Historical Wine Quotes

As he gets older, he is given, increasingly, to thinking of his life as a series of retrospectives, assessing each season as it passes as if it’s a vintage of wine, dividing years he’s just lived into historical eras: The Ambitious Years. The Insecure Years. The Glory Years. The Delusional Years. The Hopeful Years.

My head is turning like a cartwheel; I thought that wine tasted strange.

I falter in the doorway, swept with memories of my reckless behavior last time I saw him. I sipped wine from a bottle. I kissed him. And as my pulse flutters with excitement, I know I would do it again, given the chance.

Six beverages in particular—beer, wine, spirits, coffee, tea, and cola—chart the flow of world history. Three contain alcohol, and three contain caffeine, but what they all have in common is that each one was the defining drink during a pivotal historical period, from antiquity to the present day.

She dreamed of Venice. However, it wasn’t a city alive with stars dripping like liquid gold into canals, or Bougainvillea spilling from flowerpots like overfilled glasses of wine. In this dream, Venice was without color. Where pastel palazzi once lined emerald lagoons, now, gray, shadowy mounds of rubble paralleled murky canals. Lovers could no longer share a kiss under the Bridge of Sighs; it had been the target of an obsessive Allied bomb in search of German troops. The only sign of life was in Piazza San Marco, where the infamous pigeons continued to feed. However, these pigeons fed not on seeds handed out by children, but on corpses rotting under the elongated shadow of the Campanile.

Men are not born equal in themselves, so I think it beneath a man to postulate that they are. If I thought myself as good as Sokrates I should be a fool; and if, not really believing it, I asked you to make me happy by assuring me of it, you would rightly despise me. So why should I insult my fellow-citizens by treating them as fools and cowards? A man who thinks himself as good as everyone else will be at no pains to grow better. On the other hand, I might think myself as good as Sokrates, and even persuade other fools to agree with me; but under a democracy, Sokrates is there in the Agora to prove me wrong. I want a city where I can find my equals and respect my betters, whoever they are; and where no one can tell me to swallow a lie because it is expedient, or some other man's will.

Yes. Kissing. Overrated." "I could change your mind," Zach said, surprising the hell out of them both. Why would he take something as simple as this banter as a challenge? "I don't know that I want to, but I feel right sure I could." "How arrogant. How typically male." "I suppose." He shrugged and reached for the wine bottle. "More?" She nodded, frowning now. "How do you know you could change my mind? It's been a long time since you... well—" "Over two years." The pain was there, an ache in his chest he imagined he would feel every time he thought of Hannah. And he thought of her every day. Dreamed of her about as often. But lately, maybe only in the past week, he'd begun to realize that his life had not ended with his wife's. He either had to die or start living again.

Those who think that modern times are wickeder than previous times are apt to identify the cause as the weakening of a sense of moral law, associated with the departure of religious traditions of morality as a social influence... Such views give comfort to apologists for religion, who fasten on the implication that to revive a culture of moral concern people must be encouraged back into churches. But this reprises the usual muddle that getting people to accept as true... such propositions as that at a certain historical point a virgin gave birth, that the laws of nature were arbitrarily suspended so that, for example, water turned into wine, that several corpses came to life (and so forth), will somehow give them a logical reason for living morally (according to the attached view of what is moral - e.g. not marrying if you can help it, not divorcing if you do, and so forth again). It is scarcely needful to repeat that the morality and the metaphysics here separately at stake do not justify or even need one another, and that the moral questions require to be grounded and justified on their own merits in application to what they concern, namely, the life of human beings in the social setting.

National historical myths are a way of giving identity and more authenticity to a people. Exodus flattered the Jews half a millennium after it allegedly took place by making them feel like heroic refugees from slavery, and righteous conquerors of a land corrupted by paganism, wealth, and sex. The Illiad made the politicians, merchants, sailors, farmers, and schoolteachers of Athens in the fifth and fourth centuries B.C. into the heirs of austere, remorseless, honorable, courageous warriors, a race of demigods. Contrast this with the real Athenians of ca. 375 B.C. -- their bellies full of fishcakes, their throats bloated with cheap resined wine, their far-flung sharp commercial deals a laughable, reverse mirror-image of the noble warriors of the Trojan War era.

Drinking wine was not historically limited to people who could afford it. Western and European culture turned it into an elite thing. Winemakers were farmers and field workers. Everyday people. And that’s who should enjoy and have access to wine.

A gated community of a historical sort, a fortress of barristers and judges who were also musicians, wine fanciers, would-be writers, fly fishermen and raconteurs. A nest of gossip and expertise, and a delightful garden still haunted by the reasonable spirit of Francis Bacon. She loved it here and never wanted to leave.

These antifamily traditions are too widely attested in our sources to be ignored (they are found in Mark, Q, and Thomas, for example), and they show that Jesus did not support what we today might think of as family values. But why not? Evidently because, as I have already emphasized, he was not teaching about the good society and about how to maintain it. The end was coming soon, and the present social order was being called radically into question. What mattered was not ultimately the strong family ties and social institutions of this world. What mattered was the new thing that was coming, the future kingdom. It was impossible to promote this teaching while trying to retain the present social structure. That would be like trying to put new wine into old wineskins or trying to sew a new piece of cloth to an old garment. As any wine master or seamstress can tell you, it just won’t work.

The Bacchae left behind a thick trail of clues that we will begin exploring later in this book. Clues that lead to a magical version of Jesus: equal parts natural healer, initiator of mysteries, and concoctor of drugged wine. Unknown to many faithful today, it’s a version that places the founder of Christianity in the kind of detailed historical context that would have been self-evident to the earliest generations of Greek-speaking paleo-Christians.

According to the gospels, Christ healed diseases, cast out devils, rebuked the sea, cured the blind, fed multitudes with five loaves and two fishes, walked on the sea, cursed a fig tree, turned water into wine and raised the dead. How is it possible to substantiate these miracles? The Jews, among whom they were said to have been performed, did not believe them. The diseased, the palsied, the leprous, the blind who were cured, did not become followers of Christ. Those that were raised from the dead were never heard of again. Can we believe that Christ raised the dead? A widow living in Nain is following the body of her son to the tomb. Christ halts the funeral procession and raises the young man from the dead and gives him back to the arms of his mother. This young man disappears. He is never heard of again. No one takes the slightest interest in the man who returned from the realm of death. Luke is the only one who tells the story. Maybe Matthew, Mark and John never heard of it, or did not believe it and so failed to record it. John says that Lazarus was raised from the dead. It was more wonderful than the raising of the widow’s son. He had not been laid in the tomb for days. He was only on his way to the grave, but Lazarus was actually dead. He had begun to decay. Lazarus did not excite the least interest. No one asked him about the other world. No one inquired of him about their dead friends. When he died the second time no one said: “He is not afraid. He has traveled that road twice and knows just where he is going.” We do not believe in the miracles of Mohammed, and yet they are as well attested as this. We have no confidence in the miracles performed by Joseph Smith, and yet the evidence is far greater, far better. If a man should go about now pretending to raise the dead, pretending to cast out devils, we would regard him as insane. What, then, can we say of Christ? If we wish to save his reputation we are compelled to say that he never pretended to raise the dead; that he never claimed to have cast out devils. We must take the ground that these ignorant and impossible things were invented by zealous disciples, who sought to deify their leader. In those ignorant days these falsehoods added to the fame of Christ. But now they put his character in peril and belittle the authors of the gospels. Christianity cannot live in peace with any other form of faith. If that religion be true, there is but one savior, one inspired book, and but one little narrow grass-grown path that leads to heaven. Why did he not again enter the temple and end the old dispute with demonstration? Why did he not confront the Roman soldiers who had taken money to falsely swear that his body had been stolen by his friends? Why did he not make another triumphal entry into Jerusalem? Why did he not say to the multitude: “Here are the wounds in my feet, and in my hands, and in my side. I am the one you endeavored to kill, but death is my slave”? Simply because the resurrection is a myth. The miracle of the resurrection I do not and cannot believe. We know nothing certainly of Jesus Christ. We know nothing of his infancy, nothing of his youth, and we are not sure that such a person ever existed. There was in all probability such a man as Jesus Christ. He may have lived in Jerusalem. He may have been crucified; but that he was the Son of God, or that he was raised from the dead, and ascended bodily to heaven, has never been, and, in the nature of things, can never be, substantiated.

There is absolutely nothing divine about the Shariah and in no way can it possibly be considered fixed and infallible. The argument that the Shariah derives its divine nature from its first and primary source, the Quran, falls flat when one recognizes that the Quran, unlike the Torah, is not a book of laws. The Quran is God’s direct self-revelation to humanity. Certainly, it contains the moral framework for living a holy and righteous life as a Muslim. But it was never meant to function as a legal code, which is precisely why scholars had to rely so heavily on extra-Quranic sources like ijma (consensus), qiyas (analogy), istislah (which refers to the common good of the people), and ijtihad (independent juristic reasoning)—all of them, by definition, reliant on human judgment and historical context—in order to construct the Shariah in the first place. To say the Shariah is divine because the Quran is divine is akin to arguing that water and wine are the same, since water is a primary ingredient in wine.

I kissed you," Finlay said roughly. "for the very simple reason that you are irresistible." "I think that is what is known as serendipity," Isabella replied, "for it's the very same reason I kissed you back." "Serendipity," Finlay said, sliding his arm around her waist. "I've always wondered what it tasted like." "Strawberries, and lavender, and vintage wine, I believe is how you described it." "No," he said decidedly. "It tastes of nothing other than essence of you. The most intoxicating and delicious taste imaginable.

Knowledge, like fine wine, improves with age and eventually turns into wisdom; and wisdom is what moves us towards the ideal state of the Philosophical Sage. Questing for knowledge also confers practical and economic benefits as it can open new career and vocational opportunities. One historical example of many is George Washington Carver. Born into slavery, Carver died a renowned agricultural scientist and inventor. His insatiable desire for knowledge helped him overcome immense obstacles and rise above the indignities he was cruelly subjected to by virtue of his birth.

The soul of Sardinia lies in the hills of the interior and the villages peppered among them. There, in areas such as Nuoro and Ozieri, women bake bread by the flame of the communal oven, winemakers produce their potions from small caches of grapes adapted to the stubborn soil and acrid climate, and shepherds lead their flocks through the peaks and valleys in search of the fickle flora that fuels Sardinia's extraordinary cheese culture. There are more sheep than humans roaming this island- and sheep can't graze on sand. On the table, the food stands out as something only loosely connected to the cuisine of Italy's mainland. Here, every piece of the broader puzzle has its own identity: pane carasau, the island's main staple, eats more like a cracker than a loaf of bread, built to last for shepherds who spent weeks away from home. Cheese means sheep's milk manipulated in a hundred different ways, from the salt-and-spice punch of Fiore Sardo to the infamous maggot-infested casu marzu. Fish and seafood may be abundant, but they take a backseat to four-legged animals: sheep, lamb, and suckling pig. Historically, pasta came after bread in the island's hierarchy of carbs, often made by the poorest from the dregs of the wheat harvest, but you'll still find hundreds of shapes and sizes unfamiliar to a mainland Italian. All of it washed down with wine made from grapes that most people have never heard of- Cannonau, Vermentino, Torbato- that have little market beyond the island.

A few years ago, a couple of young men from my church came to our home for dinner. During the course of the dinner, the conversation turned from religion to various world mythologies and we began to play the game of ‘Name That Character.” To play this game, you pick a category such as famous actors, superheroes or historical characters. In turn, each person describes events in a famous character’s life while everyone else tries to guess who the character is. Strategically you try to describe the deeds of a character in such a way that it might fit any number of characters in that category. After three guesses, if no one knows who your character is, then you win. Choosing the category of Bible Characters, we played a couple of fairly easy rounds with the typical figures, then it was my turn. Now, knowing these well meaning young men had very little religious experience or understanding outside of their own religion, I posed a trick question. I said, “Now my character may seem obvious, but please wait until the end of my description to answer.” I took a long breath for dramatic effect, and began, “My character was the son of the King of Heaven and a mortal woman.” Immediately both young men smiled knowingly, but I raised a finger asking them to wait to give their responses. I continued, “While he was just a baby, a jealous rival attempted to kill him and he was forced into hiding for several years. As he grew older, he developed amazing powers. Among these were the ability to turn water into wine and to control the mental health of other people. He became a great leader and inspired an entire religious movement. Eventually he ascended into heaven and sat with his father as a ruler in heaven.” Certain they knew who I was describing, my two guests were eager to give the winning answer. However, I held them off and continued, “Now I know adding these last parts will seem like overkill, but I simply cannot describe this character without mentioning them. This person’s birthday is celebrated on December 25th and he is worshipped in a spring festival. He defied death, journeyed to the underworld to raise his loved ones from the dead and was resurrected. He was granted immortality by his Father, the king of the gods, and was worshipped as a savior god by entire cultures.” The two young men were practically climbing out of their seats, their faces beaming with the kind of smile only supreme confidence can produce. Deciding to end the charade I said, “I think we all know the answer, but to make it fair, on the count of three just yell out the answer. One. Two. Three.” “Jesus Christ” they both exclaimed in unison – was that your answer as well? Both young men sat back completely satisfied with their answer, confident it was the right one…, but I remained silent. Five seconds ticked away without a response, then ten. The confidence of my two young friends clearly began to drain away. It was about this time that my wife began to shake her head and smile to herself. Finally, one of them asked, “It is Jesus Christ, right? It has to be!” Shaking my head, I said, “Actually, I was describing the Greek god Dionysus.

Enjoyment requires discernment. It can be a gift to wrap up in a blanket and lose myself in a TV show but we can also amuse ourselves to death. My pleasure in wine or tea or exercise is good in itself but it can become disordered. As we learn to practice enjoyment we need to learn the craft of discernment: How to enjoy rightly, to have, to read pleasure well. There is a symbiotic relationship, cross-training, if you will, between the pleasures we find in gathered worship and those in my tea cup, or in a warm blanket, or the smell of bread baking. Lewis reminds us that one must walk before one can run. We will not be able to adore God on the highest occasions if we have learned no habit of doing so on the lowest. At best our faith and reason will tell us that He is adorable but we shall not have found Him so. These tiny moments of beauty in our day train us in the habits of adoration and discernment, and the pleasure and sensuousness of our gathered worship teach us to look for and receive these small moments in our days, together they train us in the art of noticing and reveling in our God’s goodness and artistry. A few weeks ago I was walking to work, standing on the corner of tire and auto parts store, waiting to cross the street when I suddenly heard church bells begin to ring, loud and long. I froze, riveted. They were beautiful. A moment of transcendence right in the middle of the grimy street, glory next to the discount tire and auto parts. Liturgical worship has been referred to sometimes derisively as smells and bells because of the sensuous ways Christians have historically worshipped: Smells, the sweet and pungent smell of incense, and bells, like the one I heard in neighborhood which rang out from a catholic church. At my church we ring bells during the practice of our eucharist. The acolyte, the person often a child, assisting the priest, rings chimes when our pastor prepares the communion meal. There is nothing magic about these chimes, nothing superstitious, they’re just bells. We ring them in the eucharist liturgy as a way of saying, “pay attention.” They’re an alarm to rouse the congregation to jostle us to attention, telling us to take note, sit up, and lean forward, and notice Christ in our midst. We need this kind of embodied beauty, smells and bells, in our gathered worship, and we need it in our ordinary day to remind us to take notice of Christ right where we are. Dostoevsky wrote that “beauty will save the world.” This might strike us as mere hyperbole but as our culture increasingly rejects the idea and language of truth, the churches role as the harbinger of beauty is a powerful witness to the God of all beauty. Czeslaw Milosz wrote in his poem, “One more day,” “Though the good is weak, beauty is very strong.” And when people cease to believe there is good and evil, only beauty will call to them and save them so that they still know how to say, “this is true and that is false.” Being curators of beauty, pleasure, and delight is therefore and intrinsic part of our mission, a mission that recognizes the reality that truth is beautiful. These moments of loveliness, good tea, bare trees, and soft shadows, or church bells, in my dimness, they jolt me to attention and remind me that Christ is in our midst. His song of truth, sung by His people all over the world, echos down my ordinary street, spilling even into my living room.

As Augustine pointed out long ago, “He who made the wine at this wedding does the same thing every year in the vines. As the water which the servants put into the water-pots was turned into wine by the Lord, so that which the clouds pour down is turned into wine by the same Lord.”6

has it that Josephus himself had come into possession of an Augustan aureus when he was summoned to Caesarea by the Judean authorities to amend his historical work-in-progress, The Antiquities of the Jews. When Harel, my graduate student, found the coin on the wine krater, my imagination didn't have to stretch far to conclude it was most likely the very aureus that had belonged to Josephus." Between the two inscriptions she drew a rough sketch of the emperor's head. "Although it was shadowed with age," she said, "I could clearly make out that the head of Augustus was wearing a crown — with twelve spikes." Ryan was puzzled. "Like the rays of the sun?" Emily's grin showed her approval. "Precisely like the rayed crown worn by Apollo the sun god — and reminiscent of the solar disc, reflecting the zodiac, worn by Horus as the re-born sun on the ceiling of the Hathor Temple where I met Monsignor Isaac.

A fire burned in her chest. A fire that both terrified her and compelled her to lean into him and take everything he would give her. She trembled with the force of these strange emotions. "Shona." He lifted his hand to gently tilt her chin up and caress her cheek. His breath teased her lips and his nose touched hers briefly. "Aye," she responded. His masculine scent and that of spices from the mulled wine stole her thoughts. When his lips touched hers like a light brush of silk, she was ensnared and her breath remained trapped in her chest. Some instinct within her surged to the surface and she pressed her lips firmly against his.

A footman approached bearing a tray of sparkling wine. Lord Sheffield motioned the footman away before he could offer them a glass of champagne. “Forgive me,” he murmured in Amelia’s ear. “I cannot wait another moment to have you in my arms.

Kosciusko.—The hero of Poland once wished to send some bottles of good wine to a clergyman at Solothurn; and as he hesitated to trust them by his servant, lest he should smuggle a part, he gave the commission to a young man of the name of Zeltner, and desired him to take the horse which he himself usually rode. On his return, young Zeltner said that he never would ride his horse again unless he gave him his purse at the same time. Kosciusko enquiring what he meant, he answered, "As soon as a poor man on the road takes off his hat and asks charity, the horse immediately stands still, and will not stir till something is given to the petitioner; and as I had no money about me, I was obliged to feign giving something, in order to satisfy the horse." Mysterious

Let me have the boy!” “Beg pardon?” “You mean to kill me, so do it. But let me have the boy. A kiss, Sir, that’s all I ask. A kiss, that is the world. I’m too drunk for anything else!” “Please, Master, I can’t endure this,” I said. “Then, how will you endure eternity, my child? Don’t you know that’s what I mean to give you? What power under God is there that can break me?” He threw a fierce glance at me, but it seemed more artifice than true emotion. “I’ve learned my lessons,” I said. “I only hate to see him die.” “Ah, yes, then you have learnt. Martino, kiss my child if he’ll allow it, and mark you, be gentle when you do.” It was I who leant across the table now and planted my kiss on the man’s cheek. He turned and caught my mouth with his, hungry, sour with wine, but enticingly, electrically hot. The tears sprang to my eyes. I opened my mouth to him and let his tongue come into me. And with my eyes shut, I felt it quiver and his lips become tight, as if they had been turned to hard metal clamped to me and unable to close. My Master had him, had his throat, and the kiss was frozen, and I, weeping, put out my hand blindly to find the very place in his neck where my Master’s evil teeth had driven in. I felt my Master’s silky lips, I felt the hard teeth beneath them, I felt the tender neck. I opened my eyes and pulled myself away. My doomed Martino sighed and moaned and closed his lips and sat back in my Master’s grip with his eyes half-mast. He turned his head slowly towards my Master. In a small raw drunken voice, he spoke. “For Bianca…” “For Bianca,” I said. I sobbed, muffling it with my hand. My Master drew up. With his left hand, he smoothed back Martino’s damp and tangled hair. “For Bianca,” he said into his ear. “Never…never should have let her live,” came the last sighing words from Martino. His head fell over my master’s right arm. My Master kissed the back of his head, and let him slip down onto the table. “Charming to the last,” said he. “Just a real poet to the bottom of his soul.

It was the last of the dancers whom my Master embraced next. He caught the man’s face in his hands as if it were love, and drank again, grasping at the man’s throat so that I saw the blood just for an instant, a veritable deluge which my Master then covered with his mouth and his bent head. I could see the blood pump into my Master’s hand. I couldn’t wait for him to raise his head, and this he did very soon, sooner even than he had left his last victim, and he looked at me dreamily and his countenance afire. He looked as human as any human in the room, even crazed with his special drink as they were with their common wine.

He was sensitive to the human contributions and natural metamorphoses represented by the craftsmanship of that bottle, along with the moral and historical dimensions of each. “I’m understanding what people are like when I taste their wine,” he said.

He sipped his wine and swirled it in the goblet, wishing bitterly that he could close the distance to the little cover by the fire and be one of them again. Wishing he could remember the touch of Will’s hand, the press of Tom’s mouth, without tasting the enormous soft emptiness that threatened to open like black wings and enfold him.

Wine is sure proof that God loves us and wants us to be happy. —BENJAMIN FRANKLIN

Giddy with each other and the wine, they strolled outside through the Presidio, the old fort now housing restaurants and galleries. Jess explained that she wanted to devise a matrix for scarcity and abundance, frugality and profligacy. She thought that sweetness represented, and in some periods misrepresented, a sense of surplus and shared pleasure. "I don't think taste is purely biological," she said. "I think it's economically, historically, and culturally constructed as well. Sweetness means different things depending on availability, custom, farming, trade..." She was shivering, and George took off his jacket. "Here, sweetness." He helped her into it and laughed at the way her hands disappeared inside the sleeves. "Context is key- so the question is, What carries over? What can we still know about sweet and sour? Bitterness. What persists from generation to generation? Do we taste the same things?" He kissed her, sucking her lower lip and then her tongue. "I think so," he said. "Yes.

There were three wedding cakes, curious and historical but tasty, each labeled with a calligraphed card: "Plumb Cake" with currants, nutmeg, mace, cinnamon, salt, citron, orange peel candied, flour, eggs, yeast, wine, cream, raisins. Adapted from Mrs. Simmons, American Cookery, 1796. "Curran-cake" with sugar, eggs, butter, flour, currans, brandy. Adapted from Mrs. McClintock, Receipts for Cookery and Pastry-Work, 1736. "Chocolate Honeycake" with oil, unsweetened cocoa and baking chocolate, honey, eggs, vanilla, flour, salt, baking powder. Adapted from Mollie Katzen, The Enchanted Broccoli Forest, 1982.

The wine was finished; the night’s conversation drifted into sitting and dozing, watching the night.

Fursey, hostage to the king and tutor to the light of the world, was fond of good wine and long conversations at meat about the wrongs of the world and how to right them, and in the course of things the long conversations naturally made him more thirsty.

Such a glorious history you have, slaughtering outnumbered men and torturing helpless women and children! You dare call yourselves civilized? You’re nothing but a pack of Norse pirates, who took the cross only when the French king promised you land to grasp and wine to guzzle and women to deflower!

love visiting the Christmas markets up north. Mia would too. Vienna, Prague, Budapest. When it’s snowing outside and there’s ice-skating and Christmas trees everywhere. Desserts everywhere. Mulled wine, hot cider. Everyone is so happy, running around in their thick jackets and wool hats. It’s a fairy tale.” “Wait, Budapest. Is that part of Europe?” “Sí, it’s part of the EU, but it’s less expensive there. A different currency. You can stay in these, emm, great historic apartments for very little. Last time, my friends and I stayed in a place overlooking the Danube with a piano in the living room. We hired a pianist and violinist to play for us . . . for barely anything.

Their greatest folly is that they don't understand you or your kinfolk. They cannot imagine that you would refuse being their vassal on the throne. They have no inkling that there are races of man that value sovereignty above the air they breathe. Like a puppet they expect you to approve and sign whatever policy put before you, bulking as they presume and barbarian would confronted with the daily administrative minutiae of rulership- along with the flowery jargon they'll use to disguise their schemes. And soon, drowning in woman and wine, your senses dulled from that stuporous escape- they'll have you unwittingly dismantle the Varangian guard before burying a dagger in your back" - Almuric Agricola Excerpt from Varangian: Book One of the Byzantum Saga

Southern resistance, had made the contest an “Abolition war.” Northern Democrats and white Southerners denounced “abolition war” as the inhumane path to sanguinary race war. Both sides felt something deeply sacred at stake, and no one more than Douglass. Yes, he acknowledged, the war was for Union and for the Constitution, but it must be a wholly new Union, and a new Constitution to replace the old one now torn and tattered. The country must not “put old wine in new bottles,” he argued, nor make “new cloth into old garments.” Douglass warned that liberal and open-minded people such as abolitionists themselves were rarely as unified as the forces of reaction and darkness. But in this historic moment, they had to be. “That old union,” he shouted, “whose canonized bones we saw hearsed in death and inurned under the frowning battlements of Sumter, we shall never see again while the world standeth.” Stop fighting for a “dead past,” Douglass urged his auditors, and instead fight “for the living present.”9 Here flowed a set of rebirth metaphors flaming, bloody, and much bolder than the succinct, if beautiful, suggestion in Lincoln’s Gettysburg Address. “Mission of the War” stood as Douglass’s radical

To Kenna’s utter surprise, Ingmar, Niall’s tall and rather squirrelly-looking general stepped in-between his glaring leader and the battle-axe in charge of Westmire. “Look, woman, this isn’t a man you’d like to see when he gets angry. And, from what we saw of this here Druid lady last night, she isn’t a woman to be trifled with. So, if you want my advice, let’s stop talking and start preparing for the end of the world. Which, to me means a good roast, some wine, and… let’s be honest, how many of you really want to die virgins?” Sputtering with outrage, Mother Superior whirled on Ingmar. “How dare you!

Those were the kind of kisses to keep a man awake at night, wanting more. Now, shall we drink this excellent wine and get on with the rest of the tour?

God save him, she smelled of a field of roses and tasted sweeter than port wine. Drawing her hands over her mouth Charlotte gasped. “Hugh. How did we end up on the bed?” “I think we must have floated,” he whispered.

Our Wine Vault is a purveyor of wines from the finest wine producers of the world. We also offer only the most creative gift baskets for all occasions and clients. We are located in the heart of Historic Downtown Willoughby, Ohio. And our name wasn't an arbitrary choice. Our building was once a bank which included, of course, "a vault". A good size one too! Our selections are kept there for all to see.

By Anne Kihagi - For Wine Enthusiasts Looking for Off-Beaten Path Ideas- Consider the Town of MurphysSuggested by Anne Kihagi California is known for its numerous vineyards and wineries. Located in Calaveras County, the town of Murphys is situated between Yosemite National Park and Lake Tahoe. It is home to several dozen wineries that operate year-round. Some of the wineries in the town include Indian Rock Vineyards, Mineral Wines Tasting Room, Newsome Harlow, and Courtwood Wine Tasting Tours. The town also offers unique boutique shops, art galleries, and fine dining. You can find items that are new to you at Best Friends Consignment Shop, peruse baseball cards at KCK Collectibles, and sample olive oil at Marisolio Olive Oil Tasting Bar. Unwind after a long day of shopping and wine tasting with dinner at Gabby’s Mexican Cuisine or V Restaurant, Bar, and Bistro. If you have a sweet tooth, visit JoMa’s Artisan Ice Cream or Aria Bakery. A place of interest located near Murphys is Moaning Cavern in Calaveras Trees State Park. It is the largest cavern in the state. If you are a history buff, you will enjoy learning about the town’s origins during the Gold Rush Era. It was started in 1848 by brothers John and Daniel Murphy. Some of the town’s original buildings are still in operation, like the Murphys Historic Hotel and Lodge. It earned a registered historic landmark designation because of the significant figures who once visited it, including Mark Twain and General Ulysses S. Grant.