on walnuts, I gift the bird with a luscious paste of them smoothed under the skin of its breast. I like the Neretese-inspired turkey infinitely better than the more famous tacchino alla Canzanese, turkey in the manner of Canzano, which typically asks that the bird be relieved of his bones and poached with a calf’s foot and knuckle, then cooled and presented in its jellied broth.

The Abruzzesi have long feasted on wild rabbit and hare. The formula for their preparation traditionally employed some version of al coccio—the braising of the rabbit in a terra-cotta pot. They might first brown it in olive oil with garlic, then cook it quietly with rosemary in white wine, perhaps enriching the dish with a dose of tomato conserve and finishing it with a handful of stoned olives. The peasants typically cooked rabbit in this mode, as it was a carne secca—a dry flesh— and hence deemed inappropriate for roasting. But in the late fifteenth and sixteenth centuries, the brigade of serfs who cooked in the castles and villas of the nobility in the province of Pescara soon learned from their masters that all it took was a blanket of some sort—a quilt of buttery crust, a rasher or two of fat prosciutto or pancetta, even a few leaves of cabbage would do—to keep the scant juices of the little beast from becoming vapors in the heat of a wood oven.

Agnello Piccino, Piccino, Picciò (Delicate, more Delicate, The most Delicate Lamb of all). Just outside the village of Campo di Giove—Field of Jove—southeast of Sulmona, there lives and works a butcher who is also a chef of sorts, roasting and braising, as he does, some of his wares in a great, old stone bread oven that sits behind his pristinely stuccoed shop. His clients come sometimes to buy their lunch or their supper still warm and fragrant, readied for the table. Though it was achingly cold on that February morning when first we came upon the butcher at work in his outdoor kitchen, we joined the long, decorously kept line that wound its way from his ovens down the country road. We offered our good-days to the mostly women in whose midst we now stood, women typically Abruzzese, with serene, high-boned faces. They carried their pots and casseroles in sacks or against a hip and, when they felt our interest, they talked to us a bit about the dishes for which the old butcher was celebrated. Mutton braised overnight with tomatoes and onions and red wine; pork braised with bay leaf and garlic and peperoncino in Trebbiano d’Abruzzo; tripe and pancetta with tomatoes and yet more peperoncino; kid roasted with centerbe (an artisanly distilled liqueur made with mountain herbs). Long and reverent was their litany, but when one of them spoke of his agnello da latte—of suckling lamb that he braised only with butter in a sealed copper pot—there came a swift agreement that it was his piatto prelibato—his dish of greatest refinement and delicacy. As the gods would have it that day, the butcher had not prepared agnello da latte but intinglio di agnello allo zafferano (page 47), which, when it came our turn, he packaged for us in a little plastic tub and on which we later lunched in the car with the motor running. It was luscious. We returned in the afternoon, forsaking the day’s program, to beg its formula and to know when the mythical angello da latte might be forthcoming. Il macellaio, the butcher, shook his head on both counts. The suckling lamb in the sealed casserole he prepared only when he found lambs of just the right plumpness and age whose mothers fed only on certain grasses. He turned to the next question. “Una ricetta è una questione di cuore, signora mia; è molto personale,” he said. “A recipe is a thing of the heart, my lady; it is most personal.” I simply looked at him, neither beseechingly nor with delusion, and proceeded to tell him how I thought it had been accomplished. I spoke for a long time, I suppose, he never interrupting even as clients accumulated around his cold white cases. I sealed my discourse by asking why he’d used imported saffron rather than the milder one harvested locally up near Navelli. By now, he was laughing, mostly at my accent, I thought, which is distinctly Northern and often unpleasant to southern ears. At a point much later, after we knew each other longer, he confessed it was only my determinazione—determination—that had made him laugh. The butcher, at least with words, never told me if my understanding of his beautiful lamb stew was correct, but each time I make the dish, I know that the pungent, melting result is a fine tribute to him. And so, when Campo di Giove sits even remotely on our route, we visit, happy to see our friend and hoping to find agnello da latte. We are always a day too late, a week too early. Someday our timing will be divine. Curiously enough, though, the butcher, without my asking for it, one day told me its formula.

Perhaps until the beginning of this century, there came always, in the severe mountains of the Abruzzo, a haunting desperation with the first days of May. Bankrupt of the thin stores conserved to abide the incompassionate winter—their handkerchief-sized patches of earth sown a few weeks before—the contadini (farmers) waited then for the land to give up its first nourishment. Often it came too late and many died. And even as time brought more mercy, these terrible days were remembered, the pain of them soothed by a simple ritual. The story says that on the first of May, sette fanciulle virtuose—seven young virgins— went from house to house in a village in the Marsica, the area that suffered most in the past, and begged whatever handful of the winter food that might remain in the larders. And, then, in the town’s square over a great fire in a cauldron, the fanciulle prepared a beautiful pottage to share with all the villagers, to bring them together, to warm them, to keep them safe. The potion was known as la virtù—the virtue. The soup is still made, ritualistically, faithfully, each first of May in many parts of the Abruzzo—most especially in the environs of Teramo, as well as in the Marsica—now more extravagantly, brightening the humble dried beans with spring’s new harvests. Employing even a handful or so of all the ingredients results in a great potful of the soup, assigning it thus as a festival dish. On some sweet day in May, invite twenty-nine or so good people and make the soup for them. The tail of a pig and one of his ears, though they are traditional to the soup, seem optional to me.

The transumanza is all but a faded pastoral ritual in the Abruzzo. Once three million sheep and lambs were guided each year from summer mountain pastures to the winter lowlands and back again, but now—with the flocks reduced to several hundreds of thousands—they are transported in huge, canvas-roofed vans. And thus the pastoral life is in suspension, lulled into a smaller, less dramatic sort of existence that permits the shepherd to stay fixed, to have some dwelling or other as a home. Before, he lived with only the sky as refuge. His nobilities and his indignities, his dreaming and sleeping and, often, his dying, were fulfilled in the open air. But to hear stories from old men who, as boys, were raised to be shepherds, whose youth, nomadic and primitive, was spent in the waning epoch of the transumanza, one thinks it might hardly have been a life of desperation. Its very solitude was often its gift, say the old men. In his aloneness, the shepherd honed a curiously grand capacity to listen and discern. He became a piper of sorts, free to move about from village to village, and thus to transport to the hungry ears of each place his accumulation of stories. He was a folkloric hero, an exotic who lived by the graces. The old men smile deep in their eyes when they speak of they who live and die hanging tight to the fancy that security is palpable as a jewel. And, so, having heard the dusty memoirs and the swollen legends recounted by the old shepherd romancers, of the austere dishes they recall being cooked out in the open over their fires or under the shelter of some ruin, we wondered if someone, somewhere, might be cooking them still. Having just billeted ourselves at a modest hotel, La Bilancia, in the environs of Loreto Aprutino, spurred by the repute of its kitchen and cellars, we approached our host. Sergio is a gallant man with a burly sort of gentility. He said how strange it was that the circle had closed so quickly, that in his own lifetime, foods representing poverty had come to be of historical, gastronomic, interest to a stranger. We followed him into the kitchens, the parish of his wife, Antonietta. It was she—one who had every comestible at her disposal, kitchens with the square footage of a small village, four chefs at work under her soft-spoken guidance—who offered to cook the old dishes. They were, after all, her childhood food, the consoling plates of her grandmothers. She explained that the Abruzzesi, even when their means invite them to eat more extravagantly, still cook the old dishes at home. “They still comfort,” she said. “They are cherished, they are our nostalgia.” Too, she mused, this was not so true in some other regions where the foods a people ate when they were poor were fast set aside in better times. And so, because her clients partake of these dishes at home, it is other foods they long for when they sit in her dining room. Hence, it was a somewhat singular occasion for Antonietta to prepare the old foods. She set to making her lists, dispatching us on a mission to the nearby town of Penne to find a certain flour, a certain dried bean. Antonietta cooked two of her own preferred dishes from the traditions of the transumanza, from la cucina povera. And that evening, the immense room filled with guests vanquishing great hefts of roast lamb and fricasseed veal and saddle of hare and generous plates of maccheroni alla chitarra with a sauce of wild boar. She sat with us, her impeccable white cook’s bonnet always in place, eating the simple food with an unembarrassed appetite. We, too, loved the dishes, as much for their own goodness as for the images they lit. The rough pasta dough is made from three flours and hand-rolled. Cut into rustic strings, this is not the ethereal pasta of the refined cucina whose destiny it is to linger about with shavings of white truffle or the belly of some poached lobster. It is the coarse stuff that is homey sop fo...

…in the manner of Ellisabetta. Abruzzesi women seem congenitally beatific. They endure, they temper, they are faithful to their own notion of life and betray none of the gnashing dramatics of those Italian women who seem to burlesque passion, who remain in pain eternal, fanned if only by the postino’s tardiness. The Abruzzesi are intrinsically more dignified than those. As wives and mothers, the Abruzzesi seem more revered than leaned upon. Not the archetypal massaia, farmwife, a woman of the Abruzzo historically worked the fields, made bricks, and piled them up into rude buildings with the same good sentiments with which she told fables to her children and suckled her baby. There are many stories, in fact, of women of the Abruzzo that I might tell you. I could tell you about Francesca Cipriani. Well into her seventies, slender, of fine bearing, her long, silver hair pinned up under a kerchief, she speaks eloquently of what it is to live in an isolated mountain village at the end of this millennium. She knows very well that hers is the last generation with the will to stay there inside the small rhythms of its solitude. She is of the village of Campotosto, long and still famed for its plump, rough-textured sausages. She is one of the last artigiani—artisans—who build, by hand, the mortadelline di Campotosto. We were hard put, though, to talk her into selling a few of them to us. She said that this last batch had not yet had time to age properly and that she simply would not sell them in their unfinished condition. We told her that we had a woodshed much like hers and that we lived, not so high up as she, but nevertheless, in the mountains and that we would promise to hang the little sausages there in our own crisp, cold, oak-scented air. She consented. As we were driving away, she raced after the car, counting on her fingers and calling to us, “Lasciatele appese fino al giorno di Pasqua e a quel punto saranno perfette”—“Leave them to hang until the day of Easter, at which point they will be perfect.” We did exactly as she said, taking Francesca’s mortadelline from the woodshed on Easter morning, slicing them thickly, and eating them with a soft, buttery pecorino bread for our Easter breakfast. And then I could tell you about Elisabetta. We found her in the countryside between Anversa and Cocullo. We saw a sign fixed to a tree, penned in a child’s hand, we thought, that read, LA VERA CUCINA ABRUZZESE. COME ERA UNA VOLTA. THE TRUE COOKING OF ABRUZZO. AS IT ONCE WAS. It was, after all, nearly noon, and the invitation was, indeed, irresistible. We pointed the car, as the sign’s arrow indicated, down the narrow, scraggly lane. We stopped in front of the only house. There was a puppy sitting among the weeds and wildflowers, a starched, white napkin laid before him like a tablecloth and beset with various little dishes. After wishing him a buon appetito, we turned to the door. Another sign, in the same child’s hand, invited us to ring the bell if we were hungry. We rang the bell. And there came Elisabetta. A rosy wool skier’s cap pulled low over her brow, her thin, tiny body swathed in long skirts—one piled over another for warmth—and scuffed black boots composed her costume, all of it ornament to her caffè-latte-colored skin and the great, gray sparklers she had for eyes. Elisabetta, now seventy, began her career as a restaurateur at sixty-one. She was just coming into her stride, she told us. Since we had arrived much too early for lunch, she sat us down in the kitchen in front of an old whisky bottle filled with cerise-colored wine and two tumblers. She puttered about, chopping and stirring and such, talking about her life, her adventures, how, when her then twenty-year-old son was sent to Sicilia for his military service, she went along. Because she feared the boy would miss her too much and because she feared, too, she migh...

This is a substantial soup classically made from fresh fava beans and a dried sort of bean/pea hybrid called la cicerchia, whose taste and texture are very like that of the fava when it is dried. This version, asking only for the dried favas since la cicerchia is not readily found in America, yields a rich, smoky flavor that is wonderful against the comfort of the warm crunch of the bread.

The cooling green tint of the sauce, its reserved, sensual sort of piquancy, make this a pasta good for high-summer lunch or supper after insalata di cantalupo (see page 22).

Abbacchio, a long-ago Roman term for a newborn lamb, is the prescripted dish of Easter. And older than history is the innocent, rousing scent of it roasting with branches of wild rosemary, curling out from the kitchen doors of the trattorie in the Trastevere on Sundays in the spring, beckoning one to table together.

Here is a simple presentation of the components of Rome’s saltimbocca embroidered with spring peas and tomatoes.

From the somber mountain village of Amatrice in the Abruzzo—one of the areas from which have emigrated, to other regions of Italy and throughout the world, many cooks and chefs—was born the famous pasta all’ Amatriciana, prepared faithfully by the pilgrim cooks wherever they go. One evening in Rome, an Abruzzese cook asked if he might offer a different pasta to us, the one most nostalgic for him. What he presented was, indeed, pasta all’ Amatriciana, simply made without tomatoes. In dialect, its name contracts into gricia.

Twenty kilometers from our home sits the bustling Latian village of Acquapendente. There we find our trustworthy pork butcher, our panificio di famiglia (family bakery), and the only shop between Rome and Florence where Erich can find the music of Astor Piazzola. Hence, Acquapendente is a sort of vortex for us. It is on early Friday mornings when it beckons us most plaintively, the day the market—the mercato—comes to town. It is a good-enough market at any time of the year, but steeled in late January fogs is how we like it best. From our home in San Casciano dei Bagni, higher up by four hundred feet and, in winter, sitting nearly always in crystal air, we descend the narrow, sloping road past the sheepfolds, past the ostrich farm, away from the new, gold sun, fresh from its rise, and into the thick, purply mists of the rough little place. Wrapped in our woolens we stroll the abundant tables of green-black Savoy cabbages and violet broccoli, baskets of potatoes and turnips unwashed of their Latian earth. Here and there are lit small, consoling charcoal fires in funny little tripod burners over which the farmers thaw their ungloved hands. Just outside the fray are the humbler posts, those that beg no rent, that are had for their predawn staking. The farmers, sober in the unpacified cold, unwrap their often meager stuffs—a basket of chestnuts, one of cauliflower, and once, a man, standing beside his little pile of pumpkins, held a brace of pheasant, still dripping their blood on the frozen ground, his booty from a predawn hunt—offering them at far lower prices than those asked by their more prosperous colleagues inside the village. It was there, too, at the Friday mercato in Acquapendente that a woman from Bolsena, who was selling just-ground chestnut flour, sat on the edge of her table and wrote out this most wonderful recipe. The smokiness of the chestnut flour enlarges upon the forest scents of the mushrooms, the whole combining into a sensual sort of rusticity. If chestnut flour is not to be found at your specialty store, substitute whole wheat or buckwheat flour and mix 3 ounces of canned, unsweetened chestnut puree with the mascarpone.

These are Rome’s other artichokes. Softened rather than crisped in their oil bath, they are of an extravagant goodness.

Not so many springtimes ago, I knew it was a Roman birthday for which I yearned, convinced that the salve of the place would soften the edges of a long sadness. Arriving crumpled and unslept on that morning, I slid my two dusty bags under the purple flounce of the bed in my genteelly shabby room at the Adriano and bolted off to the Campo de’ Fiori. I needed lilacs. I explained to the flower merchant in the market my desire to bring più allegria—more cheerfulness—to my little hotel room, that I was preparing for a sort of birthday party. He amplified the girth of the sweet-smelling sheaves I’d chosen and dispatched his helper to carry the towering bouquets through the twisting streets back to the Adriano. His field of vision completely contained inside thickets of blossoms, the porter left me to play front guard, to scream commands and admonitions back at him, staging a droll farce that could happen only in Rome. Safe inside the hotel with the lilacs, I purloined a large metal wastebasket from the reception hall, tied up its middle in a length of green silk, and installed the great, weeping blooms at the foot of my bed. I raced back to the market to fill two baskets with tiny, blushed velvet peaches still on their branches and hung them from wall sconces and draped them over mirrors and bedposts and on the roof of the dour, mustard-colored armoire. I collected breads from the forno (bakery) in Via della Scrofa, not so much to eat but for the comfort of their forms and their scents. I unwrapped the Georgian candlesticks I always carry with me from their cradle in my old taffeta skirt, threw open the shutters to beams of a rosy moon, and the birthday room was ready. I’d collected a beautiful supper at Volpetti: a brace of quail, each reposing on a cushion of roasted bread—depository for their rosemary juices—olives crushed into a paste with capers and Cognac, a stew of baby artichokes, new peas, and fava beans scented with wild mint and called, mysteriously, la vignarola—the winemaker’s wife—and a small, white, quivering cylinder of sweet robiola (fresh handmade cow’s milk cheese). I laid the feast on the dressing table, serving myself only bits of it at first. But little explosions of goodness insinuated themselves, and the quiet supper urged me into the goodness of the moment. Hungers found, strategies resewn. Happy birthday. During the time I lived at the Adriano, I went each morning to the market in Campo de’ Fiori, stopping to chat with my flower man, he introducing me to the lady with the slenderest, most delicate asparagus, which I devoured raw, like some earth-scented bonbon, and the one with the baby blood-red strawberries collected in the forests of Lake Nemi up in the Alban Hills. A ration of these beauties I vanquished each afternoon between sips of icy Frascati from my changing caffè posts along the campo. With those weeks as initiation, I might have stayed the rest of my life in the lap of that neighborhood, that village within Rome so contained and complete unto itself, and surely would never have known a single lonely day. More than she is a city, Rome is a string of small provinces, fastened one to the other by old fates.

It was nearly eleven on Saturday and Fernando was standing under the open roof in the rain, tender, silvered glissades of it plashing quietly, as it has for two thousand years, onto the black and white marble of the temple floor. He, not minding, stood directly in the puddle, its depths caressing the tops of his shoes, looking up at the sky like a child in wonder, the water settling in fine mists on his cheeks and eyelids. He turned fifty that morning in the Pantheon. His spiritual birthday thus celebrated, he pronounced that his carnal festival was to be solemnized in not less than six of his preferred ostarie/trattorie/ristoranti. Fernando wanted to eat artichokes. More, he wanted an artichoke crawl—a critical journey up and down the vicoli (narrow streets), an earnest search for great, golden-green, crisped Roman roses—as many of them as he might vanquish in a day and its evening in a half dozen genuine houses—we were in search of the one perfect carciofo alla giudia. Ten years ago, I might have propelled him into the arms of the trattoria da Giggetto, when I was still convinced of the authenticity of its cooking. Sidled up as it is to the edge of the Portico d’Ottavia, perhaps it was only the taberna’s majestic old neighbor that wooed me. Fernando had his own ideas. At midday, we made quick aperitivi e antipasti visits to Arancio d’Oro in Via Monte d’Oro and La Campana in Vicolo della Campana, taking only one or two artichokes and a glass of white wine. We would settle in at Agata e Romeo in Via Carlo Alberto for a proper lunch that would start with another of the little beauties. The evening’s gallop would open at Tram Tram in Via dei Reti before a stint at Il Dito e la Luna in Via dei Sabelli, where we would crunch on more fried thistles. Our palates veneered in stainless steel, our bellies convulsing, plumped, we brushed sea salt and crisp freckles from our lips and our chests and stepped at last inside the dimmed sanctum of Piperno in Via Monte dei Cenci. Murmuring something to our waiter about not having much appetite, he assured us that he would carry to us only those plates that could titillate a dead man. He started us with a salad of puntarelle—a thick-bladed wild grass collected in the Alban hills— glossed in sauce of anchovies. Then came the misty comfort of stracciatella, chicken broth scribbled with a paste of egg and pecorino. Expert by now, able to whiff their very presence from twenty meters, we knew then the artichokes were only moments away. He set them down, clucking over their beauty, assuring us their salty vaporousness would coax our hunger. He was right. We continued with la coda alla vaccinara—oxtail stew—abbacchio—roast suckling lamb—a few crumbles of a hard, piquant pecorino pepato—peppered pecorino—a soft brown pear, and sealed it all with a great fluff of roasted chestnut mousse that we ate with small silver spoons.

Baccalà is of ancient Roman favor. The methodology of its preservation was one cultivated during their campaigns in the north, where they learned to embalm a catch of the great, fat cod under unpounded crystals of sea salt, reviving it for meals both festive and humble. Stoccafisso differs from baccalà in its fundamental cure, as it, having no encounter with salt, is simply hung out to dry in the winds moaning up from the North Sea. In either case, once plumped in its renaissance bath of cold water, the cod flesh is tender and, when cooked gently, its flesh takes on an almost creamy texture. The yield of a correctly reconstituted and properly cooked fish, well conserved in either way, is quite the same. This is an unexpectedly delicate dish, the raisins foiling any saltiness that might linger in the fish, while the Cognac softens the acidity of the tomatoes.

For nearly a century, the mattatoio, the slaughterhouse, of Rome was fixed, south of the city’s center and flanked by Porta San Paolo and the Piramide di Caio Cestio, in the quarter of Testaccio—a hillock formed by the dross of terra-cotta amphorae that held olive oil and other comestibles imported into the city. Of an eloquent, uncompromised Roman character, the quarter grew up simple little houses in whose kitchens were cooked the humble remains of the butchers’ art, transforming the offal into i piatti fortissimi—the strongest plates—to serve to the workingmen for lunch. Il mattatoio has long since been relocated, but the Testaccio still practices the most orthodox Roman gastronomic traditions, building dishes such as nervetti in insalata, a salad of poached calves’ feet, coda alla vaccinara, (see page 4), pajata, the grilled or braised intestines of a calf or an ox, and trippa. As prosaic as are the formulas for these dishes, the manner in which they are presented is also prescripted. First, if the proprietor in any one of the neighborhood’s tabernae—Romans swing easily in and out of Latin, as in this usage for taverns—doesn’t approve one’s general look or demeanor, he will point, steely, to a little sign marked COMPLETO, reserved, that is fastened, permanently, handily for such occasions, to a rope of salame suspended from the rafters. If he does deem to seat one, neither he nor his colleagues will be charmed if one speaks Italian. It is only the dialect of Rome that is shouted in the Testaccio. It seems best to communicate, through eye-rolling and hand-flailing, that one wishes all decisions to be made by the house, that one is armed with magnificent appetite, and that one shall remain serene and unrepining at whatever part of whatever animal may be set before one. Our place of choice to be fed like a Roman is called Da Felice, an unsigned post in Via Mastro Giorgio. We go always of a Saturday so we can always eat tripe. Soaked in water and vinegar, urging the nastiness from its pores, the tripe is poached before it is sautéed in a battuto (the fundamental vegetable, herb, and fat flavoring for a sauce) of pancetta, olive oil, and garlic, then braised overnight on the quietest flame in tomato, white wine, and wild mint. A Saturday ritual in the Testaccio, as well as in every genuine osteria and trattoria in Rome, la trippa is served in deep bowls, under a dusting of pecorino, with chunks of rough bread and a jug of Frascati. Food of the poor is this tripe, flotsam conjured into a flavorful, cockle-warming stew, one that a sage Roman wouldn’t trade for a big, bloody beefsteak, not even one flounced in truffles.