364:, a pilgrim from either Gaul or Spain, was given a personal tour by the Bishop of Edessa, who provided her with many marvellous accounts of miracles that had saved Edessa from the Persians and put into her hands transcripts of the correspondence of Abgarus and Jesus, with embellishments. Part of her accounts of her travels, in letters to her sisterhood, survive. "She naïvely supposed that this version was more complete than the shorter letter which she had read in a translation at home, presumably one brought back to the Far West by an earlier pilgrim". Her escorted tour, accompanied by a translator, was thorough; the bishop is quoted: "Now let us go to the gate where the messenger Ananias came in with the letter of which I have been telling you." There was however, no mention of any image reported by Egeria, who spent three days inspecting every corner of Edessa and the environs.
634:
436:(593) is the first to mention a role for the image in the relief of the siege, attributing it to a "God-made image", a miraculous imprint of the face of Jesus upon a cloth. Thus we can trace the development of the legend from a letter, but no image in Eusebius, to an image painted by a court painter in Addai, which becomes a miracle caused by a miraculously-created image supernaturally made when Jesus pressed a cloth to his wet face in Evagrius. It was this last and latest stage of the legend that became accepted in Eastern Orthodoxy, the image of Edessa that was "created by God, and not produced by the hands of man". This idea of an icon that was
627:, who visited Rome in 1637, mentions the sacred portrait sent to King Abgar as being in this city: "I saw the famous relics that are preserved in that city as in a sanctuary, a large part of the holy cross, pieces of the crown and several thorns, the sponge, the lance, Saint Thomas's finger, one of the thirty coins for which the Saviour was sold, the sacred portrait, the one that Christ Our Lord sent to King Abagaro, the sacred staircase on which Christ went up and down from the Praetorium, the head of the holy Baptist, the Column, the Altar on which Saint Peter said mass, and countless other relics."
511:
not see in his visage. And when the painter came, because of the great splendour and light that shone in the visage of our Lord Jesu Christ, he could not behold it, ne could not counterfeit it by no figure. And when our Lord saw this thing he took from the painter a linen cloth and set it upon his visage, and emprinted the very phisiognomy of his visage therein, and sent it unto the king
Abgarus which so much desired it. And in the same history is contained how this image was figured. It was well-eyed, well-browed, a long visage or cheer, and inclined, which is a sign of maturity or ripe sadness.
658:
916:
944:
928:
900:
692:
245:
966:
893:. It is housed in a Baroque frame added by Sister Dionora Chiarucci, head of the convent, in 1623. The earliest evidence of its existence is 1517, when the nuns were forbidden to exhibit it to avoid competition with the Veronica. Like the Genoa image, it is painted on board and therefore is likely to be a copy. It was exhibited at Germany's Expo 2000 in the pavilion of the Holy See.
633:
391:
The later legend of the image recounts that because the successors of Abgar reverted to paganism, the bishop placed the miraculous image inside a wall, and setting a burning lamp before the image, he sealed them up behind a tile; that the image was later found again, after a vision, on the very night
38:
510:
And when
Abgarus saw that he might not see God presently, after that it is said in an ancient history, as John Damascene witnesseth in his fourth book, he sent a painter unto Jesu Christ for to figure the image of our Lord, to the end that at least that he might see him by his image, whom he might
377:
When Hannan, the keeper of the archives, saw that Jesus spoke thus to him, by virtue of being the king's painter, he took and painted a likeness of Jesus with choice paints, and brought with him to Abgar the king, his master. And when Abgar the king saw the likeness, he received it with great joy,
599:
disappeared from
Constantinople in 1204, when Crusaders looted the city. The leaders of the Crusader army in this instance were French and Italian (from Venice), and it is believed that somehow because of this, the Shroud made its way to France. A small part of a relic, believed to be the same as
414:
says that the text of Jesus' letter, by then including a promise that "no enemy would ever enter the city", was inscribed over the city gate, but does not mention an image. Procopius is sceptical about the authenticity of the promise, but says that the wish to disprove it was part of the
Persian
594:
The
Mandylion remained under Imperial protection until the Crusaders sacked the city in 1204 and carried off many of its treasures to Western Europe, though the "Image of Edessa" is not mentioned in this context in any contemporary document. Similarly, it has been claimed that the
827:, contains an 8th-century account saying that an imprint of Christ's whole body was left on a canvas kept in a church in Edessa: it quotes a man called Smera in Constantinople: "King Abgar received a cloth on which one can see not only a face but the whole body" (
1967:
810:
has argued that the object venerated as the
Mandylion from the 6th to the 13th centuries was in fact the Shroud of Turin, folded in four, and enclosed in an oblong frame so that only the face was visible. Wilson cites documents in the
1000:("bearer of blessing" in Greek), and the late appearance of this legend, has increased the scepticism of scholars. A cloth believed to exist today in the Vatican is supposed to have been brought back to Italy at the time of the
1694:
Cameron, Averil. "The
History of the Image of Edessa: The Telling of a Story." Harvard Ukrainian Studies 7 (Okeanos: Essays presented to Ihor Sevcenko on his Sixtieth Birthday by his Colleagues and Students) (1983):
996:), became the Veil of Veronica, supposedly the cloth offered by Saint Veronica to Jesus so he could wipe his face on the way to his crucifixion. That the name "Veronica" may derive from "true image" (alternatively
1512:
1653:
1016:), is a Christian relic of a piece of cloth which, according to tradition, bears the image of Jesus' face. Various existing images have been claimed to be the "original" relic, or early copies of it.
224:, "are very widespread in the Syriac sources with so many multiple developments and divergences that it is hard to believe they could all be based on Eusebius' poor efforts" (Eisenman 1997:862).
1547:
Rist, Rebecca (2017). "Innocent III and the Roman
Veronica: Papal PR or Eucharistic icon?". In Murphy, Amanda Clare; Kessler, Herbert L.; Petoletti, Marco; Duffy, Eamon; Milanese, Guido (eds.).
140:
wrote to Jesus, asking him to come cure him of an illness. Abgar received a reply letter from Jesus, declining the invitation, but promising a future visit by one of his disciples. One of the
349:(1.13.5–1.13.22). Eusebius claimed that he had transcribed and translated the actual letter in the Syriac chancery documents of the king of Edessa. This records a letter written by King
353:
to Jesus, asking him to come cure him of an illness. Jesus replies by letter, saying that when he had completed his earthly mission and ascended to heaven, he would send a disciple (
152:, bearing the words of Jesus, by the virtues of which the king was miraculously healed. Eusebius said that he had transcribed and translated the actual letter in the Syriac
166:: according to it, the messenger, here called Ananias, was also a painter, and he painted the portrait, which was brought back to Edessa and conserved in the royal palace.
396:, but the same lamp was still burning before it; further, that the bishop of Edessa used a fire into which oil flowing from the image was poured to destroy the Persians.
1717:
844:
657:
1507:
1956:
1852:
1012:, 'sweat-cloth'), often called simply "The Veronica" and known in Italian as the Volto Santo or Holy Face (but not to be confused with the carved crucifix the
156:
documents of the king of Edessa, but who makes no mention of an image. The report of an image, which accrued to the legendarium of Abgar, first appears in the
407:. In the course of the reconstruction work, a cloth bearing the facial features of a man was discovered hidden in the wall above one of the gates of Edessa.
927:
2101:
2014:
1923:
1395:
John
Scylitzes. 231f, noted in Holger A. Klein, "Sacred Relics and Imperial Ceremonies at the Great Palace of Constantinople", 2006:91 and note 80 ().
220:
of the Edessa letter between the 1st century and its location in his own time are not reported by
Eusebius. The materials, according to the scholar
373:, c. 400, which introduces a court painter among a delegation sent by Abgar to Jesus, who paints a portrait of Jesus to take back to his master:
915:
2179:
1663:
1572:
502:
in the thirteenth century, the king Abgarus sent an epistle to Jesus, who answered him writing that he would send him one of his disciples (
985:
in part to compete with Constantinople's Mandylion and increase the prestige of Rome and its pope by claiming a similar acheiropoieta, the
943:
866:
for the inner frame and the image itself. Bozzo found that the image was imprinted on a cloth that had been pasted onto a wooden board.
481:
recorded from an early period, miraculously imprinted with the face of Christ by contact with the Mandylion. To art historians it is a
862:
It has been the subject of a detailed 1969 study by Colette Dufour Bozzo, who dated the outer frame to the late 14th century, giving a
2169:
1817:
1798:
1780:
1708:
1303:
1097:
775:
328:
1870:
2009:
709:
466:) is a separate enrichment of the original legend: similar legends of supernatural origins have accrued to other Orthodox icons.
262:
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lxxxvi, 2, cols. 2748f, noted by Runciman 1931, p. 240, note 5; remarking that "the portrait of Christ has entered the class of
756:
309:
181:, writing about 593, who reports a portrait of Christ of divine origin (θεότευκτος), which effected the miraculous aid in the
1946:
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713:
580:
266:
1884:
728:
584:
281:
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1200:
1055:
601:
735:
288:
1418:
153:
702:
255:
2035:
1981:
1114:
742:
295:
899:
2189:
1909:
1329:
992:
In later Western European tradition the main likeness of the face of Jesus not made by human hand (i.e., an
882:
724:
576:
399:
The image itself is said to have resurfaced in 525, during a flood of the Daisan, a tributary stream of the
341:
The story of the Mandylion is likely the product of centuries of development. The first version is found in
277:
1455:
1281:
190:
1031:: a Christian legend of an alleged correspondence and exchange of letters between Jesus Christ with King
2174:
2148:
1986:
551:
was thrown into a well in what is today the city's Great Mosque. The Christian tradition exemplified in
429:
404:
182:
178:
583:. Not inconsequentially, the earliest known Byzantine icon of the Mandylion or Holy Face, preserved at
1375:
Kedrenos, ed. Bekker, vol. I:685; see K. Weitzmann, "The Mandylion and Constantine Porphyrogennetos",
37:
2184:
1353:
1013:
816:
644:
342:
133:
819:, Netherlands, which seem to suggest the presence of another image at Edessa. A 10th-century codex,
2080:
1810:
From the Mandylion of Edessa to the Shroud of Turin: The Metamorphosis and Manipulation of a Legend
1180:
Two documentary inventories: year 1534 (Gerard of St. Quentin de l'Isle, Paris) and year 1740. See
807:
529:
499:
421:
228:
170:
1890:
The Templar Mandylion: Relations of a Breton Calvary with the Turin Shroud and the Templar Knights
1628:
567:, it was exchanged for a group of Muslim prisoners. At that time the Image of Edessa was taken to
2141:
2121:
2019:
1756:
1406:
The Monastery of Saint Catherine at Mount Sinai: The Icons I: From the Sixth to the Tenth Century
1044:
863:
856:
605:
425:
written in 540-550 also claim divine interventions in the siege, but does not mention the Image.
354:
198:
145:
1522:
Annalen van de stad Genua uit de 14de eeuw beschrijven dat het de echte Edessa-mandylion betreft
227:
The Eastern Orthodox Church observes a feast for this icon on August 16, which commemorates its
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369:
210:
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141:
42:
31:
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Accounts of the Veil of Veronica and the Image of Edessa are sometimes confused by scholars.
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157:
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consisting of a square or rectangle of cloth upon which a miraculous image of the face of
1247:
357:) to heal Abgar (and does so). At this stage, there is no mention of an image of Jesus.
2116:
2070:
2055:
1867:
1520:
1186:
Steven Runciman, Some Remarks on the Image of Edessa, Cambridge Historical Journal 1931
1005:
978:
934:
890:
828:
568:
564:
560:
443:
194:
186:
106:
94:
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that passed by Edessa. This flood is mentioned in the writings of the court historian
2163:
2131:
2065:
2050:
1597:
1470:, Q69, and Vatican Library, Codex 5696, fol.35, which was published in Pietro Savio,
1165:
1038:
993:
852:
495:
490:
438:
102:
1755:, Vol. 8, (1954), pp. 83–150, Dumbarton Oaks, Trustees for Harvard University,
1731:. (Viking Penguin). In part a deconstruction of the legends surrounding Agbar/Abgar.
1181:
1556:
1028:
970:
848:
548:
66:
54:
1885:
Documentary proofs, make out a list of sixteen documents in the period 944 to 1247
1769:
1193:
2060:
2045:
1951:
1564:
886:
691:
613:
244:
1509:
Das Mandylion von Genua und sein paläologischer Rahmen - The Mandylion of Genoa
965:
2111:
1833:
Ionescu-Berechet, Ştefan (2010). "Τὸ ἅγιον μανδήλιον: istoria unei tradiţii".
1582:
1218:
1049:
640:
470:
393:
217:
1263:
1197:
169:
The first record of the existence of a physical image in the ancient city of
1423:
789:
572:
416:
411:
400:
1895:
532:
in 609. A local legend, related to historian Andrew Palmer when he visited
419:'s motivation for the attack, as "it kept irritating his mind". The Syriac
1966:
1189:
616:, home for a time of the Shroud of Turin) until it disappeared during the
1879:
1001:
17:
1551:. Convivium Supplementum. Turnhout, Belgium: Brepols. pp. 114–125.
1760:
1185:
1032:
137:
1889:
648:
149:
651:
and one of numerous Russian churches dedicated to the Holy Mandylion
1052:: icon considered to be created by contact with the Image of Edessa
189:
in the 10th century. The cloth disappeared when Constantinople was
1901:
1157:
964:
906:
588:
206:
62:
46:
36:
101:, 'cloth' or 'towel'), in Eastern Orthodoxy, it is also known as
533:
197:, and is believed by some to have reappeared as a relic in King
174:
70:
30:"Mandylion" redirects here. For the album by The Gathering, see
1905:
1598:"The European Fortune of the Roman Veronica in the Middle Ages"
685:
238:
1880:
Eyewitness report: The sermon of Gregory Referendarius in 944
1549:
The European fortune of the Roman Veronica in the middle ages
1194:
an image of the Gothic reliquary dating from the 13th century
378:
and placed it with great honor in one of his palatial houses.
1857:
889:, up to 1870, and is now kept in the Matilda chapel in the
1384:
Studies in Classical and Byzantine Manuscript Illumination
833:
faciei figuram sed totius corporis figuram cernere poteris
571:
where it was received amidst great celebration by emperor
536:(Edessa) in 1997, relates that the towel or burial cloth (
788:
Three images survive today which are associated with the
612:
in Paris (not to be confused with the Sainte Chapelle at
1602:
Peregrinations: Journal of Medieval Art and Architecture
1127:
Steven Runciman, "Some Remarks on the Image of Edessa",
132:
In the tradition recorded in the early 4th century by
1751:, "The Cult of Images in the Age before Iconoclasm",
1276:
Kitzinger, 103–104, 103 with first quote; Procopius,
563:
recounting how in 944, when the city was besieged by
1280:, II, 26, 7–8, quoted, and 26–30 on Jesus' promise,
933:
The image from San Silvestro (Matilda chapel in the
542:
185:
against the Persians in 544. The image was moved to
2094:
2028:
2002:
1974:
1939:
1718:"Epistle of Jesus Christ to Abgarus King of Edessa"
949:
The San Silvestro image with the face more visible.
716:. Unsourced material may be challenged and removed.
269:. Unsourced material may be challenged and removed.
1768:
921:The Holy Face of Genoa with the face more visible.
392:of the Persian invasion, and that not only had it
1408:, Princeton, 1976:94-98, and plates xxxvi-xxxvii.
1736:Hall's Dictionary of Subjects and Symbols in Art
647:is the oldest (outside the Kremlin) building in
1957:Conservation-restoration of the Shroud of Turin
1434:The itinerario of Jeronimo Lobo, 1984, page 400
508:
375:
1896:Shroud of Turin and the Mandylion - Full Story
1092:. Cambridge Scholars Publishing. p. 137.
1917:
1703:(in Italian), Ist. Nazionale di Archeologia,
1241:
1239:
1237:
1068:, another "not made by hands" image of Christ
1041:: sacred Christian images "not made by hands"
977:Historian Rebecca Rist says that devotion to
851:. In the 14th century it was donated to the
410:Writing soon after the Persian siege of 544,
367:The next stage of development appears in the
8:
1192:for a list of the group of relics. See also
1176:
1174:
873:suggests a link between the two traditions.
537:
45:received the Image of Edessa, a likeness of
1868:Is the Shroud of Turin the Image of Edessa?
855:Leonardo Montaldo by the Byzantine Emperor
451:
114:
74:
1924:
1910:
1902:
394:miraculously reproduced itself on the tile
2102:Fringe theories about the Shroud of Turin
1678:
1386:, H. Kessler, ed. (Chicago, 1971:224-76).
1355:Golden Legend: Life of SS. Simon and Jude
845:Church of St Bartholomew of The Armenians
776:Learn how and when to remove this message
600:this, was one of the large group sold by
329:Learn how and when to remove this message
2010:Shroud of Turin Research Project (STURP)
1331:The Golden Legend or Lives Of The Saints
881:This image was kept in Rome's church of
1892:. Excerpt of an electronic publication.
1863:Icons of the Mandylion (mostly Russian)
1078:
895:
629:
1534:
1495:
1483:
1443:
1472:Ricerche storiche sulla Santa Sindone
869:The similarity of the image with the
823:Q 69, found by Gino Zaninotto in the
7:
1296:Changing Cultures in Early Byzantium
1252:Gouden Hoorn: A Journal of Byzantium
1089:The Tradition of the Image of Edessa
714:adding citations to reliable sources
267:adding citations to reliable sources
538:
506:) to heal him. The same work adds:
1804:Fiction referencing the Mandyllon.
1629:"St. Peter's - St Veronica Statue"
89:). The image is also known as the
25:
1220:Church History, Book I Chapter 13
27:A painting of Jesus Christ's face
2015:Radiocarbon dating of the shroud
1965:
1738:, 1996 (2nd edn.), John Murray,
942:
926:
914:
898:
690:
656:
632:
243:
209:. This relic disappeared in the
701:needs additional citations for
254:needs additional citations for
231:from Edessa to Constantinople.
41:According to the account, King
1947:History of the Shroud of Turin
1858:Old and new Images from Edessa
1699:Dufour Bozzo, Colette (1974),
1652:Taylor, Joan E. (2018-02-08).
1557:10.1484/m.convisup-eb.5.131046
1246:Palmer, Andrew (Summer 1998).
802:Shroud of Turin § History
581:Great Palace of Constantinople
1:
1791:Veil of Lies: A Medieval Noir
1328:de Voragine, Jacobus (1275).
671:
664:The Saviour Not Made by Hands
485:icon of the 6th-7th century.
69:had been imprinted—the first
2180:Relics associated with Jesus
2127:Relics associated with Jesus
1793:, New York: Minotaur Books,
1689:General and cited references
1382:(1960:163-84), reprinted in
1129:Cambridge Historical Journal
1056:Relics associated with Jesus
602:Baldwin II of Constantinople
524:disappeared again after the
1086:Guscin, Mark (2016-02-08).
969:Veronica holding her veil,
885:, attached to a convent of
585:Saint Catherine's Monastery
543:
494:, which is a collection of
2206:
1808:Nicolotti, Andrea (2014),
1775:, Garden City: Doubleday,
1729:James the Brother of Jesus
1701:Il "Sacro Volto" di Genova
1596:Nicolotti, Andrea (2019).
1419:Archaeological Study Bible
958:
877:Holy Face of San Silvestro
843:This image is kept in the
799:
608:in 1241 and housed in the
575:, who deposited it in the
559:is at variance with this,
148:, is said to have come to
29:
2170:Ancient Upper Mesopotamia
1982:Chapel of the Holy Shroud
1963:
1952:Secondo Pia, photographer
1853:Image: Mandylion of Genoa
1771:Holy Faces, Secret Places
1658:. Bloomsbury Publishing.
1655:What Did Jesus Look Like?
1298:. Variorum. p. 156.
1134:.3 (1931:238-252), p. 240
447:
110:
98:
1789:Westerson, Jeri (2008),
1727:Eisenman, Robert, 1997.
1608:(1): 162–173, at p. 167.
1294:Cameron, Averil (1996).
1004:. The Veil of Veronica (
428:Some fifty years later,
1468:Codex Vossianus Latinus
1282:Loeb translation quoted
1217:of Caesarea, Eusebius.
1182:Grove Dictionary of Art
883:San Silvestro in Capite
821:Codex Vossianus Latinus
577:Theotokos of the Pharos
1716:Eusebius of Caesarea.
1519:(in German) See also:
1456:Gerhard Johann Vossius
1377:Cahiers archéologiques
1009:
974:
832:
623:The Portuguese Jesuit
557:Historiarum compendium
513:
434:Ecclesiastical History
389:
50:
2149:Resurrection of Jesus
1987:Royal Palace of Turin
1753:Dumbarton Oaks Papers
1633:stpetersbasilica.info
1278:Histories of the Wars
968:
473:is reputed to be the
430:Evagrius Scholasticus
405:Procopius of Caesarea
347:History of the Church
235:History of the legend
179:Evagrius Scholasticus
124:icon not made by hand
40:
1767:Wilson, Ian (1991),
1565:11222.digilib/137738
1454:From the library of
1248:"A time for killing"
1014:Volto Santo of Lucca
817:University of Leiden
710:improve this article
645:Andronikov Monastery
263:improve this article
134:Eusebius of Caesarea
591:, is dated c. 945.
573:Romanos I Lekapenos
500:Jacobus de Voragine
422:Chronicle of Edessa
193:in 1204 during the
111:Εἰκόν' ἀχειροποίητη
2142:Sudarium of Oviedo
2122:Holy Face of Jesus
2020:VP8 Image Analyzer
1873:2006-08-15 at the
1722:Historia Ecclesiae
1515:2007-11-14 at the
1352:Stracke, Richard.
1203:2012-02-07 at the
1115:Historia Ecclesiae
1045:Depiction of Jesus
1035:Ukkāmā of Osroene.
981:was encouraged by
975:
864:terminus ante quem
857:John V Palaeologus
839:Holy Face of Genoa
606:Louis IX of France
504:Thaddeus of Edessa
355:Thaddeus of Edessa
199:Louis IX of France
146:Thaddeus of Edessa
51:
2157:
2156:
1812:, Leiden: Brill,
1665:978-0-567-67151-6
1574:978-80-210-8779-8
1162:Patrologia Graeca
983:Pope Innocent III
905:The Holy Face of
786:
785:
778:
760:
725:"Image of Edessa"
666:, an icon of the
618:French Revolution
553:Georgios Kedrenos
488:According to the
384:Doctrine of Addai
370:Doctrine of Addai
339:
338:
331:
313:
278:"Image of Edessa"
211:French Revolution
183:defence of Edessa
163:Doctrine of Addai
142:seventy disciples
32:Mandylion (album)
16:(Redirected from
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2086:Frederick Zugibe
2076:Phillip H. Wiebe
2041:Ulysse Chevalier
1969:
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1898:(François Gazay)
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1835:Studii Teologice
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1749:Kitzinger, Ernst
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1029:Abgar Legend
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849:Genoa, Italy
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708:Please help
703:verification
700:
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519:
516:Later events
509:
498:compiled by
489:
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448:Αχειροποίητη
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261:Please help
256:verification
253:
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161:
131:
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67:Jesus Christ
58:
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2185:Roman Syria
2061:Joe Nickell
2046:Yves Delage
2029:Researchers
1535:Wilson 1991
1496:Wilson 1991
1484:Wilson 1991
1474:Turin 1957.
1444:Wilson 1991
887:Poor Clares
766:August 2021
675: 1100
360:In AD 384,
319:August 2021
229:translation
61:was a holy
2164:Categories
2112:Pray Codex
2081:Ian Wilson
1744:0719541476
1638:2023-05-05
1583:1021182894
1525:(in Dutch)
1361:28 October
1337:28 October
1226:1 November
1190:Shroud.com
1112:Eusebius,
1050:Keramidion
808:Ian Wilson
736:newspapers
641:katholikon
528:conquered
526:Sassanians
477:, another
475:Keramidion
471:Ancha icon
289:newspapers
218:provenance
1618:Hall, 321
1424:Zondervan
1264:0929-7820
1198:Histor.ws
1145:loc. cit.
1073:Citations
998:pherenike
973:, c. 1470
790:Mandylion
417:Khosrau I
412:Procopius
401:Euphrates
177:) was by
160:work the
99:μανδύλιον
91:Mandylion
55:Christian
18:Mandylion
1975:Location
1871:Archived
1513:Archived
1201:Archived
1023:See also
1010:Sudarium
1002:Crusades
815:and the
614:Chambéry
483:Georgian
381:—
343:Eusebius
154:chancery
2095:Related
1940:History
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1168:icons".
1033:Abgar V
806:Author
750:scholar
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158:Syriac
150:Edessa
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547:) of
539:منديل
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415:king
310:JSTOR
296:books
207:Paris
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63:relic
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1740:ISBN
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1660:ISBN
1579:OCLC
1569:ISBN
1363:2018
1339:2018
1300:ISBN
1260:ISSN
1228:2018
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639:The
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520:The
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