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                    <text>Added Statues on Ponte Sant’Angelo</text>
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                    <text>An example of a statue added during the Renaissance by the Popes on the Ponte Sant'Angelo. It was meant to embellish the space and demonstrate Papal power.</text>
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                    <text>Hadrian's Inner Structure</text>
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                    <text>The inner tower that made up part of Hadrian's tomb, and was later modified to be the central part of the Castel Sant'Angelo.</text>
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                    <text>The Outer Walls of Castel Sant'Angelo</text>
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                    <text>The outer walls of the Castel Sant'Angelo. It was part of the structure's transformation from Hadrian's tomb into a fortress.</text>
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                    <text>The Vatican Nearby</text>
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                    <text>The proximity of the Vatican to the Castel, and how close the Tiber is to the Vatican. This photo demonstrates how important the Fortress was for defending the Vatican from invasions down the Tiber. That said, during 1198, there would have been many more houses in the way. Fascists removed them.</text>
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                <text>Castel Sant'Angelo</text>
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                <text>The Castel Sant’Angelo was an important political landmark in medieval Rome. Whoever controlled it controlled the city. For instance, in the 10th century, the Crescentii used it as a garrison, which allowed them to seize and imprison two Popes-- John X and Benedict VI-- replacing them with men who would act more favorably towards them. Luckily for the Catholic Church, this plan eventually fell apart when the citizenry rose up and cleared out the space, angry about the new pope.&lt;br /&gt;&lt;br /&gt;In the aftermath, the church learned from its past mistakes and worked to claim the fortress as its own. This strategy was incredibly valuable in that St. Gregory VII was able to take refuge there in 1084 during a siege of Rome by Holy Roman Emperor Henry IV. Gregory VII would not be the only one to use it as such, as the building became an important refuge for Popes, and its later role as a barracks helped defend Rome (and the Vatican) against enemy invaders.&lt;br /&gt;&lt;br /&gt;That said, the Castel San’Angelo didn’t always have this military importance. It began as Hadrian’s tomb, whose remnants help form the inner tower structure. The bridge over the Tiber, known as the Ponte Sant’Angelo, was also built by Hadrian. Those are some of the only original structures that remain, as the space was transformed into a fortress in the 5th century, so walls and other defensive elements had to be periodically added into the space.&lt;br /&gt;&lt;br /&gt;Additionally, when examining the Castel today, it’s important to note that many decorations were added during the Renaissance period to reflect Papal dominance, like statues of St. Peter and St. Paul on the Ponte Angelo. Thus, they should be disregarded when considering what the space would have looked like during early papal processions.&lt;br /&gt;&lt;br /&gt;Finally, the Castel also has an important religious history. During a plague in 590, there is a story that St. Gregory the Great led an emergency procession by the Castel, and upon arriving, witnessed the Archangel Michael appear over the structure, sheathing a sword and announcing the end of the disease. This event helped spur the Castel’s placement within many processions as a place where a miracle occurred. Thus, in summary, the Castel represented an important marker of the papacy’s physical and religious power with its ability to both loom over the city and provide miracles, which is why it played an important role in papal processions.</text>
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                <text>Brentano, Robert. &lt;em&gt;Rome before Avignon: A Social History of Thirteenth-Century Rome&lt;/em&gt;. New York City, NY: Basic Books, 1974&lt;br /&gt;&lt;br /&gt;Chandlery, Peter Joseph. &lt;em&gt;Pilgrim-Walks in Rome: A Guide to the Holy Places in The City and Its Vicinity&lt;/em&gt;. America Press, 1908&lt;br /&gt;&lt;br /&gt;Macadam, Alta and Annabel Barber. &lt;em&gt;The Blue Guide to Rome&lt;/em&gt;. London, England: Blue Guides Limited, 2016.&lt;br /&gt;&lt;br /&gt;Partridge, Loren. &lt;em&gt;The Art of the Renaissance in Rome (1400-1600)&lt;/em&gt;. Upper Saddle River, NJ: Pearson Prentice Hall, 1996.&lt;br /&gt;&lt;br /&gt;Ring, Trudy. Noelle Watson, and Paul Schellinger. &lt;em&gt;Southern Europe: International Dictionary of Historic Places&lt;/em&gt;. London, England: Routledge, 2013.&lt;br /&gt;&lt;br /&gt;Stinger, Charles L. &lt;em&gt;The Renaissance in Rome&lt;/em&gt;. Bloomington Indiana: Indiana University Press, 1998.</text>
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                <text>1198</text>
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                <text>1100s</text>
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                <text>Lungotevere Castello, 50, 00193 Roma RM</text>
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                <text>1000s</text>
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                    <text>The Romans Sack Jerusalem (~70 AD)</text>
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                    <text>The Romans sack Jerusalem, taken from the inside wall of the Arch of Titus in Rome, Italy. This reflects how Romans viewed Jews, and how they valued Jewish artifacts.</text>
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                    <text>2/18/2007</text>
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                    <text>Sack of Jerusalem depicted on the inside wall of the Arch of Titus in Rome, Italy, https://commons.wikimedia.org/wiki/File:Sack_of_jerusalem.JPG</text>
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                    <text>Remains of the Orsini Fortress Complex</text>
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                    <text>The remnants of the Orsini Fortress Complex, which once included a tower, a fortress made of the Pompey theater's ruins, an oven, a garden, and a house. Now it houses a restaurant and some apartments.</text>
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                    <text>5/31/2019</text>
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                    <text>A 3D recreation of what Pompey Theater would have looked like during Roman times. The building's ruins were transformed into Arpacata, an Orsini fortress. This site was where the Jews met with the Pope during the Papal Procession.</text>
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                    <text>Lasha Tskhondia, 2012, https://commons.wikimedia.org/wiki/File:Theatre_of_Pompey_3D_cut_out.png. </text>
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                <text>Teddy Wolfe (2020)</text>
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                <text>The position of Jews in 12th century Rome was complex, and nowhere is this more apparent than in their position in processions. Their role was to present the Pope with a set of laws for his ratification at what used to be known as the Arpacata, an Orsini family fortress, and what is now known as the Palazzo Pio Righetti in Campo di Fiore. The Pope would then reject them, grabbing a Torah from the Jewish leaders and ceremonially dropping it on the ground. This was part of a medieval agreement in which the Pope guaranteed Jews protection, but publicly presented them as vastly inferior to Christians. The Pope held this power and others over the Jews, maintaining a paternalistic relationship with them.&lt;br /&gt;&lt;br /&gt;The Church held that the Jews’ belief in the Old Testament signified the truth of Christianity, yet their suffering from the diaspora showed that God punished them for rejecting Christ. As such, the Church made sure that Christians got privileges that Jews didn’t. An example of this is how various Popes restricted the Jews’ ability to construct new synagogues, and allowed existing synagogues to claimed by Christian leaders if those leaders wanted to use the property for themselves. Yet, Jews also were granted various political rights, which were only occasionally enforced, like citizenship, protection from attacks on synagogues, and the right to not be tried during the Sabbath.&lt;br /&gt;&lt;br /&gt;As for the fortress itself, it was controlled mainly by the Orsini family during the 12th century, an incredibly powerful and wealthy family in Rome. Over the course of about a hundred years, they managed to buy up properties all around the area, accumulating a tower, oven, garden, and house nearby. The fortress was one of three they controlled throughout the city, built on top of the old ruins of the Roman Theatre of Pompey near the Campo di Fiore. It lasted for a long time, being passed down between the Pierleone, Savelli, Massimi, and Orsini families, but sadly was torn down sometime during the 20th century. Currently, Palazzo Pio stands where it would have been.&lt;br /&gt;&lt;br /&gt;Why this structure was chosen for the procession is not explicitly stated, but there is evidence many Jews lived nearby, plus the fortress and nearby Campo di Fiore were also important landmarks in the city. Additionally, it's important to note that this ceremony also took place at other fortresses over the years, including the aforementioned Castel di Sant’Angelo. This distinction makes it clear that the goal of this procession stop was to demonstrate the Pope’s control over the Jews, but it doesn’t answer why the Arpacata was chosen over other fortresses.</text>
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                <text>&lt;p&gt;Blewitt, Octavian and John Murray. &lt;em&gt;Handbook for Travellers in Central Italy&lt;/em&gt; [by O. Blewitt], 1853.&lt;/p&gt;
&lt;p&gt;Brentano, Robert. &lt;em&gt;Rome before Avignon: A Social History of Thirteenth-Century Rome&lt;/em&gt;. New York City, NY: Basic Books, 1974)&lt;/p&gt;
&lt;p&gt;Gregorovius, Ferdinand. H&lt;em&gt;istory of the City of Rome in the Middle Ages&lt;/em&gt;. G. Bell &amp;amp; Sons, 1906.&lt;/p&gt;
&lt;p&gt;Macadam, Alta and Annabel Barber. &lt;em&gt;The Blue Guide to Rome&lt;/em&gt;. London, England: Blue Guides Limited, 2016.&lt;/p&gt;
&lt;p&gt;Partridge, Loren. &lt;em&gt;The Art of the Renaissance in Rome (1400-1600)&lt;/em&gt;. Upper Saddle River, NJ: Pearson Prentice Hall, 1996.&lt;/p&gt;
&lt;p&gt;Rist, Rebecca. &lt;em&gt;Popes and Jews, 1095-1291&lt;/em&gt;. Oxford, England: Oxford University Press, 2016.&lt;/p&gt;
&lt;p&gt;Stinger, Charles L. &lt;em&gt;The Renaissance in Rome&lt;/em&gt;. Bloomington Indiana: Indiana University Press, 1998.&lt;/p&gt;</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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                <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;
&#13;
        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>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>Photograph depicting the wonderful and stately marvel of Rome that is the Colloseum </text>
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                <text>Abbie Smith (2020)</text>
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                <text>Marvels of Rome: Colosseum </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>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>1450</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>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>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>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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