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This article explores fourth- to seventh-century narratives about oaths of collective secrecy, which our sources typically frame negatively. By examining the terminology used in reference to these promises, the dynamics inherent in the practice and its relationship to oath-taking customs in other contexts, and the influence of Christianity on the discourses around such pledges, we can see that late antique authors routinely frame the swearing of these pacts as a transition to a liminal state of existence. Through this rhetoric, church and state authorities constructed conceptual boundaries between those who agreed and disagreed with their definitions of acceptable behaviours.

Multilingualism has long been wrapped up in the ‘historical enigma’ of Spain, one answer to the question of its origins and development. Iberia is remarkable in Western Europe as a sustained interface zone of distinct languages, from before the start of the Roman conquest in the Second Punic War to the 'Siglo de Oro' spanning the expulsion of the Jews and the Moriscos. Yet the undoubted dynamism of the long-term context can disguise a basic conservatism in the Latin of the late antique and early medieval Peninsula. In this paper, I sketch the general features of Latin in its linguistic context during the periods 400–700 and 700–1000 as a starting point, then consider the factors sustaining the conservatism of that Latin by exploring formulism in the drafting of everyday documents and the cyclical relationship between text and speech.

This article will discuss a recent collaborative initiative between the University of Lincoln School of History and Heritage and the Lincolnshire Teaching School Alliance. This project, entitled ‘Decolonising history: sharing research and approaches with schools’ was funded by a PEARL grant (Public engagement for all with research at Lincoln) from the University and ran from March 2020 to December 2021. As a result of this work, substantial changes in the KS3 curriculum has been undertaken across the four participating schools as well as a notable increase in teacher confidence and excitement in engaging with these more challenging and unfamiliar topics. Lincolnshire schools have a significant proportion of white, working class pupils which is an important context in which to think about this decolonising work. This article will discuss the nature of this collaboration and what we see as the reasons for its success.

The inherent complexity of early medieval rural society is now widely recognised by scholars; this is in no small part thanks to the transformative effect that archaeology has had on our understanding of many aspects of peasant life. Yet it is only in the last twenty years that an archaeology of peasant society of early medieval Christian Iberia has emerged to challenge the supremacy of deeply entrenched historiographical motifs, explored in detail herein, which underplay peasant agency, confine peasants to familiar contextual paradigms (poverty, risk-aversion, resistance), and treat the peasantry as an undifferentiated mass of largely passive ‘recipients’ of History. This article focuses upon a case study – early medieval northern Iberia – to show that, far from an auxiliary discipline used to bolster or reject interpretations founded upon documentary analysis, archaeology now underpins our efforts to understand complex aspects of the society and economy of the early medieval countryside.

In large courses it can be particularly challenging to engage students in active reading practices. The shift over the last decade to the use of digital sources and during the pandemic, the adoption of online teaching has further exacerbated the problem. In this paper, we discuss our strategies for engaging large classes (150-250 students) in active reading through use of Talis Elevate, a social annotation tool. We outline two case studies in which we used social annotation and observed a significant increase in student engagement. We propose a new concept, ‘active online reading’, which combines structured individual commenting tasks with responding to other students’ annotations to enhance learning. This concept has relevance not only in our reading-rich discipline of History but also across higher education more generally.

Excavation beneath the standing building of the Prebendal Manor House at Nassington revealed the remains of part of a tenth-century structure and the plan of an early eleventh-century timber chamber and single-aisle hall. The eleventh-century remains are identified as the hall of the priest which was later transferred to endow a prebend at Lincoln cathedral. That building was modified in the twelfth century when the single-storey chamber was replaced with a two-storey structure. The timber house was replaced c.1200 on almost exactly the same site by an unaisled stone hall with a span of 7.6m and a stone chamber. The chamber was conjoined with the hall, but entered externally. In 1433–50 a major reconstruction of the hall was undertaken, with the walls raised and a new roof constructed. The service wing was rebuilt in a slightly later phase, with a clasped purlin roof dated to c. 1455. The later development of the manor house is treated more summarily. Parts of the hall are still standing, while the chamber was not demolished until c. 1800. The persistence on the same site of a manorial building from the eleventh century onwards is notable, and the reasons for this are examined.

Guy Ritchie’s recent reworking of the Arthurian legend, King Arthur: Legend of the Sword was released to a barrage of both professional and amateur criticism. The usual complaints abounded, from laments over misused sources or confused plots, to casting choices or directorial decisions. However, in one small corner of the internet, self-styled political analyst, part-time historian and apparently award-winning filmmaker, Matt Taylor was calling for a boycott of Ritchie’s film for very different reasons. According to Taylor, Ritchie (alongside Hunnum and Beckham) were no less than traitors to the nation and a tool of the New World Order. Taylor’s reasoning is less than clear. However, the main thrust of his argument is summarized in a meme prominently featured on his blog, which justifies the boycott on the grounds that the films are “not based on the real King Arthur’s [sic] they are based on French romantic crap [sic]”. On the strength of his use of French sources, Taylor continues, Ritchie and Beckham are not only traitors but agents in a giant cover up which, apparently, includes the Royal Family (as a “foreign German royal dynasty”). For Arthurian scholars, of course, it is hard to take ideas like these very seriously; rather, they seem to confirm Umberto Eco’s famous line about the signs of a lunatic being that, sooner or later, they will bring up the Templars. However, peering beneath the surface, the logic and its online connections reveal a different story of national myth, nationalism and a complex question about who can really lay claim to ownership of the medieval past. This paper, accordingly, will explore how the online Arthur, and its cinematic equivalents, take their place in a complex parallel world of real, and contested, King Arthurs.

Queens, be they consorts, dowagers or regents, often played pivotal roles in the lives of medieval and early modern kingdoms. As women who often married across geographical, political and, sometimes, religious borders, they were ideally placed to serve as diplomats and ambassadors, whether directly as agents or indirectly as transmitters of cultural practices, values and ideas. This introduction celebrates the position which queens occupied at the heart of international and transnational affairs in the premodern era. It argues that queens were figures who enjoyed meaningful public authority. Their ceremonial actions were imbued with significance, and their deliberate and considered interventions in court politics, and in the wider affairs of their marital and natal families’ kingdoms placed them on the international stage and at the heart of European monarchy. This introduction also offers an overview of the articles within this special issue and their contribution to recent historiographical debates on queenship and the nature of pre-modern diplomacy.

In July 1220, the boy king Henry III attended the translation of St Thomas Becket at Canterbury, whereby the saint’s body was transferred from its original tomb in the crypt of Canterbury cathedral to a splendid new shrine in the main body of the church. This article explores the continuing appeal of Becket’s cult at Canterbury for elite ecclesiastical and lay circles in thirteenth- and early fourteenth-century England. It argues that the Englishmen, or holders of ecclesiastical office in England, who were canonised as saints in the thirteenth century were associated with St Thomas and his cult. Drawing on the records of the English royal household and wardrobe, alongside letters and charters, this article then examines the reception of Becket’s cult at the royal court. Although Henry III was more famous for his adult devotion to St Edward the Confessor, Henry and his wife, Eleanor of Provence, still paid their respects to Becket’s shrine at Canterbury. Royal interest in St Thomas of Canterbury, or St Thomas the Martyr, continued, but with added vigour, under Edward I, his wives and his children. Despite St Thomas’s appeal for opponents of the English crown, Becket’s cult remained firmly connected to the English ruling dynasty.

This introduction sets the scene for six essays devoted to the study of the discourse of Latin. Despite the fall of the Western Roman Empire in the fifth century, Latin remained the dominant code of communication in European society for a millennium. And yet in the minds of many of its most prolific users and commentators, it has experienced a continuous cycle of existential crises. After multiple reappraisals and re-fashionings of Latinity in the early and high Middle Ages, the self-conscious definition of language and its relationship to culture which arose in fourteenth-century Italy led to the bestowal of the much-controverted title of “renaissance” on the ensuing age. But, with respect to Latinity, was (and is) this label a distinction without a difference? Not only in the Quattrocento, but also in earlier and later eras, cultivating “good Latin”, however this was defined, and indeed being seen to cultivate it were matters of the utmost importance, an inexhaustible wellspring of sociocultural capital. Our object here is to study the language of the language itself: the valueattributed to Latin, its standing vis-à-vis other languages, the qualities linked with it, and the issues in which it was implicated. Our remit is Latinity after Antiquity, and the six essays which follow range from late antique North Africa to nineteenth-century Hungary.

A translation and brief accompanying note.

Review of Damián Fernández, Aristocrats and Statehood in Western Iberia, 300-600 C.E

As Christianity was adopted as the religion of the empire over the course of the fourth and subsequent centuries, texts about military training began gradually to articulate more forcefully the idea that Christianity was the religion of the state and that it should be protected by force of arms. Yet the army also played a significant role as an institution within which Christian men were made in the late Roman and early Byzantine empires. This article explores the intersection of military training and Christianity in the late Roman and early Byzantine military. It examines the largely untapped evidence that late antique military manuals provide for the role of Christian praxis in the making of two kinds of military men: first, the generals to whom such manuals were directed; second, the soldiers that they were meant to lead and on whose training the manuals focus much of their attention. The military manuals articulate a clear and evolving vision, heavily influenced by precedent, of how men were to be formed into ideal Christian soldier-subjects who were proficient soldiers and able to keep God on their side in order to prosecute Christian warfare. The manuals provide a model for the formation of hyper-masculine Christian subjects who were able simultaneously to make their subordinates submit to their authority and to act submissively to their superiors, especially the emperor and his generals.

This essay is a case study in the textual transmission of the Visigothic law code or Book of Judgements (Liber Iudiciorum). Rather than relying solely on manuscript copies, I draw on charters as sources for the text, and by tracking the citation of treason law across the corpus of documentation from early medieval Asturias-León and Navarra, I identify three new witnesses. On the basis of this methodology and its results, I then propose a new approach to reading the code through its use in practice which should be taken into account in the revision of the standard Monumenta Germaniae Historica edition.

This paper presents the results of a case study of wax seals dated between 1225 and 1250 from St Ethelbert’s Hospital, Hereford. When medieval matrices were impressed into soft wax, handprints were often left on the reverse of the seal. The use of modern forensic techniques to capture and compare these prints provides evidence about the process of sealing and its relationship to the individual matrix owner. Seals with the same print on the reverse could be impressed with different matrices, and impressions of the same matrix have different prints on the reverse. The impressing of the matrix was not, then, as has been claimed, the responsibility of the matrix owner as the only way to impress their identity into the wax. This evidence allows a reappraisal of administrative developments in sealing, and the separation of the process of sealing from both the performance of livery of seisin and the seal owner.

Recent research has emphasized the importance of different kinds of ‘central places’ in the articulation of power in the Iberian Peninsula across the late antique and early medieval periods. Such sites were a focus of political, social and economic activity at a local level, also serving to integrate their regions into broader systems such as the emerging Visigothic kingdom and networks of taxation and trade. This article relates central place theory to the study of the highlands of Granada in the sixth century – a period and place with minimal documentary and literary evidence – in order to understand developments in the organization and defence of the territory in the context of conflicts between Visigoths and Byzantines. Particular emphasis is placed on the control of the communications network the exploitation of the best agricultural land, mining and the likely agency of local elites.

The concept of the first-floor hall was introduced in 1935, but Blair’s paper of 1993 cast doubt on many of those buildings which had been identified as such. Following the recognition of Scolland’s Hall, Richmond Castle as an example of a hall at first-floor level, the evidence for buildings of this type is reviewed (excluding town houses and halls in the great towers of castles, where other issues apply). While undoubtedly a number of buildings have been mistakenly identified as halls, there is a significant group of structures which there are very strong grounds to classify as first-floor halls. The growth of masonry architecture in elite secular buildings, particularly after the Norman Conquest, allowed halls to be constructed on the first floor. The key features of these are identified and the reasons for constructing the hall at this level – prestige and security – are recognized. The study of these buildings allows two further modifications to the Blair thesis: in some houses, halls and chambers were integrated in a single block at an early date, and the basic idea of the medieval domestic plan was already present by the late eleventh century.

This long chapter offers a new interpretation of the principal Christian and Muslim polities in Spain, as well as the relationships between them; it argues that the overarching frameworks of the period - feudalism or reconquest, convivencia or instability - fail to do justice to the complex nature of medieval Iberian politics and society. The chapter also reviews the scholarly literature on topics as diverse as convivencia, governmental structures and the economic basis of rule.

What I hope to show in the following pages is that Isidore of Seville, seen in the mirror of his own words, aimed not to become catechist to centuries of priests and monks, nor indeed to achieve any great stylistic or generic innovation as such, but to carry through the scholarly project which he had set for himself: to take full stock of Classical civilisation and recatalogue it for good in the epistemology of God.

This article re-examines epistolary accounts by Berenguela and Blanche of Castile of the Battle of Las Navas de Tolosa. Building on previous assertions that Berenguela’s letter is a forgery, and through close comparison with the three surviving male eyewitness battle accounts, this article argues the letters of Berenguela and Blanche – in the form in which they survive – are confections based on original letters. The Battle of Las Navas de Tolosa’s mythical status and standing as a watershed event within the narrative of Gran Reconquista is understood to have been largely shaped by three male-authored chronicle accounts: Chronica Latina regum Castelle (1239), Chronicon mundi (1239) and De rebus Hispaniae (1243). In asserting these letters are confected accounts, in circulation by the 1220s, this article argues that battle commemoration began in the immediate aftermath of the Christian victory, and that female voices were recognised by contemporaries as a viable tool for commemoration.

A number of the ruined, late medieval buildings at Ardglass (Co. Down) are discussed to consider the way in which commerce took place. It is argued that one building provided both lodgings and shops on the ground-floor from where the merchants’ good might be sold, and another served as a dining room for the visiting traders. The pattern of lodgings and shops can be compared to the booths occupied by merchants elsewhere in the North Atlantic operating a type of form of trade distinctive of that region.

This article examines how the ars dictaminis, the conventions which governed medieval letter writing, was used within a selection of thirteenth-century royal letters written in the names of Berenguela of Castile, Blanche of Castile, Violant of Hungary, Marguerite of Provence, Eleanor of Provence, Blanche of Navarre and some of the men with whom they most frequently corresponded. In setting out contemporary usage of the ars dictaminis within this selection, this article proffers an examination of formal and public expression of power (both female and male) in thirteenth-century letters – an expression which was articulated surprisingly similarly – and highlights the complexities of female political dialogue.

Windows on Justice in Northern Iberia, 800-1000. By Wendy Davies. Abingdon and New York, NY: Routledge. 2016. xii + 291 pp. £115. ISBN 9781409464730.

How do I get to early medieval Hispania, and can you meet me there? If we go looking, we can find it, but not where we might expect. More than a few contemporaries gave this some thought, and all who did so pointed to the same spot – at least at first. Where, then, was Hispania in the early Middle Ages, and why? Our canvas for reconstructing this geography is spread from the eighth century to the eleventh, what we used to think of as stage one of the Reconquista. Through the prism of Hispania, both Christians and Muslims, in all their ways of looking back at what used to be and ahead at what God had foreordained to be, perceived and processed continuity and change, triumph and disaster, and by what can seem divergent paths arrived in the end at the same destination, each to stake out a special claim.

This piece is a review of the book: The Anglo-Norman Lay of ‘Haveloc’: Text and Translation, ed. and trans. by Glyn S. Burgess and Leslie C. Brook, Gallica, 37 (Woodbridge, Suffolk: D. S. Brewer, 2015), 230pp

Windows on Justice in Northern Iberia, 800–1000 , by Wendy Davies (Abingdon: Routledge, 2016; pp. 291. £95).

This article surveys scholarship on the evolving provincial organization of the Iberian Peninsula in the late and immediately post-Roman periods (fourth to early eighth centuries CE), when the region moved gradually from the control of the Western Roman Empire to that of the kingdom of the Visigoths, a “barbarian” group who had gradually integrated themselves into the late Roman order in the fourth and fifth centuries. My analysis of this issue over a long time frame suggests that the internal divisions and external boundaries of the late antique Iberian Peninsula (Roman Hispania) were highly fluid and liable to change in response to economic, military, religious and, above all, political factors. The exact make up of Hispania in this period was largely dependent on an ongoing dialogue – sometimes peaceful, sometimes conflictual – between central sources of authority, whether imperial or royal, and more regionally-based powers.

The Discriptio Hispaniae is a passage from the Geometry of Gisemundus, also entitled Ars Gromatica Gisemundi (AGG), a medieval treatise of agrimensura written by an unknown author, probably a monk known as Gisemundus who had some agrimensorial experience. The work was compiled around AD 800 by collecting passages of a range of sizes, from just a few words to several pages, extracted from ancient and medieval sources. Although modern research into Roman agrimensorial texts has admitted the importance of the AGG, its corrupt condition has not invited sustained analysis. The passage now known as the Discriptio Hispaniae, a short section from chapter three of the second book of the AGG entitled III De segregatione provinciarum ab Augustalibus terminis, is particularly interesting for the information that it provides concerning the territorial division of Hispania in Late Antiquity. This article presents an edition and English translation of the Discriptio Hispaniae and argues that the most likely point of origin for the Discriptio Hispaniae is during the Byzantine occupation of parts of southern Spain during the second half of the sixth century and the first quarter of the seventh century. We suggest that the Discriptio Hispaniae was preserved because the Byzantine authorities were keen to keep on record information about the borders of the province of Carthaginensis, perhaps the main theme in the text.

The accepted narrative for medieval Breton political history emphasises a lack of centralised authority which resulted in political volatility. Like all accepted narratives, this one needs re-interrogation. Recent scholarship has expanded 'political culture' to recognise the contributions of ministers, advisers, family and others, Analysis of the political actions and contributions of Countess Ermengarde (c.1070-1147, r. 1093-1147) will provide an opportunity to reconsider twelfth-century Breton political culture. Another feature of the historiography of medieval political power is that it was only exercised by men or those who were gendered male. I will argue, however, that Ermengarde remained very much a female and that her gender, in fact, gave her power and influence that she could command in the political realm not available to her husband or son. In particular, Ermengarde was skilled in creating and cultivating relationships with powerful people and important ecclesiastical institutions of the Loire valley. Her talents and connections contributed significantly both to the stability of Brittany, but also its political culture.

This essay explores how writers on monasticism from the Visigothic period in Iberia (mainly the seventh century) conceived of the relationship between ascetic formation and the spatial organization of their communities. It suggests that, in addition to articulating a strong sense of opposition between the monastery and ‘the world’, writers such as Isidore of Seville and Fructuosus of Braga devised strategies for managing interaction between the monastery and its surroundings. They also had a good sense of how space might be organized within the monastery to further the ascetic formation of the monks and nuns as members of a community. Finally, I suggest that writings about ascetic formation provide interesting models for thinking more generally about processes of identity formulation and dissemination in late antiquity and the early medieval period.

Analyses of judicial procedure in an Iberian context overwhelmingly focus on the role played by experts and elites in the construction of rather nebulous “networks of power”. This article asks questions of the involvement at court of the “middling sort”, upwardly-mobile lay individuals embedded in or close enough to the village world to engage in humdrum and quotidian deals with its inhabitants: that is, people who were not counts, legal experts or churchmen, but were nonetheless locally important landowners.1 Via a series of case-studies, this article shines a light on what these individuals did at court and why they went to court. It also ponders how disagreements were settled outside of the courtroom, and reflects upon what the diversity of dealings encoded in the apparent formality of legal proceedings, and the incidental reports of extra-judicial agreements, actually tells us about social practice.

Chroniclers observing the complex politics of medieval Brittany referred to it as a “den of scorpions.” Eleventh- and early twelfth-century Brittany was politically unstable, with comital power under threat from both local lords and ambitious neighbors. The counts of Brittany depended upon their wives to bolster relationships with other regional powers, including the church, and to create alliances. These women brought with them relationships, ties, and associations to many powerful ecclesiastical foundations. This article examines the experiences of Countess Havoise (r. 1008–1034), Countess Bertha of Blois (c. 1020–1100), Countess Bertha (d. 1085), wife of Geoffrey Grenonat, and Countess Constance (r. 1076–1090), who all used ecclesiastical patronage to solidify the power of husbands and sons. This support allowed women to develop relationships with medieval clerics, making them, like Queen Esther, ideally placed to intervene and negotiate when tensions arose between the counts and the church.

The villages of the Weald may in some senses be regarded as substitute towns. They supplied to a limited area those good which otherwise would have to have been bought at the predominantly coastal urban centres. This is particularly apparent by examining the distribution of villages in this area. This distribution shows a marked concentration inland away from the larger towns. A number of planned settlements were seemingly founded with the intention of creating urban centres. The period 1250 to 1350 was crucial for the development of the network of markets and villages in the Weald. Markets established later generally failed to develop into places of any significance.

Die Bauforschung im Piemont und im Aostatal zwischen dem 10. und 12. Jh. hat in den letzten Jahren große Fortschritte gemacht, dank systematischer Bestandsaufnahmen und der Zunahme archäologischer Grabungen. Das Piemont, das als geographische Einheit im Mittelalter nicht existierte, war Teil der Lombardei, die dem nordwestlichen Teil des Königsreiches Italien entsprach. Um die Jahrtausendwende förderten besonders die Bischöfe große Bauprojekte und die Erneuerung der Kathedralen, insbesondere in Ivrea und Aosta. Die Aktivitäten der Bischöfe in ihren Diözesen sind auch durch Textquellen und durch die Bauten selbst dokumentiert ; das bekannteste Beispiel ist der Turiner Bischof Landolfo. Die Herrscherdynastien unterstützten auch die Errichtung von Bauten, die das Prestige der profanen Auftraggeber zum Ausdruck brachten (Sezzadio, Susa). Der Wiederaufbau der 1067 geweihten Kathedrale von Acqui Terme steht für die Vollendung der Romanik in der Region. Im 12. Jh. entstanden große Baustellen, die die inzwischen favorisierten Verbindungen zu Frankreich verdeutlichen, in einer Zeit, in der sich durch neue Bautechniken homogene Landschaften formierten., Research on architecture in Piemonte and Val d’Aosta from the 10th to 12th century has made important headway in recent years thanks to systematic inventories and excavations. Piemonte, which did not exist as a geographic entity in the Middle Ages, was part of the large Lombard region, which corresponds with the northwest region of the Italian kingdom. Around the year 1000, major projects are linked to bishops and the reconstruction of cathedrals, especially at Ivrea and Aosta. Texts and monuments show that bishops were also active in their dioceses, the best known example being that of Landolfo in Turin. Seigniorial dynasties also invested in buildings that express their prestige (Sezzadio, Suze). The reconstruction of the Acqui Cathedral, consecrated in 1067, marked the maturation of Romanesque art in the region. In the 12th century, important constructions reflect established contacts with France at a moment when homogeneous zones using similar construction techniques begin to be defined, as at Monferrat., Le ricerche sull’architettura del Piemonte e della Valle d’Aosta nei secoli X-XII hanno conosciuto un notevole incremento negli ultimi anni, grazie a lavori condotti in modo sistematico sul territorio e allo sviluppo delle indagini di scavo archeologico. Il Piemonte non esisteva come unità geografica nel Medioevo, e la regione faceva parte della grande area lombarda, corrispondente al settore nord-occidentale del Regno d’Italia. Negli anni intorno al Mille lo sviluppo di grandi progetti si deve soprattutto all’intervento dei vescovi e alla ricostruzione delle cattedrali, come si è verificato in particolare per le città di Ivrea e di Aosta. Anche nel territorio diocesano i documenti e gli edifici superstiti testimoniano l’attività costruttiva dei vescovi, e il caso meglio conosciuto è quello del vescovo Landolfo a Torino. Anche le dinastie signorili promuovo la costruzione di edifici che esprimono il prestigio dei committenti laici (Sezzazio, Susa). La ricostruzione della cattedrale di Acqui, consacrata nel 1067, è l’evento più importante che segna la maturazione del romanico nella regione. Nel secolo XII si aprono importanti cantieri che dimostrano contatti privilegiati con la Francia, mentre si configurano aree omogenee per l’uso di tecniche costruttive e di materiali, come possiamo verificare per il Monferrato., Les recherches sur l’architecture en Piémont et dans le Val d’Aoste entre le xe et le XIIe siècles ont beaucoup progressé ces dernières années grâce aux travaux d’inventaire conduits de façon systématique et au développement des fouilles archéologiques. Le Piémont, qui n’existait pas en tant qu’entité géographique au Moyen Âge, faisait alors partie de la grande région lombarde correspondant à la partie nord occidentale du royaume d’Italie. Au tournant de l’an mil, les grands projets sont surtout liés à l’action des évêques et à la reconstruction des cathédrales, notamment à Ivrée et à Aoste. L’activité des évêques dans leur diocèse est également attestée par les textes et les monuments eux-mêmes, l’exemple le mieux connu étant celui de Landolfo à Turin. Les dynasties seigneuriales soutinrent elles aussi la construction d’édifices exprimant le prestige des commanditaires laïcs (Sezzadio, Suze). La reconstruction de la cathédrale d’Acqui, consacrée en 1067, marqua la maturité de l’art roman dans la région. Au XIIe siècle, on entreprit d’importants chantiers qui mettent en évidence les contacts privilégiés qui s’étaient établis avec la France, à un moment où se définissaient des zones homogènes par leurs techniques de construction, comme ce fut le cas dans le Monferrat., Tosco Carlo, Vescovi Michele Luigi, Arnauld François, Vergnolle Éliane. L’architecture romane en Piémont et dans le Val d’Aoste. État des questions. In: Bulletin Monumental, tome 174, n°1, année 2016. L'art roman en Italie septentrional. État des questions. pp. 21-34.