Liutward, Bishop of Vercelli, had in 886 taken the sister of Berengar of Friuli, the chief secular magnate, from the nunnery of San Salvatore at Brescia in order to marry her to a relative of his; whether or not by force or by the consent of the convent and Charles the Fat, her relative, is uncertain.

Berengar and Liutward had had a feud that year, which involved his attack on Vercelli and plundering of the bishop's goods.

Berengar's actions are explicable if his sister was abducted by the bishop, but if the bishop's actions were justified, then Berengar appears as the initiator of the feud.

Whatever the case, bishop and margrave are reconciled by 887, when Charles appears to have succumbed to fits of madness.

During this crisis, Richardis has attempted to rule in her husband's stead, but is unsuccessful.

In an effort to bring down the over-powerful and hated Liutward, Charles' archchancellor, he and Richardis are accused by Charles and his courtiers of adultery.

Charles asserts that their marriage is unconsummated and demands a divorce.

The empress successfully undergoes the ordeal of fire, but Liutward is banished form court.

Richardis, protected by her family, withdraws to Andlau Abbey, which she had founded on her ancestral lands in 880, and where her niece Rotrod is abbess.

(Richardis herself was previously lay abbess of religious houses at Säckingen and Zurich.)

Arduin seizes Vercelli (west of Milan) and …

Berengar of Tours was born perhaps at Tours, probably in the early years of the eleventh century.

His education began in the school of Bishop Fulbert of Chartres, who represented the traditional theology of the early Middle Ages, but did not succeed in imparting it to his pupil.

Less attracted by pure theology than by secular learning, Berengar brought away a knowledge of Latin literature, dialectic, and a general knowledge and freedom of thought surprising for his age.

He later paid more attention to the Bible and early Christian writers, especially Gregory of Tours and Augustine of Hippo; and thus he came to formal theology.

Returning to Tours, he had become a canon of the cathedral and in about 1040 became head of its school, improving its efficiency and attracting students from far and near.

He has acquired his fame as much from his blameless and ascetic life as from the success of his teaching.

His reputation is such that a number of monks had requested him to write a book to kindle their zeal: his letter to Joscelin, later archbishop of Bordeaux, who had asked him to decide a dispute between Bishop Isembert of Poitiers and his chapter, is evidence of the authority attributed to his judgment.

He became archdeacon of Angers, and enjoyed the confidence of not a few bishops and of the powerful Count Geoffrey of Anjou.

Amid this chorus of praise, a discordant voice had begun to assert that Berengar holds heretical views on the Eucharist.

The first controversies on the nature of the Eucharistic Presence date from the earlier Middle Ages.

In the ninth century, Paschasius Radbertus had claimed that Christ's Eucharistic body was identical with his body in heaven, but he won practically no support.

His doctrine had been sharply attacked by Ratramnus and Rabanus Maurus, who opposed his emphatic realism, which was sometimes marred by unfortunate comparisons and illustrations, and proposed a more spiritual conception of the Divine presence.

Considerably greater stir is provoked by Berengar, who denies that any material change in the elements is needed to explain the Eucharistic Presence.

The first to take formal notice of this had been his former fellow student Adelmann, who begged him to abandon his opposition to the Church's teaching.

Probably in the early part of 1050, Berengar addresses a letter to Lanfranc, at this time prior of Bec Abbey in Normandy, in which he expresses his regret that Lanfranc adheres to the eucharistic teaching of Paschasius and considers the treatise of Ratramnus on the subject (which Berengar supposes to have been written by Johannes Scotus Eriugena) to be heretical.

He declares his own agreement with Scotus, and believes himself to be supported by Saint Ambrose, Saint Jerome, Augustine, and other authorities.

By the time this letter is received by Lanfranc in Rome, it has been read by several other people; and as Berengar is not well thought of there, Lanfranc fears his association with him might prejudice his own interests, and lays the matter before the pope, Leo IX, who excommunicates Berengar at a synod after Easter, 1050, and summons him to appear personally at another to be held at Vercelli in September.

Though disputing the legality of his condemnation, Berengar agrees to go, first passing through Paris to obtain permission from King Henry I of France, as nominal abbot of St. Martin at Tours.

Instead of granting it, the king imprisons him.

Berengar occupies himself with the study of the Gospel of John, with a view to confirming his views.

The synod is held at Vercelli without him; two of his friends attempt to defend him, but are arrested and condemned to the flames; Ratramnus's book is destroyed, and Berengar is again condemned.

Dolcino, leading a fanatical horde of Apostolic Brehren who are in daily expectation of seeing the judgment of God on the Church, has since Segarelli’s execution maintained in the mountainous districts of Novara and Vercelli a guerilla warfare campaign against the crusaders who had been summoned to put him down.

Cold and hunger are still more dangerous enemies; and finally the remnant of his forces are captured by the bishop of Vercelli: about one hundred and fifty persons in all, including Dolcino himself and his "spiritual sister," Margareta, both of whom, refusing to recant, are burned at the stake on June 1, 1307.

This effectively ends the sect's history.

Later, in the middle of the century, traces of their activity will be found, especially in northern Italy, Spain, and France, but these are only isolated survivals.

Visconti manages to be reconciled with Amadeus by ceding him Vercelli and marrying his daughter, Marie of Savoy.

However, as Sforza is defeated by some Genoese and exiled and Sigismund's help is wanting, Visconti sues for a treaty.

Charles III retires in Vercelli, trying to continue the fight, but will never see the state free from occupation.