Showing posts with label florence. Show all posts
Showing posts with label florence. Show all posts

Sunday, December 31, 2023

Happy New Year with Leonardo da Vinci


The winter solstice is traditionally associated with rebirth, and that’s why we say that the year that comes is “new.” Rebirth means hope and the birth of a new era was announced long ago to a young woman in the land we call Palestine. Leonardo da Vinci celebrated that announcement with one of his first paintings around 1472-1476, now in the Uffizi Gallery in Florence.

The incredible thing is that the place that Leonardo used as a background for his painting is still there, in the church of San Bartolomeo a Monte Oliveto in Florence, where the young Leonardo was working in the studio of his master, Andrea del Verrocchio. And here it is, in a picture I took a few weeks ago: it is a little more than 1 km from my home, in Florence. I had never been there before! (here is a link to the place on Google Maps)

Some things have changed, and some clearly were something that Leonardo added out of his personal fantasy. But the place is still the same. You can still find there some of the cypress trees that Leonardo painted more than half a millennium ago. Walking there, you get the tremendous impression that Leonardo had been there not long before and that if you had arrived just a little earlier, you could have met him!

During this half-millennium, there were bad moments and good moments, but hope never left us completely. So, we can still hope for a better time for humankind.

Happy new year, everyone!


Sunday, April 4, 2021

The Silence: Florence as a Ghost City

 



What I find most impressive in Florence, nowadays, is the silence. Maybe it was too noisy before. Maybe there were too many tourists, too many pizza restaurants, too many buses, too many cars, too many things. 

But now it is spectral. Two lone tourists in the large Pitti square. A playground without children. The only sign of life in a back road is the laundry at one of the windows. There are people inside the buildings, but nearly no one in the streets.

It is a ghostly feeling. It is not so much that people have disappeared. You can still see Florentines walking around. Some are terrified and walk close to the walls of the buildings, afraid even to look at other people's eyes. Others seem to be more carefree, with the summer, many seem to have had enough of their face masks. But the town is frozen in the expectation that everything will return as before, that the restaurants will reopen, that the tourists will come again, that the museums and the shops will be full again. 

It won't happen. Florence will have to find another way to exist, to survive, perhaps even to prosper. But, for now, it remains stuck in the memory of a time that will not come back. Like a ghost hovering around.

It brought back to my mind a poem by Giovanni Pascoli, an eerie story based on an old Tuscan legend. It is said that if you forget to take off the tablecloth after dinner, the dead will come during the night and sit at the table, trying to remember the old times, when they were alive. 

 

The Tablecloth -- Giovanni Pascoli (1907)
(translated by Ugo Bardi)
 
They told her: - Child!
that you never leave on the table,
from evening to morning,
but take it where you got it,
the white tablecloth, just 
after that dinner is over!
Watch out, the dead are coming!
the sad, pale dead!
They come in, panting silently.
Everyone is ever so tired! 
And they stop to sit
the whole night around that white cloth.
They stay there until the morrow,
with their head between their hands,
without making any noise, 
under the extinguished lamp.
The child is already grown up;
she keeps the house, and works:
does the laundry and the kitchen,
does everything the way it was then. 
She takes care of everything, but forgets
to clear the table.
Let the dead come,
the good, the poor dead.

Oh! the black, black night, 
of wind, water, snow,
let them enter in the evening,
with their feeble longing;
that they could go around the table
and rest until day comes, 
looking for distant facts
with their heads between their hands.

From evening to morning,
looking for distant things,
they eyes fixed, facing downwards, 
on some crumbs of bread,
and trying to remember,
they drink bitter tears.
Oh! the dead can't remember,
the dear ones, the dear dead ones!
From evening to morning,
looking for remote things,
they stay there, with bowed foreheads,
on some crumbs of bread,
and wanting to remember,
they drink bitter tears.
Oh! the dead don't remember,
the dear ones, the dear dead!

- Bread, yes ... it is called bread,
that we broke together:
remember? ... It is cloth, checkered:
there were so many things: do you remember? ...
These? ... These are two,
like yours and yours,
two of our bitter tears
fallen in remembering!  

 


La Tovaglia -- di Giovanni Pascoli (1907)

Le dicevano: ― Bambina!
che tu non lasci mai stesa,
dalla sera alla mattina,
ma porta dove l’hai presa,
la tovaglia bianca, appena
ch’è terminata la cena!
Bada, che vengono i morti!
i tristi, i pallidi morti!

Entrano, ansimano muti.
Ognuno è tanto mai stanco!
E si fermano seduti
la notte attorno a quel bianco.
Stanno lì sino al domani,
col capo tra le due mani,
senza che nulla si senta,
sotto la lampada spenta.

È già grande la bambina;
la casa regge, e lavora:
fa il bucato e la cucina,
fa tutto al modo d’allora.
Pensa a tutto, ma non pensa
a sparecchiare la mensa.
Lascia che vengano i morti,
i buoni, i poveri morti.

Oh! la notte nera nera,
di vento, d’acqua, di neve,
lascia ch’entrino da sera,
col loro anelito lieve;
che alla mensa torno torno
riposino fino a giorno,
cercando fatti lontani
col capo tra le due mani.

Dalla sera alla mattina,
cercando cose lontane,
stanno fissi, a fronte china,
su qualche bricia di pane,
e volendo ricordare,
bevono lagrime amare.
Oh! non ricordano i morti,
i cari, i cari suoi morti!

― Pane, sì... pane si chiama,
che noi spezzammo concordi:
ricordate?... È tela, a dama:
ce n’era tanta: ricordi?...
Queste?... Queste sono due,
come le vostre e le tue,
due nostre lagrime amare
cadute nel ricordare! ―

Thursday, February 25, 2021

The Painter and the Devils


 

The story of a mysterious palace near Florence. Who built it and why? Why is it called the "Palace of the Devils?" And what does it have to do with the Florentine painter Agnolo di Cosimo, known as "Bronzino"?

Wednesday, March 30, 2016

Antonio Bardi, Florentine painter (1862-1924)





This page is dedicated to Antonio Bardi, Florentine painter (1862-1924). It was created in 1998 by his great-grandson Ugo Bardi. It is republished on the blog "Chimeras" in March 2016. The portrait above may be dated circa 1910.


Antonio Bardi worked as a painter for most of his life but after his death in 1924 his work and his story have been almost totally lost. Over his career, he must have painted hundreds of paintings. Of these, just a few are still kept by his heirs. Where the rest of his paintings have gone, it is impossible to say, but it appears likely that several were "re-signed" as the work of some more famous painter and sold as such. If you happen to have a painting that you imagine could be Antonio Bardi, please contact me, his great-grandson, with a comment on this blog



About Antonio Bardi's life

Antonio Bardi was born in 1862, son of Ferdinando Bardi and Caterina Setti. Both Florentines, both of modest conditions and living in the "S. Frediano" quarter on the south side of the river Arno. Ferdinando's occupation is reported in the acts of the city hall to have been "torcitore di seta" (silk worker) and also "carbonaio" (coal delivery man). The main event of Ferdinando's life was to join Garibaldi's "thousand" volunteers in the Italian revolution of 1860. From that war, he returned with four silver medals of which the ribbons are still conserved by his heirs. The medals themselves were lost in the 1940s, when they were donated to "the country" in support of the war effort, but they can still be seen in Ferdinando's portrait made by his son. From the records still kept we also know that Ferdinando was born in Firenze on August 22nd 1822, that his father was Antonio Bardi, "pentolaio" (tinker) in S. Frediano and his mother Caterina (born Guidi), weaver.

How Antonio Bardi became a painter is told in an article (see below) published in a 19th century newspaper. The clip is still conserved by Antonio's heirs, unfortunately the title, date and the name of the newspaper are missing. From what's left, the date should be the first half of March 1877. The author of these notes has searched for that article in the three newspapers published in Firenze around the right time in "Archivio di stato", but could not find it. Anyway, we can read that a famous Brazilian painter, one Pedro Americo, was taking a walk near the Uffizi gallery in Florence and he spotted a young boy drawing the head of a warrior on the street with a piece of chalk. Somehow, that Brazilian gentleman decided that the boy had talent, so he took him as his apprentice in his studio and helped him to get an education at the Art Academy in Firenze. He also helped the boy's family which, we are told, "versed in dire poverty". This story appears in the newspaper just before a report on the visit to Firenze of Pedro II, emperor of Brazil. The two stories may have been related, and the good deed of the Brazilian painter Pedro Americo may have had the main purpose of improving the public image of the emperor. Apparently even at that time the concept of "public relations" was not unknown in politics.

The boy, Antonio Bardi, finished his studies and became a full-time painter. He married Emma Ardinghi, a florentine woman, and had two sons, Bardo and Raffaello. Very little is known about Antonio's career: it seems that he remained based in Firenze for most of his life. However, it seems also that he visited Spain. For sure he maintained some contacts with his Brazilian benefactors and it is remembered that he was acquainted with the ambassador of Brazil since he made a portrait of him.

Antonio worked as a painter until an illness to the eyes (maybe he was 45?) forced him to reduce his artistic activities and take a job as a guardsman in the "Sant'Ambrogio" produce market in Firenze. He died at 62, (in 1924) of a throat cancer. Apparently he had been a convinced smoker all his life. His wife Emma survived him of a few years, dying one snowy day, on February 10th 1929. It is remembered that before dying she expressed the wish that nobody of the family should come to her funeral, so the priest had the funeral passing under the windows of the house, then in via Pisana. Her daughter in law (Rita), was at that time pregnant with her last son (Antonio).

Of Antonio Bardi's life, there remain the recollections of those who have known him personally, in particular his grand-daughter Renza, aunt of the author. At the time when these notes were written Renza was 81, but she still remembered her grandfather well. According to her, Antonio was a stern man. Renza remembers how once she met him on the stairs of their house in Via Pisana after she had just bought a chocolate sweet. Antonio took her back to the shop and ordered her to give back the sweet saying to the salesman "It is not right to sell things to children". This hardness of character is not so typical of the Bardi family as it appears nowadays, but those were harder times and Antonio Bardi's life was surely not easy.

Finding a benefactor in the person of the Brazilian painter Pedro Amerigo was a stroke of luck for Antonio Bardi that gave him a chance to escape the destiny of his father, a humble worker. Nevertheless, at his time just as today, life was not easy for someone who wanted to make a living out of painting. Antonio had to survive spending a lot of time in activities that today we would not think as very noble for a painter. He made and sold portraits, and the kind of realistic portraits that people would buy; not fancy "artistic" ones. In an age when photography was still something exotic and rare he owned a few cameras himself (still conserved), probably used for a quick snapshot of the subject; to be elaborated on canvas later on. Antonio also made, and sold, reproductions of the masterpieces conserved in the Florentine major galleries, from Raphael to Masaccio and Michelangelo. This activity, too, was something that could produce a modest revenue. As color photography did not exist yet, the visitors of the time (rather cultured ones in comparison to the present lot) would appreciate reproductions painted "from the original", as it would be stamped and sanctioned on the canvas by a museum officer. Finally, Antonio also painted and sold religious images: saints, madonnas, and so on. It is not clear today how he regarded these activities and if he would rather have liked to conduct a life more appropriate to an artist, painting only when and as inspiration dictated.

Over his career as a painter, Antonio must have painted hundreds of paintings. Of these, only a few remains in the hands of his heirs. We have two portraits of his wife Emma and one of his father Ferdinando with his medals. Two paintings showing the artist's father are kept by an old friend of the family who lives now in another town, but we lost contact with her and we have no idea of where those paintings could have ended up. We also have several sketches and unfinished paintings, and some copies of ancient masterpieces. One of these is a reproduction of the "Madonna della seggiola"" by Raffaello (the original is presently at the Uffizi museum in Firenze). Several of Antonio's drawings while he was in school also remain, as well as a fragment of the portrait of a Japanese woman wearing a kimono. He also made and restored a "tabernacolo" fresco in via Palazzo dei Diavoli which was recently (1984?) torn down in building the large avenue named viale Talenti. A Florentine antiquarian, Mr. Antonio Parronchi, told to the author that he has seen paintings signed A. Bardi, but it has been impossible to find them.

Artists are supposed to use their skills to express concepts and ideas, not just to reproduce reality. But for Antonio Bardi we can't say much in this respect. So few of his paintings are left, and these few are just those which, presumably, had no market value: portraits of members of Antonio's family and juvenile sketches. We can only say that, undoubtedly, he was skilled with his brush, and that he could paint fine portraits. His watercolor reproduction of Raffaello's "Madonna della Seggiola" is a small masterpiece of technical skills but, of course, it is not what we would call nowadays a "work of art". If Antonio had the inclination and the possibility to do more than that, it is difficult today to tell. We can only, maybe, try to give a meaning to some of the works he left. His portraits of his wife Emma are, no doubt, impressive, and not just from a technical viewpoint. The young Emma looks at us from the canvas with her large dark eyes. The warm red of the dress, the large black ribbon, the hint of hair collected in a bun, are al elements that give us an idea of a constrained vitality. As a mature woman, Emma looks stern and energetic, reminding to the author the figure of his grandmother Rita: the same stern expression, the same hair style. It is known that men tend to marry women who look like their mothers, that's maybe what Antonio's son Raffaello did when he chose Rita for his wife.

Also, the portraits of Antonio's father Ferdinando may tell us something. First, Antonio showed him as a vigorous bemedaled hero. Then, in a later painting we see again Ferdinando Bardi, this time as an aged man. Seated at a old and probably shaky table, with only a bowl of soup and some bread as dinner, Ferdinando's expression somehow conveys the idea of a life that was hard for everyone, and in particular for an old man who had lost all of his teeth and had to content himself with such a meager meal. Little consolation he had that he had been a glorious hero in his youth, now he had only three flasks of wine left. But decline is everyone's destiny, not just of heroes, and perhaps when Antonio Bardi painted his father in such way was also thinking to his own brief moment of notoriety, when he had met the Brazilian painter Pedro Americo.
Also for Antonio, life was to become harder in old age.

We don't know if Antonio thought that his life as a painter was a success or a failure. But the fact that eventually he had to stop painting, officially because of eyes problem, seems to tell us something. For painters, Antonio's time was one of experimentation and of novelty. It was the age of the French "impressionistes" and of other schools which aimed at bringing true colors and light to previously dull and dark canvases. It was the time of Renoir, of Van Gogh, of Monet, of Gauguin, a time when all the great painters of the world seemed to have congregated in Paris. Of all this movement, of all this excitation, there is little or no trace in Antonio Bardi's paintings. In all what we have of him, he was a "classic" painter, one of the old school, surely a heavy imprint of his academic studies. If he did experiment with the new techniques it is probable that he had no success in a sleepy provincial town as Firenze was at that time.

Far away from Paris, always in financial trouble, Antonio must have seen the world passing him by, with younger Italian painters gaining national and international renown. For example, Filadelfio Simi (1849-1922) was 13 years older than Antonio and had a remarkably similar story. Born in a poor family, he was noted by an older benefactor, this time an Italian painter named Vegni. Unlike Antonio, however, Filadelfio Simi is still well remembered, most likely because he had the luck that his master sent him to study in Paris, where he gained an international reputation even though his style always remained classic, without ever a hint of being influenced by the Parisian impressionists. Another still known Florentine painter of that period is Galileo Chini (1873 - 1956), about a decade younger than Antonio, he lived in another age of international contacts and "Art-Nouveau" influences. Among other things, Chini had the luck to be invited by the King of Siam and to spend 5 years in Bangkok in the fascination of the orient: glamor, exotism, bright colors, and lights.

We don't know if Antonio tried to gain an international reputation and to follow the glamorous careers of some of his contemporaries. His granddaughter Renza says that he visited Spain and that he made a portrait of the Spanish and the Brazilian ambassadors in Italy. But, eventually, Antonio remained an obscure painter in Firenze, painting saints and Madonnas and reproductions of ancient masterpieces. It is difficult to say how serious was Antonio's eye sickness, and if it really was what caused him to stop painting at 45. It may not have been actually an excuse but, maybe, after so much hope at the beginning, the old painter was tired and, in the end, he gave up. We may imagine him during the last years of his life, stern, dressed in his rather formal clothes that we see on on his black and white picture, sitting in his armchair, smoking his cigarette, and never saying much; a trait that the family seems to have maintained up to the present times.

Antonio Bardi's heirs
 
   As a last note about Antonio Bardi, it may be worth remarking that his life and personality had a profound impact over his heirs. His sons (Raffaello and Bardo) were not painters but they could enjoy a relatively well to do life. Of the two, Bardo died young of the Spanish flu, just after the end of the first world war, a few years after marrying. Raffaello, instead, led a long life (he died at 84) and for most of it he worked as an employee of a Swiss company which owned a factory of straw hats in Firenze. In comparison with the average worker of the time, Raffaello was a cultured man. He could read and write, and speak at least a few words of German and Spanish, something clearly useful for him to work in an international company.

The effect of Antonio's career as a painter was most evident with the second generation of children. Raffaello had two daughters (Anna and Renza) and two sons (Giuliano and Antonio). All of them pursued careers which had some artistic components. The sons became both architects, and both daughters dabbled in painting. Renza followed her grandfather in painting reproductions of masterpieces and became specialized in that (there are still many of these reproductions in the family house). Later, however, she moved to a non-artistic career with the straw hat company which also employed her father. Anna painted all of her life, following a path that we may imagine as somewhat similar to that of her grandfather, although temporally inverted. She started from very humble pursuit, selling portraits and painting trinkets for tourists. Only during the last years of her life (she died in 1987) she could finally become a full-time artist, painting what she liked and when she liked. The skill of painting seems to have disappeared from the subsequent generation of heirs of Antonio (which includes the author of the present notes). There is one more generation coming up, though, and time will tell if the genetic imprint of the old painter will resurface.


Antonio Bardi: Gallery of paintings



Untitled, circa 1890: Antonio Bardi's father (Ferdinando) sitting at a table
 


Untitled, circa 1890. The man dressed in black is Antonio Bardi's father, Ferdinando.






Portrait of Ferdinando Bardi (Antonio's father) as a war hero. Circa 1880.




Portraits of Antonio Bardi's wife, Emma Ardinghi:



Emma as a young woman



Emma as a mature woman



Photographic portrait of Emma in late life.

 ___________________________________________

Text of the 1877 newspaper article about Antonio Bardi


Questo brano è tratto da un giornale fiorentino del Marzo 1877. La data è desunta da alcune notizie riportate in vari articoli, dovrebbe essere dell'inizio di Marzo, dato che si menziona la Gazzetta Ufficiale del 2 Marzo. Alcune parti sono mancanti, e non è stato possibile capire esattamente di quale dei tre quotidiani che si pubblicavano a quell'epoca a Firenze si tratti, e neppure il nome dell'autore. L'articolo immediatamente successivo a quello qui riportato descrive la visita dell'Imperatore Pedro II del Brasile a Firenze che avveniva in quei giorni a Firenze


Cronaca Cittadina

Antonio Bardi

Le mie gentili lettrici si ricorderanno certamente di aver veduto circa un anno fa un ragazzetto sui dieci anni di volto franco,ilare, vivace, vestito di logori panni che coraggiosamente scarabocchiava disegni di uomini e di donne sui marciapiedi delle strade con un pezzo di carbone o di gesso, non avendo mezzi per comperarsi......

..... [ la sorte ] si mostrava sorridente e gli inviava un generoso protettore nel Comm. Pedro Americo.
   
L'illustre artista straniero, passava un giorno sotto la Loggia degli Uffizi quando la sua attenzione fu rivolta a un gruppo di persone, che facevano cerchio al nostro piccolo artista, il quale stava ultimando la testa di un guerriero. Pedro Americo esaminò attentamente il disegnoe gli parve maraviglia per essere fatto da un povero ragazzetto, senza istruzione, senza alcun principio d'arte. Chiese alcune informazioni su di lui e seppe che si chiamava Antonio Bardi, che era privo di ogni mezzo di sussistenza, giacchè la sua famiglia lottava nella miseria. Il celebre artista brasiliano si interessò allora con cal;ore della sorte del fanciullo e provvedutolo di quanto poteva occorrergli, seco lo volle nel suo studio. Immaginatevi il giubilo che dovette provare il piccolo Antonio nel veder adempiuto il suo ardentissimo desiderio e la sua gratitudine verso il generoso protettore straniero.

      Pedro Americo, con quella pazienza e costanza, che è uno dei distintivi dei caratteri nobili, cercò in quell'intelligenza tuttora debole, tuttora incerta, il principio della vita, sforzandosi di dirigere l'attenzione del fanciullo ad un fine determinato con ordine e perseveranza, consultando e fecondando le inclinazioni della natura. Sotto la sua scorta, col suo aiuto generoso, l'ingegno di Antonio si sviluppò in modo veramente straordinario.

      Ben presto sotto i disegni corretti, disparvero gli scarabocchi; ed il fanciullo potè empire la sua cartella di schizzi perfetti.

      Io ho veduto per ben due volte i disegni eseguiti dal piccolo Artista; ossia teste copiate dal gesso, busti, ed alcuni ritratti tolti dalle litografie, fra i quali quello del commendator Peruzzi; e tutti questi disegni mi dimostrano il buon volere e il progresso del fanciullo e com'egli non deluda le aspettative del suo generoso maestro, ma coraggioso e fortunato proceda sulla via spinosa dell'arte.

      Però la beneficienza dell'illustre pittore brasiliano verso il suo piccolo scolare Fiorentino qui non si arresta. Volendo soccorrere altresì con lui la sua famiglia che, come già dissi, versa nella miseria, il dott. Americo pensò di santificare lo scopo di una festa artistica, con un'opera generosa.

     Durante alcuni giorni dell'esposizione.......


Monday, May 25, 2015

19th century Florentine cuisine: an exercise in culinary archaeology


I wrote this document in 1995  in response to a question from a friend of mine from California. I am republishing it here, in 2015, with some modifications.


The painting above shows the author's great-great-grandfather, Ferdinando Bardi, around 1890. It was made by his son, Antonio Bardi. At that time, Florence was already a popular goal of foreign tourists, but it is unlikely that they would ever have to share - or even to see - a modest meal such as the one shown here: bread, wine and a bowl of soup. However, it may have been the average home fare of Florentines of that age.
 

Food seems to have taken such an important place in the mind of tourists that it may have become the main attraction of Italy. It is, however, a recent trend. In the past, there was no doubt in anybody’s mind that art - and only art - was the reason for visiting Italy. Up to mid 20th century, more or less, visiting Italy in search for good food would have looked both gross and absurd. (*)

Yet, even the old, aesthetically minded tourists had to eat something. So, did they appreciate the Florentine cuisine of their times? It is a curiosity, but also an element in understanding what was the experience of the many foreign visitors who reported about their cultural experience in Tuscany and in Florence. Can we imagine Stendhal, Hawthorne, Mark Twain, Lawrence, Huxley, and so many others sitting at a trattoria in Florence? And what would they have been eating, there?

In discussing this question, we face nothing less than an exercise  in culinary archeology, and not an easy one, since ancient dishes are not kept in museums and art galleries. At best, we can hope to find written descriptions of what people would eat long ago, but that's not easy, either.

Until not long ago, cuisine was mainly a practical art that people would learn mostly by doing it. Cookbooks did exist, but they were comparatively rare and, typically, directed to the upper class only. In Italy, the quintessential ancient cookbook is "Science in the Kitchen," by Artusi, published for the first time in 1891. It tells us a lot about the Italian cuisine of a century ago, but nothing about what could have been the actual menu of a restaurant catering to foreign tourists. Besides, the 790 recipes in the Artusi's book are just listed one after the other and the book gives to us little information on which dishes would be standard fare and which ones, instead, would be reserved for special occasions.

But, if we are discussing about what tourists would eat in Florence, then the obvious source should be a guidebook. Unfortunately, even this kind of source turns out to be disappointing for the culinary archaeologist. The oldest guide I could put my hands on is the 1877 edition of the Guida Manuale di Firenze e de' suoi contorni. It confirms that tourists were supposed to be visiting Florence mainly for its art, as this old book deals almost exclusively with museums, churches, monuments, and the like. It has only a short section of "useful information" where we are told of barbers, tailors, hatters, photographers, and all sorts of services, but nothing about restaurants. It also contains a few pages of advertising: there are hotels, jewelry, and musical instruments, but, again, restaurants are never mentioned. The only vague reference about tourists having, after all, to fill their stomach, is hidden in the advertising from the Albergo Porta Rossa (a hotel, incidentally, still existing today). Here, we can read that tavola rotonda (round table) is available at the price of 4 Lira. That has surely nothing to do with King Arthur and his knights, but it should be intended as a kind of restaurant where customers would sit together at one or more common tables. Probably, that was the standard kind of food service offered by hotels at that time, but nothing is said in the guide about the menu.

A bit more can be learned from later guidebooks. One of the most common was the "Baedeker", often a faithful companion of many foreign tourists in Italy. I have a 1895 edition of this venerable book, one that might well have been in the hands of one the characters of Forster's novel "A Room with a View". Its five hundred pages are crammed full of data and maps about art and museums. It has also plenty of advice for travelers about hotels, clothes, transportation, and climate. And about food? All we have is less than two pages. Not much indeed, but something, at least.

First of all, the Baedeker advises the foreign traveler in Italy to patronize "first class restaurants," whose menu is defined as "international". Nothing is said about what kind of menu that would be, but further on we find a list of "useful words" in Italian that may give us some idea about this point. We have bread, meat, eggs, vegetables, fruit, and other rather commonplace items. There is no word listed that could describe a specific way to cook or prepare a certain food. That seems to mean that there were only a few, standard items in the menu and that preparation was not very varied. Apparently, tourists were not so interested in Italian specialties at that time.

But our Baedeker says more than this, and it is here that things start becoming interesting. It mentions "Italian style" restaurants, the term used is "trattoria," still in use today. We are told that these restaurants were frequented "mostly by men". Then, one could also eat at a caffé, where prices are said to be low and where the kind of fare described included hot and cold meat dishes. We are also told that these places were always very crowded and that the smoke of tobacco in winter was so thick that it could become unbearable.

From just these few lines, we can say that these places were the ancestors of the modern versions of the caffé and trattorias still existing in Florence. Surely, we can't find any more the same places described by the Baedeker, but their style may not have changed so much over a little more than a century. With a bit of imagination you can perhaps picture in your mind one of these crowded places full of those "dark and bloody" Florentines (as Mark Twain termed them), all smoking and drinking wine. Did ancient foreign tourists patronize these places? Probably yes, otherwise the Baedeker would not mention them. But it is likely that foreigners did that only when they were in dire need of filling an empty stomach.

In later times, the interest about food seems to have been rising, but only very slowly. In a 1904 travel guide, we finally find an advertisement for a restaurant: the "Restaurant Sport" lists as its main attraction the fact that English, French, and German are spoken on the premises (no mention is made of the menu). In a 1930 guide ("Indicatore Generale di Firenze") we find another advertisement: the Teresina restaurant. Here, at last, we are told something about the style of the food served: it is cucina casalinga (home style cuisine). Only after the war we see the interest in food really taking off, until we arrive to modern guidebooks, crammed full with advertising for restaurants almost at every page.

So, old guidebooks just give us some hints of what foreign tourists would eat in Florence in old times, but they tell us nothing about how would they feel about what they were eating. For that, we have to turn to novels and travel diaries. Also here, the task of the culinary archeologist is not easy, but not impossible.

Once we move to old travel diaries, one thing becomes immediately clear: whenever we find Italian food described, it is always to complain about how bad it is. So, if we go back to the prehistory of tourism, when visiting Italy was something close to taking a job as a soldier of fortune, we find an early report in the diary of a French traveler, Charles de Brosses, who visited Italy in 1740. He doesn’t say much about food, but he mentions that Italian bread is "the most abominable thing one can eat". Much later on, but still in prehistoric times in touristic terms, Stendhal left us a detailed report of his travels in Florence and in Italy in his "Rome, Naples et Florence" (1817). There, he goes on for several hundreds of pages describing an Italy that looks truly remote to us. But, about food, he barely manages to mention the existence of salami, and to say once that the gelato (ice cream) was good.

Other old reports are those of Nathaniel Hawthorne ("The Marble Faun",  1858) and of Mark Twain ("The innocents abroad, 1867). In both cases we have long and detailed description of the Italy of that time, but about food Hawthorne just manages to mention the existence of bakeries, wine and olive oil; whereas Mark Twain only tells us that he was surprised that he couldn't find any bologna sausage in Bologna. Not much indeed.

Things changed a little with E. M. Forster's novel "A Room with a View" written in 1908 and set in Florence around the end of the 19th century. Forster was a meticulous writer who made a point to give all possible details of what he was describing and he may also have had a genuine interest in Italian edibles. So, "A Room with a View" starts with a character complaining about Italian food; an English lady saying: "This meat has surely been used for soup". We can imagine the outraged look of this middle aged spinster as she works hard at chewing that vile chunk of meat (we may actually see her in the film that Merchant and Ivory made from the novel). Surely, also the other British guests of the pensione described by Forster must have felt outraged in the same way. Or, maybe, as more experienced travelers, they had become used to the roughness of the foreign table. Seen with today’s eyes, this scene is hard to believe. The English complaining about Italian food? That makes no sense! Things have changed a lot, indeed!

But that is not the only detail about Italian food that Forster provides for us. In the novel, we can also read that:
...... the ladies bought some hot chestnut paste out of a little shop, because it looked so typical. It tasted partly of the paper in which it was wrapped, part of hair-oil, partly of the great unknown. This is not exactly flattering, but it does show some interest in Italian food. (Incidentally, at Forster's time, "the great unknown" would have recalled the novels by Sir Walter Scott). About the oily thing itself, Forster is clearly describing a castagnaccio, a kind of pastry that is still made nowadays in Florence and which indeed does taste somewhat weird. Castagnaccio is akin to French cheese with live worms or Japanese slimy nattoo beans: to like it you must have acquired the taste for it. It is surprising to read that Forster's characters bought that rather uninspiring blob of paste because it looked "typical". That attitude, surely Forster’s own, was exceptional for the time.

Even decades after Forster's the overall attitude of tourists about Italian food seems to have been rather the opposite: the food eaten by Italians can't be but awful for the palate of civilized northern people. So, in one of his ramblings in Tuscany in the late 20s, D.H. Lawrence was forced to get a meal at a small place in the countryside, frequented also by mule drivers and shepherds. Here is how he describes it (from "Etruscan places"):
Everybody is perfectly friendly. But the food is as usual, meat broth, very weak, with thin macaroni in it: the boiled meat that made the broth: and tripe: also spinach. The broth tastes of nothing, the meat tastes almost of less, the spinach, alas! Has been cooked over in the fat skimmed from the boiled beef. It is a meal - with a piece of so-called sheep’s cheese that is pure salt and rancidity. It is a recurring theme: the meat on the plate is the same used to make the soup. That must have been the nightmare of the British tourists of those times. Clearly Lawrence wasn’t very happy with his lunch, but at least he gives us the description of a complete menu. Since he terms it as "usual" we may imagine that this was the standard fare found anytime one left the comfortable circle of "international" restaurants. Indeed, what Lawrence is describing is more or less the standard family food, as it used to be in Florence and in all northern Italy up to not long ago: clear soup, cooked vegetables, boiled meat, and cheese (often the "sheep’s cheese" variety, that is called pecorino in Italian). It is not surprising that small countryside restaurants served more or less the same food eaten at home.

Apparently, the average tourist of old times had to be careful to avoid being served the local variety of food, or else face the risk of the wreckage of his or her more sophisticated digestive apparatus. In a way, this is understandable. During the whole 19th century and well up into mid 20th most Florentines, just as most Italians, were poor, and at that time it would have been easy to stumble into bad food, quite possibly prepared in poor hygienic conditions, to say nothing of the appalling way of presenting it. But the problem was also another one: at that time, most foreigners seemed to show an evident feeling of superiority towards Italians, poor and uncivilized in comparison to them. The tourists searched and appreciated only the Italy of the ancient masterpieces, an Italy of great men and grand enterprises that probably had never existed, except as a figment of their imagination. This attitude prevented visitors from appreciating whatever there was of good - and food in particular - in the real Italy of that time.

It took a lot of time for things to change: for foreign tourists to acquire a taste for Italian food, and for Italians to learn how to prepare it and present it in a better way. Eventually, that led to our times, the "Restaurant Era" of international tourism, Some have said that in our society food has taken the place of sex as a source of pleasure and, at the same time, of guilt. Perhaps it is for this reason that our tastes are nowadays set into all what is exotic, special, native, and untasted before. The result has been, perhaps, the opposite of what was intended. The exasperated search for "native" food has led to the appearance of food branded as typical and old styled, but that has been developed to satisfy the taste of international tourists. In Florence, I can immediately think of two examples: one is carpaccio; a completely modern invention, since the idea of eating raw meat would have been simply unthinkable to everyone, Florentines and foreign tourists alike, one century ago. Another is the ubiquitous "Florentine steak." Surely Florentines of old would roast whatever kind of meat they could put their hands on, but this kind of expensive meat would hardly have been a typical food. Even spaghetti and pizza were basically unknown as common kinds of food in the Tuscany one century ago.

All that brings a question: if you arrived all the way to here, it is clear that you are interested in the kind of food that your ancestors would eat while visiting Florence. Probably, you also think that it could not be so bad as Lawrence and others described it. So, if you are really serious about culinary archeology, is there a way that you could reconstruct the real old Florentine cuisine, as it would be experienced by foreign tourists? Not easy, but maybe, with a combination of luck and creativity, even in a modern restaurant you could find a way to put together something not too far away from the menu that Lawrence found so bad.

So, how about thin soup with pasta (pastina in brodo)? This is probably the most difficult item to find today in a restaurant, but, if you are very lucky, you could perhaps still find it in a traditional restaurant under the poetic name of "stelline" (little stars). Boiled meat, instead, the one used to make soup, is still easy to find under the name of "bollito misto". It is a true delicacy, served with its accompanying sauces (salsa verde, battutino, and rafano).  It is also possible to find boiled vegetables (not cooked in fat nowadays, but usually served with olive oil). And the pecorino cheese, yes, that's also easy to find, usually as a side dish.

So, you see, it is not impossible. See if you can accompany this meal with ordinary red wine and you are all set to find yourself in the position of H.D. Lawrence in one of his ramblings in the savage and exotic Italy of his times and to experience the pleasures of culinary archaeology.





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(*) My impression is that, in old times, most British visitors would come to Italy mostly to satisfy some unnameable sex urge of theirs, even though they would die rather to admit it. Hence all the rambling about "art," "beauty," and the "Stendhal Syndrome". But don't forget that it was Aldous Huxley who - in 1925 -  had defined the Florence as “a third rate provincial Italian town colonized by English sodomites and middle aged Lesbians.” That must mean something.


Sunday, November 23, 2014

The Chimera of the White Race

Miguel Martinez was born in Mexico and now is a resident of Florence. He writes on his blog, mainly in Italian, with the nick of "Kelebek" - which means "butterfly" in Turkish. A polyedric writer, he often discusses the life in the "San Frediano" quarter, on the Southern Banks of the Arno river - where, incidentally, I (U.B.) was born. Here is a post of his in English.



Somewhere, far away, there lives a friend of mine.

An English speaker, so I reply in English.

My friend is one of those people who see things very differently from me, and probably, and precisely because of this, can help to see better.

This dialogue began as a discussion about demonstrations in one of the most unlovely parts of Rome against a group of refugees from various countries that the town administration had decided to dump there.

My friend, who has a healthy instinct for fighting against what he perceives to be the trend of our times, saw something positive in these demonstrations, adding comments against immigration into Italy by people from other countries, and something about an entity called the “White Race”.

Here, we believe that every voice must be listened to, thought over and if necessary answered. And this is what came of my answer.

Let me start with Florence, though you started with the outskirts of Rome.
This is only because I know every street in my district, and feel a lot more at home among these stones than among the crumbling high rise buildings that real estate speculators and mafiosi built in Rome in the Fifties and Sixties.
Buildings which slowly replaced the baracche, the tin-and-wood shelters where a picturesque humanity of labourers, prostitutes, petty thieves and others – from southern and central Italy – used to terrify the middle class of the centre of Rome: young coatti from the periferie used to come in from their other world every now and then and get fun out of punching well-dressed youths (special marks if they could strip off their fashion design jackets or boots).

I am curious about the expression you used – the White Race.

I know that in the USA this is something many people believe in, but it sounds truly out of place in Italy, where physical appearance never determined people’s fate (money mattered a lot more); and nineteenth-century positivist ideas about physical heredity are certainly not part of the Italian tradition, even though Cesare Lombroso was Italian.

Now, you suggest that Florence should find its gene pool and go back to the White Race.

Let me tell you a few stories.

Florence has always been split in two by the Arno river, which is full and powerful and noisy and brown these days, one could spend hours just listening to its roar, feeling the water spray in one’s face and watching the sea gulls.

On the northern bank, very basically, the rich and powerful, on the southern bank, the poor.

Which is why in Roman times, the northern bank stayed pagan almost until the end, while the southern bank, our Oltrarno, largely inhabited by Syrian immigrants as the excavations in Santa Felicita have shown, was the area of the people kept “out of the walls” and of the first Christians.

The first saint of Florence, Miniato, who – the legend says – after having been decapitated, proudly picked up his own head and took it to the top of the hill overlooking the Arno, is supposed to have been an Armenian prince. Or maybe he wasn’t, but the Florentines would have liked it that way.

The part of the Oltrarno I live in is the parish of San Frediano – dedicated to an Irish saint – but clusters around the Carmelite church and convent, established in 1267 to host the order recently reorganised by the Englishman, Simon Stock.

It is worth mentioning  that in the Carmelite archive, there is a sixteenth-century document which is supposedly the transcript of a document of May 1st, 743, signed by the notary Rainerio di Simone, stating that the area was given to seven Carmelite friars fleeing from persecution by “King Omar of Arabia”. Though the document was obviously false, it shows how times have changed: refugees from the East brought legitimacy rather than fear.

Florentines have always been an ethnic mixture, and not only because of all the British (once one quarter of the population), Russians and Germans who settled there in the nineteenth century.

As one of the richest cities of Western Europe during the Renaissance, it drew immigrants from all over Europe, together with a large numbers of slaves. Florentines at first bought their slaves from the Venetians and Genoese, but later procurement was done directly by the Tuscan Order of the Knights of Saint Stephen: the records of this order of pirates tell of the capture and sale of about 14.000 “Turks” between 1543 and 1642.

Slaves were mainly “Tatars”, Greeks, “Blacks”, Russians, Turks, “Saracens” from North Africa and people from the Caucasus.

A pretty female slave, in the 1370s, cost up to 70 florins; as soon as they bore children to their owners, the offspring would be sent to Florence’s numerous orphanages, giving rise to probably the most common Florentine surname, Degli Innocenti. Though it should be said that the son that Cosimo de’ Medici had with a Circassian slave proudly bore his father’s name.

The Archiepiscopal records of Florence contain a long list of “Turk”, “Moor” and “Negro” slaves who asked for baptism between 1599 and 1724 in the baptistry where every person born in the city, on Saint John’s day, was admitted into the community of the Florentine people.

As late as the seventeenth century, about twenty percent of the population of Livorno, the port of Florence where the largest slave market in Tuscany was held, was made up of North African slaves, who by the way had a right to their own mosque, the first in Italy. And Livorno was the only port in Italy where Muslim galley slaves were allowed to sleep on land and not chained to their oars.

Grand Duke Cosimo II also gave special privileges to any (free) foreigner willing to settle in Livorno, a reason why there is still a large Armenian colony there.
And today there is a large and deeply religious Georgian colony, which celebrates its four-hour-long Mass every Sunday in the church of Santa Elisabetta delle Convertite, a short walk from my home (the “Convertite”, of course, were former prostitutes).

Now all of this fits smoothly into the physical setting of our part of the city: changing family names, changing appearance of people, is something of small import as long as the streets continue to be narrow and the paving stones disjointed; as long as every time you go out of your house, you can greet people and chat with them; as long as there is respect for what all the past generations did here, whether blood ancestors or not; as long as people are still poor enough to smile and joke.

Obsession with blood and titles is a characteristic of those who have neither: think of the fantastic array of pseudo-Orders of Malta which make a living turning mechanics into knights.

What does matter is where the blood flows, which is into our children: a community arises much more around the healthy need to have our children live well, than on fixation about the past.

Because the past, for somebody who loves history like I do, is an extraordinary resource, and in a place like Oltrarno, you feel it in everything. But at the same time, the terrible thing about it is, you cannot change anything about it: whatever you do, the horrible things the Turks/the Greeks/the Germans/the Ancient Romans/the Jews/the Russians/the Muslims/the Shiites/the Christians (etc. etc.) did to somebody fifty, a hundred or a thousand years ago, will never change.

Ghosts, they say, keep repeating the same things, cursing the same hands, without any chance any more of changing the bloody spots… and they instill their obsessions into the heads of the living.

Touch each stone, think how old the tree is, think of the procession of incredible geniuses and artists that used to walk these streets, but never let the past eat you alive: this is what tradition, in the best sense, may mean.
Rather, think about what you can do, how to keep and transmit living beauty, never let your enemies, real or imaginary, eat up your brief life…

Living in these streets means that there is a true feeling of community, a kind of economy which arises from sharing all kinds of little things (“sorry, could you pick up my child at school tomorrow, because I’ll be late – Oh, I have good olive oil to share, come over and I’ll give you some!“), interest in what the old people say, because they speak to us about our places and our lives, and an eye which can see and think over each thing that happens to our world.

This means that Anastasia, who is a Rom from Romania with a pretty Indian face, not only cleans houses during the day, and works as a cook in the evening in the restaurant, but lives in a  small flat with lovely wooden beams centuries old, where the children of her daughter’s class come together – the other day they were all intensely studying Ancient Greek history.
What can destroy this?

There are many converging elements, but I’ll speak of one.

There is a lady who used to have a bakery downstairs.

Though she inherited it from her parents, she never bought it, just rented it. She is a many-generation Oltrarnina, who has the same rough friendliness towards all the people “like” her that drop in, whether they be Florentines too, or Neapolitans or Senegalese or American.

The other day, I found her bakery had been closed down. I tracked her down to ask.

She replied, “my landlady said I had to pay 5,000 euros a month rent or get out”.

Now, who can pay 5,000 euros a month rent, for a shop? The only people who can do it are the mafia, who can easily invest that amount, but want to get at least ten thousand euros a month out of it. And there is only one way to do that: sell hard liquor to young people, put on blaring music and keep the place open all night.

Who are the young people? Mostly Americans, belonging to the White Race (it doesn’t matter to me, but it appears to matter to some people), because they come from families rich enough to send them over to drink for a year at one of the 43 American universities which have branches here in Florence.

When residents find tall blonde girls shrieking, vomiting or making love at three in the morning outside their windows, they tend to move away.

And the community life which had held on for two thousand years begins to break up.

Yet, a part of the community life are Americans too, people who appreciate the district, want to learn something of the life, love the art. A lot of them are tall, blonde and fine people: the violent and destructive flow of capital cares little about people’s appearance.

Every community has to face some Ceauşescus, as did Romania’s villages.

Ceauşescus come in many varieties: some tell you that Industrial Progress under the State is the answer to everything and send the bulldozers in to save you from reactionary superstitions.

Some tell you that the Free Market and Capital will solve every problem you have, and if you lose your house and job, who cares, all this global planet is the same, just move along, move along, and if your mind isn’t where the market trend is fluttering, you deserve to sink into the mud.

And some come and tell you that you have to rip out part of yourselves, part of your living body of people, to satisfy some abstraction they call race.

But one must never give one’s lives to these Ceauşescus, even by thinking too much about them. The worst thing your enemy can do to you is to pervert your mind, by making you think about him.

Growing once again on this sliced trunk, in the garden they stole from us, looking at the hidden back of the Basilica di Santa Maria del Carmine, where the Renaissance began…