Beginning in 1981, Richard Hodges supervised the excavation of the Benedictine monastery of San Vincenzo al Volturno, one of the great centers of Dark Age Europe, situated in spectacular mountain country in central Italy. The existence of the monastery had long been known from a twelfth-century illuminated manuscript and the excavations threw vivid light on its epic history. This richly illustrated book tells of the discoveries made by Hodges's team, with the Samnite and Roman origins of the site charted in detail, and the magnificence of the monastery's early medieval period fully elaborated. Built around a modest eighth-century monastery, the ninth-century monastic city was grandiose, remarkable for its architecture and the wealth of its artistic culture. Hodges documents the excavations of the great ninth-century abbey church of San Vincenzo Maggiore, part of the cloisters, the distinguished guests? palace, the workshops, cemeteries, and many smaller buildings. San Vincenzo, with its rich decor and opulent material culture, is revealed as a model Carolingian monastery, a unique monument to the Carolingian Renaissance in Europe. Light in the Dark Ages traces the history of San Vincenzo from the monastery's spectacular rise as a result of Charlemagne's patronage to its cataclysmic sack by Arab marauders in 881, demonstrating the relation between the treasures unearthed and their political context.

This volume presents the second part of the detailed report on the British School at Rome's excavations between 1980 and 1986 at the early medieval Benedictine abbey of San Vincenzo in Molise, central Italy. It contains discussion of the Vestibule, the Assembly Room containing the reconstructed wall of painted prophets, the Refectory, the terraces, the hilltop cemetery, and the late Roman settlement. It also includes essays on the historical context of the site: `Christians and countrymen' (Samuel Barnish) , `Monastic lands and monastic patrons' (Chris Wickham) , and `San Vincenzo and the Plan of Saint Gall' (Richard Hodges) .

The collection Migration, Integration and Connectivity on the Southeastern Frontier of the Carolingian Empire offers insights into the Carolingian southeastern frontier-zone from historical, art-historical and archaeological perspectives. Chapters in this volume discuss the significance of the early medieval period for scholarly and public discourses in the Western Balkans and Central Europe, and the transfer of knowledge between local scholarship and macro-narratives of Mediterranean and Western history. Other essays explore the ways local communities around the Adriatic (Istria, Dalmatia, Dalmatian hinterland, southern Pannonia) established and maintained social networks and integrated foreign cultural templates into their existing cultural habitus. Contributors are Mladen Ančić, Ivan Basić, Goran Bilogrivić, Neven Budak, Florin Curta, Danijel Dzino, Krešimir Filipec, Richard Hodges, Nikola Jakšić, Miljenko Jurković, Ante Milošević, Marko Petrak, Peter Štih, Trpimir Vedriš.

During the eleventh and early twelfth centuries, the imperial abbey of Farfa was one of the most powerful institutions on the Italian peninsula. In this period many of the lands of central Italy fell under its sway, and it enjoyed the protection of the emperor until the 1120s, when it passed gradually into the control of the papacy. At the same time, the monastery was an influential religious center, and the monks of Farfa filled their days with the celebration of the liturgy through prayers, processions, sermons, chants, and hymns.Susan Boynton, a historian of medieval music, addresses several of the major themes of present-day medieval historiography through a close study of the liturgical practices of the abbey of Farfa. Boynton's findings are a striking demonstration of the local nature of liturgical practices in the centuries before church ritual was controlled and codified by the papacy. Boynton shows that the liturgy was highly flexible, continually adapting to the monastery's changing circumstances. The monks regularly modified traditional forms to reflect new realities, often in the service of Farfa's power and prestige. Equally fascinating is Boynton's examination of the process by which Farfa, like other monasteries, cathedral chapters, and royal houses, constantly rewrote its history--particularly the stories of its founding--as part of the continuous negotiation of power that was central to medieval politics and culture.