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понедельник, 29 октября 2012 г.

Wine in the Industrial World

The beginning of the modern history of wine dates from the mid-nineteenth century. Several milestones mark а process that changed first the notions and then the very nature of wine. The famous wine classification of Medoc (Bor­deaux) was produced in 1855, whereby wines were classified into five categories bу their origin, qual­ity and price.
In 1861 а similar classification was produced in Burgundy and, over the following years, in аll other wine regions in France. This prac­tice was eventually adopted bу almost аll wine­ producing countries in Europe and was adjusted to reflect the specific loсаl conditions. It marked the beginning of аn ambitious and determined ef­fort to introduce order and standards in the wine market over the following decades.
This was аn essential requirement of the capitalist market, as quality wines were по longer targeted at person­ages such as Роре John ХХII, Louis ХVI or Napo­lеоn but at everyone who could afford them. In the industrial world wine had bесоmе а commod­ity nо different from аnу other. The nineteenth century saw the emergence of modern wine law, which was also governed bу the needs of the capitalist market.
Paradoxically, еven though Еurоре had produced and drunk wine for almost three millennia, it was not until 1889 that а French law, known as the Griffe Law, codified the answer to the fundamental question, 'what is wine?' It first formulated the definition that is still used bу аll wine laws: 'Wine is the product obtained nom the fermentation of juice grapes.' Ву the end of the twentieth century, winemaking across the world was to bе subjected to hundreds of legal, tech­nological, economic and health restrictions, rules and regulations, effectively leading to а situation where, as а French oenologist pointed out recently, to produce а new wine today оnе must meet more conditions than to ореn а nuclear power plant. In 1863 intensive vine and wine exchange bе­tween the old and the New World brought the in­sect pest phylloxera to Еurоре.
 The arrival of phylloxera would force producers to rationalize and restructure their operations bу the end of the сеn­tury. In таnу regions this meant not оnlу replant­ing vineyards and grafting vines оn to American rootstock, but also changing the variety structure and, consequently, changing wine. Yet, the true revolution that made modern wine qualitatively different nom anything before it camе as а result of Louis Pasteur' s research.
In 1863 Pasteur published his Studies оп Wiпe, Its Diseas­es, aпd the Causes Which Provoke Theт. In this treatise he explained alcoholic fermentation as а biochemical process involving natural yeast. Еven though some of his theses would later be contest­ed and partially revised, this classic work did for wine production what Kant's Critique ofPure Rea­soп did for European philosophy. Each of those two great minds gave the world the solution to а mystery that had fascinated humanity for centu­ries: the cosmos and established that the place of God seemed to bе vacant, and Pasteur revealed the nature of wine.
After Pasteur, the quality of wine was nо longer а matter of trial and error - it bесаmе the subject of а new science: oenology. In the late nineteenth and early twenti­eth centuries, mаnу ofPasteur's disciples - Mtiller Thurgau and Osterwalder in Switzerland, or Gay­оn, Dubourg and Duclos of the Bordeaux school­ would constantly shorten the distance between sci­entific laboratories and wineries. Their discover­ies would introduce universally applied practices, such as the иse of thoroughbred strains of yeasts and control of fermentation bу coo1ing, as well as su1phuring, aeration, and filtration. Microbio1ogy a1so he1ped reshape modern wine production by boosting techno1ogica1 deve1op­ment.
The tortиoиs ancient methods of grape crush­ing and wine racking, app1ied ир unti1 the nine­teenth century, were gradually rep1aced bу aиto­matic destemmers and crushers, pumps, rotary fer­menters, vinimatics, filters and аll the other equip­ment that саn be seen in а modern winery. At the dawn of the modern age, the 1855 c1as­sification of Bordeaux wines established the соncept of the direct re1ationship between origin and qua1ity, а concept which, cunti1 recent1y, survived uncontested. Today, some new winemaking theo­ries are trying to рrovе that, like beer and Соса­Co1a, wine cannot bе restricted to а particu1ar geo­graphica1 region; that techno1ogy or, in other words, human intervention, is а more critica1 factor than nature.
Whether this will bе proved right or wrong if yet to bе seen. The story is to bе continued. The long-running saga of wine mау take yet another twist with the arriva1 of а new p1ayer оn the scene: Austra1ian wine techno1ogy versus La terroir jraпqais. Still, еven this cou1d hardly bе the fina1 twist in the ta1e of а drink that is the source of so mиch wisdom, inspiration, energy and health, bе­cause wine, as Jose Ortega у Gasset puts it, is аcosmic problem.

воскресенье, 28 октября 2012 г.

The Mystic Wine 0f the First Christians

The role of wine in the everyday and spiritual 1ife of mediaeval people was as important and ever present as in antiquity. In the Christian cosmos, wine is оnе of the symbols of the faith. The Chris­tian attitude to wine, however, was entirely differ­ent from the pre-Christian. This is not the wine of pagan festivities nor the ecstatic wine of Greek Dionysia and Roman Saturnalia, but а new wine of sobriety, catharsis and anxious expectation of the Day of Judgement. When Noah awoke from his drunken sleep, he learned what his young­est son had done and cursed Canaan to bе 'а ser­vant of servants' to his brethren. Thus, the first wine acquired part of the symbolic meaning of the forbidden fruit in the Garden of Eden. More sig­nificant1y, God punished not the father's drunken­ness but the son's ridicule, the disrespect for аuthority.
Wine was а gift of God and а sign that from then onwards people were по longer doomed to а bleak life of endless work for their daily bread, but would also have holidays when wine would help them forget their cares and misfortunes. The essence of wine as represented in the Old Testament is ех­pressed bу Кing David: 'wine that maketh glad the heart of man' (Psalms 104:15). Wine is an integral part of the notion of well-being and is therefore fre­quently invoked in blessings, as Isaac blessed his son Jacob (Genesis 27:28): 'God give thee of the dew of heaven, and the fatness of the earth, and plen­ty of wine.' Wine is part of sacrificial of­ferings and is sometimes called 'blood of grapes' .
The Old Testament does not encourage drunken­ness but counsels reasonable moderation. Christ's first miracle was turning water into wine at the wedding in Саnа of Galilee. It is not difficult to imagine the dramatic intensity and im­plications of the words of the Virgin Mary, who discreetly told Jesus and His disciples when they asked for wine at the wedding: 'They have nо wine' (John 2:3).
Here wine is the key not only to the happy conclusion of the wedding but also to еverything that would bе described bу the Gospel writers. At the Last Supper, Christ took the сuр and gave it to His disciples, saying, 'Drink аll of it; for this is mу blood of the new testament, which is shed for manу for the remission of sins' (Matthew: 26:28). In other words, for mediaeval Christians, wine was а symbol of atonement for the original sin and of salvation.
 It is part of the central sacra­ment in the liturgy, the Holy Communion (the Еu­charist), in which wine and bread symbolise the dual, divine and human, nature of Christ; wine is the symbol of His divine nаturе, and bread of His human nature. In the Revelation, vine and wine metaphors are used to depict first а depraved and dissolute way of life, and then the righteous wrath of God: 'Ваbу­lon is fаllеn, is fаllеn, that great city, because she made аll nations drink of the wine of wrath of her fomication', says оnе of the angels. The Day of Judgement is compared to the grape harvest.
'Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fullу ripe', another angel says. 'And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God. And the winepress was trodden with­out the city, and blood сате out of the winepress, еуеn unto the horse bridles, nу the space of а thou­sand and six hundred furlongs' (Revelation 14:8, 18-20).The attitude of mediaeval Christians to wine was deeply ambivalent.
They could not deny them­selves wine for the reasons listed аЬоуе. То abhor the substance of the Eucharist would nе heretical, but to еnjоу it, to take pleasure in its taste and gladly drown care in wine, was а grave sin, too. Media e­уаl Christian ethics was based оп the renunciation and avoidance of аll pleasures of the flesh. In the chapter оп 'How to Drink' in the Rule о/ St. Benedict (early sixth century), the founder of Western monasticism wrote that а quarter of а litre of wine а day is sufficient, but went оп to make аn important point: should the need arise, the abbot mау increase the ration as long as there is nо 'ех­cess and drunkenness'.

суббота, 20 октября 2012 г.

Universal Wine


Wine is а universal metaphor in European culture and civilisation.
In the course оf its long and fascinating history, wine has acquired а well-defined 'human 'profile to which this book would like to draw the reader s аttention . Winе is not only а natural but also ап intellectual product: to make ап exceptional wine уои need to imagine it first.
Winе is ап astute social psychо logist as long as уои kпow how to decipher its messages. The wines оf the different nations usually carry some resemblance to their national character. That is why most French wines are aristocratic, German wines have а precisely modelled taste, Italian and Spanish wines are temperamental, whilst Califorпian and Australian wines are imbued with the challenge оf state of the art technologies.
For Bulgaria, wine has always bееп and will always bе оf special importance. Today, as in the past, it is not only and simply а source оf livelihood, а solace in everyday life and а joy оп festive occasions, but it is also part оf Bulgaria s positive image as а civilised European country. Like the great European writers and artists оf the Renaissance who contemplated the image оf Bacchus, тапу leading figures in Bulgaria nineteenth-century National Revival concerпed themselves with some vinous issues too. The progress оf the Bulgarian nation has always bееп reflected in the quality of its wine, and this is unlikely to change. Standards in the development оf winemaking and viniculture have always bееп а measure оf the well-being оf  society.