CITRON

Bangkok, 19 March 2016

In the recent trip which my wife and I made to Italy, we managed to squeeze in a visit to our apartment near Genoa, where I was particularly delighted to see so many lemon trees in fruit. It’s wonderful to see trees heavy with lemons peeping over a wall or hanging over a garden fence.

Once back in Bangkok, I decided to do some research on the lemon and its history: how did this lovely yellow fruit end up in Liguria? But delving into the lemon’s history inevitably dragged me into the history of the citrus family. It turns out that the lemon does not have a long or distinguished pedigree. It is the citrus equivalent to a mutt, a fairly recent hybrid. In fact, most citrus fruits with which we are familiar are fairly recent hybrids. It seems that the members of this family love to hybridize, and of course humans – being intrusive busybodies by nature – have been only too willing to assist them. The result is a family tree of bewildering complexity.

As I tried to make sense of all this, my attention was diverted by something I read about the citron. I think I need to insert here a few words about the citron, since I’m sure there are many readers who are not familiar with this citrus fruit. It is relatively difficult to find these days since it has little use – except for one very special one, which I will come to in a minute. It looks like a large, warty, lemon.

Coming to what I read, it seems that during a ceremony in the Temple of Jerusalem marking the Feast of the Tabernacles, or Sukkot, in one of the years around 100 BC, the Jews pelted the High Priest with citrons and got massacred for doing so. Now that was something worth finding more about! How I would have loved to use citrons, rotten tomatoes, eggs, dog-eared hymn books – anything, really – to pelt the priests with for subjecting me to excruciatingly boring sermons during the Sunday Masses of my childhood! It turns out, though, that the Jews were not horribly bored with what the High Priest was saying, but horrified by what he was doing. It is reported that he deliberately poured the water of libation over his feet rather than over the sacrificial animals. I can’t say that I can get quite as excited about this action as the Jews did, but the fact is that they did, and satisfyingly peppered the High Priest with citrons.

Of course, it does come spontaneously to ask oneself why on earth the Jews were carrying citrons around in the Temple in the first place. It’s certainly not the item that would immediately come to my mind as expecting to see in the hands of Jews within the sacred precincts of the Temple. It turns out that the citron plays an extremely important role in the ceremonies of Sukkot. Every morning of this seven-day Feast, Jews are required to ceremoniously wave the “four species”. Citron is one of these, the other three being the date palm, the myrtle, and the willow. We see here the Tosher Rabbi of Montreal waving the four species.

One can therefore assume that the Jews were carrying their four species when the High Priest poured the water of libation over his feet, and in the horror of the moment they blindly grabbed their citrons and threw them at the impious prelate. It seems that they must have also thrown something harder – stones, no doubt – since it is reported that the stone altar was damaged. I can’t really see citrons doing damage to a stone altar.

It’s a bit of a mystery to me why the citron ever became one of the four species, because it is not native to the Near East, whereas the other three species are. The citron, like all the original citrus fruits, originated somewhere in the region of South-East Asia-Yunnan in southern China-the Himalayan slopes of India. So how did it end up in the Near East? There is general agreement that the fruit was first cultivated in northern India. From there, it migrated, presumably along trade routes, to Persia. What happened next is a hotly debated issue – at least, in certain circles. One hypothesis has the citron migrating to Egypt, where its essential oils were used in embalming, and from whence the Jews brought it with them to the Promised Land when they escaped from bondage in Egypt. A second hypothesis has the citron being carried from Persia to the Mediterranean basin in the baggage of Alexander the Great’s returning soldiers, who somewhere along the way dropped it off in the Levant. Yet another hypothesis has the citron migrating from Persia to Babylonia, where the Jews came across it during their Babylonian captivity and brought it with them when they came back to Israel.

These are all suppositions, with no real evidence to back them up. A very clever piece of archaeological sleuthing suggests a more concrete hypothesis. We need to first recall that after the Persians defeated the Babylonians and allowed the exiled Jews to return home, Israel was a Persian province for several hundred years. Israeli archaeologists have been excavating a site quite close to Jerusalem which turns out to have been a Persian palace with an extensive garden around it. Here is a reconstruction of the site.

The archaeologists wanted to see if they could find evidence of what was planted in this garden. They therefore looked for traces of ancient pollen. None could be found in the earth of the garden – whatever had been there had decomposed long ago. So they decided to try their luck in the plaster with which the walls of an ancient pool in the garden had been coated. The thinking was that pollen grains could have got stuck in the plaster while it was drying and been preserved. They were right – and one of the types of pollen they found was that of the citron. From the other types of pollen found – a number from species not present in Israel – the archaeologists deduced that this was a garden planted with rare plants, designed to show off the wealth and power of the palace’s resident, either a Persian satrap or a Babylonian Jew close to the Persians and sent there to keep an eye on the locals. Perhaps it was here that the Jerusalem Temple elites, coming to pay their respects to the Palace’s resident, first saw the citron and admired this strange and exotic fruit. Maybe it became the rage to have a citron tree in one’s garden in emulation of the Persian masters.

Assuming this is somewhere near correct, how did the chicness of the citron eventually segue into its strong religious symbolism? Here, I shall hazard an explanation which I found written nowhere but which satisfies my fertile imagination. One has to know that the adoption by the Jews of the four species in the rituals of Sukkot derives from a text in the Book of Leviticus, where it is said (in the English translation):

“And you shall take on the first day the fruit of beautiful trees, branches of palm trees and boughs of leafy trees and willows of the brook, and you shall rejoice before the Lord your God for seven days.”

The text specifically names two of the plants: the palm tree and the willow. For the other two, though, it is quite vague. Talmudic tradition eventually settled on the citron as the “fruit of beautiful trees” and on myrtle as “boughs of leafy trees”.

The choice of myrtle makes sense to me – it is satisfyingly leafy.

But the choice of citron as the fruit of a beautiful tree? That is really quite odd. In no way can the citron tree be considered a beautiful tree. It is low and scrubby, more bush-like.

It seems, though, that the Hebrew text is grammatically ambiguous. Although the phrase in Leviticus is typically translated as “fruit of a beautiful tree”, it can also be rendered as “a beautiful fruit of a tree.” At first sight, this doesn’t seem to fit the citron either. As the picture above shows only too well, it is warty and knobbly, really quite ungraceful. But beauty, as they say, is in the eye of the beholder. The citron’s name in Persian, turunj, derives from the Sanskrit suranga, “beautifully coloured”. In today’s world, our lives are so saturated in bright colours that it is difficult for us to appreciate the impact on our ancestors of the few naturally brightly coloured things. As the photo above also reveals, the citron does indeed have a lovely yellow colour, and there really aren’t that many fruits that are so beautifully yellow (lemons come to mind, but that doesn’t count because they are a hybrid of the citron). Maybe the Persians, and the Indians before them, and the Jews after them, found the citron’s colour captivating.

If that explanation doesn’t satisfy my readers, let me suggest another reason. Under proper conditions, the citron is the only tree that can flower and bear fruit throughout the year. Even more distinctively, it can retain its fruit from one year to the next. So the citron tree can have buds, blossoms, and mature fruit all at the same time. This is a unique property, and one which may have aroused awe and reverence in our ancestors.

If that explanation doesn’t satisfy my readers, how about this one? Both the Greek philosopher, Theophrastos, and the Roman natural philosopher, Pliny the Elder, mention the citron in their botanical writings. And both stress the fact that the citron, fruit and leaves, has a very strong scent, that typical scent which you also get from the zest of the lemon. It is so strong, they say, that if the fruit is put among clothes it acts as a moth-repellent. This seems a little weak as a reason for nominating the citron as a “beautiful fruit”, although as every woman knows scent can be an important ingredient in beauty. And maybe the elites of India, Persia, and Israel were particularly receptive to the idea that their magnificent – and expensive – clothes could be protected from those pesky moths by the citron.

Either one of these explanations, or all three, must explain not only why the Jews adopted the citron as a religious symbol but also why anyone bothered to cultivate the citron in the first place and then bothered to carry it along to different parts of the world. From a utilitarian point of view, and our ancestors were nothing if not supremely utilitarian when it came to their natural environment, the citron really does seem a singularly useless plant. As I’ve said, the tree is low, scrubby, and bush-like, so it cannot be used as a shade tree. It is sickly and prone to disease, so is difficult to cultivate. The wood is no good for timber. Even the fruit is not much good to eat. It is mostly pith with hardly any flesh, and what flesh there is, is dry with relatively little juice.

Whatever the reason, by the time the High Priest poured the water of libation over his feet (no doubt with a sneer on his lips) the practice of using the citron as one of the four species in the ceremonies of Sukkot was fixed.

It was this deliberately offensive act at the altar of the Temple which set me off on this quest to know more about the citron. But I can’t stop here, because the continuing history of the citron is equally fascinating. So I hope my readers will bear with me if I take them on a journey into the fruit’s more recent history.

From the fall of Jerusalem in AD 70,  the European history of the citron has been indissolubly bound up with that of the Jewish communities in Europe, so let me switch to using its Hebrew name, etrog (which, by the way, derives from the citron’s Persian name, turunj, via Aramaic, strengthening the idea that somehow it was the Persians who brought it into the lives of the Jews). The Romans’ destruction of Jerusalem, which ended Temple-centred worship for the Jews, meant that the feast of Sukkot began to be celebrated wherever the Jews happened to live. Since the citron was now indispensable in the celebrations of Sukkot, it followed the Jewish diaspora as the latter spread out through the Roman Empire into Greece, Italy, and Spain. With time, more and more attention was given to ensuring that the etrogim used in Sukkot were the most beautiful: after all, they were offerings to the Lord our God and nothing but the most beautiful should be offered. Detailed guidelines were issued about what constituted a “perfect” etrog, and considerable sums of money were paid for the most perfect ones.

All was under control until the Diaspora began to move northwards into parts of Europe where the climate was too cool for the citron to grow. These more northerly Jewish communities therefore urgently needed etrogim to be brought to them from lands further to the south – no other fruit would do since the four species had been prescribed in the Talmud. This brings us back to where this post started, Genoa. Because of its climate, but also presumably because of its flourishing, and ancient, Jewish community, there were citron orchards around Genoa. It also happened to be a dynamic trading port, so it wasn’t long before Genoa dominated the trade in etrogim to northern Europe. With time, Genoa seems to have gotten out of the business of actually growing etrogim. Instead, it picked up etrogim as far south as Calabria, still a source of etrogim for some Jewish communities, and all points in between, as well as in Corsica, a Genoese colony, and shipped them north.

Genoa’s monopoly on the etrog trade began to be undermined when the Sephardic Jews, expelled from Spain, filtered eastward across the Mediterranean to Italy, Greece, and Turkey, and discovered the etrogim being grown in Corfu and other Ionian islands, presumably for the very ancient Jewish communities of Greece. These were very beautiful as defined by the guidelines on etrog beauty, and they began to seriously compete with the Genoese etrogim. At first, there was resistance in some of the Ashkenazic communities in northern Europe. To explain why, I have to go back to what started me on this post initially, the lemon. The first substantial cultivation of the lemon in Europe only occurred in the mid-15^th Century, in Genoa – Genoa again (the sour or bitter orange arrived earlier, in the 11^th Century, while the sweet orange arrived somewhat later, in the early 16^th Century). European growers of citrons discovered – or maybe they picked it up from the Arabs – that grafting citrons onto lemon stock gave plants which were much hardier than pure citron trees. But grafting created an enormous problem for the Jews because the mixing of species was non-kosher, and etrogim used in a religious Feast had to be kosher. We now know that grafting doesn’t actually lead to a mixing of genes, or hybridization, although 400 years ago it was quite easy to think that it did; after all, everyone knew that if you crossed a horse and a donkey, you got a hybrid, the mule. Many in the Ashkenazic communities suspected that the Greek etrogim were actually so beautiful because they were grafted onto lemon trees. Various rabbis were prepared to certify that they were not, and anyway the Napoleonic wars cut off the traditional supply of etrogim from Genoa. And the Greek etrogim really were so very beautiful …

So the Greek etrog triumphed and trade from Corfu flourished. Eventually, this got the Greek farmers greedy. They calculated that they had the Jewish communities over a barrel – they needed beautiful etrogim, the etrogim from Corfu were the most beautiful, hence they would pay whatever it took to get them. In 1875, they therefore created a cartel and jacked up the price. They turned out to be wrong. The Jewish communities reacted vigorously and successfully boycotted the Greek etrogim. They bought from Calabria, from Corsica, and more importantly from Israel, to where we now turn.

As more and more European Jews immigrated to Palestine in the 1800s, they discovered a local variety of etrogim. They surmised that these must be descended from the etrogim used in Temple worship before the Temple’s destruction. A number of rabbis therefore decided to promote these etrogim from Palestine, which were surely more authentic than etrogim grown elsewhere. They also thought it would help the poverty-stricken economy of Palestine to be able to export high-priced etrogim to Jewish communities in Europe. The problem was that although these etrogim might be more authentic they weren’t nearly as beautiful as the Greek etrogim. On top of it, Sephardic communities which had immigrated to Palestine brought in seeds of Greek citron trees and started planting orchards of the beautiful Greek etrog there. The stand-off with Corfu helped boost sales in Palestine, both of the original as well as of the Greek etrogim transferred there. However, authentic Palestinian etrogim were suffering from the competition.

Coming back to Corfu, the Greek farmers eventually backed down and brought their prices down again. But they didn’t forget or forgive. Some 15 years later, when the body of an unknown woman was found just outside the Jewish quarter in Corfu, the local etrog growers claimed that the woman had been murdered by Jews. This sparked off a pogrom against the local Jewish community, which left 139 people dead. And then it was discovered that the dead woman was actually Jewish. That finished off the etrogim trade from Corfu.

Meanwhile, back in Palestine, the transplanted Greek etrog was pushing the local variety off the market. Eventually, the Greek etrog, which did not adapt very well to the climate in Israel, began to be grafted onto stock of the original etrog, a graft which is kosher. This was a marriage made in heaven: the beautiful Greek etrog with the original, Temple-era etrog. It is this variety which now dominates the modern etrog market, and is no doubt the one being intensely studied by these Orthodox Jews prior to an eventual purchase.

I cannot finish my story of the citron without mentioning the one way of usefully consuming it that was eventually discovered. For this, I have to back up a little and say a few words about the history of cane sugar. Cane sugar, brought west from India by, once again, Alexander the Great’s troops (they seem to have been great collectors of plants …), was first exploited in the Near East. It was the Crusaders, who came across caravans of this “sweet salt”, and who brought sugar to the attention of Europe. Until then, Europeans had only had honey as a sweetener. Genoa’s fiercest rival, Venice, was the first to make sugar available in Europe. It also brought another Arab invention, candying of fruit, to Europe. Not to be outdone by its hated rivals, the Genoese also finally got into the candying business. Somewhere along the line, someone had the idea of candying the citron, or rather its pith, of which there is so much, as the photo above shows. Leghorn (Livorno) became the centre of production: citrons from the south all the way to Sicily, from Corfu and the other Ionian islands in the east, and from Corsica in the west, were sent, de-pulped and brined, to Leghorn. There, the citron pith was de-brined and steeped in progressively more concentrated solutions of cane sugar. Once dried and chopped into small pieces, it was shipped, no doubt in Genoese ships, all over Europe to be added to cakes, sweet bread loaves, and other patisseries. I have a particular reason to mention all this because the panettone, that glory of my wife’s home town, Milan, was originally made with candied citron pith (as well as candied orange and sultana raisins).

More humbly, the original recipes of the English plum pudding of my youth also called for candied citron from Leghorn.

Alas! I believe this market has declined drastically – or perhaps citrons from elsewhere have cornered the candying market. The fact is, Leghorn is no longer a centre for candied citron production, the Calabrian citron hangs on by managing to keep a foot in the etrog market, while the Corsican and Corfu citron production is down almost to nothing; the few which are grown there are only used to make a local liqueur. Here’s the Corsican variety. Somehow, it seems apt that the bottle stands next to one made with myrtle, another of the four species.

Let’s lift a glass to the citron a.k.a. the etrog! Cin-Cin!

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Lemons in Liguria: https://i0.wp.com/www.bbfauno.com/wp-content/gallery/amalfi/limoni-amalfi-coast.jpg (in https://misshome.wordpress.com/tag/italian-language/)

Citron: http://whileshenaps.com/wp-content/uploads/2010/09/6a00d834515cdc69e20133f4767038970b-pi.jpg (in http://whileshenaps.com/2010/09/make-a-paper-mache-etrog.html)

Tosher Rabbi of Montreal: https://en.wikipedia.org/wiki/Four_species#/media/File:Fourspecies.jpg (in https://en.wikipedia.org/wiki/Four_species)

Persian palace: http://www.haaretz.com/polopoly_fs/1.410535.1328143655!/image/3938862120.jpg_gen/derivatives/headline_857x482/3938862120.jpg (in http://www.haaretz.com/jerusalem-dig-uncovers-earliest-evidence-of-local-cultivation-of-etrogs-1.410505#acid)

Myrtle: http://www.polyvore.com/cgi/img-thing?.out=jpg&size=l&tid=65106807 (in http://www.polyvore.com/outdoor_plants/collection?id=3359765)

Citron tree: in gardening.stackexchange.com

Cut citron: http://www.tropcrop.nl/citr02fr.jpg (in http://www.tropcrop.nl/citron.htm)

Orthodox Jews purchasing etrogim: http://pix.avaxnews.com/avaxnews/64/a4/0001a464_medium.jpeg (in http://avax.news/fact/Symbolic_Citrus_Israeli_Jews_Inspect_Fruit_for_Sukkot.html)

Panettone: http://www.italianfoodexcellence.com/wp-content/uploads/sites/27/2014/09/Panettone-Vergani-Enrico-Su—-Ummarino.jpg (in http://www.italianfoodexcellence.com/tag/panettone/)

Plum pudding: http://cookdiary.net/wp-content/uploads/images/Plum-Pudding_12165.jpg (in http://cookdiary.net/plum-pudding/)

Cédratine and myrthe, Corsica: http://c8.alamy.com/comp/A8WYT4/myrthe-and-cedratine-liqueurs-for-sale-in-a-shop-corte-haute-corse-A8WYT4.jpg (in http://www.alamy.com/stock-photo-myrthe-and-cedratine-liqueurs-for-sale-in-a-shop-corte-haute-corse-6963651.html)