23mm

art and material culture in medieval and renaissance europe – 1 amce

1

According to legend, the Mandylion was an image of Christ’s face imprinted

Andrea Nicolotti
FROM THE MANDYLION OF EDESSA TO THE SHROUD OF TURIN
on a towel, kept in Edessa. This acheiopoieton image (“not made by human
hands”) disappeared in the eighteenth century. The first records of another
acheiropoieton relic appeared in mid-fourteenth century France: a long
linen bearing the image of Jesus’ corpse, known nowadays as the Holy
Shroud of Turin. Some believe the Mandylion and the Shroud to be the
same object, first kept in Edessa, later translated to Constantinople, France
and Italy. Andrea Nicolotti traces back the legend of the Edessean image in
history and art, focusing especially on elements that could prove its identity
with the Shroud, concluding that the Mandylion and the Shroud are two
distinct objects.

Andrea Nicolotti, Ph.D. (2005), University of Turin, is Research Fellow

at the Department of Historical Studies. He has published many studies
on history of Christianity, including Esorcismo cristiano e possessione

From the Mandylion of

diabolica (Brepols, 2011) and I Templari e la Sindone (Salerno, 2011).

Edessa to the Shroud

of Turin
The Metamorphosis and
Manipulation of a Legend

Andrea Nicolotti

ISBN 978-90-04-26919-4

BRILL.COM
ISSN: 2212-4187
ii

Art and Material Culture in

Medieval and Renaissance Europe

Edited by

Sarah Blick
Laura D. Gelfand

VOLUME 1

The titles published in this series are listed at brill.com/amce

 iii

From the Mandylion of Edessa

to the Shroud of Turin
The Metamorphosis and Manipulation of a Legend

By

Andrea Nicolotti

LEIDEN | BOSTON
 iv

Cover illustration: Lluís Borrassà, Retaule d’advocació franciscana. © Museu Episcopal de Vic, Spain.
Photo: Josep Giribet.

Brill and the author have made all reasonable effforts to trace all rights holders to any copyrighted
material used in this work. In cases where these effforts have not been successful the publisher welcomes
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Work translated by Hiara Olivera.

Editing and additional revisions by Sarah Blick and Laura Gelfand.

Originally published in 2011 in Italian by Edizioni dell’Orso:

Dal Mandylion di Edessa alla Sindone di Torino. Metamorfosi di una leggenda. (ISBN: 978-88-6274-307-5)

Library of Congress Cataloging-in-Publication Data

Nicolotti, Andrea.
[Dal Mandylion di Edessa alla Sindone di Torino. English]
From the Mandylion of Edessa to the Shroud of Turin : the metamorphosis and manipulation of
a legend / by Andrea Nicolotti ; edited by Sarah Blick and Laura D. Gelfand.
pages cm. -- (Art and material culture in medieval and Renaissance Europe, ISSN 2212-4187 ;
VOLUME 1)
ISBN 978-90-04-26919-4 (hardback : alk. paper) -- ISBN 978-90-04-27852-3 (e-book) 1. Holy Face of
Edessa. 2. Holy Shroud. 3. Jesus Christ--Relics. I. Title.

BT587.M3N5313 2014
232.9’66--dc23

2014023664

This publication has been typeset in the multilingual ‘Brill’ typeface. With over 5,100 characters covering
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issn 2212-4187
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 v

To Gian Marco

∵
Contents Contents vii

Contents

Acknowledgements ix
List of Illustrations xi

1 Introduction 1

2 Origins and Traditions 7

King Abgar and the Origins of the Legend 7
The Apparition of the Image in Edessa 9
The Development of Traditions about the Image 12
The Siege of Edessa 14
A Later Genesis? 17
An Older Genesis? 18
Silence in Syria and Traditions in Armenia 22
The Iconoclastic Era 26

3 Shifting Perspectives? 29
Acts of Thaddaeus 29
The Term tetrádiplon and the Reliquary of the Image 34
The Question of the Folds 39
The Letter of the Three Patriarchs and Jesus’ Height 47

4 The Translation of the Image of Edessa 53

Gregory Referendarius and the Translation of the Image 53
The Narratio de Imagine Edessena 66
The Keramion 72
The Edessean Cult of the Image 77
The Synaxarium 80
The Liturgical Odes 84

5 The Mandylion in Constantinople 89

The Name “Mandylion” 89
Persistence of Converging and Diffferent Traditions 91
An Elusive Vision 96
The Preservation of the Mandylion in Byzantium 99
The Revolt of the Palace 106
 viii Contents

Robert de Clari 109
Latin Sermon 112

6 An Overview of Iconography 120
The Holy Face of Lucca 120
Orderic Vitalis 126
Iconography of the Mandylion 128
Flowers or Holes? 148
Miniatures of the Mandylion 152
The Georgian Icon of Ancha 159
The Madrid’s Skylitzes 162
A Russian Icon 170
Byzantine Coins 173
Two Copies of the Mandylion of Edessa 182

The End 188
The Sainte-Chapelle in Paris and the Disappearance of the
 Mandylion 188
Conclusions 202

Index of Names 205

Contents
Contents vii
Contents vii
Acknowledgements ix
Acknowledgements ix
List of illustrations xi
List of Illustrations xi
Chapter 1 1
Introduction 1
Chapter 2 7
Origins and Traditions 7
King Abgar and the Origins of the Legend 7
The Apparition of the Image in Edessa 9
The Development of Traditions about the Image 12
The Siege of Edessa 14
A Later Genesis? 17
An Older Genesis? 18
Silence in Syria and Traditions in Armenia 22
The Iconoclastic Era 26
Chapter 3 29
Shifting Perspectives? 29
Acts of Thaddaeus 29
The Term tetrádiplon and the Reliquary of the Image 34
The Question of the Folds 39
The Letter of the Three Patriarchs and Jesus’ Height 47
Chapter 4 53
The Translation of the Image of Edessa 53
Gregory Referendarius and the Translation of the Image 53
The Narratio de imagine Edessena 66
The Keramion 72
The Edessean Cult of the Image 77
The Synaxarium 80
The Liturgical Odes 84
Chapter 5 89
The Mandylion in Constantinople 89
The Name “Mandylion” 89
Persistence of Converging and Diffferent Traditions 91
An Elusive Vision 96
The Preservation of the Mandylion in Byzantium 99
The Revolt of the Palace 106
Robert de Clari 109
Latin Sermon 112
Chapter 6 120
An Overview of Iconography 120
The Holy Face of Lucca 120
Orderic Vitalis 126
Iconography of the Mandylion 128
Flowers or Holes? 149
Miniatures of the Mandylion 153
The Georgian Icon of Ancha 160
The Madrid’s Skylitzes 162
A Russian Icon 170
Byzantine Coins 173
Two Copies of the Mandylion of Edessa 182
Chapter 7 188
The End 188
The Sainte-Chapelle in Paris and the Disappearance of the Mandylion 188
Conclusions 202
Index of Names 205
Acknowledgements
Acknowledgements ix

Acknowledgements

Between April 10th and May 23. 2010, the city of Turin witnessed the passage of
more than two million people who came on pilgrimage to the exhibition of the
Holy Shroud.1 At the same time, between the 18th and the 20th of May, an in-
ternational conference was held at the University of Turin, called Sacred Im-
prints and “Objects not Made by Human Hands” in Religions, organized by the
University’s Center of Religious Sciences. I was involved in the organization of
the conference and because I had been researching the Shroud of Turin since
2009, I was invited to lecture on the relationship between the Shroud and the
so-called “Mandylion of Edessa.”2 This was an opportunity to focus on other
aspects of the history of the Turinese relic, namely, the invisible ancient writ-
ings identifijied on the sheet,3 the alleged presence of the Shroud in the city of
Constantinople – claimed by the crusader Robert de Clari4 – and, most re-
cently, the historiographical theories regarding the Shroud’s supposed journey
from Constantinople to fourteenth-century France.5 This book – a signifijicant
expansion of the topics covered at the conference – is therefore the fourth part
of a series of studies about a millennium of alleged history of the Shroud of
Turin covering the fijifth through the fourteenth centuries.
The parallel study of the two acheiropoieta images led me to review the
entire dossier of sources referring to the Mandylion of Edessa and its icono-
graphic tradition; many testimonies are gathered here in the original texts –
Greek, Latin, Arabic, Armenian and Syriac, some of them unpublished before
– and translated with strict fijidelity to the text. Readers should note that I have
chosen to sacrifijice the smoothness and elegance of English for the sake of

1 The volume Icona del Sabato Santo. Ricordi dell’ostensione della Sindone, Cantalupa, Efffatà,
2011, was published to commemorate the exhibition of the Shroud in 2010.
2 A. Nicolotti, “Forme e vicende del Mandilio di Edessa secondo alcune moderne interpretazio-
ni,” in A. Monaci Castagno (ed.), Sacre impronte e oggetti «non fatti da mano d’uomo» nelle
religioni. Atti del Convegno Internazionale – Torino, 18–20 maggio 2010, Alessandria, Edizioni
dell’Orso, 2011, pp. 279–307. The entire volume of the proceedings of the Congress can be
downloaded for free from the website www.unito.it/csr, or from Google Books.
3 A. Nicolotti, “I cavalieri Templari, la Sindone di Torino e le sue presunte iscrizioni,” Humanitas
65/2 (2010), pp. 328–339; Id., “La leggenda delle scritte sulla Sindone,” MicroMega 4 (2010), pp.
67–79.
4 A. Nicolotti, “Una reliquia costantinopolitana dei panni sepolcrali di Gesù secondo la Cronaca
del crociato Robert de Clari,” Medioevo greco 11 (2011), pp. 151–196.
5 A. Nicolotti, I Templari e la Sindone. Storia di un falso, Rome, Salerno, 2011.
x Acknowledgements

faithfulness to the original texts.6 Thus, I have provided the reader with an up-
dated and comprehensive presentation of the historical and legendary events
of the Edessean image, with particular attention to its alleged contacts with
the Turinese relic.
This book was published in 2011 in Italian, in the Collana di studi del Centro
di scienze religiose dell'Università di Torino. The original Italian edition was well
received in academic circles,7 so I have not made any substantial changes to
the English edition. However, I have taken the opportunity to correct some
minor mistakes,8 and to make some adjustments as well as several additions,
updates, and adaptations for English-speaking readers. This volume, therefore,
can be considered a revised and augmented edition.
I thank Prof. Adele Monaci and all the Fellows, colleagues and friends of the
Department of Historical Studies of the University of Turin, who work at the
Center of Religious Sciences and at the Erik Peterson Library. I would like to
express my gratitude to my colleagues and friends Roberto Alciati (Torino) and
Luciano Bossina (Padova), and to Livio Cavallo for help with some image pro-
cessing. I also thank the editors of this series, who have given me the opportu-
nity to publish an English translation of the book, and Edizioni Dell'Orso,
which kindly granted free translation rights.

6 All translations from Greek and Latin are mine. Those from Arabic and Syriac have been re-
vised and sometimes entirely done by Alessandro Mengozzi. Anna Sirinian translated all the
Armenian texts.
7 V. Kontouma, in Revue des études byzantines 70 (2012), pp. 308–309; V. Poggi, in Orientalia
christiana periodica 78/1 (2012), pp. 239–240; V. Polidori, in Medioevo greco 12 (2012), pp. 375–
376; A. Rossi, in Vetera Christianorum 48 (2011), pp. 391–392; P. George, in Revue d'histoire ec-
clésiastique 107 (2012), pp. 673–674; K. Toomaspoeg, in Rivista di storia del cristianesimo 10/2
(2013), pp. 508–511; G. Aragione, in Revue d'Histoire et de Philosophie Religieuses 93 (2013),
p. 568; A. N. Palmer, in The Catholic Historical Review 100/2 (2014), pp. 319-320. This book of
mine, along with the one entitled I Templari e la Sindone, had deserved the attention of
L. Canetti – who published his deep reflections on the issue in “Dai Templari a Bisanzio o la
falsa preistoria della Sindone di Torino,” in G. Vespignani (ed.), Polidoro. Studi offferti ad Antonio
Carile, Spoleto, Fondazione CISAM, 2013, pp. 827–847 – and of F. Pieri, “La Sindone fra nuove
e antiche leggende,” Rivista di storia e letteratura religiosa 48 (2012), pp. 167–178.
8 An errata corrige of the Italian version can be found in my personal webpage at www.acade-
mia.edu.
List Of Illustrations xi
List of illustrations
List of Illustrations

Figure caption
1 The Shroud folded as a tetrádiplon 35
2 The face of the man of the Shroud (color contrast has been digitally
enhanced) 37
3 Alleged folding creases of the Shroud 40
4 Maiorina of Vetranio featuring two Roman labarum, Sisak, Croatia 41
5 Alleged traces of the folding of the Shroud, according to John Jack-
son 42
6 Surface of the Shroud 43
8 Walls of the Partian palace of Hatra, Turkey (third century) 75
7 A head of Medusa, Sagalassos, Turkey, Antonine Nymphaeum (161–
180 ce) 75
9 A representation of the Edessean niche according to Ian Wilson 76
10 The Holy Face of Lucca, St. Martin’s Cathedral 121
11 Fragment of an Edessean mosaic, Şanlıurfa Museum (sixth century)  129
12 Face of Christ. Telovani, Georgia, Church of the Holy Cross (from the turn
of the eighth century and the beginnings of the ninth ce) 129
13 King Abgar with the Edessean image, detail. Dayr al-Suryân, Egypt (tenth
century ce) 130
14 King Abgar. Detail from a diptych. Monastery of St. Catherine on Mount
Sinai, Egypt (tenth century ce) 131
15 Mandylion. Lagoudera, Cyprus, Church of the Panagia tou Arakou (1192
ce) 133
16 Mandylion. Kato Lefkara, Cyprus, Church of Archangel Michael (end of
twelfth century ce) 133
17 Mandylion. Pskov, Russia, Transfijiguration Church of the Mirozh Monas-
tery (c. 1140 ce) 134
18 Precious linen textile in the Museo Sacro Vaticano, inv. 1256 (eighth-tenth
centuries ce) 135
20 Mandylion. Spas-Nereditsa, Russia, Church of the Savior (1199 ce) 136
21 Pattern of the folding of the Shroud and distribution of the nails that
fijixed it to the board, according to Ian Wilson (1978) 137
22 Lamentation over the Dead Christ. Gorno Nerezi, Macedonia, Church of
St. Panteleimon (1164 ce) 138
23 Last Supper fresco. Göreme, Turkey, Karanlık kilise (eleventh century
ce) 138
xii List Of Illustrations

24 Mandylion and Keramion. Codex of John Climacus’ Scala Paradisi,

Vatican Library, codex Ross. 251, f. 12v (eleventh-early twelfth century
ce) 139
25 Statue of Uthal, king of Hatra (from Temple III). Mosul Museum, Iraq
(second century ce) 141
26 Cosmas Indicopleustes, pattern of the universe. Monastery of St.
Catherine on Mount Sinai, Egypt, codex Sin. gr. 1186, f. 69r. (eleventh
century ce) 143
27 Cosmas Indicopleustes, Heavens with enthroned Christ. Vatican Library,
codex Vat. gr. 699, f. 89r (ninth century ce) 144
28 Cosmas Indicopleustes, the curtains of the Mosaic Tabernacle. Florence,
Italy, Biblioteca Medicea Laurenziana, cod. Laur. Med. Pl. 9.28, f. 109r
(eleventh century ce) 144
29 Sainte Face, Laon Cathedral, France (fijirst half of the thirteenth century
ce) 145
30 Apse of Hagia Sophia, Istanbul, Turkey (between 867 and 1356 ce), in an
engraving by Guillaume Grelot, Relation nouvelle d’un voyage de
Constantinople, Paris, Rocolet, 1680, p. 148 147
31 Apse of Hagia Sophia, Istanbul, Turkey (between 867 and 1356 ce) 147
32 Apse of Hagia Sophia, Istanbul, Turkey (between 867 and 1356 ce), in an
engraving by Cornelius Loos (1710 ce) 148
33 Burnt holes on the Shroud 149
34 Mandylion. Göreme, Turkey, Saklı kilise (eleventh century ce) 150
35 Mandylion. Göreme, Turkey, Karanlık kilise (eleventh century ce) 150
36 Alleged reliquary of the Shroud (reconstruction by Mario Moroni) 152
37 Mandylion. Alaverdi Tetraevangelion, Tbilisi, Georgia, National Centre of
Manuscripts, ms. A484, f. 320v (1054 ce) 153
38 Christ Writing Letter. Alaverdi Tetraevangelion, Tbilisi, Georgia, National
Centre of Manuscripts, ms. A484, f. 318r (1054 ce) 154
39 Ananias with the Mandylion and Abgar 155
40 Ananias with the Mandylion. Amulet-roll of New York, U.S.A., Pierpont
Morgan Library, cod. M499, section 12 (1374 ce) 156
41 Triumph of the Mandylion. Lobkov’s Prologue, Moscow, Russia, State
Historical Museum, cod. Chludov 187, f. 1 (1282 ce) 157
43 Miniature featuring the Mandylion being retrieved from a well. Paris,
Bibliothèque Nationale de France, cod. Par. Lat. 2688, f. 82r (c. 1270
ce) 158
42 Mandylion. Manuscript of Michael Glycas’ Chronicle, Venice, Italy,
Biblioteca Nazionale Marciana, cod. Marc. gr. Z402, f. 208r (1289 ce) 158
44 Miniature featuring Abgar receiving the Mandylion. Paris, Bibliothèque
Nationale de France, cod. Par. fr. 2810, fol. 230r (1410–1412 ce) 159
List Of Illustrations xiii

45 Painting by Lluís Borrassà, Abgar receives the Mandylion and the letter
from Jesus. Retaule d’advocació franciscana, Museu Episcopal de Vic,
Spain (1414–1415 ce) 160
46 Anchiskhati, detail. Tbilisi, Georgia, Shalva Amiranashvili Museum of
Fine Arts, inv. Tb331 (sixth-seventh century ce) 161
47 Madrid Skylitzes, reception of the Mandylion. Madrid, Spain, Biblioteca
Nacional, cod. Vitr/26/2, f. 131r (late eleventh century ce) 163
48 Madrid Skylitzes, Constantine Phagitzes receives and delivers the relics.
Madrid, Spain, Biblioteca Nacional, cod. Vitr/26/2, f. 207v (late eleventh
century ce) 165
49 Madrid Skylitzes, translation of Jesus’ epistle. Madrid, Spain, Biblioteca
Nacional, cod. Vitr/26/2, f. 205r (late eleventh century ce) 166
50 Madrid Skylitzes, procession to the Blachernae carrying the relics 169
51 Stefan Arefʾev, Savior acheiropoieton and “Weep not for me, oh
mother” 171
52 Moscow School, Savior acheiropoieton and “Weep not for me, oh
mother” 172
53 Popov Petr Ivanov Kostromitin, Icon of the Savior acheiropoieton with
scenes of the cycle of Abgar 174
54 Solidus of Justinian II (fijirst reign), Constantinople (692–695 ce) 176
55 Icon of the Christ Pantokrator, Monastery of St. Catherine on Mount
Sinai, Egypt (sixth century ce) 177
56 Solidus of Basil I, Constantinople (868–879 ce) 178
57 Copy of the face of Zeus of Olympia 180
58 Solidus of Justinian II (second reign), Constantinople (705–711 ce) 181
59 Mandylion of Genoa, detail. San Bartolomeo degli Armeni, Genoa, Italy
(second half of the thirteenth century ce) 183
60 Mandylion of Genoa, detail of the frame. San Bartolomeo degli Armeni,
Genoa, Italy (second half of the thirteenth century ce) 184
61 Mandylion of Rome. Vatican City, Pontifijical Sacristy (second half of the
thirteenth century ce) 185
62 Miniature of Giovanni Todeschino, Book of Hours of the Sainte-Chapelle
of Paris, f. 137v, detail 95
63 Grande chasse of the Sainte-Chapelle, engraving dating from 1649 197
64 Sainte-Chapelle of Paris, France. Upper chapel, apse 199
65 Sainte-Chapelle of Paris, France. Grande Chasse, engraving of Sauveur-
Jérôme Morand, Histoire de la Ste-Chapelle Royale du Palais, Paris, Clousier
– Prault, 1790, p. 40 200
66 Sainte-Chapelle of Paris, France. Detail of the Grande Chasse, engraving
of Sauveur-Jérôme Morand, Histoire de la Ste-Chapelle Royale du Palais,
cit., ibidem 201
Introduction 1

Chapter 1

Introduction

A face alone, as it was that of Abgar and of the Veronica, should not be
called so absolutely image of Christ […] inasmuch as the head of a man is
not the man, so the image of a head or of a face should not be called abso-
lutely and straightforwardly the image of a man.1

Until the last two decades of the last century there was a substantial agree-
ment on what was the acheiropoieton image (that is, the image “not made by
[human] hands”) of the Christ of Edessa; on its history, its characteristics and,
to some extent, its fate.2 One of the legends about this image – the most

1 Agafffijino Solaro de Moretta, Sindone evangelica, historica e theologica, Turin, Cavalleris,

1627, p. 79: “Un volto solo, qual era quello di Abagaro e della Veronica, non si dovria dire
così assolutamente imagine di Cristo […] perché sì come testa d’un’huomo non è huomo,
così l’imagine della testa ò del volto non si deve dire assoluta & semplicemente imagine
d’huomo.”
2 These are the works that I deem essential: R.A. Lipsius, Die edessenische Abgarsage kri-
tisch untersucht, Braunschweig, Schwetschke, 1880, pp. 52–62; L.J. Tixeront, Les origines de
l’Église d’Édesse et la légende d’Abgar, Paris, Maisonneuve, 1888, pp. 20–159; E. von Dob-
schütz, Christusbilder. Untersuchungen zur christlichen Legende, Leipzig, Hinrichs, 1899,
pp. 102–196; H. Leclercq, “Abgar,” in Id. – F. Cabrol, Dictionnaire d’archéologie chrétienne et
de liturgie, vol. 1, Paris, Letouzey et Ané, 1924, coll. 87–97; S. Runciman, “Some Remarks on
the Image of Edessa,” Cambridge Historical Journal 3/3 (1931), pp. 238–252; C. Bertelli, “Sto-
ria e vicende dell’immagine edessena,” Paragone. Rivista mensile di arte fijigurativa n.s. 37
(1968), pp. 3–33; A. Cameron, “The History of the Image of Edessa: The Telling of a Story,”
Harvard Ukrainian Studies 7 (1983), pp. 80–94; Ead., “The Mandylion and Byzantine Icon-
oclasm,” in H.L. Kessler – G. Wolf (eds.), The Holy Face and the Paradox of Representation,
Bologna, Nuova Alfa, 1998, pp. 33–54; E.N. Meshherskaja, Легенда об Авгаре, раннеси-
рийский литературный памятик, Moscow, Nauka, 1984; H. Belting, Likeness and Pres-
ence. A History of the Image before the Era of Art, Chicago, University of Chicago Press,
1994, pp. 208–224; H.L. Kessler, “Il mandylion,” in G. Morello – G. Wolf (eds.), Il volto di
Cristo, Milan, Electa, 2000, pp. 67–76; E. Fernández González, “Del santo Mandilyon a la
Verónica: sobre la vera icona de Cristo en la edad media,” in M.L. Melero Moneo (ed.),
Imágenes y promotores en el arte medieval: miscelánea Joaquín Yarza Luaces, Barcelona,
Universidat Autònoma de Barcelona, 2001, pp. 353–371; A.M. Lidov, “Святой Мандилион.
История реликвии,” in L. Evseeva – A.M. Lidov – N.N. Chugreeva (eds.), Спас Нерукотво-
рный в русской иконе, Moscow, Moskovskie uchebniki i kartolitografijija, 2005, pp. 12–39;
P. Hetherington, “The Image of Edessa: Some Notes on its Later Fortunes,” in E.M. Jefffreys
(ed.), Byzantine Style, Religion and Civilization. In Honour of Sir Steven Runciman,

© koninklijke brill nv, leiden, 2014 | doi 10.1163/9789004278523_002

2 Chapter 1

widely known, which in some respects overcame that of another acheiropoi-

eton image, so-called “of Camuliana”3 – states that, fijirst in Edessa and later in
Constantinople a cloth was preserved and venerated for a long time. Jesus
wiped his face with this cloth, miraculously imprinting the image of his own
face on it. All traces of the alleged original of this image have been long lost,
but it is still known to the Christian East of Byzantine tradition thanks to many
later reproductions. A liturgical commemoration takes place on August 16 ev-
ery year, in memory of the cloth’s translation from Edessa to Constantinople in
the year 944.
The situation changed in 1978 when the British writer Ian Wilson, a prolifijic
author with a tendency to investigate “mysterious” issues,4 published a book
that, among other things, discussed the Edessean image and turned out to be

Cambridge, Cambridge University Press, 2006, pp. 192–205; M. Illert, Die Abgarlegende.
Das Christusbild von Edessa, Turnhout, Brepols, 2007; A.N. Palmer, “The Logos of the Man-
dylion: Folktale, or Sacred Narrative?” in L. Greisiger – C. Rammelt – J. Tubach (eds.),
Edessa in hellenistisch-römischer Zeit, Beirut, Orient-Institut, 2009, pp. 117–208; S. Ionescu
Berechet, “Τὸ ἅγιον μανδήλιον: istoria unei tradiţii,” Studii Teologice 2 (2010), pp. 109–185
(I do not agree with all the conclusions); E. Fogliadini, Il volto di Cristo: gli acheropiti del
Salvatore nella tradizione dell’oriente cristiano, Milan, Jaca Book, 2011. About the latter,
including general observations on the relation between history and theology of the sacred
image, see A. Nicolotti, “Storia, leggenda e teologia delle immagini non fatte da mano
d’uomo: osservazioni metodologiche in margine ad una recente pubblicazione,” Rivista di
storia del cristianesimo 11/1 (2014), pp. 189–202, and E. Brunet, “Alle radici dell’immagine
cristiana. Considerazioni sulla supposta antinomia tra arte sacra orientale e occidentale,”
Marcianum 9 (2013), pp. 139–165.
3 Cf. E. von Dobschütz, Christusbilder, cit., pp. 40–60. Camuliana or Camulia was a town in
Cappadocia, located northwest of Caesarea, today in Turkey. The oldest story about this
image is that of the Pseudo-Zachariah of Mytilene, Historia ecclesiastica, 12,4; translation
in F.J. Hamilton – E.W. Brooks, The Syriac Chronicle Known as that of Zachariah of Mity-
lene, London, Methuen, 1899, pp. 320–321.
4 This is how the author introduces himself in his last book: “Ian Wilson is a prolifijic, inter-
nationally published author specialising in historical and religious mysteries. Born in
south London, he graduated in Modern History with honours, from Magdalen College,
Oxford University, in 1963.” (I. Wilson, The Shroud. The 2000-Year-Old Mystery Solved, Lon-
don, Bantam, 2010, p. 370). An incomplete list of his publications: Mind out of Time? Rein-
carnation Claims Investigated, 1981; The Exodus Enigma, 1985; Worlds Beyond: From the
Files of the Society for Psychical Research, 1986; Undiscovered: The Fascinating World of
Undiscovered Places, 1987; The Bleeding Mind: An Investigation into the Mysterious Phe-
nomenon of Stigmata, 1988; The After Death Experience: The Physics of the Non-Physical,
1989; Superself: The Hidden Powers Within Us, 1989; The Columbus Myth: Did Men of Bristol
Reach America Before Columbus?, 1992; In Search of Ghosts, 1996; The Bible is History, 2000;
Life after Death: The Evidence, 2001; Past Lives: Unlocking the Secrets of Our Ancestors, 2001;
Introduction 3

a popular success.5 It had the efffect of concentrating the attention of a large

audience on this lost relic, almost unknown to the West, and igniting a debate
that, up to this point, had been conducted exclusively by historians and ico-
nographers. Thirty years later, this debate continues to rage.
Wilson’s book primarily focused on the Shroud of Turin, analyzing it from
historical, exegetical, archaeological, medical and scientifijic points of view. Un-
like many other previous publications with similar themes and settings, it soon
became a point of reference for all those interested in the early history of the
Turinese relic due to two revolutionary interpretative hypotheses. The fijirst hy-
pothesis states that the Shroud arrived in the West through the mediation of
the Knights Templar, who secretly preserved it until the suppression of their
Order. I have already considered this issue elsewhere,6 so here I devote myself
to the examination of the second hypothesis, which states that the Shroud and
the Edessean acheiropoieton image were one and the same object.7
In the years after 1978, Wilson’s identifijication between the Shroud and the
portrait of Edessa received quite a bit of attention, especially from the press
and non-academic publishing houses. Some of the many authors who followed
this trend, all of them staunch supporters of the authenticity of the Shroud of
Turin, include: Pierluigi Baima Bollone, Daniel Rafffard de Brienne, Werner
Bulst, Massimo Centini, Karlheinz Dietz, Robert Drews, André-Marie Dubarle,
Barbara Frale, Maurus Green, Mark Guscin, Emanuela Marinelli, Heinrich
Pfeifffer, Ilaria Ramelli, Daniel Scavone, Maria Grazia Siliato, and Gino Zani-
notto. Important opposing voices have been raised too; expert scholars includ-
ing Steven Runciman, Averil Cameron, Sebastian Brock, Gerhard Wolf, Bernard
Flusin, Pierre du Bourguet and Ewa Kuryluk, have claimed that “the Edessean
image has nothing to do with the Turin Shroud,”8 thus rejecting what they

Before the Flood: The Biblical Flood as a Real Event and How it Changed the Course of Civili-
sation, 2001; Nostradamus: The Man Behind the Prophecies, 2003.
5 I. Wilson, The Turin Shroud, London, Gollancz, 1978, hastily translated: Id., Le Suaire de
Turin. Linceul du Christ?, Paris, Albin Michel, 1978. His theories were already well-known
in the sindonological fijield: for instance, Id., The Shroud’s History before the 14th Century, in
K. Stevenson (ed.), Proceedings of the 1977 U.S. Conference of Research on the Shroud of
Turin, New York, Holy Shroud Guild, 1977, pp. 31–49.
6 A. Nicolotti, I Templari e la Sindone. Storia di un falso, Rome, Salerno, 2011 (on the history
of the relic between the thirteenth and fourteenth centuries).
7 Theodora Bates Cogswell seems to have had the same idea in the 1930s. Her unpublished
lectures are kept in the Atlanta International Center for the Continuing Study of the Shroud
of Turin.
8 A. Cameron, “The Mandylion and Byzantine Iconoclasm,” cit., p. 33, note 3. Wilson
answered to this article by Averil Cameron, concluding: “Perhaps there will be a day,
4 Chapter 1

deem to be an “improbable theory” supported by “very unsatisfactory” evi-

dence.9 Also some representatives of the authenticist trend of the Shroud ex-
perts, it must be said, have adopted quite a skeptical or radically opposite view
based on the examination of the sources.10 Some have spoken of “inferences

maybe as a result of radiocarbon dating, when the Shroud will be proved to be a four-
teenth century forgery. If that comes, then I will gracefully concede that Professor Cam-
eron was right all the time.” In 1988, a radiocarbon dating test was performed, and three
laboratories concurred with the dates obtained; the tested samples dated from the Middle
Ages, between the years 1260 and 1390. Wilson, however, did not change his mind (“The
Shroud and the Mandylion. A Reply to Professor Averil Cameron,” in W. Meacham [ed.],
Turin Shroud – Image of Christ? Proceedings of a Symposium Held in Hong Kong, Hong
Kong, Cosmos Printing, 1987, p. 26).
9 I quote from S. Brock’s review of I. Ramelli’s “Atti di Mar Mari,” Brescia, Paideia, 2008, in
Ancient Narrative 7 (2009), p. 126; Id., “Transformations of the Edessa Portrait of Christ,”
Journal of Assyrian Academic Studies 18/1 (2004), p. 56. See also G. Wolf, Schleier und Spie-
gel, Schleier und Spiegel. Traditionen des Christusbildes und die Bildkonzepte der Renais-
sance, München, Fink, 2002, p. 29; P. du Bourguet, review of A.M. Dubarle, “Histoire
ancienne du Linceul de Turin,” Paris, OEIL, 1985, in Études 365 (1986), pp. 138–139. Accord-
ing to Ewa Kuryluk “Wilson wants so badly to prove that the Turin shroud is the burial
cloth of Christ that he jumps to many unjustifijied conclusions” (Veronica and Her Cloth,
Cambridge, Blackwell, 1991, p. 225, note 3). Similar words are used by B. Flusin in his
review of A.M. Dubarle – H. Leynen, “Histoire ancienne du Linceul de Turin,” Guibert,
Paris, 1998, in Revue des études byzantines 58 (2000), p. 289: “The identity between the
shroud of Turin and the Mandylion is not at all proved. All the Byzantine documents
available lead, on the contrary, to deny it.” Sir Steven Runciman: “I cannot think it helps the
Shroud to force its identifijication with the Image” (in H.D. Sox, File on the Shroud, Seveno-
aks, Coronet, 1978, p. 55). Some publications dedicated to the iconography of Christ
record the sindonological hypothesis too, but point out that “its supporters do not provide
any documentary confijirmation” (N.I. Korneeva, Иконография Христа, Moscow, Junyj
hudozhnik, 2002, p. 5). Last but not least, Franco Cardini deems the identifijication
between the Mandylion and the Shroud inacceptable and “quite fijictional” (“La Sindone.
Note storiche,” Vita e pensiero 72 [1989], pp. 194–198).
10 For example E. Poulle, “Les sources de l’histoire du Linceul de Turin. Revue critique,”
Revue d’Histoire Ecclésiastique 104/3–4 (2009), pp. 747–782. Giulio Ricci has originally con-
sidered it “at least reasonable” to keep the “two objects quite distinct” (L’uomo della Sin-
done è Gesù, Milan, Cammino, 1985, p. 334), to then recover part of the argument saying
that the cloth of Edessa was not the Shroud but a copy of the sole face of the Shroud (Id.,
La Sindone contestata, difesa, spiegata, Rome, Emmaus, 1992, pp. 346–349). David Sox,
who was once General Secretary of the British Society for the Turin Shroud, is also against
Wilson’s thesis (File on the Shroud, cit., pp. 55–57). Some of the Turinese sindonologists
greeted Wilson’s hypothesis with skepticism: “They are all conjectures based on no pre-
cise evidence, that cannot even be presented as hypotheses because, to be such, they
should possess a scientifijic dimension that they lack, and that cannot be provided by the
Introduction 5

which do not take into account the principles that underlie the methodology
of history.”11 Sometimes, the negative judgment is expressed in harsh words: for
Alain Desreumaux, for example, the identifijication of the two relics “is only due
to the ignorance of the American Ian Wilson, and it was repeated with the
complacent lightness typical of some journalists.”12 Pier Angelo Gramaglia also
believes that the Shroud is a relic “irreconcilable with the cloth of Edessa,” de-
spite the opposition of certain “scandalous, pseudoscientifijic publications.”13
Historians are due to respond to the Shroud experts who accept the theory of
Wilson, claims Andrew Palmer, “not for any academic merit (they have none),
but for their widespread difffusion, which means that scholars who aspire to
communicate with the general public need to know what distortions have
been presented to that public, under some of the outward trappings of
scholarship.”14
A theory like this, so widespread and at the same time rejected with such
unusual harshness, rarely occurs in academic publications and this is why I felt
compelled to conduct a thorough review of the matter. In this book I provide,
for the fijirst time, a focused critical examination of the arguments put forward
by those who believe that the identifijication of the Shroud of Turin with
the Edessean image is proven beyond doubt.15 The analysis of a number of

diffferent editions in several languages, because the interests of the publishing industry
are very diffferent from those that seek after the historical truth” (L. Fossati – G. Donna
d’Oldenico, “Rassegna della celebrazione del IV centenario del trasferimento della Sin-
done da Chambéry a Torino e guida bibliografijica,” Studi piemontesi 8/1 [1979], p. 221).
A few years later, Fossati changed his mind radically.
11 G. Donna d’Oldenico, “La Sindone nella politica dei Duchi di Savoia e nella considera-
zione di S. Carlo Borromeo zelatore della prima ricerca critico esegetica,” Verbanus 5
(1984), p. 250. The author has been President of the Royal Confraternity of the Holy
Shroud and of the International Center of Sindonology (Turin).
12 A. Desreumaux, Histoire du roi Abgar et de Jésus, Turnhout, Brepols, 1993, p. 38, note 27.
Desreumaux believes that Wilson is from the United States, while he is instead British. He
now lives in Australia.
13 P.A. Gramaglia, “La Sindone di Torino: alcuni problemi storici,” Rivista di storia e lettera-
tura religiosa 24 (1988), pp. 567–568.
14 A.N. Palmer, “The Logos of the Mandylion,” cit., p. 121, note 15.
15 David W. Rolfe has been the most active fijilm producer in support of Wilson’s theory. He
produced a documentary in 1978, entitled The Silent Witness. An Investigation into the Holy
Shroud of Turin, which was released along with a book: P. Brent – D. Rolfe, The Silent Wit-
ness, London, Futura Publications, 1978. Together with Wilson, Rolfe was in charge of
making the offfijicial documentary for the exhibition of the Shroud in 2010 (Shroud – Passio
Christi Passio Hominis). The fijilm was widely distributed and translated into seven lan-
guages. In 2010, on the occasion of the exhibition, an animated cartoon for children was
6 Chapter 1

historical, literary and iconographic sources allows for verifijication of the pos-
sibility that the characteristics of the Shroud of Turin are compatible and com-
parable to those handed down about the image of Edessa. Such characteristics
are at fijirst sight contradictory: the Shroud is a burial linen nearly 4.50 meters
long and more than 1.10 meters wide, with a total weight of just over 1.100 kg. It
bears the double monochromatic image, front and back, of a complete, blood-
ied corpse of a man, his eyes closed, bearing the marks of many wounds. The
Edessean relic, instead, was a small piece of cloth, the size of a hand towel, on
which there are printed only the features of the face of Jesus in color: Jesus is
alive, his eyes are open, his face shows no wound.

made and translated into seven languages, in which the journey of the Shroud to Edessa
is narrated: M. Durando, Mystery after Mystery, Milan, San Paolo, 2010. There are also sev-
eral novels based on the theory, such as, J. Navarro, La hermandad de la Sábana Santa,
Barcelona, Plaza & Janés, 2004 (English translation: The Brotherhood of the Holy Shroud,
New York, Bantam Dell, 2006), and M. Guscin, All the Diamonds in the World, Las Vegas,
ArcheBooks, 2011.
202

[...]
Conclusions

The legend behind the story of the Mandylion of Edessa is derived from an-
other, older Syriac legend, which began with an exchange of letters between
King Abgar of Edessa and Jesus Christ. Slowly the content of the letter written
by Jesus, together with its apotropaic function for the city, were transferred, as
from the fijifth century, onto an image that is not part of the earliest versions of
the story. In the sixth century, the image itself, which was originally a colored
picture of the face of Jesus, was transformed, especially in the Byzantine
environment, into a miraculous imprint of Jesus’ face left on a cloth, but not
everyone was aware of this evolution. Several exemplars of the image – per-
haps slightly individualized in the features shown – began to compete with
one another for preeminence, and countless reproductions of each were pro-
duced, all sharing some key elements: the presence of the towel that showed
only the face of a living Jesus. The legends that relate the transformation of the
painting into an acheiropoieton are comparable, although they difffer in some
details. One of these Mandylion was moved to Constantinople in 944, where it
remained until the Fourth Crusade. It was then sold to Louis IX of France and
disappeared in the chaos of the French Revolution. We can somehow deter-
mine the size and the shape of the Constantinopolitan Mandylion thanks to
two copies in Genoa and Rome.
There is not a shred of evidence that the Mandylion of Edessa was a long
shroud or that it showed the entire body of the crucifijied and wounded fijigure
of Christ. Those who argue for the shared identity of the Shroud of Turin and
the Mandylion of Edessa have based their arguments on evidence that cannot
withstand close scrutiny. In order to argue for the authenticity of the Turinese
relic, some have gone to great lengths. In so doing, they have approached the
changing nature of the legends concerning this relic too simplistically. More-
over, they have used evolving legends as if they were trustworthy historical
sources, which is utterly unacceptable.
It is clear that the ultimate aim of the theory that identifijies the Shroud with
the Mandylion is to demonstrate that the Shroud of Turin has existed and can
be documented since antiquity. But the fijirst historical documents that men-
tion the Shroud date to the fourteenth century, and the date obtained by
 203

radiocarbon dating places it between 1260 and 1390 CE.38 The history of the
Shroud is the topic of my next book, but it is important to clarify that even if
the Shroud was authentic and dated from the fijirst century, it is a completely
diffferent object than the Edessean image.
We can therefore end this analysis by quoting the 1786 opinion of the Mar-
quis Giovanni de Serpos, in regard to the reliability of that “sweet illusion” and
the “birth of a devout imagination” in the legend of Abgar: “Everything so far
narrated must be counted as mere fable.”39

38 P.E. Damon et alii, “Radiocarbon Dating of the Shroud of Turin,” Nature 337 (1989),
pp. 611–615.
39 G. de Serpos, Compendio storico di memorie cronologiche concernenti la religione e la
morale della nazione Armena, vol. 1, Venice, Carlo Palese, 1786, pp. 155–156: “it is not,
therefore, without regret that I here present you with those reasons, that some believe to
be a sweet illusion; and my impartiality wants me to tell you why many critics deem to be
a birth of a devout imagination both the abovementioned letters [of Abgar] and all that is
said about them by many a writer. They say faithfully that everything so far narrated must
be counted as mere fable.”
204 Chapter 7
 Index of names
Index of Names
Index of Names
Abgar v, king  1, 1n1–2, 5n12, 7, 8, 8n2–4, 9,
9n10, 10, 12–15, 15n24, 15n26, 16, 17n34,
18n39, 19n43, 20, 21n49, 22, 23, 23n52–53,
23n55, 24, 24n61–62, 25, 25n66, 26, 27, 29,
29n1, 30, 30n4, 31n6, 32, 33, 46n37, 48, 50,
54–56, 56n9, 59, 69, 70, 73, 75, 82, 82n81, 83,
83n85, 86, 86n96, 87, 88n99, 92, 93, 93n18,
94, 95, 96, 100–102, 104, 105n45, 111n66, 113,
116, 116n78, 126, 127, 127n18–19, 128, 130, 131,
136, 140, 152n57, 154n62, 155, 155n63, 156,
156n64, 157n65, 158, 158n70, 159, 160,
161n74, 162n75, 165, 166, 169, 173, 174, 184,
185n116, 194, 202, 203, 203n39
Abraham  151n56
Abraham, metropolitan  25
Abramios of Samosata  79
Abū al-Faraj  96n26
Abū al-Fidāʾ ʿAbdallāh al-Qādī  94n19
Adami, Esterino  176n98
Addai  9, 9n10, 10n11, 10n13, 11–13, 19, 19n41,
24, 25n64, 26, 29n2, 32, 91, 96
Adler, Ada  90n8
Adrados, Francisco R.  45n31
Adrianus i, pope  115n74
Agapius of Hierapolis Bambyce (Manbij)   Barber, Charles  187n123
67n38, 91, 92n13
Alciati, Roberto  X
Aleksidze, Zaza  162n75
Alexios iii Angelos  106, 109
Al-Masʿūdī  92, 92n14
Amerise, Marilena  15n24, 15n27
Amir-Moezzi, Mohammad Ali  100n36
Amman, Albert M.  182n111
Ananias (or Ḥanān, Ḥannān)  8–10, 11n14,
12, 13, 16, 20, 24, 30, 30n4, 31–33, 36, 55, 56,
69, 72, 82, 83, 92, 93, 93n18, 94, 96, 104, 130,
140, 155, 156
Andrew of Crete  27, 27n71, 28, 51n33
Andrew, apostle  162
Angold, Michael  109n59
Anonymous Mercati  102, 102n39
Anonymous of Piacenza  33, 33n12
Anonymous of Tarragona  100, 101n37, 192
Anthony of Novgorod: see Jadrejkovich,
Dobrynja.
© koninklijke brill nv, leiden  2014 | doi 10.1163/9789004278523_009
205
Antonacci, Mark  14n21, 134, 134n28
Aragione, Gabriella  Xn7
Arranz, Miguel  90n10
Arrignon, Jean-Pierre  105n46
Arnold von Harfff  194, 194n22
Atchinson, Bob  148
Athanasius bar Gumoyē  92, 93, 93n18
Athena  79n74
Attridge, Harold W.  10n12
Aubaruns  79n73
Aufhauser, Johannes Baptist  118n84
Augustine of Hippo  9, 9n8
Bacci, Michele  52n56, 100n36, 119n88
Bagrat iv, king  153
Baima Bollone, Pierluigi  3, 38n18, 51n55,
66n36, 167, 168n89, 182n108
Baldacchini, Giuseppe  51n55
Baldwin i of Constantinople  100, 188, 194
Baldwin i of Jerusalem  103
Baldwin ii of Constantinople  189, 190, 193
Baldwin Smith, Earl  99n34
Banks, Shelagh E.  114n72, 125n11
Baracchini, Clara  120n1
Barberis, Bruno  43n26, 149n52
Barbier de Meynard, Charles  92n14
Bardaisan  25
Barsaum, Aphram  23n58
Basil i, emperor  178, 198n100
Basil of Jerusalem  47
Batch, Heinrich  39n20
Bates Cogswell, Theodora  3n7
Bauer, Franz Alto  100n36
Bearman, Peri J.  90n7
Bekker, Immanuel  90n9, 97n27, 163n79
Belobrova, Olga Andreevna  105n46
Belting, Hans  1n2, 186, 186n119
Benvenuti, Anna  29n2, 167n87
Bernabò, Massimo  146n46
Bernhard, Ludger  85n90
Bertelli, Carlo  1n2, 182n111
Bianquis, Thierry  90n7
Bidez, Joseph  14n22
Binns, James W.  114n72, 125n11
206
Blaise, saint  190
Blanrue, Paul-Éric  39n22
Blau, Yehoshua  111n65
Boccardo, Piero  183n11
Boniface of Montferrat  188
Bonnet, Max  29n1, 30n3
Bonnet-Eymard, Bruno  166
Borbone, Pier Giorgio  185n116
Borkopp-Restle, Birgitt  29n1, 152n56
Borrassà, Lluís  158, 160
Bossina, Luciano  X
Branner, Robert  189n7
Braun, Joseph  191n10
Breckenridge, James D.  179, 179n102–103,
182n107
Brent, Peter  5n15
Brightman, Frank E.  14n21
Brock, Sebastian  3, 4n9, 10n12, 12, 12n16,
19, 19n41
Brooks, Ernest W.  2n3, 23n59, 93n15
Brunet, Ester  2n2, 18n37, 33n11, 60n19,
114n73
Budge, Ernest Alfred  23n55
Bulst, Werner  3, 37, 38n17, 40, 41, 41n23,
45, 152
Burckhardt, August  25n66
Cabrol, Fernand  1n2
Calcagnino, Agostino  19, 19n40
Calderoni Masetti, Anna Rosa  15n26,
33n10, 140n33, 146n46, 151n53, 156n64,
157n65–66, 157n68, 182n111, 189n6
Calzolari Bouvier, Valentina  25n66
Cameron, Averil  1n2, 3, 3n8, 4n8,
16n29–30, 18n35–36, 19, 19n41, 187n123
Canard, Marius  53n1
Canetti, Luigi  Xn7, 13n20, 98n32, 189n8
Cantarella, Rafffaele  85n90
Cappelletti, Giuseppe  24n63
Cardini, Franco  4n9, 193n16
Carile, Antonio  Xn7, 188n2, 189n8
Carletti, Giuseppe  185n114
Carrière, Auguste  24n62
Carson, Robert A. G.  175n97
Cattin, Giulio  85n90
Cavallo, Livio  X
Cavallo, Guglielmo  15n27
Cavazzuti, Francesco  20n44, 91n11,
173n94, 179n103
Index Of Names
Centini, Massimo  3, 9n6, 14n21, 56n9,
60n20, 167, 167n89
Chabot, Jean-Baptiste  23n53, 23n57–59,
93n18, 94n21, 95n23
Chantraine, Pierre  45n31
Charlemagne  104
Charles the Bald  104
Chirin, Prokopij  171
Chirivella Garrido, Javier  63n25
Chistjakov, Ivan Fedorovich  137
Chosroes, king  14, 16, 21, 23, 26, 49, 49n46,
74, 79
Chrysostomides, Julian  17, 18n35, 26n67,
48, 48n44
Chugreeva, Natal’ja N.  1n2
Ciccone, Gaetano  64, 64n29, 104n43,
196n29
Ciggaar, Krijnie N.  102n37, 103n39
Clement, saint  190
Clotilde of Savoy, princess  142n37
Coero-Borga, Piero  39n21, 84n87, 177n99
Côme, R. P.  39n21
Comi, Francesco  184
Concioni, Graziano  120n1, 122n6, 123n7
Congordeau, Marie-Hélène  118n85
Constantine, son of Romanos i  97, 163
Constantine Dalassenos  165
Constantine Phagitzes, eunuch  165
Constantine Stilbes  104, 104n44, 105n45
Constantine the Great  8n2, 40, 41n24
Constantine vii Porphyrogennetos  66–
68, 71, 71n56, 72, 72n60, 77, 79, 80, 84, 88,
97–99, 130, 163
Coppini, Lamberto  20n44, 91n11, 173n94,
179n103
Cornini, Guido  185n115
Cosmas Indicopleustes  142, 142n38, 143,
143n40, 144
Cosmàs, monk  172n93
Cosmas, saint  95
Coxe, Arthur C.  34n13
Cracco Ruggini, Lellia  9n5, 79n74
Christopher of Alessandria  47
Csocsán de Várallja, Eugene  179n103
Cutler, Anthony  179n101
Dagron, Gilbert  182n106
Damon, Paul E.  203n38
Daniel bar Moses of Tur Abdin  93n17
Index of Names
Daniel of Galaš  19, 20
Darius, comes  9, 9n8, 19
David, prophet  97
Dayvault, Philip E.  128, 128n20
De Blois, Lukas  41n24
De Boislisle, Arthur-Michel  196, 196n26
De Boor, Carl  18n35
De Mély, Fernand  158n69, 194n19
De Montmorency, François  195, 196
De Riedmatten, Pierre  167n86
De Serpos, Giovanni  203, 203n39
Del Grande, Carlo  51n52
Delehaye, Hippolyte  53n3, 80n76, 81,
99n33
Dell’Acqua, Francesca  95n23
Della Valle, Mauro  146n46
Dēmētrakos, Dēmētrios  45, 45n33, 89n3
Der Nersessian, Sirarpie  25n65, 157n65
Desreumaux, Alain  5, 5n12, 9n10, 29n1
Devreesse, Robert  53n3
Di Fabio, Clario  183n11
Di Lazzaro, Paolo  11n14, 51n55, 117n82
Dietz, Karlheinz  3, 30n4, 45, 45n32, 98n31
Diodorus of Tarsus  57n15
Diomedes, martyr  85n91, 99
Dionysius of Tell-Mah’rē  93n17
Dobschütz, Ernst von  1n2, 2n3, 16, 17n34,
29n1–2, 50n51, 53n3, 67, 67n40, 68, 77,
80n76, 81n80, 82n82, 83n84–85, 84n86,
85n91–92, 86n93, 86n95, 92, 99n33, 114n71,
115, 115n76, 118n86, 120n1, 158n69, 163n79
Dolabani, Hanna  20n45
Donaldson, James  34n13
Donna d’Oldenico, Giovanni  5n10–11
Downey, Glanville  108n55–56
Drandakēs, Paulos  45, 45n34
Dressel, Heinrich  175n97
Drews, Robert  3, 115n75, 125n11, 127n19
Drijvers, Han J. W.  10n11, 17, 18n35, 20,
20n46, 21, 21n49, 22n51, 95, 95n25
Dubarle, André-Marie  3, 4n9, 21, 21n48,
54, 54n5, 59n17, 60, 60n20, 61n21–22, 62,
62n24, 63, 63n27–28, 64, 67n38, 118, 118n87,
119, 126, 126n13, 126n15, 167, 167n89, 168n89
Du Bourguet, Pierre  3, 4n9
Duchesne, Louis  49n45
Dufour Bozzo, Colette  15n26, 33n10,
140n33, 146n46, 151n53, 156n64, 157n65–66,
157n68, 182n111, 183n111, 189n6
207
Dufournet, Jean  111n62
Dulaurier, Édouard  25n66
Dupont-Sommer, André  21n47
Durand, Jannic  52n56, 99n34, 100n36,
104n42, 189n7, 194n23, 195n25, 197, 197n31,
200n35
Durando, Mario  6n15
Dutra, Robert  47
Eastmond, Anthony  33n10
Ebersolt, Jean  99n35
Egeria, pilgrim  8, 9, 9n6–7, 9n9, 19, 19n43
Elias of Nisibis  93, 93n15
Emmerick, Anna Katharina  168n89,
169n89
Engberg, Sysse Gudrun  99n34
Epiphanius the Monk  50, 50n51
Erbetta, Mario  10n12, 29n1
Ergodotes, eunuch  165
Ernout, Alfred  89n4
Eulalios of Edessa  17, 49n46, 57
Eusebius of Caesarea  7, 7n1, 8, 8n2–3, 9,
9n9, 10, 10n12, 11, 12n16, 15n25, 16, 18, 19,
19n40–42, 40, 54, 67n38, 70, 70n51
Evagrius Scholasticus  14, 14n22, 15, 15n25,
16–18, 18n37, 21n49, 26, 74
Evaristus, deacon  80
Evseeva, Lilija  1n2
Ezderios of Nabuk  162
Fagiolo, Marcello  182n111
Faller, Stefan  142n38
Fanti, Giulio  175n97, 180n103, 182n109
Félibien, Michel  196, 196n26
Fernández González, Etelvina  1n2
Ferrari, Michele Camillo  120n1–2, 121n3,
122n5
Fiey, Jean Maurice  95, 95n24
Filieri, Maria Teresa  120n1
Filov, Bogdan D.  157n65
Flury-Lemberg, Mechthild  43n27,
44n29–30
Flusin, Bernard  3, 4n9, 52n56, 61, 61n22,
67, 67n40–41, 77, 79, 79n72, 99n34, 100n36,
104n44
Fogliadini, Emanuela  2n2
Follieri, Enrica  85n90
Fonkic, Boris L.  170n91
Fossati, Gaspare  146, 146n48, 148n50–51
208
Fossati, Giuseppe  146, 146n47–48,
148n50–51
Fossati, Luigi  5n10
Frale, Barbara  3, 21n48, 28, 28n72, 29n2,
38n19, 67n38, 89n1, 98n31, 106, 106n48–49,
107, 114n71, 126n17, 152, 162, 163n78, 166, 167,
170, 170n92, 171, 173, 185n115, 193n16
Franco, Carlo  140n36
Freeman, Charles  36n15, 47, 47n43
Friedberg, Arthur L. and Ira S.  175n98,
178n100
Frommel, Christoph Luitpold  112n67
Frugoni, Chiara  120n1, 125n12
Gaeta, Saverio  115n75
Garidis, Miltos  118n85
Garlaschelli, Luigi  11n14, 38n18
Garnier de Traînel  193, 194
Gelzer, Heinrich  25n66
Geofffroy de Villehardouin  109n60, 188
George Kedrenos  82n81, 90
George Maniakes  29n1, 165
George the Monk  18n35
George, protovestiarios  169
George, Philippe  Xn7
George, saint  117
Gérard de Saint-Quentin-en-l’Isle  194
Germanus of Constantinople  18n35
Gerstel, Sharon E. J.  151n53
Gervase of Tilbury  112, 114, 114n72, 124,
125, 125n10–11
Geyer, Paul  33n12
Gharib, Georges  84n87, 131, 132n26
Ghiberti, Giuseppe  13n21
Giacchetti, Giovanni  184n113, 185n114
Giacobbo, Roberto  153n59
Giardelli, Paolo  167n86
Gibbon, Edward  16n31
Giribet, Josep  160
Goldbacher, Alois  9n8
González Núñez, Jacinto  9n10
Gould, Karen  194n20
Gounelle, Rémi  187n123, 198n33
Goussen, Heinrich  21n47
Grabar, André  21, 21n48, 135, 140, 140n34,
145n42, 166n84, 181n105
Gramaglia, Pier Angelo  5, 5n13, 9n6,
13n21, 22n51, 23n55, 29n2, 46, 46n38, 61,
Index Of Names
61n21, 72n58, 74n65, 95, 95n24, 97, 97n28,
107n53, 167n85
Granger Ryan, William  127n18
Green, Maurus  3, 112, 112n68
Gregory bar-ʿEbrāyā (Bar-Hebraeus)  96,
96n26
Gregory Nazianzen  57, 105n45
Gregory Nyssen  57, 60, 105n45
Gregory Referendarius  53, 54, 54n4–6,
55n8, 56, 56n10–12, 57, 57n13, 58, 58n16–17,
59, 60, 60n20, 61, 61n21, 62, 62n24, 63,
63n27–28, 64, 64n30, 64n33, 65, 65n34, 66,
68, 69, 99, 104, 163
Greisiger, Lutz  2n2
Grelot, Guillaume-Joseph  146, 146n49,
147, 148, 148n51
Grierson, Philip  175n96–97, 178n101,
179n102
Grifffijith, Sidney H.  9n10
Grillmeier, Aloys  39n20
Groote, Eberhard von  194n22
Grosdidier de Matons, José  72n61
Grumel, Venance  84n88
Gualfredus, bishop  120,121
Guðmundsson, Kristján  180
Guerra, Giulio D.  124n9, 126n13
Guerreschi, Aldo, 44n29
Guidi, Ignazio  23, 23n54, 23n56
Guidi, Pietro  121n4
Guilland, Rodolphe  99n35
Gukova, Sania  157n67
Guscin, Mark  3, 6n15, 18, 18n39, 21, 21n48,
27n70, 32, 32n8, 62, 62n23, 63n25, 64n29,
65n34, 66n38, 67, 67n38, 67n40, 68n43–44,
69n45–46, 69n48–49, 70n52–54, 71n55,
73n62, 73n64, 74n66, 77, 77n69, 79n71,
80n75–76, 81n80, 82n80, 84n88, 86, 86n96,
87, 87n97, 88, 88n99, 105n45, 111n64,
118n86, 150, 167, 167n88, 186, 186n121, 187,
187n122–123, 192, 192n15, 193
Halkin, François  73n63
Hallensleben, Horst  29n1, 152n56
Hamilton, Frederick J.  2n3
Ḥanān or Ḥannān: see Ananias
Harrak, Amir  13n19
Hase, Charles Benoît  14n21
Hata, Gōhei  10n12
Index of Names
Hawkins, Ernest J. W.  148, 148n51
Hayton of Corycus  158n71
Hediger, Christine  189n7
Heisenberg, August  107n50, 108n57,
109n58
Henry of Hainaut  188
Hesbert, René-Jean  194n20
Hetherington, Paul  1n2
Hoare, Rodney  8n3
Hofffmann, Annette  99n35
Hofffmann, Volker  148n50
Høgel, Christian  68n42
Hourihane, Colum  154n62
Humber, Thomas  97n29
Huygens, Robert B. C.  103n40
Iannone, John C.  60n20, 107n51, 115n75
Ibn al-Atīr  94, 94n19
Illert, Martin  2n2, 8n4, 23n52–53, 46,
46n37
Innemée, Karel C.  130, 130n23
Innocent iii, pope  109
Intrigillo, Gaetano  177n99
Ionescu Berechet, Ştefan  2n2
Irenaeus of Lyons  116, 116n77
Isaac  117, 151n56
Jackson, John P.  40, 42, 42n25
Jacob of Sarug  19, 20, 22
Jacobus de Voragine  127, 127n18
Jadrejkovich, Dobrynja  105, 105n46–47,
193
Janin, Raymond  99n35
Jastrow, Marcus  90n5
Jefffreys, Elizabeth M.  1n2
Job of Antioch  47
John Axouch Komnenos  106, 107n50
John Chrysostom  118n85
John Climacus  139, 140n33
John Damascene  26, 26n68, 27, 27n69
John Kourkouas  53
John of Nikiû  79n73
John V Palaiologos  183
John Skylitzes  46n38, 102n38, 162,
164n80–81, 165, 165n82, 167n86, 168, 169,
169n90
John the Baptist  184, 190, 195, 197, 200
John the Lydian  90, 90n9
209
John the Orphanotrophos  165
John v Palaiologos  183
Jolivet-Lévy, Catherine  138, 150, 151,
151n53
Joseph of Arimathea  62, 103, 117n82,
122–124, 136n29, 168n89, 169n89
Judas Thomas, apostle: see Thomas
Julian the Apostate  40, 41
Jullien, Christelle and Florence  12n18
Justinian i, emperor  51
Justinian ii, emperor  175, 176, 178, 179,
179n102, 180n103, 181, 182, 182n107
Karaulashvili, Irma  21, 21n49, 29n1, 154,
154n62, 155, 155n63, 161, 161n74, 162n75
Keller, Hans-Erich  89n4
Kessler, Herbert L.  1n2, 10n11, 17n32,
18n35, 136, 137n31, 140n33, 143, 144, 157n68
Kitzinger, Ernst  17n34
Klein, Holger A.  100n36, 189n8
Kollyropoulou, Theōnē  85n90
Konstantinidi, Chara  118n85
Kontouma, Vassa  Xn7, 67n40, 187n123
Korneeva N. I.  4n9
Kotter, Bonifatius  26n68, 27n69
Kratchkovsky, Ignace  93n16
Krause, Karin  189n6
Krauss, Samuel  90n5
Kriaras, Emmanouēl  89n3
Krivko, Roman  85n89
Kuryluk, Ewa  3, 4n9
Laboubnia  24n61
Lacroix, Paul  201n37
Lafffijitte, Marie-Pierre  104n42, 189n7,
194n23, 195n25, 197, 197n31, 200n35
Lampe, Geofffrey W.H.  105n45
Le Prévost, Auguste  126n14
Lebon, Joseph  39n20
Leboinus (Leobinus)  120, 121n3–4, 122,
123n7
Leclercq, Henri  1n2
Lee, Charmaine  95n23
Leo of Chalcedon  84, 84n88
Leo the Deacon  14n21
Leo the Grammarian  163n79
Lequeux, Xavier  64n29, 187n123
Leynen, Hilda  4n9
210
Licinia Eudoxia, empress  175n97
Lidov, Alexei M.  1n2, 15n26, 99n35,
100n36, 105n46, 111, 112n67, 156n64, 157n66
Liebrecht, Felix  125n10
Lingua, Graziano  17n33
Lipsius, Richard Adelbert  1n2, 29n1, 30n3
Loconsole, Michele  50n47
Lombatti, Antonio  24n60, 26n67, 103n39,
113n70, 115n76, 158n69
Loos, Cornelius  146, 148, 148n51
Louis ix, king  189, 190, 191, 192, 194, 202
Louis xvi, king  199, 201
Lutzka, Carolina  85n89
Luzzi, Andrea  81n77
MacDonald, George  175n97
Madonna, Maria Luisa  182n111
Maetzke, Anna Maria  122n5
Magdalino, Paul  100, 100n36
Maggini, Giuliana  122n5
Magnus  9
Maguire, Henry  99n35
Maḥbūb ibn-Quṣṭanṭīn al-Manbijī: see
Agapius of Hierapolis
Majeska, George P.  105n46
Malfiji, Pierandrea  175n97, 180n103
Maltese, Enrico Valdo  48, 48n44
Malxasean, Step’an  25n66
Mango, Cyril  148, 148n51
Manservigi, Flavia  182n110
Manton, Lennox  151, 151n54
Maraval, Pierre  9n7
Mar Mari  4n9, 12, 12n18–19, 13n19, 16, 18,
26, 27, 94, 96
Marcian, emperor  175n97
Marinelli, Emanuela  3, 9n9, 14n21, 21n48,
24n60, 60n20, 63n26, 66n38, 67n38, 81n80,
82n83, 115n75, 124n9, 146n44, 173n94
Martin, Jean Pierre Paulin  22n52
Marzials, Frank T.  109n60, 188n3
Matilda  185, 185n115, 186
Mary Magdalene  122
Mary of James  122
Mary, mother of Jesus  96, 102, 122, 124,
151n56, 172, 189, 190
Mays, Melinda  175n97
Mazzucchi, Carlo Maria  71n57, 107,
107n54
McCrone, Walter  11n14
Index Of Names
McVey, Kathleen E.  21, 21n47, 21n49
Meacham, William  4n8, 14n21, 175n95
Meillet, Antoine  89n4
Melero Moneo, María Luisa  1n2
Melioranskij, Boris Mihajlovich  27n70
Mengozzi, Alessandro  Xn6, 20n45, 21n47
Menna, Maria Rafffaella  140n33
Mercati, Silvio Giuseppe  102, 102n39,
103n39
Mergiali-Sahas, Sophia  189n8
Meschini, Marco  109n59
Meshherskaja, Elena Nikitichna  1n2
Meyer, Andreas  120n1, 122n5
Michael iii, emperor  176
Michael iv, emperor  102, 102n38, 165n82,
169n90
Michael, archangel  132, 133
Michael Glycas  157, 158
Michael the Paphlagonian, emperor  164
Michael the Syrian  67n38, 93, 93n17
Michelis, Thomas  85n90
Migne, Jacques Paul  28n71, 50n51, 51n53
Milazzo, Mario  183n112
Miranda, Salvador  99n35
Mirkovic, Alexander  8n2
Monaci Castagno, Adele  IXn2, X, 9n5,
17n33, 18n37, 67n40, 98n32, 198n33
Monferrer-Sala, Juan Pedro  111n66, 116n78
Montaldo, Leonardo  183
Montesano, Marina  193n16
Monti, Alessandro  176n98
Morand, Sauveur-Jérôme  191n9, 194n21,
199, 200, 200n35, 201
Morello, Giovanni  1n2, 120n1, 145n42,
158n70, 182n111
Morgan, Rex  149n52
Morisson, Cécile  175n97
Moroni, Mario  19n44, 152, 152n58, 176,
177, 177n99, 178, 179, 179n103, 182n108
Morosini, Roberta  95n23
Moses  190
Moses of Chorene  24, 24n60, 24n62–63,
25
Munitiz, Joseph A.  18n35, 49n45–46,
50n49
Muttaqī, caliph  94
Müller, Willi K.  166n83
Nada Patrone, Anna Maria  109n61
Index of Names
Nau, François  19n44
Navarro, Julia  6n15
Nicholas Mesarites  106, 107, 108,
108n55–57, 109, 109n58, 193
Nickell, Joe  11n14, 38n18
Nicodemus, pharisee  120–125
Nicodemus the Hagiorite  46
Nicolotti, Andrea  IXn2–5, 2n2, 3n6,
65n35, 111n63, 189n5
Nikephoros ii Phokas, emperor  25, 73,
73n63
Noble, Peter  110n61
Noret, Jacques  81n78
Numa Pompilius  8, 79n74
Olinder, Gunnar  22n52
Orderic Vitalis  112, 126, 126n14
Origen  105n45
Otto iv of Brunswick, emperor  125
Oxley, Mark  60n20
Palmer, Andrew N.  Xn7, 2n2, 5, 5n14,
16n30, 19, 19n44, 20, 20n45, 21, 21n47–48,
29, 29n2, 30n3, 46, 46n40, 47n41, 74n65
Panteleimon, saint  138, 139
Papaēliopoulou-Phōtopoulou,
Elenē  85n89
Paramelle, Joseph  54
Parmentier, Léon  14n22
Patlagean, Évelyne  53n1, 67n41
Paul, apostle  49
Paul the Younger, saint  98, 98n33, 99, 185
Payne Smith, Robert  90n6
Peers, Glenn  157n65
Pennacchietti, Fabrizio Angelo  176n98
Peppermüller, Rolf  19n41
Peter, apostle  87n98, 185n115–116, 198
Peterson, Erik  X
Petrosillo, Orazio  66n38
Pezzi, Valeria  121
Pfeifffer, Heinrich  3, 37, 38n17, 40, 41,
41n23, 45, 149n52, 173n94, 179n103
Phidias  179
Phillips, George  10n11
Photios, patriarch  97
Piana, Alessandro  47n42, 167, 167n87
Pieri, Francesco  Xn7
Pierre d’Amiens  109
Pilate  123
211
Pirone, Bartolomeo  93n16
Plank, Peter  85n89
Poggi, Vincenzo  Xn7
Polidori, Valerio  Xn7, 59n17
Poncelet, Albert  185n117
Poulle, Emmanuel  4n10, 65, 65n35,
112n70, 126, 126n16, 189n7, 195n25
Procopius of Caesarea  16, 16n29–30,
74n65
Proiou, Alkistis  85n89
Pseudo-Athanasius  120
Pseudo-George of Cyprus  27, 27n70, 94
Pseudo-John Damascene  50, 50n49–50
Pseudo-Joshua the Stylite  23, 23n53
Pseudo-Simeon  97, 97n27
Pseudo-Zacharias of Mytilene  2n3
Pulcheria, empress  175n97
Rabban Sauma  185n116
Rafffard de Brienne, Daniel  3
Ragusa, Isa  158n69–70
Rainò, Beniamino  53n3
Rambaud, Alfred  67n39
Ramelli, Ilaria  3, 4n9, 10n13, 11, 11n15, 12,
12n17–18, 18, 18n39, 19n43, 24, 25, 25n64, 56,
56n10, 64, 64n31, 67n38, 69, 69n47, 86,
86n94, 115n75, 167, 167n87
Rammelt, Claudia  2n2
Reiske, Johann Jacob  72n58
Remondini, Pier Costantino  82n81
Repice, Domenico  107n50
Riant, Paul  103n41, 104n42, 191n9, 192,
192n11–12, 193
Ricci, Giulio  4n10, 51n54
Ricciotti, Giuseppe  142n38
Rinaldi, Gian Marco  44n28, 106, 106n49
Ritz, Joseph M.  120n1, 121n3
Robert De Clari  IX, IXn4, 65n35, 109,
109n61, 110, 110n62, 111, 111n62–64, 188n4,
192, 193
Roberts, Alexander  34n13, 116n77
Rodante, Sebastiano  54n4
Rodríguez Almenar, Jorge Manuel  63n25
Rolfe, David  5n15
Romanos i Lekapenos, emperor  53, 97,
99, 99n34, 163, 164, 164n80, 167n87, 168n89
Romanos iii Argyros, emperor  29n1, 164,
166
Romanos the Melodist  72, 72n61
212
Rosenthal, Franz  90n7
Rossi, Alessandro  Xn7
Rozzonelli, Carole  176n98
Runciman, Steven  1n2, 3, 4n9, 16n28, 18,
18n39, 97, 98n30
Russi, Angelo  4n21, 24n60, 63n26, 124n9
Salcito, Michele  44n29
Ṣālḥānī, Anṭūn  96n26
Salome  122, 123n7
Sartori, Orietta  183n11, 186n118
Savigni, Rafffaele  120n1, 122n5
Savio, Pietro  51n55, 114n71, 120n2, 122n6,
123, 123n7–8
Savvaitov, Pavel  105n47
Sayles, Wayne G.  179n102
Scavone, Daniel C.  3, 11n14, 13n21, 57n14,
59n18, 98n31, 117, 117n82, 118, 126n17,
136n29, 186, 186n120, 188n1
Scheid, John  100n36
Schilbach, Erich  51n52
Schirò, Giuseppe  84n88, 85n89
Schnürer, Gustav  120n1, 121n3
Schwartz, Eduard  7n1, 8, 8n2
Sear, David R.  175n98, 178n100, 181n104
Segal, Judah Benzion  1Seleucius  120,
121
Sergios, monk  97, 98
Sibṭ, ibn al-Jawzī  94
Siliato, Maria Grazia  3, 10n13, 19n43, 53n2,
64, 64n32, 91n12, 116, 116n80, 131n24–25,
135, 136n29, 162n77, 167, 168n89, 196n25
Simeon, saint  190
Simonetti, Manlio  57n15
Singor, Henk W.  41n24
Sirinian, Anna  Xn6, 24n62–63, 25n66
Skemer, Don C.  15n26
Skhirtladze: see Sxirt’laʒe.
Solaro de Moretta, Agafffijino  1n1
Sox, H. David  4n9–10, 139n32
Stazio, Attilio  51n52
Stefan Aref’ev  171,172
Steiger, Arnald  89n4
Stephen, son of Romanos i  97, 163
Stephen iii, pope  112, 114, 114n73, 115,
115n75
Stephen of Tarōn  25
Stevenson, Kenneth  3n5
Index Of Names
Stewart, Aubrey  34n12
Stori, Eliana  13n19
Stornajolo, Cosimo  143n40
Sturmann Ciccone, Carmela  64, 64n29,
104n43, 196n29
Su-Min Ri, Andreas  23n55
Sxirt’laʒe, Zaza  128n21–22
Symeon the Metaphrast  66n38, 68,
68n42
Taft, Robert F.  81n79, 118n85
Tanazacq, François  39n21
Tardieu, Michel  12n18
Tatian the Assyrian  10n13, 47
Tehirin, Prokop  170, 171
Ternant, Paul  57n15
Teteriatnikov, Natalia B.  146n48
Thaddaeus, apostle  8, 29, 30, 30n3, 31n6,
32, 32n7, 33n9, 34, 35n14, 36, 46, 48, 50, 55,
56, 62, 69, 70, 82, 83, 85, 103, 104
Theodoret of Cyrrhus  105n45
Theodosius ii  175n97
Theodosios of Urhai  162
Theophanes, cubicularius  163, 163n79,
164, 165
Theophanes Continuatus  97n27, 163n79
Theophilos, emperor  18n35, 47, 50, 50n48
Theophylact, patriarch  163
Thierry, Nichole  151n55
Thomas, apostle  8, 25, 55, 62
Thomson, Robert W.  18n38, 24n60, 24n62
Thumb, Albert  46n36
Thümmel, Hans Georg  50n48
Thurn, Hans  164n80
Tiberius, emperor  93n18, 198n33
Tischendorf, Constantinus  30n3
Tixeront, Louis Joseph  1n2
Todeschino, Giovanni  194, 195
Toomaspoeg, Kristjan  Xn7
Topchyan, Aram  24n60
Tornielli, Andrea  29n2, 66n37
Tosatti, Marco  167, 167n87
Traina, Giusto  24n60
Trapp, Erich  89n3
Tribbe, Frank C.  115n75
Trilling, James  17n32
Trombley, Frank R.  23n53
Tsamakda, Vasiliki  164, 164n81, 170, 170n91
Index of Names
Tubach, Jürgen  2n2
ʿUmar ibn al-Khat,t,āb, caliph  53
Upinsky, Arnaud-Aaron  42n25, 113n70
Uthal, king  140, 141
Uzielli, Gustavo  52n57
Vaccari, Alberto  57n15
Valentini, Eugenio  126n13
Valentinian iii, emperor  175n97
Van Haelst, Remi  82n81, 167, 168n89
Van Rompay, Lucas  130n23
Vári, Rudolf  71n56
Vasiliev, Aleksandr A.  53n1, 92n13, 93n16,
94n20
Vassiliev  145
Vauchez, André  53n1
Velmans, Tania  128n21, 151n56
Vercelli, Piero  44n28
Veronica  1, 1n1–2, 4n9, 13n20, 125, 132,
167n86, 193, 196, 198
Vespignani, Giorgio  Xn7, 189n8
Vetranio  41
Vidier, Alexandre  195n24, 196n28, 196n30,
198n32, 201n36–37
Vignon, Paul  107, 107n52
Volbach, Wolfgang Fritz  134n27
Votta, Claudio  35, 136
Walde, Alois  89n4
Walter, Christopher  29n1
Watt, John W.  23n53
Weitzmann, Kurt  130n24
Whanger, Alan and Mary  8n3, 179n103,
180n103
Whitby, Michael  14n23, 18, 18n37, 21,
21n49
213
Whittemore, Thomas  146
Wiegand, Theodor  99n33
Wilcox, Robert K.  112n69
Wilson, Ian  2, 2n4, 3, 3n5, 3n8, 4n8–10, 5,
5n12, 5n15, 14n21, 34–36, 37n16, 44, 53n3,
74, 75, 75n67, 76, 76n68, 91n11, 98n31, 112,
112n69, 127n19, 128, 128n20, 135, 135n28, 136,
137, 137n31, 139n32, 140, 140n35, 141, 142,
142n37, 146, 146n43, 146n45, 153, 154,
154n61, 155, 160, 161, 161n73–74, 167n87,
175n95, 178, 182n108, 187, 192, 192n14, 193,
193n17
Wolf, Gerhard  1n2, 3, 4n9, 10n11, 15n26,
17n32, 18n35, 33n10, 99n35, 112n67, 120n1,
140n33, 145n42, 146n46, 151n53, 156n64,
157n65–66, 157n68, 158n70, 182n111, 183n112,
189n6
Wolf, Hieronymus  176n98
Wortley, John  170n190
Wuensch, Richard  90n9
Yaḥyā ibn Saʿīd al-Anṭākī  93, 93n16
Zacà, Stefano  51n55
Zaccone, Gian Maria  43n26, 140n36,
149n52
Zaninotto, Gino  3, 31n5, 53, 53n3, 54,
54n4, 59n17, 60, 60n20, 63, 63n26, 64,
64n30, 107n50, 112n70, 116, 116n79, 117,
117n81, 167n86
Zedazneli, Ioane  162n75
Zhakarova, Anna  156n64
Zingoni, Marzia  120n1, 122n5
Zocca, Emma  170n92
Zomeño, Amalia  111n66, 116n78
Zotenberg, Hermann  79n73
 23mm

art and material culture in medieval and renaissance europe – 1 amce

1

According to legend, the Mandylion was an image of Christ’s face imprinted

Andrea Nicolotti
FROM THE MANDYLION OF EDESSA TO THE SHROUD OF TURIN
on a towel, kept in Edessa. This acheiopoieton image (“not made by human
hands”) disappeared in the eighteenth century. The first records of another
acheiropoieton relic appeared in mid-fourteenth century France: a long
linen bearing the image of Jesus’ corpse, known nowadays as the Holy
Shroud of Turin. Some believe the Mandylion and the Shroud to be the
same object, first kept in Edessa, later translated to Constantinople, France
and Italy. Andrea Nicolotti traces back the legend of the Edessean image in
history and art, focusing especially on elements that could prove its identity
with the Shroud, concluding that the Mandylion and the Shroud are two
distinct objects.

Andrea Nicolotti, Ph.D. (2005), University of Turin, is Research Fellow

at the Department of Historical Studies. He has published many studies
on history of Christianity, including Esorcismo cristiano e possessione

From the Mandylion of

diabolica (Brepols, 2011) and I Templari e la Sindone (Salerno, 2011).

Edessa to the Shroud

of Turin
The Metamorphosis and
Manipulation of a Legend

Andrea Nicolotti

ISBN 978-90-04-26919-4

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ISSN: 2212-4187