on the brink of famine. Even the wealthy were going hungry in their villas. The church now owned between of revenue-generating farmland divided into large sections called patrimonia. It produced goods of all kinds, which were sold, but Gregory intervened and had the goods shipped to Rome for distribution in the diaconia. He gave orders to step up production, set quotas and put an administrative structure in place to carry it out. At the bottom was the rusticus who produced the goods. Some rustici were or owned slaves. He turned over part of his produce to a conductor from whom he leased the land. The latter reported to an actionarius, the latter to a defensor and the latter to a rector. Grain, wine, cheese, meat, fish and oil began to arrive at Rome in large quantities, where it was given away for nothing as alms. Distributions to qualified persons were monthly. However, a certain proportion of the population lived in the streets or were too ill or infirm to pick up their monthly food supply. To them Gregory sent out a small army of charitable persons, mainly monks, every morning with prepared food. It is said that he would not dine until the indigent were fed. When he did dine he shared the family table, which he had saved (and which still exists), with 12 indigent guests. To the needy living in wealthy homes he sent meals he had cooked with his own hands as gifts to spare them the indignity of receiving charity. Hearing of the death of an indigent in a back room he was depressed for days, entertaining for a time the conceit that he had failed in his duty and was a murderer. These and other good deeds and charitable frame of mind completely won the hearts and minds of the Roman people. They now looked to the papacy for government, ignoring the state at Constantinople. The office of urban prefect went without candidates. From the time of Gregory the Great to the rise of Italian nationalism the papacy was the most influential presence in Italy. Works Liturgical reforms John the Deacon wrote that Pope Gregory I made a general revision of the liturgy of the Pre-Tridentine Mass, "removing many things, changing a few, adding some". In his own letters, Gregory remarks that he moved the Pater Noster (Our Father) to immediately after the Roman Canon