- Background (Cura Santitatis Tiberii and Vindicta Salvatoris: survival, transmission)
- Older sources (pre-13th century) from the perspective of Grimaldi’s De sacrosancto sudario Veronicae
- The poem on the Veronica by Bonifacio di Verona dedicated to Card. Guglielmo de Braye (13th century)
- Vernacular texts since 12th century
- Romances, tales, sacred and mystery plays, and their dramatizations
- English and German religious texts, pilgrim texts, guides, etc.
What was the reception of fundamental texts such as Cura Santitatis Tiberii and Vindicta Salvatoris, which transmitted matters concerning the Veronica to the West well before Innocent III’s actions? How did it come about that the tradition of the Veronica being a painted veil turned into that of a cloth on which Christ’s face was physically imprinted? In this section, studies need to be carried out on sources regarding the Roman Veronica before 1208 (of which there are some traces in the late tenth century, with more numerous traces in the twelfth century), partly as a way of clarifying the basic question of when the holy sudarium arrived in Rome. It will also be necessary to consider the erudite Latin treatise by Giacomo Grimaldi, De sacrosancto sudario Veronicae (1620), which meticulously lists all the sources he found for the relic, and which exists in various autograph versions. Another theme of interest is the diffusion of texts that feature Veronica, and interrelated themes, in vernacular languages across Europe.