Spotlight on: Dates

The fruit of the palm tree (Phoenix dactylifera L.), dates have played a crucial role in North Africa and the Near East; it was particularly abundant in Palestine and Phoenicia (the name actually comes from the Greek word for palm tree, foinix/φοίνιξ). Since time immemorial, dates were a staple food of desert dwellers, for whom it was a rich source of carbohydrates (due to the high sugar content) and protein, and was often eaten with milk. In addition, the pith (jummār) was – and still is – consumed, whereas the sap of the trunk, when fermented, became palm wine.

There is evidence that date palm was already cultivated in Ancient Egypt and Mesopotamia, where it was a key component in the diet. Dates were the main ingredient in a famous Babylonian bread called mersu, which was commonly used in public worship and exorcism rituals and could also contain raisins, apples or figs, as well as — somewhat surprisingly to modern diners — garlic, cumin and coriander! In ancient Egypt, dates were a staple as well and there are numerous references to them eaten fresh, dried or made into breads, cake, or wine. The date palm is also a common motif in ancient Egyptian art, whether it be palmiform columns or in illustrations in reliefs and frescoes.

Although the tree grew in ancient Greece, it did not yield any fruit. The Romans, on the other hand, were very keen on dates, which they imported from Syria and, especially, Egypt, both of which make an appearance at Trimalchio’s dinner in Petronius’ Satyricon. The fruit is called for in over thirty recipes of Apicius’ cookery book.

It is difficult to overstate the significance of dates – of which there are allegedly 300 varieties — in Muslim culture, as a divine beneficence to mankind, and is mentioned in this regard almost twenty times in the Qurʾān. The Prophet, himself, was said to be particularly fond of eating dates, as borne out by a number of hadiths: ‘The household of Muhammad, peace and blessings be upon him, never ate two meals in a day but that one of them consisted of dates’ (مَا أَكَلَ آلُ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَكْلَتَيْنِ فِي يَوْمٍ إِلَّا إِحْدَاهُمَا تَمْر); ‘A family which has no dates will be hungry’ (بَيْتٌ لاَ تَمْرَ فِيهِ جِيَاعٌ أَهْلُهُ). Dates are also associated with breaking the fast during Ramadan, whereas they are a traditional food to serve when welcoming guests.

The main successive stages in the growth of the fruit are known as: ṭal’ (طَلْع, when the date begins to take shape inside the spathe), khalāl (خلال, when they begin to colour), balaḥ (بلح, when they are still green and small), busr (بسر, yellow-red in colour and already sweet), ruṭab (رطب, fresh and ripe), and tamr (dried). According to the earliest Arabic lexicographer, al-Khalīl al-Farāhīdī (718 – 786), balaḥ  were the equivalent of sour unripe grapes (wa-huwa ḥamlu l-nakhli mā dāma akhḍara ṣighāran ka-ḥiṣrim ’l-ʿinab). This was later quoted by the polymath Abū Hanĩfa al-Dīnawarī (9th c.), but attributed to an unnamed ‘learned person’.

In pre-Islamic Arabia, dates ruṭab  and tamr were used in a variety of preparations, ranging from hays (a sweet pudding made with clarified butter) to dibs (a term going back to Persian where it meant ‘black’, and denoting date molasses made by pressing dates without cooking). From Abbasid times onwards, dates – both  can be found in recipes for meat stews (tamriyya) and, of course, sweets. Then, as now, dates would often be stuffed with nuts (notably almonds).

Medicinally, balaḥ were thought to be bad for the chest and lungs; whereas busr are useful for the mouth, gums and stomach, but are constipating. Ruṭab have a laxative effect (مُلَيِّن الطَبِيعة) — they are particularly harmful in cold countries where there they do not become sweet and do not ripen completely. All dried dates are difficult to digest, produce hot blood and cause obstruction and coarseness in the intestines. However, they are beneficial for people with cold temperaments and healthy intestines as it increases their fertility.

Any negative effects of dates can be counteracted with oxymel (sikanjabīn, سِكَنْجَبِين), sour pomegranate juice and cold foods (bawārid, بَوارِد). Physicians held that the best foods to eat with dates are almonds and poppy seeds.

Dates (fūniks < Gr. φοίνιξ) in a manuscript of an Arabic translation (dated 642AH/1254CE) of Dioscorides’ Materia medica (University of Bologna)

Mamluk date pudding

The origins of this recipe for a jamāliyya (جمالية) from The Sultan’s Feast go back to pre-Islamic times and it is related to a sweet pudding, known as hays (حيس) made by Bedouins with dried curds, clarified butter and dates.

In the Mamluk version (14th-15th c.), the dates are cooked down to a paste in butter, after which breadcrumbs are added. It is served with a sprinkling of castor sugar and pistachios. The consistency is reminiscent of a sticky toffee pudding, and the taste is just as addictive!

Medieval Syrian ‘asida

This is a variation from 13th-century Aleppo of an ancient recipe for an ‘asida (عصيدة), which usually denoted a gruel made of cooked wheat flour and clarified butter (سمن, samn), to which dates were often added as well. The word is derived from a verb meaning ’to twist’, ‘to turn’.

This particular variation is rather unusual in that it is made with milk and rice, with semolina sprinkled in once the rice has cooked. The texture is that of a thick pudding, which is spread out on a plate and served topped with toasted pistachios, rose-water syrup and sugar.

The most surprising ingredient, perhaps, is sheep’s tail fat (ألية, alya), which is rendered before being added when serving. It really adds a depth and richness that makes this particular dish ‘the best ‘asida there is’, to use the words of the author.

Medicinally, ‘asida was considered of lower quality than regular fat (شحم, shahm) in that it is not very nutritional and is slow to digest. However, its negative effects can be remedied with spices such as ginger, black pepper or cassia, and murri.

Andalusian qatayif halva

This 13th-century recipe from The Exile’s Cookbook constitutes an amazing and original twist on the time-honoured favourite, the qatayif (قطائف). The earliest recipes for these crepes cooked on only one side are already found in the earliest Abbasid culinary tradition. However, they were clearly too good to be kept in one area and they travelled across the Mediterranean, all the way to the Iberian Peninsula, very early on .

After you have made some qatayif, cut them into strips and start boiling some skimmed honey with cinnamon, pepper, spikenard, saffron, and starch. When the honey starts to boil, water-dissolved starch is added and then the qatayif cut into strips. Stir continuously until you get a smooth mass and then pour on some olive oil. Once the consistency is that of a starch pudding, it can be served. If you like, you can sprinkle on coarsely chopped pistachios, or skinned almonds or walnuts.
The texture of the end result is reminiscent of marmalade, albeit with an amazingly aromatic and spicy kick.

Aleppine Qahiriyya

A 13th-century Syrian twist on the medieval classic doughnut, which came in North African and Egyptian variations as well. The fact that it is a recipe from Aleppo explains why it is made with pistachios — for which the city was famous — rather than the more usual almonds. Another interesting feature of this particular recipe is that it has the lowest number of ingredients among the Qahiriyya recipes.

The principle remains the same, of course. One starts with a filling (in this case, sugar, pistachios, rosewater and flour), which is then shaped into rings (as well as discs), which are left to dry overnight. Then, they are dunked into a batter and deep-fried before being smothered with a mixture of rose-water syrup and honey.

Medieval Syrian crumbly seeded biscuits

This is a recipe from 13th-century Aleppo for a very simple type of biscuit, which was a variant for a sweet known as ‘urnīn‘, which was quite popular since another recipe can be found in a Baghdadi cookery book.

In Arabic it is called khubz al-abāzīr (خبز الأبازير), which translates as spiced, or seeded bread; its preparation could not be more simple and involves kneading wheat flour with sesame oil, sesame seeds, pistachios and almonds and then shaping it into round cakes before baking until browned. The full urnīn recipe, in case you’re wondering, includes a filling of sugar pistachios and almonds, added with aromatics like rose water and musk. But that, as they say, is for another day! For now, it is time to enjoy the more basic variety!

Gazelle’s ankles

This recipe from The Exile’s Cookbook is the ancestor of the modern North African almond-stuffed crescent-shaped biscuits, often called by their French name of cornes de gazelle, which are known in Arabic either as qarn al-ghazāl (قرن الغزال) or ka’b al-ghazāl (كعب الغزال, ‘gazelle ankles’), as they were in the Middle Ages. In Algeria, they are commonly called tcharek (تشاراك ) msakker (مسكّر, ‘sugared’).

Unlike the present-day sweets, the 13th-century variety was shaped into rolls. The dough is made with flour, olive oil, hot water and salt, added with fennel seeds, aniseed, pepper and ginger. For the stuffing, sugar and almonds are mixed together with rose water and aromatic spices. The dough is then shaped into very thin rolls in which the stuffing is placed before baking them in the oven. The author adds that some ‘refined people’ (ظرفاء, ẓurafā’) add crushed pine nuts to the filling, as well as whole pine nut into each roll. After baking, they should be kept in a jar, but, based on how good they are, I don’t think anyone needs a particularly big one!

North African Qahiriyya

A 13th-century North African and Andalusi twist on the famous ‘Cairene‘ sweet (قاهرية) –fried marzipan doughnuts . This particular iteration from The Exile’s Cookbook requires a mixture made with sugar, almonds, rose water, cassia, cinnamon, spikenard, pepper, ginger, nutmeg, galangal, and camphor. This is formed into small kaʿk shapes — i.e. small rings. Then, it’s time to make the batter, with flour, sugar, yeast, starch, salt, and again some almonds.

The author recommends using almond oil for the deepfrying, though olive oil is a suitable alternative. Once the oil has come to a boil, the qahiriyya are ready for their hot bath — just long enough for them to brown, after which they should be swiftly removed. Serve drenched in honey or thickened rose-water syrup, and dust with caster sugar. Yes, indeed!

Reviving figs Mamluk style

This intriguing recipe from 14th-century Egypt for turning dried figs into fresh ones is very simple. A mixture of honey and saffron is stuffed into the dates which are then placed on a pot with boiling water and leaving the steam to do the rest. Then the figs should be covered and left to rest overnight, after which, so the author explains, “they will become as if they have just been picked.” Whilst this is perhaps an exaggeration, the result is nonetheless spectacular and very tasty.

Medieval North African doughnuts (isfanj)

This is the ancestor of the modern North African delicacy, known as sfenj (سفنج) in Morocco and Algeria, bambalunī (بمبلوني < Italian bombolone) in Tunisia, and sfinz (سفنز) in Libya. Both the Arabic word isfanj (إسفنج) and the English ‘sponge’ go back to the Greek σπογγιά, albeit via the Latin spongia (spongea).

Interestingly enough, in this recipe from The Exile’s Cookbook is, in fact, very similar to another Arab sweet variously known as ‘awwāma (عوامة, ‘floater’), luqmat al-Qāḍī (لقمة القاضي, ‘The Judge’s morsel’), zalābiyya (زلابية) or luqayma (لقيمة, ‘little morsel’), depending on the region.

This particular isfanj is made with semolina, water, salt and yeast being kneaded into a light dough. After proofing, the idea is to take some dough into your hand and clench your fist, as a result of which some of the dough is forced out from between your thumb and index finger. It is this piece that protrudes that will be deep-fried in olive oil.

They were made in two sizes — small and large, known respectively as mughaddar (مغدّر) and aqṣād (أقصاد). Once the isfanj have turned golden, remove them from the pan and, after draining off the oil, and serve. Note that before frying up the first batch, the author recommends using one shaped like a modern doughnut shape to test whether the dough has been sufficiently proofed. They are particularly nice when dunked in honey!