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                    <text>Front of the Complex</text>
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                    <text>This photo captures a view of the complex of Casa Mattei from the side of the street by the river, including its protective walls</text>
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                    <text>Alex Chertoff (2021)</text>
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                    <text>Side and Balcony</text>
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                    <text>Here we see the side of the complex which demonstrates the structure’s many windows, impressive height, and and complicated architectural design</text>
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                    <text>This view of the side entrance shows some medieval arched windows, along with some inscriptions that have survived and have been incorporated into the structure.</text>
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                    <text>The Back of the Complex</text>
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                    <text>The back of the complex further shows its sheer size. Its windows have been adapted from the medieval structure, along with the columns seen on the bottom right.</text>
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                <text>Casa Mattei</text>
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                <text>The Casa Mattei is a great example of what a medieval house would look like for a powerful noble family. While these types of families would hold many properties throughout an entire neighborhood, the norm was that the whole family would live together under one roof. As a result, you get impressive structures such as the Casa Mattei.&lt;br /&gt;&lt;br /&gt;The house is designed like a family complex, with many different rooms to house the large family. Columns on the wall may point to the presence of a portico, in which business could be conducted, and the outer walls point towards some level of fortification for protection. The complex also consists of a loggia, which would create a space for the women of the household to spend time outdoors, allowing them to enjoy the outdoors and a cool breeze off the river, while still remaining out of sight from everyday men and women on the street. &lt;br /&gt;&lt;br /&gt;The house is located on the Via Della Lungaretta, one of the most important and densely populated thoroughfares in Trastevere since ancient times. Powerful families, such as the Mattei, lived on the Via Della Lungaretta because of its economic importance, which stems from its location right by Tiber Island and its bridges to Tiber bend, and its religious importance, as it leads to Santa Maria in Trastevere and acted as a major route for religious processions. The Mattei family would have held property all along the area, receiving rents from shopkeepers and other residents in the forms of money, wine, grain, and more. However, the Casa Mattei would have acted as their home and headquarters, an impressive complex fit for a powerful noble family, establishing their dominating presence in Trastevere.</text>
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                <text>Brentano, Robert. &lt;em&gt;Rome before Avignon : A Social History of Thirteenth-century Rome&lt;/em&gt;. Berkeley: University of California Press, 1990. (p. 26, 35.)&lt;br /&gt;&lt;br /&gt;Robbins, Deborah. “Via Della Lungaretta: The Making of a Medieval Street.” In &lt;em&gt;Streets : Critical Perspectives on Public Space&lt;/em&gt;, edited by Çelik, Favro, Ingersoll. (Berkeley: University of California Press, 1994) p.166.</text>
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                <text>1271</text>
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                <text>14 Lungotevere Degli Anguillara, 14, 00153 Roma RM</text>
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                    <text>Via di San Vicenzo: Exterior Walls </text>
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                    <text>As homeowners renovated and updated their structures, they followed a common practice of incorporating the old into the new, as seen in this house near the Trevi Fountain. We can clearly see a mix of tufa blocks and brick, a prime example of later architects intertwining old materials with the new.</text>
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                    <text>Halle Beshouri (2020)</text>
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                <text>Halle Beshouri (2020)</text>
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                <text>Medieval Roman homes often had a storefront at street level, just as this home does today. Back in the thirteenth and fourteenth centuries, these spaces would have been cramped, spilling out into the street in a search for space. The interior of the shop would have featured hanging space for tools and shelves for storage (or a sleepy apprentice looking for a makeshift bed), while cupboards were uncommon.&lt;br /&gt;&lt;br /&gt;Due to tight quarters indoors, there was much more of an expulsion of people and things out into the streets than we see today. Picture Romans, desperate for more space and natural light, chatting to neighbors leaning out of upper story windows, or relaxing after a long day of shopping on benches propped up next to houses. In fact, external walls were used quite extensively. As a space-saving measure, homeowners eschewed interior blinds for awnings that projected out into the streets. Laundry would be strung up to dry outside; that practice is still common today in some parts of Italy, though perhaps hanging bird cages and assorted household items on hooks, chains, and poles along facades is less so. This practice demonstrates a blurring of the lines between private homes and the public sphere.</text>
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                <text>Frugoni, Chiara, and Arsenio Frugoni. A Day in a Medieval City. Chicago: University of Chicago Press, 2005.&lt;br /&gt;&lt;br /&gt;Krautheimer, Richard, and Marvin Trachtenberg. Rome: Profile of a City, 312-1308. Princeton: Princeton University Press, 2000.</text>
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                <text>1350</text>
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                <text>Via di San Vicenzo, 30 00187 Roma RM</text>
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                    <text>Life Indoors: Arco della Pace, 10</text>
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                    <text>This house, on a quiet residential street in the heart of Rome, is another great example of incorporating older structures into new renovations. The early archways are still clearly visible, just as the more recent, smaller arch cuts through that older frame.</text>
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                <text>Exterior building materials were varied in medieval Rome, but homes were often made of wood. In a world constantly worried about the risk of fires (indeed, once one broke out, there was little to be done), living in a wooden structure required precautionary measures. For those who could afford it, these included moving the kitchen up to the uppermost level, directly below the roof: with this layout, flames that started in the kitchen would only rise up and through the roof, instead of starting on the ground level and rising through the entire home. Of course, this also meant that homeowners were then faced with transporting water for cooking and cleaning up and down all those steps.&lt;br /&gt;&lt;br /&gt;Oftentimes, stairs would be located outside the building, typically covered with a protective roof and leading up to a balcony or loggia. Floor plans suggest that each level had only one or two rooms. For wealthy families, the walls would be lined with fabrics designed to keep out both frigid winds and summer humidity; middle class residents would paint their walls to suggest they could afford the same temperature regulation; and lower-class Romans lived with bare walls, unable to even keep up appearances.</text>
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                <text>Frugoni, Chiara, and Arsenio Frugoni. &lt;em&gt;A Day in a Medieval City.&lt;/em&gt; Chicago: University of Chicago Press, 2005.&lt;br /&gt;&lt;br /&gt;Krautheimer, Richard, and Marvin Trachtenberg. &lt;em&gt;Rome: Profile of a City, 312-1308&lt;/em&gt;. Princeton: Princeton University Press, 2000.</text>
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                <text>Arco della Pace, 10 00187 Roma RM</text>
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                    <text>This house provides an example of typical medieval house that would contain a shop on the lower level.</text>
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                <text>The Casa in Via della Lungaretta, a medieval Roman house made of brick and other classical remnants, follows an ancient Roman vernacular style with its open front and a space for shops beneath it. In a Medieval city it would be typical for houses to be multifunctional as both residential and economic centers, as dealers and artisans would often have their shops in the houses they lived in, on the lower level. Here, they would display their products on the street on counters made of wood or built into the walls of the house. In such shops, one could buy food items such as fish, meat, vegetables, and bread, as well as household items including pieces of furniture, kitchen utensils, fabrics, etc. Given the difficulty of preserving food for long periods, during this time people had to buy items in small quantities on a daily basis, so every day there would be a consistent flow of traffic in these areas.</text>
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                <text>Brentano, Robert. &lt;em&gt;Rome before Avignon : A Social History of Thirteenth-century Rome&lt;/em&gt;. Berkeley: University of California Press, 1990.&lt;br /&gt;&lt;br /&gt;Frugoni, Chiara, and Frugoni, Arsenio. &lt;em&gt;A Day in a Medieval City&lt;/em&gt;. Chicago: University of Chicago Press, 2005.</text>
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                <text>Via della Lungaretta, 161, 00153 Roma RM</text>
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                    <text>This Portico is a good example of a colonnaded portico that would have functioned as a space for shops.</text>
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                    <text>Julia Dietrich (2021)</text>
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                <text>The portico in Piazza di Trevi provides an example of a colonnaded portico. Such porticoes were typical of more lavish styles of housing in medieval Rome. In these porticoes, the columns and architraves are almost always spoils--ancient . As these houses were built in rows, some as many as five bays long, the colonnades formed a continuous portico along the street—providing shade, and protection from rain but more importantly their main purpose was to provide space for vendors’ booths.</text>
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                <text>Krautheimer, Richard. &lt;em&gt;Rome, Profile of a City, 312-1308.&lt;/em&gt; Princeton, N.J.: Princeton University Press, 1980. 295</text>
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                    <text>This is a hand-drawn representation of the Pantheon, which alludes to the legends of demons living inside of it.</text>
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                <text>The legend of the Pantheon begins with a Prefect named Agrippa.  He was returning to Rome after subjugating the Suevians, Saxons, and other western nations when the bell signalling rebellion in Persia started to ring.  In this time at the Temple of Jupiter and Moneta located on the Capitoline there “was an image of every kingdom of the world with a bell around its neck” (The Marvels of Rome 21); when these bells sounded it was a sign that the kingdom was in rebellion.  The senators charged the newly returned Prefect with the task of organizing the forces to put down the rebellion, but he felt it was too great of a task for himself.  Finally he capitulated but “asked permission to take counsel for three days” (The Marvels of Rome 21).  One night in his dreams Cybele the mother goddess of Rome appeared to him.  She told him that if he bore libations to Neptune, Neptune would help him and he would prevail if he promised to make a temple to Neptune and her when he returned.  He returned to Rome after subduing the Persians and built the temple to honor Cybele, Neptune, and all the Gods exactly how it appeared to him in his dream.  &#13;
&#13;
Later, in the time of a Christian Emperor Phocas, Pope Boniface re-consecreated the temple to the Blessed Virgin Mary and arranged that the Roman Pontiff should sing mass there and give communion.  </text>
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                <text>Benedict. &lt;em&gt;The Marvels of Rome&lt;/em&gt;. Edited by Francis Morgan Nichols. Second. New York, New York: Italica Press, 1986.</text>
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                <text>Benedict’s Colosseum is not the site of gory battles, martyred Christians, or blood games played for the amusement of the Roman people and the glorification of the fighters. Instead, he speaks of a grand temple to the Sun, “of marvelous beauty and greatness… covered with a heaven of gilded brass, where thunder and lightning and glittering fire were made, and where rain was shed through slender tubes.” (28). Within the Colosseum are supercelestial signs with “the planets Sol and Luna, which were drawn along in there proper chariots” (28). He also speaks of Phoebus, the sun god, whose feet were firmly rooted in the earth while his head reached into the heavenly heights and he held in one celestial hand an orb meant to signify Rome’s rule over the world.&lt;br /&gt;&lt;br /&gt;Unfortunately, this miraculous temple was destroyed by the blessed Sylvester who feared that orators who came to Rome would wander through it and other profane buildings instead of churches- furthering paganism rather than celebrating Christianity. He kept the head and hands of Phoebus in the Lateran to remember the temple, but they are now known falsely and vargarly as Samson’s Ball.</text>
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                <text>According to Benedict, the supposed author of Mirabilia Urbis Romae, the statues are of two young men named Praxiteles and Phidias during the time of Emperor Tiberius. The Emperor respected their wisdom and kept them in his palace.  One day Emperor Tiberius asked his young sages why they were always naked.  They responded “Because all things are naked and open to us.  We hold the world of no account, therefore we go naked and possess nothing.”  They told him as well that whatever he devised in his chamber, whether by day or by night, they would know.  The following day they told the Emperor exactly what he had been thinking that night and he made a memorial to them, as they had requested one as their only payment. &#13;
&#13;
The statues he made are the ones you see at the top of the stairs leading to the Capitoline Hill.  “The naked horses which trample on the earth, that is on the mighty princes of the world that rule over the men of this world.  And there shall come a very mighty king who shall mount the horses, that is, upon the might of the princes of the world.  Meanwhile there are two men half-naked, who stand by the horses with their arms raised high and with fingers bent who tell of the things that are to be, and they are naked as all world knowledge is naked and open to their minds” (The Marvels of Rome 19). &#13;
&#13;
Under a Christian lens, the prophecy of the mighty King who shall mount the horses that trample the earth is a foretelling of the coming of Christ. What is fascinating, however, is that if you look up the name Dioscuri in the dictionary you will see it comes from the Greek Διός κούροι meaning the sons of Zeus.  This appellation normally refers to Castor and Pollux who make up the Gemini constellation.  They are often associated with horses and are the patrons of the equites which were a Roman order of Mounted knights whose membership was originally based on wealth, birth, and education. &#13;
&#13;
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                <text>The Lateran complex is the final stop of the papal procession. The Basilica of St. John Lateran is the cathedral of Rome and mother church of the world, located on land once owned by Constantine who in 311 transferred it to the pope of his day for a church. The Lateran Palace was the main papal residence before the pope’s move to Avignon in 1309. Upon return, the popes decided to move into the residence at the Vatican since it was in better condition and newly renovated.&#13;
&#13;
        Once arrived at the Lateran, the pope would perform his ritual possession of the church known as the possessio. The pope would cast coins at the marble seat, the sedes stercoraria, at the Latern’s entrance. He would be led up to this seat where he would sit down. The cardinals would raise him up to fulfill the saying: “He raised the poor from the dust, and lifts the needy from the dunghill to give them a place with princes and to assign them a seat of honor” (1 Kings 2:8, cf. Psalm 112:7-8). The pope would then remove denarii from his garb and throw them into the crowd while reciting Acts 3:6 “I have neither gold nor silver but what I have I give to you”.&#13;
&#13;
        This ceremony is similar to those conducted by Byzantine emperors upon their accession, illustrating Byzantine influences in Rome during this time. One interpretation of the possessio is that the coins thrown by the pope are his gift to those who had elected him and is an offering made by the possessor of the church, the pope, to its owner, the people.&#13;
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        Popes were crowned at the Lateran until 1870 when Rome became the secular capital of Italy.</text>
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                <text>Ingoglia, Robert T. "’I Have Neither Silver nor Gold’: An Explanation of a Medieval Papal Ritual." &lt;em&gt;The Catholic Historical Review&lt;/em&gt; 85, no. 4 (1999): 531-40. http://www.jstor.org.ezproxy.carleton.edu/stable/25025585. Macadam, Alta, and A. B. Barber. Blue Guide to Rome. 11th ed. London: Somerset Books, 2016.</text>
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                    <text>Part of the Via Papalis today, along Via dei Banchi Nuovi</text>
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                <text>	The road most of the procession would follow along was known as the via Papalis, or the road of the Pope. The via Papalis was the main road that connected the Vatican, the papal residence and home of St. Peter’s Basilica, to the Basilica of St. John Lateran, the official cathedral of Rome. This road was one of the most desirous streets to live on or have a business in medieval Rome due to its prestige as a papal road and its accessibility to Rome’s most important secular and religious sites, such as the Vatican and the Capitoline Hill. It was home to the two wealthiest communities in Rome: the old Roman nobility and members of the papal bureaucracy and curia who had arrived following the pope’s return from Avignon in 1377. &#13;
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	The pope’s return from Avignon doubled the population of Rome as he brought over the papal bureaucracy and business followed suit. This led to the transformation of the via Papalis as new palaces were constructed to house this inflow of residents, as well as conflict between the old Roman elite and new papal curia. Often times the pope enacted policies that favored new curia and penalized native Romans such as granting these new members construction permits and privileges over members of the old elite. To increase papal control along the via Papalis, the pope demolished porticoes, some of the most important spaces in the city where business and legal matters were conducted. The destruction of porticos and widening of narrow streets served to improve papal defense in the chance of a revolt. &#13;
&#13;
     In this way, the via Papalis became the theater for tensions between the old and new elite which manifested themselves in the utilization of space and construction of palaces. When the pope processed down the via Papalis, he would often have been facing the people most critical of him: old noble Romans. As the pope walked along the road during his coronation, a member of his cavalcade would toss coins into the crowd. By completing the papal procession along this route, traversing the territory of the Roman elite and the most important religious and secular sites, the pope claimed to unify and dominate the city, often provoking stoning and rioting in the process.&#13;
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                <text>Cafà, Valeria. “The via Papalis in Early Cinquecento Rome: a Contested Space between Roman Families and Curials.” &lt;em&gt;Urban History&lt;/em&gt; 37, no. 3 (2010): 434–51. doi:10.1017/S0963926810000556.&lt;br /&gt;&lt;br /&gt;Partridge, Loren. &lt;em&gt;The Art of the Renaissance in Rome, 1400-1600&lt;/em&gt;. London: Laurence King Publishers, 2012.</text>
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