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[EN] The thesis is focused on the monastery of San Carlino alle Quattro Fontane, internationally recognized as the masterpiece of the great Baroque architect Francesco Borromini (1599-1667). In this work, which occupied most of his career until his death, all the principles of his architecture are collected and summarizes his professional career. The small and humble community of Spanish Discalced Trinitarians arrived in Rome in 1609, entrusted the architect the construction of its new headquarters in Rome in 1634 who took charge without claiming any compensation. The monastery stands as an architectural jewel of the Baroque and represents the living spirit of this Order that has been transmitted by Borromini in the project, and later imitated and completed by architect Alessandro Sperone. Although the convent was designed by Borromini as a unit and as a single project, the complex was built in different phases functionally independent based on the available economic resources. In this way and over the years it gradually took shape, first with the construction of the quarto del dormitorio later with the cloister and its attached dependences and, finally, with the construction of the church, which facade would not be completed until 1676, after the death of Borromini. Therefore, the integral construction of Borromini's project spanned more than forty years since the foundation stone. This logic programming construction in phases allowed the acquisition of various properties that constituted the original site, as well as the relocation of the friars in other areas as construction progressed. Thirty years after completing the Borromini's project and since the community had grown significantly in recent years, the Trinitarian Fathers decided to extend the convent. The new project, which construction began in 1710 and has never been studied, involved the addition of a new L-shaped wing and a covered walkway that hugged the old orange garden. However, the XVIII century expansion not unduly separated in time with Borromini project, caused numerous formal and functional alterations in the first complex. From the study of archival documentation - unpublished to date - this research reconstructs the evolution and the original configuration of the entire monastery complex, establishing a unitary and unusual overview which highlights the architects and technicians involved, the materials and techniques used and the architectural, constructive and formal aspects of the XVIII century enlargement and the Borromini's project, to which remains indissolubly linked. / [ES] La tesis doctoral se centra en el complejo conventual de San Carlino alle Quattro Fontane, reconocida internacionalmente como la obra maestra del gran arquitecto del barroco Francesco Borromini (1599-1667). En esta obra, que le ocupó casi toda su carrera hasta su muerte, se recogen todos los principios de su arquitectura y se resume su trayectoria artística. La pequeña y humilde comunidad de Trinitarios Descalzos españoles llegada a Roma en 1609, confió en 1634 al arquitecto la construcción de su nueva sede en Roma, quien asumió el encargo sin pretender compensación alguna. El convento se erige como una joya arquitectónica del barroco y como la expresión viva del espíritu de esta Orden que ha sido transmitido por Borromini en el proyecto, y más tarde imitado y completado con la ampliación llevada a cabo en 1710 por el también arquitecto Alessandro Sperone. A pesar de que el conjunto diseñado por Borromini fue afrontado desde el principio como un proyecto unitario, el complejo se construyó en distintas fases funcionalmente independientes en base a los recursos económicos disponibles. De este modo y con el transcurso de los años fue paulatinamente adquiriendo forma, primero con la construcción del cuarto del dormitorio, más tarde con la del claustro y sus dependencias anejas y, por último, con la construcción de la iglesia, cuya fachada sin embargo no sería completada hasta 1676, después de la desaparición de Borromini. Así, la construcción integral del convento borrominiano abarcó más de cuarenta años desde la puesta de la primera piedra. Esta lógica programación de la construcción en varias fases permitió acompasarla a la adquisición de las diferentes propiedades que constituirían el solar original, así como a la reubicación de los frailes en otras dependencias según iba avanzando la construcción. Apenas treinta años después de concluirse la fábrica borrominiana y puesto que la comunidad había crecido notablemente en los últimos años, los Padres Trinitarios decidieron ampliar el convento para dotarlo de nuevos ambientes. Este nuevo proyecto, cuya construcción se inició en 1710 y cuyo estudio no ha sido nunca abordado, consistió en la adición de una nueva ala en forma de ele y de un pasaje cubierto que abrazaban el antiguo jardín de naranjos. Sin embargo, la ampliación setechentesca, no distanciada en el tiempo excesivamente del proyecto de Borromini, provocó numerosas alteraciones formales y funcionales en la fábrica borrominiana. A partir del estudio de la documentación de archivo relativa a la ampliación de la fábrica y al proyecto borrominiano - inédita hasta la fecha - la presente investigación reconstruye la evolución y la configuración original de todo el complejo conventual, estableciendo una visión unitaria e insólita de conjunto que pone en evidencia los artífices implicados, los materiales y técnicas utilizadas y los aspectos arquitectónicos, constructivos y formales de la ampliación setechentesca, así como de la fábrica borrominiana, a la que queda indisolublemente ligada. / [CA] La tesi doctoral se centra en el complex conventual de Sant Carlino alle Quattro Fontane, reconeguda internacionalment com l'obra mestra del gran arquitecte del barroc Francesco Borromini (1599-1667). En aquesta obra, que li va ocupar gairebé tota la seva carrera fins a la mort, es recullen tots els principis de la seva arquitectura i es resumeix la seva trajectòria artística. La petita i humil comunitat de Trinitaris Descalços espanyols arribada a Roma en 1609, va confiar en 1634 a l'arquitecte la construcció de la seva nova seu a Roma, qui va assumir l'encàrrec sense pretendre cap compensació. El convent s'erigeix com una joia arquitectònica del barroc i com l'expressió viva de l'esperit d'aquesta Ordre que ha estat transmès per Borromini en el projecte, i més tard imitat i completat amb l'ampliació començada en 1710 pel també arquitecte Alessandro Sperone. Tot i que el conjunt dissenyat per Borromini va ser afrontat des del principi com un projecte unitari, el complex es va construir en diferents fases funcionalment independents en base als recursos econòmics disponibles. D'aquesta manera i amb el transcurs dels anys va adquirint forma gradualment, primer amb la construcció del quarto del dormitori, més tard amb la del claustre i les seves dependències annexes i, finalment, amb la construcció de l'església, la façana però no seria completada fins 1676, després de la desaparició de Borromini. Així, la construcció integral del convent borrominiano va durar més de quaranta anys des de la posada de la primera pedra. Aquesta lògica programació de la construcció en diverses fases va permetre compassar-la a l'adquisició de les diferents propietats que constituirien el solar original, així com a la reubicació dels frares en altres dependències segons anava avançant la construcció. Trenta anys després de concloure la fàbrica borrominiana i ja que la comunitat havia crescut notablement en els últims anys, els Pares Trinitaris van decidir ampliar el convent per dotar-lo de nous ambients. Aquest nou projecte - que es va iniciar a construir l'any 1710 i que no ha estat mai estudiat - va consistir en l'addició d'una nova ala en forma d'ela i d'un passatge cobert que abraçaven l'antic jardí de tarongers. No obstant això, l'ampliació setechentesca, no distanciada en el temps excessivament del projecte de Borromini, va provocar nombroses alteracions formals i funcionals en la fàbrica borrominiana. A partir de l'estudi de la documentació d'arxiu relativa a l'ampliació de la fàbrica i al projecte borrominiano - inèdita fins a la data - la present investigació reconstrueix l'evolució i la configuració original de tot el complex conventual, establint una visió unitària i insòlita de conjunt que posa en evidència els artífexs implicats, els materials i tècniques utilitzades i els aspectes arquitectònics, constructius i formals de l'ampliació setechentesca, així com de la fàbrica borrominiana, a la qual queda indissolublement lligada. / Grau Fernández, M. (2015). San Carlino Alle Quattro Fontane: La ampliación del siglo XVIII [Tesis doctoral]. Universitat Politècnica de València. https://doi.org/10.4995/Thesis/10251/59225

La thèse est née de la possibilité qui nous a été donnée d’analyser en exclusivité une partie des travaux inédits du critique italien et théoricien de la littérature, Francesco Orlando (1934- 2010), qui portent sur le thème de l’invention littéraire. Les perspectives contenues dans ces inédits, dûment contextualisées, sont autant de contributions au débat sur les instruments et les méthodes de recherche dans le domaine critico-thématique. Cette matière première, qui se compose de fiches de notes et d’un corpus consistant de leçons et d’interventions intégralement enregistrés à l’aide d’un appareil audio, permet de grands développements interprétatifs; elle se prête parfaitement à une recherche qui a pour point de départ le cadre de la proposition théorique et s’ouvre ensuite, dans une seconde phase de notre travail, à l’application des résultats à l’analyse comparée des œuvres de deux auteurs de la littérature italienne, Walter Siti, et française, Michel Houellebecq, que rapprochent d’importantes convergences aussi bien thématiques, formelles que du point de vue des figures utilisées. / The thesis considers previously unpublished works by Italian literary critic and theoretician Francesco Orlando (1934-2010) concerning the subject of literary invention. The ideas expressed in these works, with due contextualization, provide interesting contributions in the debate about methodologies and tools of research in the field of thematic criticism. The material I consider consists in notes and in the audio tapes of a consistent corpus of lectures and conferences, and leaves room for further interpretative developments. My research considers Orlando’s material as a theoretical frame for an analysis of Italian author Walter Siti and French author Michel Houellebecq, who share important common features both thematically and stylistically.

La thèse porte sur la chronique, très peu étudiée, du frère dominicain Francesco Pipino (années 1270-après 1328) consignée dans un manuscrit unique conservé à la Biblioteca Estense Universitaria de Modène (ms. lat. 465). Cette longue chronique (cent quatre-vingt-un folios auxquels s’ajoutent un sommaire en six folios) est structurée en trente-et-un livres qui, à trois exceptions près, sont intitulés d’après le nom d’un empereur, de Charlemagne à Albert de Habsbourg. Le premier volume fournit une analyse en trois parties des derniers livres de la chronique (XXVII à XXXI) qui concernent les années 1250-1320 environ. Le second volume de la thèse regroupe les sources, la bibliographie et les annexes (dont une édition et une traduction des derniers livres de la chronique).La première partie de la thèse fait le point sur la vie et l’œuvre de Francesco Pipino, dont la présence est particulièrement attestée à Bologne et Padoue, où il remplit notamment les fonctions d’archiviste, de vice-prieur et de prieur conventuels. L’itinérance de Francesco Pipino l’a également mené en Orient, une première fois pour un pèlerinage en Terre sainte (1320) et très probablement une seconde fois dans le cadre de la Société des frères pérégrinants.La deuxième partie de la thèse interroge les opérations intellectuelles propres à l’historien en portant le regard sur les sources utilisées et leur traitement. Francesco Pipino peut reprendre ses sources historiographiques verbatim, il peut aussi les résumer. Il recourt également à des sources diplomatiques : bulles et lettres peuvent constituer un chapitre entier ou être remployé sous forme d’extraits. D’autres types de sources sont mobilisées : sources épigraphiques, archéologiques et orales. Francesco Pipino est rarement servile face à ses sources, qu’il critique.La chronique porte également la marque de l’ordre des frères prêcheurs, dans ses choix hagiographiques, par l’exemplarité du récit ou encore par l’insertion de quelques figures dominicaines dans le temps de l’histoire.La troisième partie livre une triple lecture politique de la chronique, qui s’inscrit dans le contexte de la lutte entre le Sacerdoce et l’Empire. La structuration impériale de la chronique donne la précellence aux empereurs. En accordant la qualité d’empereur au roi des Romains, Francesco Pipino minore le rôle du couronnement impérial et, partant, des prétentions théocratiques. Ses positions politiques sont, de manière générale, pro-impériales. Au sein de chaque livre, après un premier ensemble narratif consacré à l’empereur, un deuxième ensemble traite des papes ayant officié sous l’empereur qui donne son nom au livre. Francesco Pipino reste mesuré dans son appréciation des différents pontificats, bien qu’il condamne ici encore les prétentions théocratiques de la papauté. Dans un troisième temps, chaque livre se clôt par les événements survenus dans les cités italiennes, dans les royaumes européens et en Orient. L’analyse prend ici appui sur le cas de la cité de Bologne à la fin du XIIIe siècle, dont les divisions sont dénoncées. / The focus of this doctoral dissertation is a chronicle by Dominican friar Francesco Pipino (1270 CE – after 1328 CE), which has been little studied to date and is recorded in a unique manuscript kept at the Biblioteca Estense Universitaria in Modena, Italy (ms. Lat. 465.) This long chronicle (one hundred eighty-one folios, with an added six-folio table of contents) is organized in thirty-one books, which, with three exceptions, are titled after the name of an Emperor, from Charles The Great to Albert I von Habsburg. The first volume of this dissertation offers an analysis in three parts of the last books in the chronicle (volumes XXVII to XXXI), which focus on the years around 1250-1320. The second volume gathers the sources, bibliography and appendices including an edition and translation of the last books of the chronicle. The first part of the dissertation reviews the life and work of Francesco Pipino, whose presence is most specifically attested in Bologna and Padova, where he notably performed the duties of a monastic archivist, vice-prior, and prior. The peripatetic wanderings of Francesco Pipino also led him to the Middle-East; a first time for a pilgrimage in the Holy Land (1320) and very likely a second time within the framework of the Societas Fratres Peregrinantes. The second part of the dissertation interrogates the intellectual operations specific to historians by looking at the sources used in the research and their handling. Francesco Pipino might reprise his historiographical sources verbatim, or he might sum them up. He might also use diplomatic sources: Papal bulls and letters can constitute a whole chapter or be reused as excerpts. Other types of sources are enlisted: epigraphic, archeological or rural sources. Francesco Pipino was rarely subservient to his sources, which he reviewed critically. The chronicle also bears the mark of the Order of Preaching Friars, with its hagiographical choices, with the exemplary nature of the narrative, or with the insertion of a few Dominican figures inside historical time. The third part delivers a three-pronged political reading of the chronicle, which is inscribed within the contexts of the struggle between the clergy and the Holy Roman Empire. The imperial structuring of the chronicle gives the emperors precellence. By lending the quality of Emperor on the king of Romans, Francesco Pipino downplays the role of the imperial coronation and from there, theocratic contentions as well. His political stance is generally supportive of the Empire. Within each book, after a first narrative part devoted to the emperor, a second one deals with the Popes who have officiated under the emperor whose name is given to the book. Francesco Pipino remains moderate in his appraisal of the various pontificates, even though he once again condemns the theocratic pretenses of the Papacy. In a third and final stage, each book closes with events that have happened in Italian cities, in European kingdoms, and in the Middle-East. Here, the analysis is based on a case study of the city of Bologna at the end of the 13th Century, and on the denunciation of its divisions.

Thesis (Ph. D.)--Yale University, 1992. / Fourteen unnumbered p. containing figures 1-25 have not been filmed at the request of the author. Includes bibliographical references (leaves 222-227).

Cette thèse porte sur l’éloquence sacrée telle que le prédicateur franciscain Francesco Panigarola, l’une des figures majeures de l’art oratoire post-tridentin, la conçut en tant que rhéteur et la pratiqua du haut de la chaire. De son œuvre nous avons retenu les textes en italien : d’une part les écrits polémiques, les traités rhétoriques et pédagogiques, où s’exprime la réflexion de Panigarola sur le statut et les finalités de l’éloquence sacrée, d’autre part ceux qui attestent des procédés oratoires mis en œuvre dans l’exercice de la prédication. L’étude associe à la fois une approche chronologique, centrée sur le profil biographique, et une approche systématique concernant quelques grandes questions rhétoriques et stylistiques. L’objectif est de restituer l’orateur franciscain à la culture de son temps et de mettre en lumière certaines constantes de son style oratoire asian, notamment le statut privilégié accordé aux ressources de l’imagination visuelle. La première partie suit les étapes de la formation humaniste et religieuse de Panigarola ; la présentation de quelques documents inédits permet de jeter une lumière nouvelle sur ses activités de controversiste et de diplomate. La seconde partie analyse la théorie du discours oratoire sacré qu’il développe dans ses traités rhétoriques à l’usage des prédicateurs : Il Predicatore, les Regole per far la memoria locale et le Modo di comporre una predica. L’étude vise à mettre en évidence l’originalité des initiatives stylistiques et des procédés rythmiques, lexicaux et morphosyntaxiques de Panigarola, qui marquèrent l’entrée de la prédication dans le domaine de la littérature italienne. La dernière partie est consacrée à la définition de la doctrine panigarolienne de l’image ainsi qu’à la description des stratégies visuelles et auditives déployées dans ses sermons. Comment le franciscain réussissait-il à « faire voir », par les mots et à travers eux, les concepts qu’il voulait transmettre ? Quelles étaient les ressources du style qu’il déployait pour rendre son discours « visualisable » ? Ces questions ont été examinées du point de vue de l’enargeia « visuelle » et « sonore », et des procédés techniques dont elles sont le fruit. / Our theme in this thesis is sacred eloquence, such as that of the Franciscan preacher Francesco Panigarola, a major figure of post tridentine oratory art, envisaged it as a rhetor and practised it from his pulpit. We have selected texts in Italian from his works: on the one hand, controversial writings, rhetorical and pedagogical treatises, where Panigarola reflects upon the status and finalities of sacred eloquence, and on the other hand, those which bear witness of the oratorical procedures utilized for sermons. Our study links, at one and the same time, a chronological approach, focussing on the biographical profile and a systematic approach to a few major rhetorical and stylistic questions. Our objective is to replace the Franciscan orator within the culture of his times and throw light on certain recurrent themes in his asianic style, particularly the pre-eminent status granted to the resources of visual imagination. Our first part takes us through the stages of Panigarola’s humanistic and religious formation; the presentation of a few previously unpublished documents sheds new light on his activities as a controversialist and diplomat. The second part analyses the theory of sacred oratory art, which he developed in his rhetorical treatises for the use of preachers: Il Predicatore, the Regole per far la memoria locale and the Modo di comporre una predica. The aim of our study is to show the originality of his stylistic initiatives and the rhythmic lexical and morpho-syntaxic methods of Panigarola, which marked the arrival of preaching in the world of Italian literature. The last section is devoted to the definition of Panigarola’s doctrine of the image, together with the description of the visual and auditory strategies employed in his sermons. How did the Franciscan succeed in “bringing to sight”, by his words, and through them, the concepts he wished to transmit? What were the stylistic resources he used to make his speech “seeable”? These questions have been examined from the point of view of “visual” and “resounding” enargeia, and the technical procedures which gave it birth.

This dissertation explores Moderata Fonte’s Tredici canti del Floridoro from a new critical perspective, by taking into consideration Fonte’s authorial positionality, situating the text within its literary and historical contexts, and devoting sustained attention to its extradiegetic and structural components. Through this framing, this study highlights Fonte’s innovation as an author of chivalric epic and reveals the Floridoro to be a text with political motivations. The first chapter examines Fonte’s authorial persona and her metapoetics, both as they are written about by her contemporaries and as they are made manifest within the Floridoro. The remaining two chapters are devoted to an analysis of the two ekphrastic sub-narratives found within the Floridoro, and how they mirror Fonte’s dual dedication of the poem to Francesco I de’ Medici and Bianca Cappello: chapter 2 considers Fonte’s Medici genealogy as a response to a specific political moment and to the unique anxieties of her first dedicatee, while chapter 3 explores how Fonte’s history of Venice functions as a civic genealogy for her second.

Although early Venetian operas by composers such as Claudio Monteverdi and Francesco Cavalli offer today's listeners profound moments of emotion, the complex codes of meaning connecting emotion (or affect) with music in this repertoire are different from those of later seventeenth-century operatic repertoire. The specific textual and musical markers that librettists and composers used to indicate individual emotions in these operas were historically and culturally contingent, and many scholars thus consider them to be inaccessible to listeners today. This dissertation demonstrates a new analytical framework that is designed to identify the specific combinations of elements that communicate each lifelike emotion in this repertoire. Re-establishing the codes that govern the relationship between text, musical sound, and affect in this repertoire illuminates the nuanced emotional language of operas by composers such as Claudio Monteverdi, Francesco Cavalli, Antonio Cesti, and Francesco Lucio. The new analytical framework that underlies this study derives from analysis of seventeenth-century Venetian explanations and depictions of emotional processes, which reveal a basis in their society's underlying Aristotelian philosophy. Chapters III and IV examine extant documents from opera librettists, composers, audience members, and their associates to reveal how they understood emotions to work in the mind and body. These authors, many of whom were educated by Aristotelian scholars at the nearby University of Padua, understood action and emotion to be bound together in a reciprocal, causal relationship, and this synthesis was reflected in the way that they depicted affect in opera. It also guided the ways that singer-actors performed and audiences interpreted this music. In contrast, post-1660 Baroque operas from France and Italy express affect according to the musical conventions of the Doctrine of Affections (based in the ideas of René Descartes) and aim to present a single, clear emotion for each large semantic unit (recitative or aria). This paradigm does not hold true for operas composed before 1660; thus, this vibrant repertoire requires a new analytical approach that respects its pre-Cartesian musical aesthetics. Early Venetian opera composers express not just one, but many affects in each semantic unit. In their operas, musical sound interacts directly with text and dramatic action on a line-by-line basis to produce an unprecedented fluidity of emotional meaning. Chapter II describes a new analytical framework based in this understanding to reveal the means that librettists, composers, and performers used to communicate emotion in this repertoire. Chapters V through X contain hermeneutic and musical analyses (according to the method described in Chapter II) of case studies drawn from Venetian operas performed between 1640 and 1658. These chapters illustrate how this repertoire uses a flexible but well-defined system of musical and textual markers to convey characters' emotions. This new approach unlocks an aesthetic system that privileges the fluid, real-time emotional reactions of the individual in accordance with Aristotelian emotional understanding. In Chapters XI and XII, supporting information gleaned from seventeenth-century acting treatises, reception documents, and conduct books enables an examination of the singer's role in depicting these textual and musical representations of affect in performance. These two chapters address seventeenth-century views on affective communication through voice acting and physical gesture, together with recommendations for today's singers who perform this repertoire. In taking a systematic approach to the identification of specific textual, musical, and gestural means for communicating affect in early Venetian opera, this dissertation offers a new approach to analyzing and performing its dynamic emotional content.

Uppsatsen undersöker St. Sebastians ikonografiska koppling till homosexualitet. Syftet är att undersöka den ikonografiska förändring som sker när St. Sebastian går från att vara en kristen martyr i sakrala sammanhang, till att i sekulära sammanhang symbolisera den homosexuella identiteten. Francesco Vezzolis verk Selfie Sebastian analyseras därför för att se hur St. Sebastians homoerotiska arv kan spåras i en samtida kontext. Uppsatsen antar ett genealogiskt perspektiv och tillvägagångssätt, när uppsatsens frågor poserade i nuet försöker besvaras. För att med hjälp av kontextualisering försöka hitta och rama in sammanhang, relevanta för uppsatsens syfte och frågeställningar. På grund av syftets och frågeställningarnas natur involveras ikonografisk analys. Uppsatsens frågeställningar är: ”Vilka diskursiva, historiska och kulturella brytningar eller skiftningar kan identifieras i övergången av St. Sebastians ikonografiska bild från religiös martyr till symbol för homosexualitet?” och ”Vilka aspekter av St. Sebastians homoerotiska arv kan spåras i Francesco Vezzolis Selfie Sebastian?”. Frågor som uppsatsens tre analyskapitel försöker svara på. Det första analyserar St. Sebastians historia och ikonografiska utveckling. Det andra analyser St. Sebastians ikonografiska koppling till eroticism och homoeroticism. Martyrdomens symboliska och metaforiska koppling till feminiserad maskulinitet, homoerotiskt begär och sadomasochism. En fördjupad analys av pilens symboliska och metaforiska betydelse, och helgonets myts koppling till den homosexuella identiteten. Det tredje analyserar Vezzolis verk Selfie Sebastian i utställningen Musei delle Lacrime, och dess koppling till den homosexuella identiteten. Resultaten identifierar följande brytpunkter: Pilens intåg i St. Sebastians ikonografi, ett skifte till ett större fokus på helgonets martyrdom. Renässansens klassiserande, där ikonografin blir mer erotiskt laddad, ett skifte som tillåter symbolisk och metaforisk koppling till homosexualitet. 1800-talets sekelskifte, när martyren skiftar till att bli en subkulturell markör för icke-normativa begär och homosexualitet. Gällande Vezzolis Selfie Sebastian konstateras att verket framhäver och förstärker flera aspekter av St. Sebastians homoerotiska arv, och visar hur St. Sebastian kan ses som en symbol för den homosexuella identiteten och en gayikon idag. / The essay examines St. Sebastian's iconographic connection to homosexuality. The aim is to examine the iconographic change that occurs when St. Sebastian goes from being a Christian martyr in sacred contexts, to symbolizing a homosexual identity in secular contexts. Francesco Vezzoli's work Selfie Sebastian is therefore analyzed to see how St. Sebastian's homoerotic heritage can be traced in a contemporary context. To answer the essay's questions posed in the present, the essay adopts a genealogical perspective and approach. Combined with contextualization, the essay tries to find and frame contexts relevant to the purpose and questions of the essay. Due to the nature of the essays aim and questions, iconographic analysis is also being used to some degree. The essay's questions are: "What discursive, historical and cultural breaks or shifts can be identified in the transition of St. Sebastian's iconographic image from religious martyr to symbol of homosexuality?" and "What aspects of St. Sebastian's homoerotic heritage can be traced in Francesco Vezzoli's Selfie Sebastian?". The essay's three main analytical chapters tries to answer these questions. The first analyzes St. Sebastian's history and iconographic development. The second analyzes St. Sebastian's iconographic connection to eroticism and homoeroticism. The Martyrdom's symbolic and metaphorical connection to feminized masculinity, homoerotic desire and sadomasochism. An in-depth analysis of the symbolic and metaphorical meaning of the arrow, and the connection of the myth of the saint to the homosexual identity. The third analyzes Vezzoli's work Selfie Sebastian in the exhibition Musei delle Lacrime, and its connection to the homosexual identity. The results identify the following breaking points: the entry of the arrow into the iconography of St. Sebastian, a shift to a greater focus on the martyrdom of the saint. The classicism of the Renaissance, where the iconography becomes more erotically charged, a shift that allows a symbolic and metaphorical connection to homosexuality, and the turn of the 19th century, a shift where the martyr becomes a subcultural marker of non-normative desires and homosexuality. Regarding Vezzoli' s Selfie Sebastian, it is clear that the work highlights and reinforces several aspects of St. Sebastian's homoerotic heritage, and shows how St. Sebastian can be seen as a symbol of the homosexual identity and a gay icon today.