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                    <text>The Medieval Convent at Santa Sabina</text>
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                    <text>The now modernized cloister at Santa Sabina has stood in the same spot since the 13th century and hosted Thomas Aquinas and St. Dominic himself. </text>
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                    <text>Todd Johnson (2020)</text>
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                <text>Todd Johnson (2020)</text>
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                <text>Santa Sabina Convent</text>
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                <text>The park to the southwest of Santa Sabina offers a great view of the large, active Dominican convent. Disguised in a modern facade, the medieval section of the convent still stands towards the Tiber paired with a more modern extension towards the street. Every Dominican convent doubled as a school for training mendicant preachers and Santa Sabina’s school is particularly significant in this tradition. It was here in 1265 that Thomas Aquinas established a new school for the entire province specializing in the study of theology, the first of its kind in the Dominican system.&lt;br /&gt;&lt;br /&gt;In time this program would come to be known as a studium provincale, a part of Dominican education which served as an intermediate step between the basic curriculum offered to the friars by their convent lector and the advanced curriculum offered at universities. Thomas Aquinas’ program ran for two years, during which time he wrote the &lt;em&gt;Summa Theologiae&lt;/em&gt;, a controversial synthesis of theology and philosophy which eventually revolutionized the way Dominicans taught the subject. Santa Sabina remained the center of the Dominican theology in Rome until later in the 13th century, when it was replaced by the more centrally located Santa Maria Sopra Minerva.</text>
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                <text>Mulchahey, Marian Michèle, Michele Mulchahey, and Pontifical Institute of Mediaeval Studies. "First the Bow Is Bent in Study-- ": Dominican Education Before 1350. &lt;em&gt;Pontifical Institute of Mediaeval Studies&lt;/em&gt;, 1998.</text>
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                <text>Dominicans</text>
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                <text>1265</text>
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                <text>Piazza Pietro D'Illiria, 1, 00153 Roma RM</text>
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                    <text>Basilica Interior</text>
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                    <text>The interior of Santa Sabina is a mix of medieval and later decoration. There is no trace of the tramezzo which once split the space in half.</text>
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                    <text>Santa Sabina Complex in 1222</text>
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                    <text>This drawing appears in Joan Barclay Lloyd's article on Dominican architecture at Santa Sabina. It depicts the theorized buildings originally gifted to the Dominicans.</text>
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                    <text>The park to the north of the basilica was formerly the grounds for a palace built into the basilica by the Savelli Pope Honorius IV.</text>
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                <text>&lt;p&gt;The basilica of Santa Sabina dates from the fifth century, making it one of the oldest basilicas in Rome. Pope Honorius III donated the basilica to the Dominicans in 1220 in response to the newly recognized order’s need for a center of operations in Rome. Analysis of the architectural makeup of the buildings and written sources shows that the initial donation consisted only of the basilica, one dorm off the narthex, a second wing off the apse, and a baptistry original to the fifth century which is now lost.&lt;/p&gt;
&lt;p&gt;Soon afterward Honorius III donated Santa Sabina a permanent wall called a tramezzo was erected, splitting the basilica in half perpendicular to the nave. The priests and congregation used the half towards the apse while the friars used the half nearer the narthex for additional study and worship space. This physical seperation demonstrates that, though parish preaching would later become a part of their work, the friars were originally there only to study and prepare for itinerant preaching. Santa Sabina’s is the earliest known Dominican tramezzo and the practice soon spread throughout Dominican spaces in Europe.&lt;/p&gt;
&lt;p&gt;By the late 13th century the Dominicans’ complex at Santa Sabina had grown into a full cloister which can still be seen in a remodeled form at the western end of the park to the southwest of the basilica. The clergy’s side of the complex also expanded when, in 1285, the Savelli Pope Honorius IV built a family palace adjoining Santa Sabina. He lived there throughout his papacy and the public park to the northeast of the basilica still contains the original walls of his estate. Though the palace was eventually given to the friars and fell into disrepair, the Dominicans’ complex continued to grow into the active center you see today.&lt;/p&gt;</text>
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                <text>Lloyd, Joan Barclay. “Medieval Dominican Architecture at Santa Sabina in Rome, c. 1219–c. 1320.” P&lt;em&gt;apers of the British School at Rome&lt;/em&gt; 72 (2004): 231–92.</text>
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                <text>Piazza Pietro D'Illiria, 1, 00153 Roma RM</text>
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                    <text>The location of San Sisto was chosen by Innocent III due to its proximity to several centers of religious activity for women, including the Lateran and the convent of Santa Maria in Tempulo (both in green). Image from the Metropolitan Museum. </text>
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                    <text>Antonio Tempesta</text>
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                    <text>Metropolitan Museum. https://www.metmuseum.org/art/collection/search/381436</text>
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                    <text>Rights belong to the Metropolitan Museum</text>
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                    <text>St. Dominic</text>
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                    <text>Fra Angelico, The Perugia Altarpiece, Side Panel Depicting St. Dominic, 1437, https://commons.wikimedia.org/wiki/File:The_Perugia_Altarpiece,_Side_Panel_Depicting_St._Dominic.jpg</text>
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                    <text>Cardinal Giovanni Boccamazzo gave many donations to San Sisto both during and after his life (from Wikimedia Commons).</text>
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                <text>The History of San Sisto Vecchio</text>
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                <text>&lt;p&gt;The abbey of San Sisto was created by Innocent III and finished by Honorius III to consolidate the smaller communities of uncloistered “holy women” that were flourishing in Rome during the 13th century. After Dominic came to Rome in 1216, he lobbied the pope to give him control of the new covent, as he shared the popes’ the “problem” of mendicant women, many of whom may have been influenced by the Cathars and their institution of perfectae, a role that allowed women to be religiously active. To counter this phenomenon in Rome, Dominic used the force of his personality to convince the nuns of Rome, starting with the community of Santa Maria Templa, to join San Sisto. Once they did, he made sure that they could not leave, taking the keys to the abbey with him and eventually giving it to the 16 Dominican friars assigned to oversee the abbey. He also brought nuns from Southern France to the abbey to implement a rule similar to the cistercians.&lt;/p&gt;
&lt;p&gt;After Dominic’s death, the convent survived its fairly constant financial problems by playing a part in Rome’s politics of family patronage. Many noble families would send gifts of either art or nuns. In 1331, the abbey included nuns from the Colonna, Pierleoni, De Giudice, and Anibaldi families. The Boccamazzo family, a line stemming from the Saveli, also played a major role in financing and growing the convent and supplying nuns.&lt;/p&gt;</text>
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                <text>&lt;p&gt;B. Bolton, 'Daughters of Rome: all one in Christ Jesus!', in W.J. Sheils and D. Wood (eds), &lt;em&gt;Women in the Church&lt;/em&gt; (London, 1990), 101-15.&lt;/p&gt;
&lt;p&gt;Brentano, Robert. &lt;em&gt;Rome before Avignon: A Social History of Thirteenth-Century Rome&lt;/em&gt;. Berkeley: University of California Press, 1990. http://hdl.handle.net/2027/heb.00818.0001.001.&lt;/p&gt;
&lt;p&gt;Dunlop, Anne. “The Dominicans and Cloistered Women: The Convent of Sant’Aurea in Rome.” &lt;em&gt;Early Modern Women&lt;/em&gt; 2 (2007): 43–71.&lt;/p&gt;
&lt;p&gt;Lloyd, Joan Barclay. The architectural planning of Pope Innocent III's nunnery of S.Sisto in Rome in Innocenzo III : &lt;em&gt;Urbs et Orbis : atti del Congresso internazionale, Roma 91-15 settembre 1998&lt;/em&gt; (2003). 2.292-1311.&lt;/p&gt;
&lt;p&gt;McNamara, Jo Ann. &lt;em&gt;Sisters in Arms: Catholic Nuns through Two Millennia&lt;/em&gt;. Harvard University Press, n.d.&lt;/p&gt;</text>
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                    <text>Exterior of San Sisto Vecchio (from Wikimedia commons)</text>
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                    <text>User Dolfkalenders, 2012, Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Zichtbaar_4.jpg</text>
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                    <text>2/11/08</text>
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                    <text>This file is licensed under the Creative Commons Attribution-Share Alike 3.0 Unported license.</text>
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                <text>Russell Star-Lack (2020)</text>
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                <text>The frescoes in the San Sisto nun’s choir are divided into two parts. The first, painted in the style of Cavalini between 1295 and 1314, consist of scenes from the life of Mary, including the Presentation of the Virgin, the Presentation of Christ in the Temple, the Adoration of the Magi, and a Pentecost scene. The Pentecost scene also includes the Prophet Joel, Saint Peter Martyr, Saint Dominic, Saint Paul, and John the Baptist. All of these figures were held up as ideal preachers for the Dominicans to emulate. While the nuns could not preach themselves, they were expected to support the friars through their prayers. This is evident in the prevalence of Mary in this fresco program, a figure that nuns were expected to emulate.&lt;br /&gt;&lt;br /&gt;The second part of the program, painted by a Sienese artist between 1380-1411, covers the life of Saint Catherine of Siena. A venerated figure in the Dominican order, Catherine is depicted clothing a poor man while receiving a red robe from Christ. While Catherine is depicted as a holy woman, she is not depicted as a traditional nun, such as the figure in the patron’s position in the fresco. This differentiation was important for the Dominican order to further circumscribe and distinguish the boundaries of monastic life for nuns, countering the potential threat Catherine’s life might pose. The inclusion of Saint Eustace in this program most likely tells us that the Sant’Eustachio family, of the rione of the same name, commissioned this cycle and most likely had a patron relationship with the abbey.</text>
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                <text>Lloyd, Joan Barclay. “PAINTINGS FOR DOMINICAN NUNS: A NEW LOOK AT THE IMAGES OF SAINTS, SCENES FROM THE NEW TESTAMENT AND APOCRYPHA, AND EPISODES FROM THE LIFE OF SAINT CATHERINE OF SIENA IN THE MEDIEVAL APSE OF SAN SISTO VECCHIO IN ROME.” &lt;em&gt;Papers of the British School at Rome&lt;/em&gt; 80 (2012): 189–232.</text>
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                <text>Spencer Allen (2021)</text>
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                <text>&lt;p&gt;Santa Maria Sopra Minerva was the second Dominican Basilica in Rome. In the late 13th century, the site was ceded to the Dominicans by the nuns of Santa Maria. The transfer was ratified in 1279 by Aldobrandino Cavalcanti, a Dominican and Vicar to Gregory X, and construction on the current site began in 1280. Calvalcanti's relationship to Gregory X highlights the importance of Papal connections for the advancement of the order. These connections is what brought the well-positioned Basilica into Dominican hands. Its proximity to the center of Rome, north of Tiber bend, allowed easier access to the urban population. It would eventually become the preeminent Dominican church of Rome, demonstrating the importance of space for the success of these churches and their orders.&lt;/p&gt;
&lt;p&gt;Santa Maria Sopra Minerva is a rare example of Gothic architecture from medieval Rome, replicating Santa Maria Novella in Florence. It’s pointed arches, quatrefoil compound piers, small stained-glass windows, and vaulted aisles/nave are all elements of Gothic design, which was typically very unpopular in medieval Rome due to its more traditional aesthetic leanings. The original Dominican Gothic structure had a nave six bays long, a transept, a polygonal apse, two side chapels, and two aisles. In the 14th century, six other side chapels were added to the building.&lt;/p&gt;
&lt;p&gt;Like most Dominican churches, it was split into an Eastern friar’s church and a Western laymen church, but Santa Maria had no clear dividing line and allowed visitations to the Eastern side chapels, displaying a less rigid spatial structure than Santa Sabina and perhaps a more ministerial purpose. Large parts of the original church were transformed in the Renaissance, Baroque, and premodern periods, including the facade, which was a 16th century Renaissance construction. Much of the churches design received modifications in the 19th century when Girolamo Bianchedi redesigned the church into a Neo-Gothic look, pointing more arches and windows, adding ribbed vaultings, and replacing the 16th century windows with rose designs.&lt;/p&gt;
&lt;p&gt;Near the main altar is a 19th century marble effigy of St. Catherine, a Dominican Saint who died in Rome in 1380, marking her current burial place. She was originally housed in the chapel of Saint Dominic, to the left of the transept. After her canonization in 1461 by Pope Pius II, she was moved in 1466 by Cardinal Angelo Capranica to the Capranica chapel, elevating the importance of the family space. In 1449 the chapel was originally given to Cardinal Domenico Capranica, who had a relationship with Pius, to house the family tombs and was later inherited by his family. The wall frescoes were commissioned by the Capranica family in the 16th century as part of an agreement with the Dominican Pope Pius V for allowing the chapel’s name to change to Rosary. They depict scenes from the life of Saint Catherine. Other decorations show the Rosary, the Capranica family, and the Madonna. These range from the 16th to 18th century.&lt;/p&gt;</text>
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                <text>&lt;p&gt;Bagliani, Agostino. "CAVALCANTI, Aldobrandino in "Dizionario Biografico"." In &lt;em&gt;Dizionario Biografico&lt;/em&gt;. Accessed June 02, 2019.&lt;/p&gt;
&lt;p&gt;Krautheimer, Richard, and Marvin Trachtenberg. &lt;em&gt;Rome: Profile of a City, 312-1308&lt;/em&gt;. Princeton University Press, 2006,211-212.&lt;/p&gt;
&lt;p&gt;Lloyd, Joan Barclay. "SAINT CATHERINE OF SIENA'S TOMB AND ITS PLACE IN SANTA MARIA SOPRA MINERVA, ROME: NARRATION, TRANSLATION AND VENERATION." &lt;em&gt;Papers of the British School at Rome&lt;/em&gt; 83 (2015):113.&lt;/p&gt;
&lt;p&gt;TOSINI, PATRIZIA. "New Documents for the Chronology and Patronage of the Cappella Del Rosario in S. Maria Sopra Minerva, Rome." &lt;em&gt;The Burlington Magazine&lt;/em&gt; 152, no. 1289 (2010): 517-22. http://www.jstor.org.ezproxy.carleton.edu/stable/25769709.&lt;/p&gt;
&lt;p&gt;White, John. &lt;em&gt;Art and Architecture in Italy: 1250 to 1400&lt;/em&gt;. Harmondsworth, Middlesex: Penguin, 1990, 7-8.&lt;/p&gt;</text>
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                    <text>A mosaic of Saint Dominic found in the mother church of the Dominican Order, Santa Sabina</text>
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                    <text>Felipe Jimenez (2021)</text>
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                <text>Felipe Jimenez (2021)</text>
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                <text>Introduction to Dominicans in Medieval Rome</text>
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                <text>&lt;p&gt;On this tour we will examine how the Dominican entry into Rome began to change the religious landscape of the city and how the Order established their newfound significance by developing theological curriculum at Santa Sabina, creating new mendicant convents in San Sisto, and introducing architectural styles from outside Rome in Santa Maria Sopra Minerva, these being the three churches we will visit on this tour. One of the many changes happening in early thirteenth century Rome was the rise of mendicant religious orders. Mendicant orders were religious groups who steered away from the traditional monastic life of strict seclusion and meditation, and instead dedicated themselves to a hybrid lifestyle of traveling into cities and preaching while still retaining spiritual aspects and committing themselves to a life of poverty and urban engagement. The two most famous of these are Franciscans and our focus for the tour, Dominicans, the two of which had a complicated relationship given their cohabitation and differing approaches.&lt;/p&gt;
&lt;p&gt;Founded in 1215 by Dominic de Guzman and granted approval by Pope Honorius III in 1216, the Dominican Order rapidly grew in importance. By 1222 the papacy had given them control of Santa Sabina and San Sisto Vecchio, and by the late 13th century they would gain control of Santa Maria Sopra Minerva giving them great influence on Rome’s religious landscape. It is important to understand how significant orders like the Dominicans interacted with the people of Rome; they went directly into piazzas, streets, and poor neighborhoods to spread their message and provide aid, marking a large shift of attention from the countryside to the city. The Dominicans presented themselves as an immediate resource for religion that spoke straight to the people, and this, coupled with their tradition of theological education that allowed them to be well equipped to preach, strengthened the presence of Christianity in the urban population. This makes their appearance in thirteenth century Rome undeniably significant and an integral component of understanding medieval Rome.&lt;/p&gt;</text>
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                <text>&lt;p&gt;Bruzelius, Caroline. &lt;em&gt;Preaching, Building, and Burying: Friars and the Medieval City&lt;/em&gt;. Yale University Press. New Haven. 2014.&lt;/p&gt;
&lt;p&gt;Stephany, Christie Fengler. “The Meeting of Saints Francis and Dominic.” &lt;em&gt;Franciscans Studies&lt;/em&gt;. 47, 1987, pp. 218-233&lt;/p&gt;
&lt;p&gt;Lloyd, Joan Barclay. “Medieval Dominican Architecture at Santa Sabina in Rome, c. 1219-c.1320.” &lt;em&gt;Papers of the British School at Rome.&lt;/em&gt; 72, 2004, pp. 231-292&lt;/p&gt;</text>
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                <text>1216</text>
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                <text>Piazza Pietro D'Illiria, 1, 00153 Roma RM</text>
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                    <text>Ponte Palatino</text>
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                    <text>A look at the contemporary Ponte Palatino - a ruin of the Ponte Rotto sits to the far left - along the Lungotevere degli Anguillara almost to the Piazza Castellani. This area lies on the Trastevere side of the Tiber, just past the southeastern tip of Tiber Island, the likely area of the property leased to Cipriano Magnonibus of Florence by the canons of Santa Maria in Trastevere.</text>
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                    <text>Charles Lutvak '19</text>
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                    <text>2017</text>
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                <text>Urban Processes in the 15th Century: The Streets of Trastevere &amp; the Banks of the Tiber</text>
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                <text>&lt;p&gt;Medieval Rome’s systems of urban governance mirrored those of other medieval Italian cities but were somewhat less centralized. In the 14th century, when the papacy left Rome for Avignon, the municipal government had to grow in order to fulfill responsibilities regarding the maintenance of public space. But by the latter half of the 15th century, as popes sought to rebuild and reinforce ties between the papacy and Rome, Pope Sixtus IV completed a reorganization of the offices of &lt;em&gt;Maestri di Strada&lt;/em&gt; (Masters of the Streets) and &lt;em&gt;Magistri Aedificorum&lt;/em&gt; (Masters of Buildings), placing them under the authority of the pope and chamberlain and giving them new mandates focused on ensuring the safety, convenience and health of public spaces with the explicit goal of aiding the flow of visitors and commerce.&lt;/p&gt;
&lt;p&gt;In many cases, however, street design and maintenance were the province of private and semi-private parties, namely wealthy families, leaseholders, and the church. These parties considered it their responsibility to ensure the public function of private property, effectively self-regulating and thus influencing the physical city in a way that aligned with the principles contained in the statutes of the Magistri.&lt;/p&gt;
&lt;p&gt;Deborah Robbins points to a 1455 document that addresses a property on the Tiber next to the Ponte Rotto leased by the canons of Santa Maria in Trastevere to Cipriano Magnonibus of Florence who was living in Trastevere. A Trasteverine (possibly an earlier lessee) had begun building on the property on either side of a road, which Cipriano could continue under certain conditions enumerated in the lease agreement: he had to maintain public right of way through the property and keep the road clear or straight (Robbins notes that the Latin is unclear as to the specific nature of the requirement).&lt;/p&gt;
&lt;p&gt;The road on the property Cipriano was leasing led to both the Ponte Santa Maria (Ponte Rotto) and a public street that led to houses owned by the hospital of SS. Quaranta Martiri, two sites that pilgrims could have wanted to access. The road also ran all the way to the Tiber and was thus a potential aqueduct site if Cipriano kept it clear. The inclusion of these public space-conscious regulations in a private lease agreement demonstrates the attitude Robbins describes, whereby private parties saw their properties in a larger context and acted accordingly to preserve the public function of their private property in keeping with the values passed from the 15th-century popes to their urban professionals.&lt;/p&gt;</text>
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                <text>Charles Lutvak (2019)</text>
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                <text>&lt;p&gt;Blondin, Jill E. "Power Made Visible: Pope Sixtus IV as Urbis Restaurator in Quattrocento Rome," in &lt;em&gt;The Catholic Historical Review&lt;/em&gt; Vol. 90., No. 1 (Jan., 2005): 1-25.&lt;br /&gt;&lt;br /&gt;Robbins, Deborah King. "A case study of medieval urban process: Rome's Trastevere (1250-1450)." Dissertation, University of California, Berkeley, 1989.&lt;/p&gt;
&lt;p&gt;Robbins, Deborah King. "Via della Lungaretta, The Making of a Medieval Street." In &lt;em&gt;Streets: Critical Perspectives on Public Space&lt;/em&gt;. Berkeley, CA: University of California Press, 1994, 164-77.&lt;/p&gt;</text>
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                <text>Lungotevere degli Alberteschi, 00153 Roma RM, Italy</text>
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                <text>&lt;p&gt;In the 15th century, Pope Sixtus IV completed a reorganization of the offices of &lt;em&gt;Maestri di Strada&lt;/em&gt; (Masters of the Streets) and &lt;em&gt;Magistri Aedificorum&lt;/em&gt; (Masters of Buildings), giving them new mandates focused on ensuring the safety, convenience and health of public spaces with the explicit goal of aiding the flow of visitors and commerce. In many cases, street design and maintenance were the province of private and semi-private parties, namely wealthy families, leaseholders, and the church.&lt;/p&gt;</text>
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                <text>&lt;p&gt;This bridge was built as Pons Aemelius in 179 B.C. As early as the 6th century, during the papacy of Gregory the Great, it formed a vital connection between the two most populated areas of Rome: Trastevere and the area between the east bank and the foot of the Capitoline. Central in the Early Medieval city, it began colloquially to be called the Pons Maior. In 1231, a flood collapsed the bridge, and as with many floods, the fallout was attributed to divine wrath, in this case a punishment for expelling Gregory the IX.&lt;/p&gt;
&lt;p&gt;After this collapse, the bridge—now called Ponte Santa Maria after its proximity to Santa Maria in Cosmedin—joined its brethren along the Tiber in an ongoing cycle of repair. By nature, bridges impede water flow, and the current of the river wears away at piers, so taxes were constantly being levied to repair one bridge or another. In 1557, the bridge fell to a flood again, and this time the flood also took out the Ponte Sisto, built in 1475, and the Ponte Fabricius up the river.&lt;/p&gt;
&lt;p&gt;As the climate changed, floods grew more common in the 16th century, stalling repairs—it took at least a decade to repair the Ponte Sisto after the flood in 1557 and 16 years to repair this bridge, putting serious stress on the bridges to Tiber Island which bore the brunt of the mercantile traffic during that time. The delays in repair stemmed partly from arguments about how to rebuild the two fallen arches, and the end result of the repair was insufficiently stable to save it from the flood in 1598 that swept away half the bridge.&lt;/p&gt;
&lt;p&gt;The broken bridge, now called the Ponte Rotto, remained a fixture of the Roman city, its three remaining arches used as a fishing pier. A painting by de Heusch from the 17th century shows the lingering bridge and the river life around it. In the 19th century, two arches were demolished during the building of the embankments and the enlargement of the river bed, and the one arch in the modern photo is all that remains today.&lt;/p&gt;</text>
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                <text>&lt;p&gt;Krautheimer, Richard. &lt;em&gt;Rome: Profile of a City, 312-1308&lt;/em&gt;. Hong Kong: Princeton University Press.&lt;/p&gt;
&lt;p&gt;Rinne, Katherine Wentworth. &lt;em&gt;The Waters of Rome: Aqueducts, Fountains, and the Birth of the Baroque City&lt;/em&gt;. New Haven, CT: Yale University Press, 2010.&lt;/p&gt;</text>
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                    <text>G. Vasi depicted the original location of Fountain of Ponte in this 1759 etching. The fountain was at the end of Via Giulia and near Ponte Sisto.</text>
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                    <text>Wikimedia Commons: https://it.wikipedia.org/wiki/File:G.Vasi_-_Collegio_Ecclesiastico_a_Ponte_Sisto.jpg</text>
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                <text>The Fountain of Ponte Sisto is currently located at Piazza Trilussa, on the west side of Ponte Sisto. According to its niche inscription, this fountain was moved to its current location for the purpose of widening the river’s opposite bank in 1898. The original location of the fountain was at the head of Via Giulia and on the east side of Ponte Sisto. The historical etching shows that this fountain was incorporated into a building facing the direction of Vatican and was connected with Ponte Sisto.&#13;
&#13;
This fountain is fed with water from Acqua Paola, an early 17th century aqueduct restored by Pope Paul V to provide water to Vatican and Trastevere areas. Since the 16th century, popes restored three ancient aqueducts and built new public fountains in order to restore Roman authority and Catholic Church’s Prestige. The Fountain of Ponte Sisto supplied water to the area on the east side of Ponte Sisto where the other two aqueducts could not reach. &#13;
&#13;
In her article, Rinne proposed different types of public fountains of 16th and 17th century. She introduced the highly ornamental civic fountains as the early establishment of public fountains. The main purpose of civic fountains was to glorify the city, to impress the visitors, and to reflect the prestige back to the papacy. There were restrictions against using the civic fountain for utility purposes, such as drinking and laundry. Soon, a type of drinking fountain as a supplement to civic fountain, beveratore, appeared as free standing fountains and drew water from the runoff water of the nearest civic fountain in the same piazza. Another type of fountain, semi-public fountains were initiated in the 1570s where wealthy individuals were given a quantity of water for free in exchange for constructing a public drinking fountain. Semi-public fountains were usually small and scattered around the city.&#13;
&#13;
In her article, Rinne does not specify which type of fountain the Fountain of Ponte Sisto is. It is likely that this fountain was a civic fountain to reflect the prestige back to its builder, Pope Paul V. The Fountain of Ponte Sisto probably acted as a mini-distribution center for secondary fountains and for powerful individuals. Individuals might have built a private conduit or pipeline to lead the water to their houses. In 1621, Cardinal Odoardo Farnese was granted 40 oncie of Acqua Paola run-off water by Pope Gregory XV from this fountain for use in the Palazzo Farnese. There was also a modest donation of one oncia water from this fountain to the nearby hospital of San Sisto delle Mendicanti in 1616. </text>
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                <text>Rinne, Katherine Wentworth. "Hydraulic Infrastructure and Urbanism in Early Modern Rome." Papers of the British School at Rome 73 (2005): 191-222. </text>
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                <text>Piazza Trilussa, 00153 Roma RM</text>
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                <text>&lt;p&gt;While no longer visible to the modern visitor, from the 6th to 19th centuries, mills constituted an essential facet of the trading operations on the Tiber. The majority of mills were concentrated where the current was the strongest. Katherine Rinne identifies this as the region from Hospital Santo Spirito to Ponte Santa Maria (today, Ponte Rotto), but mostly at Tiber Island. In the 16th century, especially, most of the mills on the Tiber would have been floating, meaning that the mills were connected to the bank by a walkway which would lead to a small storehouse. At the furthest point of this structure, the wheel was suspended in the water on pontoons. One should not underestimate the mobility that the floating nature of mills afforded the stakeholders. For instance, Cesare Cenci relocated his mill from Ponte Sisto to the area of the Church of Santi Vincenzo ed Anastasio after the property changed hands under Sixtus V.&lt;/p&gt;
&lt;p&gt;Various religious organizations and the Camera Apostolica owned most of the mills, but noble families such as the Cenci and Frangipane also owned mills. The monastery of SS. Cosma e Damiano sold and leased the anchoring sites for floating mills on Tiber Island and the Trastevere bank. Owners commonly rented out their mills to individual millers who were responsible for the work. Interestingly, the church also leased to nobles. The 1455 leasing of a site near Ponte Rotto by the canons S. Maria in Trastevere to Cipriano de Magnonibus included the right to build up to three mills on the property. The document included a royalties provision on these mills. It stipulated seven “rubla” of flour annually after the construction of the first mill, and more for each additional mill constructed. This inclusion shows that the canons had correctly identified this site as a prime area for milling. It additionally suggests that the construction of mills in the area was expected and even anticipated for in the contract.&lt;/p&gt;
&lt;p&gt;Actually seeing these mills is probably the most difficult endeavor that a visitor might undertake while visiting the Tiber. While much of the urban landscape has changed, the natural one less so. One can still see the quickening of the river’s current near Tiber Island, and hopefully imagine a wheel puttering through its silty waves. A &lt;a href="https://proxy.europeana.eu/366/item_N34DVA75EVCHA3QOIZWB53EYSAM3JR7G?view=http%3A%2F%2Ffotothek.biblhertz.it%2Fbh%2F2048px%2Fbh051029.jpg&amp;amp;disposition=inline&amp;amp;api_url=https%3A%2F%2Fapi.europeana.eu%2Fapi"&gt;1495 drawing from the Codex Escurialensis&lt;/a&gt; gives a downstream view of the mills near the Ponte Quattro Capi or the Ponte Fabricio, a bridge still standing today.&lt;/p&gt;</text>
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                <text>&lt;p&gt;Krautheimer, Richard. &lt;em&gt;Rome: Profile of a City, 312-1308.&lt;/em&gt; Princeton, NJ: Princeton University Press, 2000.&lt;/p&gt;
&lt;p&gt;Munro, John H. “Industrial Energy from Water-Mills in the European Economy, 5th to 18th Centuries: the Limitations of Power.” In &lt;em&gt;Economia E Energia&lt;/em&gt; Secc. XIII-XVIII, edited by Simonetta Cavaciocchi, 223-269.&lt;/p&gt;
&lt;p&gt;Firenze: Le Monnier, 2002. Rinne, Katherine Wentworth. &lt;em&gt;The Waters of Rome: Aqueducts, Fountains, and the Birth of the Baroque City&lt;/em&gt;. New Haven, CT: Yale University Press, 2010.&lt;/p&gt;
&lt;p&gt;Robbins, Deborah King. "A case study of medieval urban process: Rome's Trastevere (1250-1450)." Dissertation, University of California, Berkeley, 1989.&lt;/p&gt;</text>
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