Rome’s Baths of Caracalla fell into ruin in the 6th century. This illustrated reconstruction appeared in Hutchinson’s History of the Nations, published in 1915. Credit: Classic Images (Alamy Stock Photo). It took a shock to the system on the scale of the Covid-19 pandemic to demonstrate how much our lives can be reshaped by the humblest of objects. When restaurants, hotels, cafés and night clubs have all been closed for months on end – and when we are excluded even from each other’s homes – then park benches and patio heaters become stand-ins for the more elaborate architecture of everyday life that usually enable the interactions we depend on to function as social beings. For much of 2020, only the most rudimentary tools for conviviality were left to us. This works better at some times, than others. On a warm sunny day, all it takes to create an instant convivial space is a bench. This simple structure is the means for people to meet, share a view, a conversation, and perhaps a picnic. Add a back, arms, and a USB charger plus a Wi-Fi connection to the bench, and the proposition grows layers of complexity. It has become a people-attractor and a conversation starter too. This last year has helped us to understand better how to appreciate, through their absence, the things that make us the most human: being together, sharing food, drink and conversation, and marking the key moments in life. While we were forced into isolation, our attempts to replicate some of these experiences, with the use of a screen and a fitful broadband connection, showed us how inadequate they inevitably are. The experience suggests that social change, when it comes, is about an acceleration of what already exists – more than it is about a complete reinvention. Buying more online than we ever did in department stores is going to be a permanent shift. Some of us are less likely to fly to Australia for 24 hours for a business meeting than we were in 2019. But there are other things that will not change. We will still want to celebrate birthdays and weddings in the company of others. We will always want to meet our friends and look for chances to make new ones. And we enjoy doing all those things in the kind of spaces and places that make the most of the moment, which can make the seemingly routine into an occasion. Even at the basic level of the park bench, there are nuances to deal with. Chatting side by side is not the same experience as a face-to-face conversation. However, for some people, direct eye contact is as aggressive as an all-caps text message. It is why a walk in the park can be the best way to share a secret, and why Sigmund Freud conducted his consultations from behind the back of his couch. What we sit on is as significant as how we sit. In the average western living room in the 1960s, the armchair was the seat of power, occupied by family patriarchs. The matriarch, if she was lucky, got a slightly smaller version to herself. The sofa was designed in the same style, just large enough for two, and was for the use of supplicant sons-in-law. As the domestic world has expanded, so the sofa has taken on the dominant role over every other piece of domestic furniture. Sofas have been getting bigger for some time and are now reaching the size of lifeboats. They’re expected to cope with everything from conversation to work, assuming multiple roles as stand-in dining table, desk and bed. Social spaces, from the most intimate scale to the grandest, form an essential part of both our personal domestic worlds – in which we share our privacy with a selected group of friends and family – and the public one that we all share. It is a scaled sequence that runs all the way from a candlelit interior with a couple of chairs, a plain wooden table with two wine glasses, to the Galleria Vittorio Emanuele II in Milan, which, with its heroic iron-roofed arcade, has a strong claim to be regarded as the mother of all shopping malls. When it opened in 1877, the newly empowered bourgeoisie (in their straw boaters and stiff detachable collars) took to it as the setting for their daily promenades on the way to and from the Duomo, Milan’s cathedral, where they celebrated Mass, or en route to a performance of a Verdi opera at La Scala. Stopping to take coffee and pastries, they would meet each other for an aperitif at Biffi or dinner at Savini, and explore the exotic wares that the shops in the Galleria had to offer. As futurist artist Umberto Boccioni demonstrated in his painting from 1910, Riot in the Galleria, there was a darker side to such spaces. He portrayed the agitated response of a turbulent crowd of well-dressed spectators to the sudden violence of a fight between two women – sex workers perhaps. The disturbing scene, depicted in pointilliste style (and based on an incident that actually took place), is bathed in lurid electric light, evoking the frenzied atmosphere of this giant outdoor room and its extraordinary impact on the behaviour of a mass society. An unintended consequence of the lockdown has been the enforcement of the monogamy-based model of the nuclear family. It made the year particularly difficult for all those who don’t subscribe to it. We will need places we can dress up for again, places we can show off in, even places in which we can behave badly. The painting is, in some senses, a reminder that urban life is essentially about tolerance. Complex spaces have always been a vital part of urban life. Almost 2,000 years ago, the Romans built the Baths of Caracalla on a lavish scale, with three separate pools, libraries and gymnasia – and gardens large enough to accommodate 1,600 people at a time in comfort. Its mosaic and marble floors, its frescoes and sculptures made it one of Rome’s essential landmarks, not only as a monument to the glory of the emperor who built it – though it certainly was that – but also as a place to be used by people, day and night. Its magnificence, and the sense of the joy of a great shared civic space, inspired the American architect Charles McKim when he designed New York’s Pennsylvania Station, one the most sublime railway stations ever built. The central waiting room, barbarously destroyed 50 years after it opened, was a convincing recreation of the baths of Caracalla that lifted the spirits of anyone who passed through it. The months of isolation have taught us how important shared spaces of all kinds are to the way that we live. They are the places in which we meet each other to celebrate the important rituals of life, as well as to pursue the seemingly trivial (actually essential) compulsion to gossip about one another. As an essentially self-conscious species, we need alibis to give ourselves permission to be convivial. We construct reasons to meet each other, like the 19th century clubs of Pall Mall, or their democratic paraphrase – with its provision of gender segregation, and games room, and its mix of intimacy and ceremony – the Victorian pub full of mirrors and cut glass. Or in today’s context, a bowling alley configured to allow players and their friends to sit at a table, order food and drinks, and watch each other play, and to hear each other converse. Some public spaces do better at conviviality than others. The Las Vegas casino, for example, is designed to be the opposite of convivial. Slot machines on an industrial scale obviate the need for any form of human interaction. With its glass dome, and 25 miles of bookshelves, the old round reading room at the British Museum is certainly a very special space, although it has now lost its intellectual raison d’être and has become a dead monument. In its day, a reader’s ticket conferred membership of an exclusive club that included Oscar Wilde, Vladimir Ilyich Lenin, and George Orwell. But as the museum’s insistence on silence suggests – beyond unspoken flirtation over the book stacks – it was not a place that was fundamentally about conviviality. The Berghain Club, the raw, concrete world capital of techno music based in a redundant power station in Friedrichshain, in what was once East Berlin, is another very different kind of public space, and – in its own way – an equally spectacular social space. It has a pickier door policy than the British Museum but a similarly committed membership. In this case, the limit on conviviality is not silence, but the sheer volume of sound that makes the 18-metre-high main spaces vibrate, and which makes conversation inconceivable. A truly convivial space needs to work on multiple levels, to offer a variety of zones, some of which can encourage concentration, and others that can be distracting. Some may be more intimate than others. It’s a drive that is leading to an interesting range of cross-fertilisation. Cinemas that serve food more ambitious than popcorn and hot dogs are being equipped with sofas instead of tip-up seats. Health spas come with restaurants. However, not all convivial spaces encourage multiple uses. Orchestration and control are part of the experience at those English clubs that frown on members showing any signs of working, to the extent of asking them to put away notebook and pencil – never mind laptops – over lunch. Some aspects of what we have learned from the last year will colour life well into the future. The private dining room is a long-standing restaurant tradition, which has been given a new lease of life. We can also expect to see signs of change in the workplace. The Silicon Valley model has aspired to look as domestic as possible, furnished with sofas and kitchen tables, surrounded by vintage and deliberately non-matching chairs. A year of working at home is likely to encourage a more formal environment. But while we continually try to find new tools to make conviviality possible, the objectives remain the same. In a year in which all our assumptions about how we live together have been turned upside down, the world’s designers and architects have had to face the challenge of how to deal with the impact of the pandemic on our homes and our cities. As city centres empty out, and people avoid crowds, how can we find ways to socialise? 
Deyan Sudjic asked four leading designers and architects to explore the future directions that conviviality can take for FONDATA. John Pawson Architect John Pawson has always focused on the idea of designing the architecture of conviviality. In his recently released Home Farm Cooking book, produced with his wife Catherine and published by Phaidon, we see what matters most. Every Pawson interior is designed with how it will feel to use it in mind – is it to be enjoyed by somebody on their own, or with others? He takes away the distractions and lets us focus on how we use and feel in a room. He makes some spaces in which to read and to concentrate, others in which to share the preparation of a meal, and yet another to enjoy the result in company. Intrinsic in his philosophy is the importance of creating a setting where one can appreciate light at different times of the day – whether it is the shades of white as revealed by degrees of sunlight or the warming effect of firelight by night. johnpawson.com AB Rogers Ab Rogers was inspired by the spontaneous street life of the neighbourhood in 
East London in which he lives and works to come up with a range of furniturelike structures to give social spontaneity a helping hand. “Whether it’s planned 
or serendipitous, we wanted to design a set of colourful pieces that could help 
to turn a momentary catch-up on the street into an impromptu drinks party, 
anchored by a tuned-up bollard. Or make a surprise anniversary dinner possible 
under a street lamp … or make a breath of fresh air turn into a long lunch with 
new friends at a long table under the trees.”  abrogers.com Paloma Strelitz Paloma Strelitz, an architect, and co-founder of the Turner Prize winning 
collective Assemble, took an overview of how shopping streets might recover 
from lockdown, to generate new life: “convivial, accessible, sustainable and 
enjoyable for all”. The experience of negotiating streets in which precautions 
against the pandemic had caused restaurants and food shops to migrate to 
the pavement, made her think about ways to make this a permanent quality.
“It’s an opportunity to empower local business. Shops could open their 
facades to the street, creating an expanded space of public interaction, and 
daily theatre.” She would keep the car in its place, with priority for pedestrians and bikes, 
and banned altogether at weekends. What were once parking places would 
become green borders, combining play space, raised planters, flower beds 
and trees, allowing the street to become a promenade. Meanwhile the street 
would be animated not just by cafés, but studios and workshops putting the 
making process on show. Oh, and a mobile bar too.  assemblestudio.co.uk Jon Marshall  Jon Marshall, an industrial design partner at Pentagram in London, found himself 
thinking about ways to bring together two very different kinds of object: a hamper, 
designed to carry utensils food and drink securely, and a shooting stick. “They 
aren’t really about shooting,” he explains. “The shooting stick is actually a very 
convenient way of carrying the means to sit anywhere with you.”  The hamper allows for the sense of anticipation that comes from preparing for 
a pleasurable occasion. The two objects have very different aesthetics – one is 
vaguely mechanical, the other has a kind and rustic quality. For Marshall, the idea 
of the shared walk – with the chance of stopping for a picnic – is the very essence 
of conviviality. pentagram.com/about/jon-marshall This article was originally published in FONDATA, Issue One

The past year has seen a huge change in our ability to interact, and opportunities to be social. Deyan Sudjic considers the importance of conviviality for human beings – and the public spaces we design.

Deyan Sudjic considers the importance of conviviality for human beings – and the public spaces we design.

FONDATA: The Importance of Being Convivial

The Importance of Being Convivial  

A couple of years ago, I wrote a book called Time Tamed. In retrospect it is an ambitious title. Even at the time I realised as much, describing man’s efforts to tame time as being a task as Sisyphean as it is Canute-like. Humankind invented time to make sense of the world around us. It can be argued that an understanding of time – and the ability, however rudimentary, to track it and act according to it – is right up there alongside the ability to fashion tools and communicate using spoken language, as one of the characteristics setting humans aside from the other species with which our planet is shared. In the beginning at least, the extent of our relationship with time was a cognitive reaction to phenomena that permitted the prediction of cyclical seasonal events such as the migration of animals, and later forecasting the effect of variations in terms of temperature and daylight hours on the flowering and fruiting of crops.   The triumph of human intellect, and the beginning of our species’ march to its position at the apex of life on our planet, was to make conscious use of this intellectual edge that allowed us to benefit from the recurring patterns of events foretold by observation of such astronomical phenomena as the rising and setting of the sun, the waxing and waning of the moon, and the lengthening and shortening of the diurnal span. Lunar phases repeat themselves in a cycle of 29½ days; the tropical year as measured, say, from winter solstice to winter solstice (when the day is shortest and night longest) is approximately 365¼ days. The interaction of the solar and lunar calendars, providing, respectively, the year and the 12 months in it, gave us the framework upon which to build civilisation. “If time was conceived as the precise measure of an ordered succession of states, it should come as no surprise to find that its first criterion of measurement in every known civilization should have been the movement of the stars (which is both movement and return, in other words a ‘constant periodical appearance’)”, wrote Umberto Eco. He next posed the rhetorical question: “Even if there were nothing more to time than this, it would still be interesting to ask why, for so many centuries, men measured out the years, the months, and the days, but came so late to measuring hours and minutes. The main stumbling block was the need for mechanically precise instruments to measure them.” Calendars of varying degrees of sophistication have been in use for millennia. In my book, I wrote about a series of 12 fire pits in Scotland that – in conjunction with the known location of sunrise through a mountain pass on the morning of the winter solstice – functioned as a calendar in the Mesolithic period, 10,000 years ago. Compared to that, widely available accurate timekeeping is only a relatively recent phenomenon. Had you asked a medieval peasant the time, he would have probably told you what season it was and, as recently as the mid 19th century, time was measured according to local meridians that gave a local solar noon. Britain, at the time the world’s preeminent industrial power, only got its first real taste of unified national time in 1851, when millions visited the Great Exhibition, travelling from all corners of the Kingdom by trains that ran to a single national time. But in the last couple of centuries the pace has hastened: we have become, as Eco put it, “children of a clock civilization”, and I am sure there are those who would argue that it is from there that many of our problems have arisen.   The industrialisation of time was of particular interest to Karl Marx. “The clock is the first automatic machine applied to practical purposes,” he wrote to Friedrich Engels in 1863, “and the whole theory of production of regular motion was developed on it.” Even though abstract, time had become the ultimate economic commodity. Life became lived according to the maxim ‘time is money’ and with a Gradgrindian myopia we have concentrated on ever smaller divisions of time until we have become not children but slaves of the clock. Time was never tangible, but in the past it linked human experience to the cosmos through the tracking of solar and lunar cycles. The division of time into units that are independent of astral cycles has distanced us from the natural rhythms of life. Division of time into small units standardised around the world has facilitated the synchronisation of activities that enable us to live in our modern world of ‘just-in-time’ production, conurbations with populations of millions, and a network of integrated transport systems that allow us to travel from one side of the world to the other well within the span of a single day. It has taken the recent and as yet unresolved upheaval wrought upon our carefully organised world by the COVID-19 pandemic to reveal the humbling fragility of the system by which we live and regulate our lives. Moreover, one could argue that it is the application of monetised time that is responsible for the ravages that we have perpetrated on our planet in pursuit of our industrial goals. But before we blame the rise of the timepiece for the ills of the world, there is an aspect to watchmaking that can enable us to reconnect with the cosmos in a way that is familiar to those conversant with the world of biodynamic winemaking. So, when the editor of FONDATA suggested biodynamic winemaking as the prism through which to view watchmaking, I was intrigued. Once upon a time, a long time ago, I did work in the wine trade. However, we parted company during the 1980s, some time before biodynamic winemaking became what I believe is called ‘a thing’. Obviously, all readers of FONDATA understand the basic principles of biodynamics, but I needed to undergo a quick crash course in what is just one of the legacies of the quite extraordinarily colourful and at times controversial Rudolf Steiner; the late 19th- and early 20th-century Austrian philosopher, social reformer, writer, educationalist, editor, architect, spiritualist, scientific spiritualist, mystic, Goethe superfan, campaigner for the independence of upper Silesia – and much more besides. He came up with everything from a new, quasi-religious movement called ‘Anthroposophy’, to a new approach to medicine; a new artform, ‘Eurythmy’, to a new form of agriculture, ‘Biodynamics’. Steiner turned his fecund and agile mind to the problem of agriculture in the early 1920s and addressed many of the concerns that we are still grappling with a century later, advocating a sustainable ecologically-oriented approach to farming that eschewed chemical pesticides and fertilisers in favour of natural alternatives and conducting agriculture based on an astronomical and astrological calendar. Steiner is memorable because he could enliven even the relatively practical activity of growing things with woo-woo mumbo jumbo of a level to which even Gwyneth Paltrow can only aspire: for instance, burying manure in a cow horn over winter and then exhuming it; or controlling infestations of field mice by sprinkling fields with the ashes obtained by burning the skin of a “fairly young mouse” obtained “at a time when Venus is in the sign of Scorpio”. And yet, such was the power of his way of thinking that it would be wrong to characterise him as a total crank: Steiner was apparently taken seriously by Hitler as a threat to National Socialism.  But back to wine. Prima facie, there is little to link the joyous celebration and bounteousness of viniculture with the mechanical slicing of hours into minutes, into seconds into milliseconds. However, to view watchmaking as being just about the business of telling the time is to underestimate what is in my opinion one of the most engrossing areas of human ingenuity and creativity, where science, mathematics, mechanics and art meet. I like to think about watchmaking as being connected to the detection and calibration of rhythms and patterns … biodynamic farming is all about rhythms and patterns, especially those of the lunar calendar. In his writings, there are times when Steiner could be writing the script for Star Wars – when he talks of entering into “the forces that regulate growth, crucially the ‘fully-evolved Moon-force’”.  The Biodynamic Association uses less picturesque language to summarise the approach, saying that the philosophy of biodynamic farming is founded on “the influences of the moon, planets and constellations on plant growth”. “Each month the moon moves through all twelve constellations of the zodiac in turn. This is referred to as the moon’s sidereal cycle and forms the basis of the biodynamic calendar. Although the waxing and waning (synodic) cycle is the most well-known lunar rhythm, it plays a small part in this calendar.” The indication of moon phases has long been a feature of watchmaking, and even if knowing whether one is living under a waxing gibbous moon is not of primary importance to most of us, the function is undeniably decorative when artistically transferred to a watch face – the moon disc, often decorated with a background of stars, making a complete rotation once every 29½ days. Watches with more advanced astronomical functionality feature sidereal time as well. And this year, the long-established watchmaker Jaeger-LeCoultre demonstrated that it is capable of getting seriously cosmological. To celebrate the 90th anniversary of its famous Reverso model, it released the world’s first four-sided watch, the Hybris Mechanica Quadriptyque. As its name suggests the Reverso flips over to reveal its back. Initially conceived as a protective measure, more recently the back has been used to display other information (another time zone for instance). Now, the cradle in which the watch sits on the wrist has also been mechanised to offer two further planes for display – much in the way that one can connect multiple screens to a single computer rather than having to be constantly opening and closing windows. And Jaeger’s watchmaking wizards have turned faces three and four into a banquet of lunar information.  On the interior face of the cradle there are three displays giving the synodic cycle in the northern hemisphere, the draconic cycle (the height of the moon) and the anomalistic cycle (apogee and perigee, when the moon is respectively furthest from and nearest to the Earth), while the fourth side of the watch gives the synodic cycle in the southern hemisphere.   It sounds like an observatory on the wrist and according to the makers: “the Hybris Mechanica Quadriptyque can predict the next global incidence of astronomical events such as supermoons and eclipses – the world’s first wristwatch to provide such a deep reading of the cosmos.” I imagine even Steiner would be impressed especially as in biodynamic circles cosmological connections are crucial. Biodynamic agricultural activity is governed by knowledge of the behaviour of celestial bodies: ascending moon days favour certain agricultural activities while other tasks are better performed on descending moon days. Eclipses, apogee, perigee, and new moons all have their associated agricultural messages for the biodynamic farmer.   “It’s connected into the cosmos,” explains Philippa Hegarty of Hegarty Chamans, a vineyard in the foothills of the Montagne Noire in the Minervois. “We find an explanation that people respond to is; if the Moon has such a strong tidal influence then it can certainly move sap up and down a vine and that’s what we work with at different times of the year.” Providing timing of the movement of the tides is another function that the mechanical clock or watch can perform; indeed it is one of the oldest, predating the minute hand, the second hand, the wristwatch and even the pocket watch. The provision of times of high tide by a mechanical timepiece can be traced back to the 14th century and the famous Astronomical Clock designed by Richard of Wallingford, Abbot of St. Albans – which as well as showing the fixed stars and charting the movements of the sun and moon (complete with ecliptic nodes – another important feature for biodynamic winemakers) gave the times of the tides at London Bridge.   In fact, the technical leap forward accomplished by clockmakers in the 14th century rivals that of computer networks in our own time: at the end of the 13th century time was still being told by clepsydrae (like an hour glass but with water instead of sand) and by the middle of the following century, man was mapping the cosmos using mechanical machines of unimaginable complexity. If Giovanni de Dondi’s Astrarium of 1364 looks a little like a lunar landing module, then that was not the only thing it predicted. About a metre high and standing on protruding feet, the Astrarium featured seven panels with dials that showed the movements of the sun, moon and the then-known planets: Mercury, Venus, Mars, Jupiter and Saturn. Further dials indicated dates of fixed and moveable religious feast days, the intersections of the solar and lunar orbits, and time of sunrise and sunset. In comparison, the 24-hour clock seems prosaic, almost otiose. Another common feature of these miracle machines of the Middle Ages was the zodiac. Rather than being relegated to the horoscope section of the tabloid press, astrology was as much of a science as astronomy, and a medieval megaclock could not take itself seriously without a dial or two depicting the signs of the zodiac. The celebrated Three Kings Clock of Strasbourg Cathedral was no exception. As well as its astrolabe dial, ecclesiastical calendar, carillon mechanism that filled the air with religious music, and the automata that replicated the nativity, an illustrated panel linked signs of the zodiac to body parts, connecting human health with the movements of the celestial bodies, thus indicating propitious or hazardous times for that key medical procedure of the times: bloodletting. The influence of the zodiac constellations is an important part of the biodynamic playbook. “Since ancient times the twelve zodiac constellations have been associated with each of the four elements: earth, water, air and light,” observes the Biodynamic Association. “Three constellations are connected to each element, and each element is related to a part of the plant: thus, Earth – root; water – leaf; air – flower; fire – fruit.” “For example, for sowing or harvesting carrots, an earth – root day should be chosen; for lettuce, a water – leaf day; for beans and apples, a fire – fruit day; and for flowers and broccoli, an air – flower day.” As the example of the Jaeger-LeCoultre Hybris Mechanica Quadriptyque shows, thanks to the technological advances that have accrued during the last 20 or 30 years, the miracle of modern mechanical watchmaking is that it is able to miniaturise cosmological functions and place them on the wrist. Recent years have seen some truly spectacular wristwatches enter the market. Patek Philippe’s double-faced Sky Moon Tourbillon is regarded as one of the trophies of modern watchmaking: featuring minute repeater with ‘cathedral gongs’; tourbillon; perpetual calendar with retrograde date hand; day, month, leap year in apertures; hours and minutes of mean solar time; moon phases; and on the reverse, moon-focused watch face, sidereal time, sky chart, and phases and orbit of the moon. Van Cleef & Arpels caused a stir when it released a watch that condensed the workings of a planetarium onto the wrist with a watch charting the movement of the five planets visible to the naked eye from Earth: Mercury, Venus, Mars, Jupiter and Saturn; each planet orbiting on its own disc in its real rotation time. Blancpain, meanwhile, has tackled the notoriously complex lunisolar Chinese calendar to create a watch that displays the ten celestial pillars, the five celestial elements, the phases of the moon, the animal associated with the year and the date as given by the Gregorian calendar. I am neither watchmaker nor winemaker, but given the approaching centenary of Steiner’s 1924 series of agricultural lectures which gave birth to biodynamics, now might be a propitious time to consider a mechanical timepiece that displays the cosmological information pertinent to biodynamic viticulturists and farmers. This article was originally published in FONDATA, Issue Two.

Author and writer Nicholas Foulkes reflects on how modern horological advances are resulting in some exquisitely made timepieces that look to display increasingly complex celestial information pertinent to a surprising demographic – biodynamic farmers.

Delve into the intricate connection between humans and time. From celestial rhythms to watchmaking marvels, uncover the ties that bind.

Exploring Humanity's Complex Relationship with Time

Celestial Movements 

Umberto Fracassi

Italy

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Local delivery is free for orders over HK$1,800 (to a single location). For orders below this value, delivery is HK$150 for up to four cases and HK$50 per case thereafter.

Shipping starts from €15 within Italy and €45 to Switzerland and the rest of Europe for up to 48 bottles (75cl). Costs vary by destination. Larger shipments can be quoted on request.

The date shown below is when your order will ship from our local warehouse. Your final delivery date, along with full tracking details, will be provided once our team has processed your request.

You can arrange collection from our Retail store on 22nd Floor, 8 Wyndham Street, Central Hong Kong.
Collection times are between 9:30am-13:00 and 14:00-18:00pm, Monday to Friday. We are closed on public holidays.

You can arranged collection from our warehouse STI INTERNAZIONALE SPA, on Viale del Lavoro, 57, 37051 Bovolone, Verona.
Pick-up hours are between 8:30 AM to 12:30 PM and 1:30 PM to 5:30 PM, Monday to Friday. We are closed on public holidays.

This is the current estimated market value for this item.

Manually set prices will be overwritten. Already listed wines are not affected.

Updates all unlisted wines to current market price.

Set all at market

represents all the wines you currently have in your Portfolio that aren't stored with us. Press the

My cellar

Name

Net price

New portfolio available

New portfolio

You do not have any invoices at this time.

shows all the items from your Portfolio that are currently on the market.

On sale

shows all the items you currently have in your Portfolio. You can perform individual actions on them from this page.

Overview

shows any items that are currently awaiting user action.

Pending

This is the dynamic market price of the item with trading margin removed.

This is the amount of profit you will receive if your listing sells.

Pre-authorised payments enable automatic transactions on your behalf, ensuring seamless and hassle-free payments. This allows recurring charges, subscriptions, or scheduled payments to be processed without manual approval each time.

The number of cases you wish to place on sale

Your catalogue item will be archived. Are you sure you want to continue?

Your catalogue items will be archived. Are you sure you want to continue?

Before you request delivery, you can adjust the quantity for each item in your selection below.

*Market price is dynamic and may change. At time of sale a 10% trading fee will be deducted from the final sale price.

Total market price*

The fixed custom price you wish to sell each item for.

Split into {caseSize} individual {bottleSize}cl bottles.

Title

shows all the items you currently store with us. These items can be sold.

Available for sale — items stored with {name} eligible to be listed on the marketplace.

Profile

This item is at FINE+RARE, available for storage, transfer or delivery.
 Most UK deliveries can be made within 3-5 working days, with next day delivery for London;
 an exact date will be available when arranging delivery.
 International deliveries have longer lead-times, please contact us for details.

This item is at FINE+RARE HOME Hong Kong, available for delivery or local pickup. Most Hong Kong deliveries can be made within 3 working days, an exact date will be available when arranging delivery. International deliveries have longer lead-times, please contact us for details.

Wines sold en primeur will be released from the producer after bottling, typically 18 months after the so-called campaign ends. Your wine will then be stored by FINE+RARE in a bonded warehouse until you decide to take delivery.

We will source this item at the guaranteed price from our network of suppliers and arrange expedited shipment to FINE+RARE.
 The lead-time depends on many variables, but 2-4 weeks is typical for expedited sourcing.
 Once your order is confirmed, we'll keep you updated on its ETA.
 Every item is checked on arrival by our expert team, with photographs available on request (please note that charges may apply).

We will source this item at the guaranteed price from our network of suppliers and arrange shipment to FINE+RARE.
 The lead-time depends on many variables, but 6-12 weeks is an average estimate.
 Once your order is confirmed, we'll keep you updated on its ETA.
 Every item is checked on arrival by our expert team, with photographs available on request (please note that charges may apply).

Umberto Fracassi

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