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CHRISTIANA ANALECTA
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edited by
Hans-Jiirgen Feulner, lena Velkovska,and Robert F. Taft, S.J.
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P O N T I F I C I OI S T I T U T O O R I E N T L E
PIAZZAS.MAruAMAGGIORE,
7
I_00185
ROMA
2000
.t
ORIENTALIA
CHRISTIANA ANALECTA
260
Q/'
*.'
OFCULTURES
CROSSROAD
Studiesin Liturgy and Patristicsin
Honor of CabrieleWinkler
edited by
Hans-Jrgen Feulner, Elena Velkovska, and Robert F. Taft, S.J.
P O N T I F I C I OI S T I T U T OO R I E N T A L E
?
PIMZAS.MARIAMAGGIORE,
I-OO1B5
ROMA
2000
-l
1a"
,^rd -'
-af
ORIENTALIA
CHRISTIANA ANALECTA
EDITOR
RobertF. Taft, S.J.
ASSISTANTTO THE EDITOR
StefanoParenti
ASSOCIATEEDITOR
EdwardG. Famrgia,S.J.
WITH
The Professorsof the PontificalOrientalInstitute
SECRETARY
Bernardo Armti, S.J.
MANAGING EDITOR
Jaroslaw Dziewicki
All correspondence conceming manuscripts should. be addressed to the Ed.itor;
all other con'espond.enceto the Mano.ging Ed.itor.
ISBN 88-7210-325-8
Acknowledgements: the Editors gratefully acknowledge receiving from the Karlsruhe
Badische Landesbibliothek the rights to reproduce the illustration of the l2ll4th c.
Artiphonale Monasticum, Karlsruhe, Badische Landesbibliothek, AUG perg. 60, ff. 2', in
Prof. Hansjakob Becker'spaper.
,'!
L. r,'
Table of Contents
List of Abbreviations
1l
Hans-Jrgen FEUTNER,
University of Tbingen, List of Publications of
Gabiele Winklcr
3l
43
151
173
Armenuhui DRoST-ABGARjAN
and Hermann GoLTz. Universitv of
Halle, Eine armenische bersetzungdes Hymnos Akathistos. Einleitung, Edition, deutsche bersetzungund armenisch-griechisches
Glossar .
193
Hans-Jrgen FEULNER,University of Ttibingen, Zu d.en Editionen
orientalischerAnaphoren . .
z5l
Michael Daniel FNDIKYAN,St. Nersess Armenian Seminary, Ner,"
York, On the Oigins and Early Evolution of the Armenian Office of
Sunrise .
Albert GRHARDS,
University of Bonn , Akklamationen im Euchaistiegebet.Funktion und Gestahim Liturgievergleich
315
331
395
TBLE OF CONTENTS
LIST
OF
ABBREVIATIONS
JTS
LOC
LO
LQF
JSAS
LThKr-2'3
Mansi
MCH
Metzger I-III
Mus
oc
ocA
och
ocP
OKS
OLP
oLz
os
Pauly-Wissowa
Pedalion
PG
PL
PO
POC
PS
REArm
RByz
REB
RHE
Renaudot, HP
Rhallis-Potlis
RHC
RHE
ROC
RQ
RSBN
RSR
SC
SH
ST
SVNC
SynOr
ThR
ThQ
TU
VC
ZDMG
Stephen Gero
Whct Were the Holy Imoges oI the lconoclcsts?"The holy images ofthe iconoclasts" - prima facie the very notion
seems to be self-contradictory. How could the iconoclasts have holy
images? Were they not, as the etymology of the designation (i.e.
"image-breakers") already shows, rather the destroyers of images?
This is for instance expressly asserted in an early, brief accounr,
which is appended to a heresiological work of John Damascus; the
passage,even if not written by John himself, surely dates from the
reign of Leo IIL Describing the activities of Leo's partisans the author
says."They are called iconoclasts because ... they have given over the
holy and august images to being broken and burned. In a like manner, they either scraped off or obliterated with lime and black paint
the images on walls".r In a somewhat later account (doubtfully attributed to the patriarch Germanus, but at any rate written before the
iconoclastic council of 754),, though the explicit designation "iconoclasl" does not appear, the destructive activity of the heretics is de-
Abbreviatio:rs:
GcIo, BI, vol. I = S- Gero, B)zartire lcotloclasm (lltring the Reigtl of I2o IIl,.Nith Parlicltlar Attentiotl to l1eOental Sottrces(Louvain, 1973).
Gcrr, Bl, vol. 2 = S. Gcro, Byzantine lcotlocktsltt tltting the Reigtl (t Constetltine V,
with Particular Attentiolr 10the Oielltal So&r'ces(Louvain, 1977).
GoIo,"IconoclasticMovemcDt"= S. GeIo, "The ByzntineIconoclasticMovcmcnt: A
Sr:r'vey"irr LiZnc dans la tlologie et l'urt (Lcs tudcs thologiques de Charnbsy,
vol.9, Chanbsy/Gcmcva,
1990),pp.95 11.
Grabar,L'iconoclasne = A. Grabar, L'ictttoclasnte bya.attt1.Ip tlossier archologique,
2nd ed. (Paris, 1984).
Kilzinger, 11crllto = E. Kitzinger, Il culto delle inttnagini. L'arte b:.antn clal cstianesimo clelleoigini all'lcoroclaslla (Florence, 1992).
Thiimmel, Bilderlehre = H.G. Thiimmcl, Die Fngeschchte der ostkirchlichen Bilder
lehrc.Texleuru| Untersuchungenzur Zeit vor dem Bilclerstreit(Berlin, 1992).
Th\immd, Bilderstreil = H.G. Thiimmel, Bldcrlehte utld Bilderstreit. Arbeiten zur Aus
einandersetaungiiber die Ikone und hre Begriin(1ut1gttomehtnlich im 8. utttl 9.
.lahund erl (W lirz.blr g, 1991).
IPG 94,773A8. On this passagesee Cero, BI, vol. l, p. 99 and B. Kotter, Die
Schiften tles Johannesvon Damaskos. IV. Liber tle haeresibus-Opet polemice (P'erl'ir,l
NewYork, 1981),p. 5.
I SeeBl, vol. 1, pp. 97-8. John Wortley, ("Iconoclasm and Lcipsanoclasm: Leo III,
ConstaDtiDe
V and the Relics," By:arrinrsche Farschungen8 (1982) 258 [f) woulcl even
dateil to ca.7E0.
332
STEPHEN GERO
scribed in ample detail: "Those who now preach this doctrine were
not satisfied with removing the images of the saints on panels, but
they also wanted to destroy the corresponding painted decoration of
the most venerable temples. Moreover, they laid hands on the honored and holy figurative table coverings of the holy sanctuaries ... because the pictures of the saints were found depicted on them".3 As a
complement to such eighth-century descriptions, one can register, for
example, a ninth-century account by the patriarch Nicephorus, from
a work of his, written perhaps around 820, describing the depredations of the iconoclastic partisans of Leo V. After asserting that the
iconoclasts denied altogether the venerable tradition of the ancients
(a charge, often repeated, which comes very close to the modem use
of the term "iconoclast" to describe someone who attacks or ridicules
traditional institutions and ways of thinking) Nicephorus continues:
"they leveled to the ground the holy temples, ruined the altars,
burned the holy table coverings in the middle of the marketplace and
broke ... the holy vessels".aFor good measure, we are told by the patriarch, the miscreants even trampled on the cross of Christ and
made short shrift of all the venerable symbols of the Christian faith,
vouched for by the pious emperors and priests of the past.
The foregoing are typical examples of the very one-sided way in
which the Byzantine iconoclasts were represented in the literary tradition of their iconophile opponents; such descriptions are paralleled
in the tendentious depictions, in some instances outright caricatures,
of the iconoclasts in manuscript illustrations of the ninth century and
later, wherein various iconoclasts, in particular John the Grammarian, insult or defaceimages.5
Outright destruction, defacement or forceful removal of ecclesiastical decoration did take place of course, at time surely accompanied
by much violence; it should be noted in this connection, however,
J PG 98, 8OBC.
a Duodecim capitula, ed. A. Ppadopoulos Kerameus, AvdsKra Ispooo),upLlKq
!ro1oo)"oyicq,vol. 1 (St. Petersburg, l89l), p. 458, lines 12 ff = ed. A. Maj,, Spicilegium
Romanum,vol.l0 (Rome, 1844),p. 154,line 2 ab imo - p. 155,line 7.
5 See Crabar, L'iconoclasme, pp. 225 ff and now K. Corrigan, Visual Polemics in
the Ninth-century Psallels (Cambridge, 1992), pp.27 ff, ll4 ff, For no good reason
Fernanda de' Maffei would identify the iconoclastic gthering in the illustration of
Psalm 25 ir the Khludov psalter (Moscow, Hist. Mus. gr. 129D, fol. 23v) s the coutcil
of 754, not as tht of 815, and accordingly the presiding figure in imperial garb as
Constantine V, not as Sybatios-Constantine, the son of Leo V (lcona, pittore e arte al
Concilio Niceno II (Rome, 1974),p. 95).
333
that the iconoclstic council of 754, while forbidding the manufacture and veneralion of images, nowhere sanctions their destruction
and imposes strict safeguards on the removal or alteration of decorated liturgical vessels and fabrics.6 Still the iconoclasts did desewe,
with some justice, this name, bestowed on them by their opponents,
though of course they would not have accepted it themselves - from
their own point of view, not true icons, images of holy persons, were
given over to destruction, but rather objects of reprehensible idolatry
and illegitimate worship.
It stands to reason that the iconophile polemic dwells with a horrid fascination on the direct assault upon hallowed material symbols.
The inspired eloquence and the wealth of detail which depict the acts
of iconoclasm proper and the attendant persecution of the defenders
of image worship are regrettably not matched by anything like equal
attention paid, be it even in malam partem, to those features of worship and theological thinking which the iconoclasts offered as alternatives. Thus the repeated destmction and subsequent restoration, on
imperial command, of the Chalce image is described with much pathetic detail in the sources; that in its stead a plain cross as the symbol of iconoclastic piety came to grace the Chalce gate, most probably already in the eighth century,7and quite certainly in the ninth, is
for the most part passed over in silence, except for some rather indirect allusions.
The portrait of the iconoclasts which is thus presented is an over- whelmingly negative one; their ctivity was ostensibly restricted tolf
the brutal destruction of sacred objects and to the persecution of ahe
orthodox, either because of their inherent wickedness or at best, because of a misguided understanding, under the sinister influence of
Jews and Arabs, of what idolatry really meant. A rejection of iconworship as idolatry, based on biblical texts,Eis indeed a constant and
important iconoclastic theme. It appears already in the earliest
statements attributed to Constantine of Nacolia and other iconoclas-
For details see Gero, BI, vol. 2, pp. 87, 96, 107.
7 cero, BI, vol. l, pp. 113 ff and most recently P. Speck, "Td rfl ft.apiopato
nLrivo. IJberlegungen zur ulendekoration der Chalke im achten Jahrhuldert," in B.
Borkopp et al. (eds.), Studizn a t bt?pntinischen Khnstgeschichte. Festschift f r Horst
Halletuleben zum 65- Gebultstag (Ansterdam, 1995), pp. 211 ff.
8 On this subject see the observtios of I.M. Resnick, "Idols and images: early
definitions and controversies," Soboflost 7 (1985) 35 ff.
334
STEPHEN GRO
tic bishops in Asia Minor in the 720's,eand, despiteoccasionalqualification, keeps recurring throughout the whole period. The removal
or, alternatively, the relocation of images was often professedly undertaken to neutralize the temptation of the simpler sort of people to
worship dead, soulless matter. The strictures against idolatry are furthermore frequently connected specifically with the illegitimacy of
anthropomorphic religious art; but, interestingly, at no point is there
a blanket condemnation of all figurative representation, based on the
biblical commands, attdbuted to Byzantine iconoclasts,in conrrasr,
for instance, to those (western) opponents of images, who, according
to Bede,writing in the 730's,did draw such a conclusion.r0The Byzantine iconoclasts'illogically restrictive interpretation of the biblical
prohibitions is in fact noted time and again by iconophile controversialists; it speaksof course impressivelyagainst the thesis of direct
Jewish or Muslim influence.rr
Although the vehement rejection of "idolatry" was undoLrbtedly
important in providing the initial impulse and the continuous inspiration of the iconoclasticmovement,one should realize that it is but
the negativeaspectof iconoclasm,one side of the coin, so to speak.
At least from the 750's onward, if not trom the very beginnings of the
movement, it came to be combined with a positive image doctrine,
based in part on the eucharistic sacrament.There may have been
perceived,frorn early on, an opposition between the eucharistic cult
and the worship of images;that the iconoclastsregardedthe latter as
a distraction from the celebration of the mystery of the eucharist can
be deduced fuom some defensive comments of the patriarch Germanus.r2But it was in the first place the emperor ConstantineV, fol.1
',4.
'
lowed by the gfbishops responsible for drafting the resolutions of
the council of 754, who put forth the doctrine of the eucharist as the
'Sec Gero, BI, vol. 1, pp. 85 ff and D. Stein, "Biblische Excgese und kirchliche
Lel-re im Fr und Wider des byzanlinischen Bilderstreits," in Chr. Dohncn/Th.
Sternberg (eds.), ...ltein Bildnis machen. K,totsttntl TheoLogte
n Gesprch(Wtirzburg,
1987),pp. 69 tf.
1t De tenrplo, ed. D. Hurst, Bedae Venerabilisopeftr, pars II, 2A (CCh, ser. latina,
vol. 119,Tumhout, 1969),p.212, lines l8 ff.
rrOn this mtter see further my remarks in "Iconoclastic Movement", pp.
98-9
nd "Early Contacts between Byzntium amd the Arab Empire: A Review and Some
Reconsiderations" in Tl Fouth Intemational Conlrenceon the History of Bilad alShan,vol.l (Amman, 1987),pp. 128ff.
r2 PG 98. t84AB.
335
true image of Christ;t3 this, apart from the polemical accent, was of
course in itself no theological novelty.raThe immediate source seems
to have been Eusebius of Caesarea,who in his famous letter to the
empress Constantia expounded the eucharistic image doctrine as parr
of his sustained argument against the making of material images of
Christ.r5
According to the iconoclasts it is in the consecrated eucharistic
elements that one can see the image of Christ. The eucharistic bread
is the eirv of the body of Christ, it depicts His flesh, it is the 16zroof
His body. Through sacerdotal consecration the eucharistic elements
are transferred from the domain of the hand-made, r 1rpofiotnrov,to
that made without hands, t dlerporoirpov; this formulation, probably
original to Constantine V, is surely directed against the widespread
veneration of miraculously produced images of Christ. In the refinement and elaboration of this doctrine in t]rrehoros of 754 the connection with the idolatry theme is made explicit - the eucharist is the
"unlying image" of Christ's body, transferred through the sacerdotal
prayer from the sphere ofthe profane, rd rorvv, to that of the holy, r
dyrov.This is by divine intent an image 'ot fashioned in the form of
a man", so that idolatry may not even by stealth be introduced. This
exposition of the eucharistic image doctrine is coupled with polemic
against the pseudonymous images of the iconophiles; these have nerther the sanction of biblical and patristic tradition nor - and this
seemsto be the crucial point - have they been consecrated bv means
of a holy prayer to effect the passagefrom the sphere of the profane
to that of the holy; instead, the ftoros concludes, the so-called icons
13For details see Gero, BI, vol. 2, pp. 45 ff, l0l ff.
14See S. Gero, "The Eucharistic Doctrine
of the Byzntine Iconoclasts and lts
Sources," BZ 68 (1975) 4 ff; M. Gesteira carz. La Eucar-istia, dimagen de Cristo?
Ante el 12.o Centenario del Concilio 2.o de Nicea," Revista espafrolade teotogte 4j
(1987).281 ff, esp. 292 ff; J.N. Prs, "La cne est-elle la Vrai icne du Chrisr? (Aux
origines du dogme eucharistique)," Eladas thologiques et rcligieuses 63 (1988) 529 ff.
For a study of the issues involved plced in a broader "history of ideas', context see S.
Michalski, "Bild, Spiegelbild, Figura, Representtio. Ikonittsbegriffe im Spannungsfeld zwischen Bilderfrage und Abendmahlskontroverse," AHC 20 (1988) 458 ff, esp.
463 11.
ls See S. Gero, "The Tme Image of
Christ Eusebius'Irtter
to Constanti Reconsidered," JTS, n.s. 32(1981), p. 467t Chr. Schnborn, Die Chstus-Ikone (Schaffhausen, 1984), pp. 67 ff; Ch. Murray, "Le pmblme de l'iconophobie et les premiers
sicles chrtiens," in F. Bcespflug / N. Lossky (eds.), Nr'cle 11, 7gZ-1987. Do ze sicles
d.'imagesreligieuses (Paris, 1987), pp. 44 ff. Cf. S. Gero, "Aggiornamento bibliografico,,
ir Kitzinger , Il cuho, p. lO9.
336
STEPHEN GERO
remain common and worthless, just as the painter made them. Here
we are confronted with the iconoclasts' mature criteria for discerning
a true holy image - it is validated by the authority of tradition, it is
of a non-anthropomorphic character, and it is properly consecrated,
in order to effect the descent and the indwelling of the Holy Spirit.
The doctrine of the eucharistic image, though not explicitly mentioned in the extant fragments of the second iconoclastic council in
8i5, did in all likehood retain currency throughout the whole period
and the formula "eirv (or runo) of His body" as applied to the
eucharist seems to have gained the status of an iconoclastic shibboleth;r6 thus Theodore of Studios cites the iconoclastic statement that
Christ can be represented - but only in accordance with the words
"Do this in remembrance of me"; such an image is true and such a
depiction is sacred.rT
The eucharistic icon, despite all the safeguards, is of course still
an outwardly material image; as a complement to it a purely spiritual
doctrine, the so-called "ethical theory of images"tE is also at times
proffered. Rather than depicting the bodily traits of Christ or the
saints "in lifeless and speechlessicons" one should attempt to imitate
their conduct and thus form living images of their virtues. Normally,
the means of emulation is the perusal of ecclesiastically approved
writings; at times there seems to be a more direct, almost mystical
dimension to the formtion of the image of Christ in the soul,
through the sanctification of the Holy Spirit.'e The language used
here (pprp<,rot,
ytaopo)is very similar to that employed in connection with the eucharistic image, and is frequently conjoined with an
appeal to direct biblical polemic gainst material idolatry.
An austere spirituality does characterize at least one strand of
iconoclastic thought, and this at times manifests itself in a distste
for ecclesiastical decoration altogether. Thus some iconoclasts adduced a passage from John Chrysostom which questions the very
utility of the adornment of walls and vestments;20the appropriateness
t On this point see E. Morini, "Ancora sulla Vita di s. Giorgio di Amastride. Note
su un recente contributo," Studi e icerche sull'oiente cisti(mo 2 (1979) 143 ff, esp.
t47.
r7 Pc 99, 940A.
13See M.V. Anastos, "The Ethicl Theory of lmages Formulated by the Iconoclasts
in 754 and 814," DOP 8 (1954)151 ffand Gero,Bl, vol.2, pp. 106ff.
r eP c 9 9 , 3 3 6 8 .
20Te*t .'o. 27 in Thmmet, Bilderlehre(p.293).
337
338
srEpHEN
GERo
dence for the cross as monumental church decoration in the iconoclastic period:28for instance the extant mosaic cross in the bema of
the church of Hagia Eirene in Constantinople, which should be dated
after the earthquake of 740;2ethe original cross in Hagia Sophia in
Thessalonica, still recognizable behind the present (eleventh-century?) image of the Virgin;30the second, "cruciform" stage in the apse
decoration in the church of the Dormition in Nicaea.3r Literary evrdence provides welcome confirmation of this point. The previouslynoted iconoclastic version of the Nilus text sanctioning a single cross
as ecclesiastical decoration was arguably regarded as having a prescriptive force;32thus according to a recently-published, previously
unknown early hagiographical text Constantine V replaced the rmage
of the Virgin in the apse of the Chalkoprateia church with a plain
cross.33Iconophile polemic admitted, however reluctantly, that the
iconoclasts held the sign of the cross in respect, though with the
qualification that the heretics did not hesitate to destrov the cross
eve[t ("La destruction de I'icne du Chrisr de la Chalc par Lon III: propagande ou
ralil? Byz 60 ( ! 990)445 m quitc unconvincing.
28See in general R. Cormack, "The Arts
during the Age of Iconoclasm.. in A.
Bryer / J. Hejn, lconoclasra (Birmingham, 197?),pp. 35 ff.
29 See W.S. George, The Church
of Saiftt Eirene at Constantinople (London, l9t2),
pp. 48 ff and U. Peschlow, Die fterzenkirchein Istambul. lIfttersuchunlen zur Architekp. 22.
ftil (Tiibingen, 197'1).
30For detils see M. K alliga, Die Hagio
Sophia ton Thessalonike(Wrzburg, 1935),
pp. 59 ff; R. Cormack, "The Apse Mosaics of S. Sophia at Thessaloniki,', eX,tiovr{q
Xprmrcvrxi Apxoro),oltxg'Eroirg, ser.4, vol. 10 (1980-81)112 ff, esp. 117; O.
Demus, 'Zur Datierung der Apsismosaiken der Hagia Sophi in Thessalonike,,,in O.
Feld / U. Peschlow,Studien zur sptitantiken und byzantinischenl<ur1stFr;edrtchWilhelm
Deichnanh Eewidfter, pt. 2 (Bonn, 1986), pp. 181 ff.
3r See Kitzinger, 1l cuho, pp. 137 11^d p.A. Under.wood,"The
Evidence ot Resto,
rations in the Sanctuary Mosaics of the Dormition at Nicaea," DOp 13 (1959) 235 ff.
The cross replaced a standing Virgin with the Child, which may even date, as several
recent studies confirm, from the early eighth century; see Ch. Barber, "The Koimesis
Church, Nicaea. The limits of representation on the eve of Iconoclasm," JB 41
( 1991)45-6.
32lncidentally, there is evidence for
curious advocacy, in a ninth-century East
Syrin miueu, of like strict "rationing" of cruciform church decoration, which was
arguably influenced by this type of Byzantine iconoclastic thinking; for details see S.
Gero, "The Legend of the Monk Bahr, the Cult of the Cross and Iconoclasm,', in la
Syie de By.ance I'Islam, VIP - VIIIe siles (Damascus, 1992), pp. 47 ff, esp. pp. 56-7.
33BHG t075e; ed. W. Lackner, "Ein byzantinisches
Marienmirlel,,, Buqwrv{ill,
2 (1985) 851, lines 27 ff;see also Gero, "Iconoclastic Movement", p. 100, note 15.
ICONOCLSTS?
339
340
STEPHEN GERO
341,
STEPHEN GERO
my mind, is the assertion sometimes made in modern scholarly literature,4sthat purely secular scenes involving the emperor, in particular hippodrome races, were commissioned for churches; a wellknown text from the Vita Stephani Junlons, routinely adduced in this
context,aeonly attests the iconoclasts' preference or care for such representations but does not necessarily refer to ecclesiastical ornament
proper. Two late, twelfth-century chronicles say that Constantine V
substituted hippodrome and hunting scenes for the holy images in
churches,sobut this rests, I think on the incorrect interpretation of
the earlier material foom the Vita Stephani- In any case the imperial
portraits by themselves did not belong to the category of consecrated
holy images.5'
As their formulation of the eucharistic image doctrine shows, the
iconoclasts had a very keen sense of the radical distinction between
the sacred and the profane. They had in pafticular precise conception of churches as holy places, and, as Nicephorus reports, they articulated the reason for this sanctity in the following way: churches
are holy because of the sacrifices which are performed there (a reference of course to the eucharistic liturgy) and, perhaps even more
significantly, because of the prayers and invocations pronounced at
the time of their foundation.s2It is thus entirely appropriatethat, for
instance, the inscriptions in the bema arch surrounding the monumental apse cross in Hagia Eirene should emphasize the sanctity of
the house of God so erected, using biblical quotations, which have a
clear affinity to the liturgical formulas for the dedication of
churches.sl
m Kreuz. Ein Beitrag zur Polemik Humberts von Silva Candida," in Eikon uncl Logos. Beitrgezur Erforschung by4antinischerK hurtrad.itionen, vol. 2 (Halle, 1981), p.
329. The combination of cross ard imperial effigy is of course standard in the nu,
mismalic iconography of this and the immediately preceding periods (see M. Restle,
Kunst und byaantitlische Mnzpriigung ron Justinian I. bi-szum Biaerstreit (Athes,
1964),pp. 101 ft).
aBIn particular Grabar, L'iconoclasme,p. 181. Cf. Gero, BI, vol. 2, pp. I 11 ft
4e PG 100, lll3A = ed. M.,Fr. Auzpy, I4 vte d'Etienne le Jeune par
Etienne b
Dincre(Aldershot,1997),p. l21,lines 16 ff.
s0 Constantine Manasses,Compendium chronicum, PG 127, 383A; Michael Glycas,
Annales,PG 158,528CD.Seealso Gero,BI, vol.2, p. 117.
sr Thus it hardly occsions surprise thaT the holos of the iconoclastic council
of
754 does not mention images of the emperors.
52PG 1o0,4'17c.
-'
See George, Srirt Eireae, pp. 50 t.
343
Stephen Gero