defined and dominated by outsiders since its earliest time. Odysseus and his fellow Greeks were among the first. They would be followed in turn by Romans, Vandals, Goths, Byzantines, Muslims, Normans, Germans, French, Spanish, Austrians, and Northern Italians. Sicily's fertile land, sun-filled climate, and strategic position in the Mediterranean made the island enticing plunder for the pillaging forces of these various outside powers. And yet the Sicilians themselves have played a central role in their land's history of glory, subjugation, violence, and unrealized promise. In the thirteenth-century world map known as the Ebstorf Mappamundi (which was the largest on record prior to its destruction by Allied bombing over Hanover, Germany, in World War II), the island of Sicily was portrayed as a plump heart-shaped apple or pomegranate smack in the center of the area between Europe, North Africa, and the Middle East. Sebastian Münster's sixteenth-century book of world geography, known as the Cosmographia, depicts Sicily as the cross-bejeweled orb (the symbol of Christian temporal power) in the right hand of the “Queen Europe” map. But by the end of the twentieth century, Sicily would sadly have no place in the popular cultural landscape beyond Corleone, the Mafia town made famous by The Godfather. For the modern wine lover, however, the search for Sicilian terroir demands an understanding of place beyond the conventional historical and cultural narratives.
GREEK ROOTS AND SHOOTS
Before the Greeks and the Phoenicians reached the shores of Sicily, there were at least two groups of “indigenous” peoples, the Sicans on the western side and the Sicels on the eastern side. The Sicans are thought to have come from the Iberian Peninsula and the Sicels from Calabria (the toe of Italy). There were also settlements in northwestern Sicily near modern-day Erice, Segesta, and Contessa Entellina of a people called the Elymians, believed to have migrated from ancient Troy (in modern-day Turkey). While documented archaeological evidence does not substantiate that these early settlers trained vines or made wine, there is botanical evidence of wild grapes during this prehistoric period. There is also speculation that the Mycenaean Greeks, who had an established culture of wine by the thirteenth century B.C., introduced wine and other luxury products to Sicily well before the earliest Greek colonies settled there in the eighth century B.C.3
In an oft-quoted passage in the same book of the Odyssey that introduces us to the Cyclops, Homer offers a critique of the quality of Sicilian wine in comparison with the strong, full-bodied Maronean wine from the southern Balkan region (known as Thrace in his time) that Odysseus carried on board his ship. After Odysseus offers a taste of his wine to the Cyclops named Polyphemus, the native beast declares:
Surely the earth, giver of grain, provides
the Cyclops with fine wine, and rain from Zeus
does swell our clustered vines. But this is better—
a wine as fragrant as ambrosia and nectar.4
According to Homer, a natural Sicilian wine made from wild grapes was no match for Greece's finest wines. To the modern reader, this might sound like the chauvinism of a connoisseur of Old World wines assessing the wines of the New World. However, it is well established that the Greek colonists brought their cultivated knowledge of vine training and winemaking to southern Italy and Sicily beginning with their earliest settlements. It is also believed that the Greeks brought distinct vine varieties from the Aegean to Sicily. Homer describes the vineyard of Odysseus's father, King Laertes, on the Greek island of Ithaca as having “some fifty rows of vines, each bearing different grapes—so many kinds—that ripened, each in turn and in its time.”5 As a testament to the influence of the Greek settlers on Italian viticulture, the ancient Greeks referred to southern Italy and Sicily as Oenotria ("The Land of Trained Vines").6 In the wooded hills above the town of Sambuca in southwestern Sicily, a young winegrower by the name of Davide Di Prima brought us to a clearing in a forest on a high plateau to see a stone pigiatoia ("outdoor winepress") from the fifth century B.C. These ruins are believed to be a place where a Sican settlement crushed and vinified grapes. While the age of this site does not predate Phoenician or Greek settlement on the island, it does point to an indigenous culture of wine that coexisted with such settlements.
Greek settlers in Sicily brought other vital elements of their wine culture to their new home. Archaeologists have discovered that the earliest Greek settlers traded ceramic wine wares with the Sicel native population in the coastal areas of eastern Sicily, including amphorae, large bowls, and other wine-drinking vessels. Archaeologists discovered a small pouring vessel from the fifth century B.C. called an askos near the central Sicilian town of Enna. It is inscribed with the word vino, among the earliest documented uses of this word prior to its introduction into the Latin language. One object that has not been identified in Sicel archaeological sites is the krater, or mixing bowl, which Greeks used to mix their wine with water in varying proportions depending on the occasion. This leaves open the question of whether the Sicels (like the Cyclops) drank their wine undiluted. Regardless, the evidence of this trading pattern demonstrates an immediate interest by the local Sicels in the consumption and culture of wine. Anthropologists call this process acculturation. This acculturation would have necessarily involved other elements of the Greek wine culture, such as the ritual of the symposium (which literally means “drinking together” in Greek). The Greek symposium was an extended after-dinner wine-drinking celebration (men only) that often involved the recitation of poetry, the playing of music, dancing, and other earthly pleasures. Archaeologists theorize that wealthier Sicels adopted certain elements of the symposium into their own cultural traditions. With the eventual intermarriage of the Greek colonists and the native Sicels, the assimilated Greek Sicilians added a new activity to their wine parties: the drinking game of kottabos. Kottabos was played toward the end of the party, when celebrants had emptied their cups and spirits ran high. The aim of the game was for each player to fling the remaining wine drops and sediment in his cup toward a suspended disc or other target to bring it crashing to the ground. The game became associated with Sicily, and its popularity spread to Greece as a fashionable staple of the Athenian symposium.
Beginning in the sixth century B.C., Greek Sicilian poets, playwrights, and philosophers were honored in the classical Greek world. The stature of such cultural figures in Greece suggests that literary exchanges were an integral part of the Greek Sicilian symposium. The Greek word symposium also refers to a category of literature regarding food and wine. Epicharmus, the Sicilian playwright and philosopher from the late sixth and early fifth centuries B.C. (who was also a student of Pythagoras), is considered the father of the Greek comic play. The Greek word for comedy derives from comus, "wine lees,” and literally translates as “lees song.” In ancient Greece, drunken, rowdy processions in honor of the Greek god of wine, Dionysos, accompanied the harvest festivals. Epicharmus was the first playwright to introduce the drunkard as a stock comic character. The remaining fragments of his plays are also replete with references to the culinary delights of his fellow Greek Sicilians in the city of Syracuse.7 Epicharmus preached moderation and perhaps was using the vehicle of comedy to caution his fellow Greek Sicilians on the pitfalls of excess wine and food consumption. One of the many moral maxims attributed to him exhorts: “Be sober in thought! Be slow in belief! These are the sinews of wisdom.”8
The Sicilian-born poet Theocritus, who is credited with creating the genre of bucolic poetry in the third century B.C., celebrated the beauty of the Sicilian countryside and the joy of country life. In one of his idylls, Polyphemus (the milk-guzzling Cyclops of Homer's Odyssey) is a fellow Sicilian countryman who sings a love poem about the natural glory of Mount Etna, including the “sweet-fruited vine.”9 From Theocritus we learn that Greek Sicilians even savored aged wine. In the idyll called “The Harvest Home” the poet refers to a four-year-old vintage opened for a harvest feast.
Darted golden bees; all things smelt richly of Summer,
Richly of Autumn; pears and apples in bountiful plenty
Rolled at our feet and sides, and down on the meadow around us
