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One of the few representations of the goddess is on the denarius of Manius Acilius Glabrio. Valetudo is depicted as a female figure with the chiton standing with her left elbow resting on a column, while with her right hand, she holds a snake. This representation links her to the Greek Hygeia, which entered in the Roman pantheon with Aesculapius in 291 BC in the Tiberina island, and it is placed side by side to that of Salus. In Mevania, in the north part of the city, was found an epigraph with a dedication to Hygeia, dated to the 1st century AD. The Hygeia worship probably enter in Mevania thanks to her bond with water and sanitation under the Romans influence and, in the middle of the 1st century BC, absorbed in Umbria by Valetudo, as the lack of evidence after the 1st century BC could recommend. The connection between Valetudo and the greek couple Aesculapius and Hygeia is well known in Italy but also in the Empire: a bilingual epigraph found in the Athenian Aesclepieion near two springs shows a dedication to Aesculapius and Valetudo from Lucius Aufidius Bassus, that was the strategos epi ta opla, who supervised the wheat distributions in Athens. In a late Umbrian inscription found in Mevania (ST Um 8) in Etruscan alphabet, recorded on the Mevania's sundial, we can find the same umbrian position: [-.] p. nurtins.ia.t.ufeřie[r] - cvestur farariur. These words immediately suggest that the cvestur faruariur was probably a local position equivalent to the Latin quaestor faruariur, and to the strategos epi ta opla who supervised the distributions of the wheat in Athens under the willing of Valetudo. This position seems to be the same mentioned on another Umbrian inscription, of the homons dur puri far eiscurent (two men who come to fetch the flour) also appears Iguvine Tables. The cult of Valetudo was highly developed in Mevania, that returned numerous epigraphic attestations. Epigraph CIL XI, 5135 is the oldest one and allow to hypothesize that the worship appeared in Mevania at the middle of the I century BC, managed by the priestly college named magistri/novemviri Valetudinis. This college's sacred nature is further confirmed by the mention of seviri sacris faciundis, mentioned in the same inscriptions. The most of testimonies of Valetudo comes from the north part of the city, towards Hispellum. Here should have been a sacred area, not precisely defined, between Viale Properzio and Via 1st Maggio, attested by inscriptions, some architectural evidence, like a nymphaeum monumentalized in the second century BC and restored at Emperor Hadrian's time, several votive objects, a temple claimed Capitolium Extra Moenia, a burial of a fulgur conditum, the sundial of quaestor faruarium, and the supposed temple of Parco Silvestri. From this area ran the "via lapide Hispellate", towards Hispellum, paved by the priestly college of the magistrates Valetudinis. This via ran in the SW-NE direction and ends at the Sanctuary of Villa Fidelia in Hispellum and linked two sacred extra-urban areas. The first one is the extra-urban Sanctuary of Aisillum, devoted to Salus/Valetudo and Victoria, located about 2 km north of Mevania, in the heart of a complex of springs between Timia and Topino river. At a short distance stands the lake Aiso, a sinkhole, which was already the site of a cult in Umbrian times, as a rural sanctuary, as bronze votive offerings, dated from the 6th to the 5th century BC. The archaeological excavations has brought to light an area organized around a circular basin and a porticoed courtyard, overlooked by several rooms served by canalizations, dating back to the Augustan age, concurrently with the via triumphalis paving. Room 3 corresponds to the main worship room: it had a basement for the statue and a tessellated floor. The finds include architectural and figurative terracottas and fragments of marble statues. The coins founded in the basin probably had a votive function: the earliest of them dated to the 2nd century BC while the latest date to the Emperor Diocletian reign, attesting the continuity of the attendance of the sanctuary. The connection between the Sanctuary of the Aisillum and the sacred system of the Umbrian Valley is patent not only for its position but also for its perfect orientation in the centuriation of Hispellum, of which it occupies precisely two actus. The waters of Aisillum are clearly linked to therapeutic functions: hot, bicarbonate-alkaline-ferrous and sulphurous, effective in the treatment of dyspepsia, dermatitis and respiratory problems. At the opposite of the via sacra, the Sanctuary of Villa Fidelia in Hispellum. At the time of the second deduction, the Sanctuary takes the form of large federal sanctuaries with three terraces; two main temples on the middle terrace, a theatre that symmetrically located about these two, a thermal complex, a nymphaeum for sortes, and an amphitheatre. Before the Augustan age, the Sanctuary was a place of worship, of the same ethnic divinities described so far: the Jupiter of Villa Fidelia, probably a replica of the Jupiter Clitumnus, and Nortia, an armed goddess, like the Roman Victoria, which recall the triumphant vocation of Valetudo and Victoria itself in Aisillum sanctuary. In Imperial time were worshipped Jupiter and Venus. Venus absorbed the previous female ethnic divinities and represented, as Venus Genetrix, the imperial cult. The Sanctuary of villa Fidelia became the ethnic Sanctuary of the Umbrian people, with a long attendance. In the so-called "Rescript of Constantine", dating from 333 to 337 AC and found near the theatre, Constantine allows the Hispellum Umbers to come together to celebrate the sacred ludi no longer at Volsinii, along with the Etruscans, but by himself at Villa Fidelia. This epigraph is generally considered one of the proofs of the Umbrian sacred league's existence and the Sanctuary of Villa Fidelia's role as an ethnic "federal" sanctuary. But, actually, of which Umbrian we are talking about? How can we explain that the Umbrian people, at the threshold of Christianization, still celebrate ethnical ceremonies? Is still possible to speak about Umbrian people after 600 years from the conquest of Rome of the Umbrian Valley? To sum up; the cult system in Umbrian Valley in Augustan age is based on the sacred places crossed by Clitumnus and Tinia rivers, identified by healing and oracular functions. In Augustan age, a massive reorganization, together with the one of the Valley, puts into effect on the places of the former local cults. It turns around the cities of Hispellum, Mevania and Clitumnus. Thanks to the development of the centurial system; we know that Hispellum became the social-religious reference of the Valley. The debate on sanctuaries' role and the cultural and religious sphere during the Roman conquest and in the following centuries is closely linked with the Romanization debate. Studying the changes of ancient Italy's sacred landscape is a valuable resource for investigating the effects of Roman pressure and control of the Italian peninsula in the Republican period and after that. As Tess Stek states, the longstanding vision of Rome's policy in the conquered areas operating to avoid a direct intervention of Rome can no longer be considered a useful model. And we have to admit that we can recognize expressions of Italicism or local identities at the very moment when these should have been absorbed under the influence of Rome. The self-consciousness of different Italic groups, apparently extreme at the end of the Roman times, could be a specific feature of the new "Romanized" world. The confirmation and creation of an 'Italic' and Umbrian identity may have been a reaction to the growing influence and integration into the Roman dimension of Hellenistic Italy. In Hispellum, as with the sanctuaries of Fortuna Primigenia at Praeneste and that of Hercules at Tivoli, the Sanctuary of Villa Fidelia most likely never communicated an Umbrian 'ethnic' value during pre-roman times. And the same the Aisillum and Clitumnus sanctuary. On the contrary, the sanctuaries have had been underlined the civic identity of the respective cities, and not, like in the Roman age, their ethnic value. The renovation of the ethnic values became possible in the Roman world, which had transformed ethnic identity into a juridical identity. In this sense, the Middle Umbrian Valley's cultic system represents more than the expression of an ethnic-cultural belonging to the Umbrian world, but it symbolized of the achievement of status within the Roman world. Some good comparisons are the Sabine Lucus Feroniae sanctuary, and the Marsic Lucus Angitiae; at the same in Hispellum Octavian established a colony on the site of an ancient Umbrian cult site. Therefore, we should assess the extent to which places of worship were integrated into the new Roman model not so much in terms of a bipolar model, Rome versus local identities, but instead along the lines of an ongoing process in which conquering pre-existing central hubs does not necessarily qualify as an aggressive operation. The new Roman control over such hubs is then not a clash of civilizations but can be located within the dialectic between broader, mutually compatible systems.