LA FOTO DI OGGI - GIARDINO DELLA LANDRIANA - TOR SAN LORENZO - ROMA - ITALY - STAND DEI VIVAI BELFIORE LASTRA A SIGNA - FI

BREVI NOTE SUL VINO E LA VITE IN INGLESE

ALCUNE BREVI NOTE SULLA VITICOLTURA ANTICA E IL VINO PRESSO I ROMANI IN INGLESE







FROM:






THE PRIVATE LIFE OF THE ROMANS


BY HAROLD WHETSTONE JOHNSTON, REVISED BY MARY JOHNSTON


SCOTT, FORESMAN AND COMPANY (1903, 1932)

Grapes. Grapes were eaten fresh from the vines and were also dried in the sun and kept as raisins, but they owed their real importance in Italy as elsewhere to the wine made from them. It is believed that the grapevine was not native to Italy, but was introduced, probably from Greece, in very early times. The first name for Italy known to the Greeks was Oenōtria, a name which may mean “the land of the vine”; very ancient legends ascribe to Numa restrictions upon the use of wine. It is probable that up to the time of the Gracchi wine was rare and expensive. The quantity produced gradually increased as the cultivation of cereals declined, but the quality long remained inferior; all the choice wines were imported from Greece and the East. By Cicero’s time, however, attention was being given to viticulture and to the scientific making of wines, and by the time of Augustus vintages were produced that vied with the best brought from abroad. Pliny the Elder says that of the eighty really choice wines then known to the Romans two-thirds were produced in Italy; and Arrian, about the same time, says that Italian wines were famous as far away as India.

294. Viticulture. Grapes could be grown almost anywhere in Italy, but the best wines were made south of Rome within the confines of Latium and Campania. The cities of Praeneste, Velitrae, and Formiae were famous for the wine grown on the sunny slopes of the Alban hills. A little farther south, near Terracina, was the ager Caecubus, where was produced the Caecuban wine, pronounced by Augustus the noblest of all. Then came Mt. Massicus with the ager Falernus on its southern side, producing the Falernian wines, even more famous than the Caecuban. Upon and around Vesuvius, too, fine wines were grown, especially near Naples, Pompeii, Cumae, and Surrentum. Good wines, but less noted than these, were produced in the extreme south, near Beneventum, Aulon, and Tarentum. Of like quality were those grown east and north of Rome, near Spoletium, Caesena, Ravenna, Hadria, and Ancona. Those of the north and west, in Etruria and Gaul, were not so good.

295. Vineyards. The sunny side of a hill was the best place for a vineyard. The vines were supported by poles or trellises in the modern fashion, or were planted at the foot of trees up which they were allowed to climb. For this purpose the elm (ulmus) was preferred, because it flourished everywhere, could be closely trimmed without endangering its life, and had leaves that made good food for cattle when they were plucked off to admit the sunshine to the vines. Vergil speaks of “marrying the vine to the elm,” and Horace calls the plane tree a bachelor (platanus caelebs), because its dense foliage made it unfit for the vineyard. Before the gathering of the grapes the chief work lay in keeping the ground clear; it was spaded over once each month in the year. One man could properly care for about four acres.

296. Wine Making. The making of the wine took place usually in September; the season varied with the soil and the climate. It was anticipated by a festival, the vīnālia rūstica, celebrated on the nineteenth of August. Precisely what the festival meant the Romans themselves did not fully understand, perhaps, but it was probably intended to secure a favorable season for the gathering of the grapes. The general process of making the wine differed little from that familiar to us in Bible stories and still practiced in modern times. After the grapes were gathered, they were first trodden with the bare feet and then pressed in the prēlum or torcular. The juice as it came from the press was called mustum (vīnum), “new (wine),” and was often drunk unfermented, as sweet cider is now. It could be kept sweet from vintage to vintage by being sealed in a jar smeared within and without with pitch and immersed for several weeks in cold water or buried in moist sand. It was also preserved by evaporation over a fire; when it was reduced one-half in this way, it became a grape jelly (dēfrutum) and was used as a basis for various beverages and for other purposes.

297. Fermented wine (vīnum) was made by collecting the mustum in huge vat-like jars (dōlia). One of these was large enough to hide a man and held a hundred gallons or more. These were covered with pitch within and without and partially buried in the ground in cellars or vaults (vīnāriae cellae), in which they remained permanently. After they were nearly filled with the mustum, they were left uncovered during the process of fermentation, which lasted under ordinary circumstances about nine days. They were often tightly sealed, and opened only when the wine required attention or was to be removed. The cheaper wines were used directly from the dōlia; but the choicer kinds were drawn off after a year into smaller jars (amphorae), clarified and even “doctored” in various ways, and finally stored in depositories often entirely distinct from the cellars. A favorite place was a room in the upper story of the house, where the wine was aged by the heat rising from a furnace or even by the smoke from the hearth. The amphorae were often marked with the name of the wine, and the names of the consuls for the year in which they were filled.

298. Beverages. After water and milk, wine was the ordinary drink of the Romans of all classes. It must be distinctly understood, however, that they always mixed it with water and used more water than wine. Pliny the Elder mentions one wine that would stand being mixed with eight times its own bulk of water. To drink wine unmixed was thought typical of barbarism; wine was so drunk only by the dissipated at their wildest revels. Under the Empire the ordinary qualities of wine were cheap enough to be sold at three or four cents a quart; the choicer kinds were very costly, entirely beyond the reach, Horace gives us to understand, of a man in his circumstances. More rarely used than wine were other beverages that are mentioned in literature. A favorite drink was mulsum, made of four measures of wine and one of honey. A mixture of water and honey allowed to ferment together was called mulsa. Cider was made by the Romans, and wines from mulberries and dates. They also made various cordials from aromatic plants, but they had no knowledge of tea or coffee.

VENDEMMIA - OTTOBRE - DAL CICLO DEI MESI DI TRENTO

E SE CI FOSSE UN SEGRETO....? IL SEGRETO DELLA VITE MARITATA....................

IDEE SULLA VITE MARITATA

UN PERCORSO A RITROSO

ALLA RICERCA DELLE RAGIONI DELLA PERSISTENZA DELLA VITE MARITATA

SUPPONIAMO CHE LA POSIZIONE, LA GIACITURA DI UNA VITE, PIANTA COSI’ IMPORTANTE ORA E NELL’ANTICHITA’, NON SIA STATA DETTATA ESCLUSIVAMENTE DA MOTIVAZIONI AGRONOMICHE ED ECONOMICHE, MA AVESSE IN ANTICO ANCHE UNA FUNZIONE , PER COSI’ DIRE, SACRALE, RISPONDESSE , CIOE’, A CRITERI SUGGERITI O RINFORZATI DAL RAPPORTO CON LA DIVINITA’……..

SE IL CONFINE E’ SACRO, NON LO POSSO SUPERARE PENA LA PUNIZIONE DIVINA.

SE IL CONFINE E’ SACRO, O, IN ALTRA E DIVERSA MISURA, LA PIANTA E’ SACRA, NON POSSO SVELLERLA, SPIANTARLA.

ALLORA LA PIANTA GODE DI PROTEZIONE DA PARTE DELLE LEGGI DEGLI UOMINI E DA PARTE DELLE LEGGI DIVINE. LA PROTEZIONE E’ RINFORZATA.

FACCIAMO UN PASSO IN AVANTI: SE PONGO LA VITE AL CONFINE GODE DI PROTEZIONE IL CONFINE E GODE DI PROTEZIONE LA PIANTA, ANCHE AL DI FUORI DI UN BOSCO SACRO O DI UN RECINTO SACRO.

IN EFFETTI MOLTE VITI MARITATE ANCORA SUSSISTENTI SONO POSTE SUL CONFINE……..

CERCHIAMO CONFORTO, ANCORA UNA VOLTA, NELLE FONTI, UNA FRA LE TANTE:

“ LE FIGLIE DI ANIO – FIGLIO DI APOLLO – ELAIDE,SPERMO ED ENO ERANO DETTE ENOTROFI POICHE’ DIONISO AVEVA LORO DONATO LA FACOLTA’ DI PRODURRE DALLA TERRA OLIO, GRANO E VINO.

(APOLLODORO – BIBLIOTECA – EPITOME – 10 E SS.)

ED ANCORA:

“DIONISO SCOPRI’ LA VITE, MA, RESO FOLLE DA ERA, ANDO’ VAGANDO PER L’EGITTO E LA SIRIA (SI BADI AI LUOGHI DI NASCITA DELLA VITICOLTURA, NDR).

IN FRIGIA REA LO LIBERO’ DALLA FOLLIA E GLI INSEGNO’ RITI MISTERICI……… “.

“DIONISO INFUSE FOLLIA IN LICURGO, FIGLIO DI DRIANTE, RE DEGLI EDONI, CHE ABITANO LUNGO IL FIUME STRIMONE IN TRACIA.

LICURGO CONVINTO DI COLPIRE UN TRALCIO DI VITE PERCOSSE CON UNA SCURE E UCCISE IL PROPRIO FIGLIO DRIANTE POI DOPO AVERE RECISO LE ESTREMITA’ DEL FIGLIO, TORNO’ IN SENNO.

LA TERRA SMISE DI PRODURRE FRUTTI E IL DIO VATICINO’ CHE ESSA SAREBBE TORNATA A DARE IL RACCOLTO SE LICURGO FOSSE STATO GIUSTIZIATO, COSA CHE AVVENNE PER VOLONTA’ DI DIONISO. MORI’ DILANIATO DAI CAVALLI” .

APOLLODORO- BIBLIOTECA – LIBRO TERZO )

ORA SECONDO ALTRE VERSIONI (IGINO, SERVIO E I MITOGRAFO VATICANO) IL RE FOLLE NEL TENTATIVO DI TRANCIARE LE VITI SI MOZZO’ LE GAMBE.

DICE FRAZER IN NOTA CHE E’ CREDENZA COMUNE CHE QUANDO UN BOSCAIOLO TAGLIA UN ALBERO SACRO CON UNA SCURE COLPISCE SE STESSO NEL MEDESIMO GESTO.

( CFR.: W. MANNHARDT, DER BAUMKULTUS, BERLINO, 1935)

FRAZER HA AFFRONTATO PIU’ VOLTE IL TEMA DELL’ALBERO SACRO, DELLA VITE SACRA ANCHE NEL RAMO D’ORO.

INNUMEREVOLI LEGGENDE DI CONTENUTO SIMILE NELLA CULTURA EUROPEA ANTICA E NEL FOLKLORE MODERNO, NELLA LETTERATURA E NELLA FAVOLISTICA.

TRACCE DI ELEMENTI RELIGIOSI ANCHE IN EPOCA STORICA IN MATERIA PATRIMONIALE "SONO INDIVIDUATE NEI "TERMINI", NEL CERIMONIALE DELLA LIMITATIO, NEL CERIMONIALE DELL'APPOSIZIONE DEI TERMINI, NELLA SANZIONE DELLA "CONSECRATIO" CONTRO CHI LI SMUOVE.

PROBABILE CHE CONCEZIONI RELIGIOSE E CREDENZE MAGICHE POSSANO AVER CONTRIBUITO ALLA FORMAZIONE DEL CONCETTO GIURIDICO ROMANO DELLA PROPRIETA' ASSOLUTA, INDIPENDENTE."

COSI' IN: DEFRANCISCI P. STORIA DEL DIRITTO ROMANO, GIUFFRE', 1942 P. 373