Acceso usuarios
Amalia Trancho Menéndez
Drawing from the abundant, though short, Asturian documents (9th-13th centuries) in which the traces of bread and cider appear in diverse documented legal acts, this paper attempts to show a cultural, as well as socioeconomic, reality. The texts reveal the productive cycle of the grain from which bread is made. This bread will be eaten by people from different classes, in line with the quality of the flour used. Those texts tell us about mountain crops or lands near the coast with spelt or millet, mills reflecting prosperity since the 12th century, marketplaces with bregadores who knead and panaderes who make and sell bread. We are also told about cider, which involves good business for those who produce it, normally the monastery with its plantations of apple trees, as well as for merchants and innkeepers. Farmers, who could not afford wine, will not be the only ones who drink cider after crushing the apples, but also the rich, the poor, pilgrims and maybe some clergymen. Thus, bread and cider are two distinctive identity elements in relation to the rest of peninsular areas, even those where the cultivation of apple trees was common
A partir de l’abondosa, anque rala, documentación asturiana (ss. IX-XIII) na que’l pan y la sidra dexen escatafinos en toa clas d’actos xurídicos documentaos, quiximos amosar una realidá, al empar que socioeconómica, tamién cultural. Revélase nos testos el ciclu productivu de los cereales a partir de los que, per aciu de destremaes llabores, enfornaráse’l pan. Un pan que va ser consumío por individuos de distintos estamentos acordies cola calidá de la fariña. D’esta manera, esos testos fálennos de cultivos de fasteres de monte o de terrenos averaos a la costa en forma d’escanda, miyu o panizu, de molinos que dan anuncia de bonanza económica de magar el sieglu XII, de mercáu con bregadores qu’amasen y panaderes que faen y vienden pan. Igualmente, d’escedentes de sidra qu’apuerten a la ciudá y suponen negociu pa quien lo produz, polo regular el monesteriu, que se fixere con un númberu estimable de pumaraes. Tamién pal comerciante y pal posaderu. Y nun van ser sólo los llabradores, que nun tienen accesu al vinu, los que beban la sidra que mayaron enantes; tamién lo fadrán burgueses, probes y pelegrinos y quiciabes dalgún clérigu.
D’esta miente, pan y sidra ufiértensenos como un binomiu orixinal ya identitariu en rellación a los demás territorios peninsulares, inclusive hasta d’aquellos onde’l cultivu de los pumares yera un llabor común
