353:, 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.
623:
425:(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
616:, 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."
500:
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.
647:
905:
933:
917:
889:
681:
234:
955:
882:. 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.
27:
380:
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
499:
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
366:
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,
588:
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
403:
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
1956:
583:
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
622:
816:, 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" (
799:
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
989:("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
1683:
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):
985:), 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
1501:
1642:
1005:), 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.
213:, "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).
1536:
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.).
129:
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
338:(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
342:
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 (
141:, 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
155:: 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.
385:, 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.
1706:
1496:
1841:
1001:, '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
145:
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
396:. 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.
646:
1384:
John
Scylitzes. 231f, noted in Holger A. Klein, "Sacred Relics and Imperial Ceremonies at the Great Palace of Constantinople", 2006:91 and note 80 ().
209:
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
833:
1945:
362:, 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:
491:
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 (
916:
974:
in part to compete with Constantinople's Mandylion and increase the prestige of Rome and its pope by claiming a similar acheiropoieta, the
855:
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.
470:
recorded from an early period, miraculously imprinted with the face of Christ by contact with the Mandylion. To art historians it is a
851:
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
2090:
2003:
1912:
1859:
904:
455:) is a separate enrichment of the original legend: similar legends of supernatural origins have accrued to other Orthodox icons.
1153:
lxxxvi, 2, cols. 2748f, noted by Runciman 1931, p. 240, note 5; remarking that "the portrait of Christ has entered the class of
932:
745:
298:
170:, writing about 593, who reports a portrait of Christ of divine origin (θεότευκτος), which effected the miraculous aid in the
2168:
1652:
1561:
1873:
717:
270:
1189:
2158:
724:
277:
1806:
1787:
1769:
1697:
1292:
1086:
764:
317:
1998:
698:
251:
731:
284:
1935:
1732:
702:
573:
569:
255:
1318:
1905:
981:
In later Western European tradition the main likeness of the face of Jesus not made by human hand (i.e., an
713:
388:
The image itself is said to have resurfaced in 525, during a flood of the Daisan, a tributary stream of the
330:
The story of the Mandylion is likely the product of centuries of development. The first version is found in
266:
2115:
1044:
590:
1270:
1020:: a Christian legend of an alleged correspondence and exchange of letters between Jesus Christ with King
540:
was thrown into a well in what is today the city's Great Mosque. The Christian tradition exemplified in
1407:
572:. Not inconsequentially, the earliest known Byzantine icon of the Mandylion or Holy Face, preserved at
142:
1364:
Kedrenos, ed. Bekker, vol. I:685; see K. Weitzmann, "The Mandylion and Constantine Porphyrogennetos",
2024:
1970:
1342:
1103:
888:
808:, Netherlands, which seem to suggest the presence of another image at Edessa. A 10th-century codex,
2178:
1898:
1799:
From the Mandylion of Edessa to the Shroud of Turin: The Metamorphosis and Manipulation of a Legend
1169:
Two documentary inventories: year 1534 (Gerard of St. Quentin de l'Isle, Paris) and year 1740. See
1879:
The Templar Mandylion: Relations of a Breton Calvary with the Turin Shroud and the Templar Knights
1617:
556:, it was exchanged for a group of Muslim prisoners. At that time the Image of Edessa was taken to
1395:
The Monastery of Saint Catherine at Mount Sinai: The Icons I: From the Sixth to the Tenth Century
871:
691:
565:
414:
written in 540-550 also claim divine interventions in the siege, but does not mention the Image.
244:
1511:
Annalen van de stad Genua uit de 14de eeuw beschrijven dat het de echte Edessa-mandylion betreft
216:
The Eastern Orthodox Church observes a feast for this icon on August 16, which commemorates its
1444:
179:
1076:
2163:
2137:
1975:
1008:
Accounts of the Veil of Veronica and the Image of Edessa are sometimes confused by scholars.
738:
418:
393:
291:
171:
167:
2173:
1851:
1002:
805:
633:
331:
122:
54:
consisting of a square or rectangle of cloth upon which a miraculous image of the face of
8:
2069:
1236:
796:
790:
518:
488:
410:
217:
159:
346:) to heal Abgar (and does so). At this stage, there is no mention of an image of Jesus.
2130:
2110:
2008:
1856:
1745:
1509:
1175:
Steven Runciman, Some Remarks on the Image of Edessa, Cambridge Historical Journal 1931
1033:
852:
845:
594:
343:
187:
134:
392:
that passed by Edessa. This flood is mentioned in the writings of the court historian
1802:
1783:
1765:
1728:
1693:
1648:
1586:
1567:
1557:
1459:, Q69, and Vatican Library, Codex 5696, fol.35, which was published in Pietro Savio,
1288:
1248:
1082:
971:
606:
541:
471:
358:
199:
151:
130:
31:
20:
1744:, Vol. 8, (1954), pp. 83–150, Dumbarton Oaks, Trustees for Harvard University,
1720:. (Viking Penguin). In part a deconstruction of the legends surrounding Agbar/Abgar.
1170:
26:
2074:
2064:
2029:
1549:
1545:
1541:
1054:
975:
949:
859:
350:
1874:
Documentary proofs, make out a list of sixteen documents in the period 944 to 1247
613:
2125:
1980:
1921:
1863:
1758:
1737:
1505:
1193:
1182:
1049:
813:
801:
656:
598:
585:
514:
492:
339:
210:
191:
146:
1553:
2105:
2059:
2044:
1498:
Das Mandylion von Genua und sein paläologischer Rahmen - The Mandylion of Genoa
994:
967:
923:
879:
817:
557:
553:
549:
432:
183:
175:
95:
83:
1822:
Ionescu-Berechet, Ştefan (2010). "Τὸ ἅγιον μανδήλιον: istoria unei tradiţii".
1571:
1207:
2152:
2120:
2054:
2039:
1252:
1186:
1154:
1027:
982:
841:
484:
479:
427:
158:
The first record of the existence of a physical image in the ancient city of
91:
1884:
1017:
959:
837:
537:
521:
in 609. A local legend, related to historian Andrew Palmer when he visited
408:'s motivation for the attack, as "it kept irritating his mind". The Syriac
55:
43:
1178:
605:, home for a time of the Shroud of Turin) until it disappeared during the
2049:
2034:
1940:
1868:
875:
1540:. Convivium Supplementum. Turnhout, Belgium: Brepols. pp. 114–125.
602:
2100:
1749:
1174:
1038:
629:
459:
382:
206:
1878:
1412:
778:
561:
405:
400:
389:
680:
640:
and one of numerous Russian churches dedicated to the Holy Mandylion
233:
1041:: icon considered to be created by contact with the Image of Edessa
990:
954:
178:
in the 10th century. The cloth disappeared when Constantinople was
1890:
1021:
126:
90:, 'cloth' or 'towel'), in Eastern Orthodoxy, it is also known as
186:, and is believed by some to have reappeared as a relic in King
19:"Mandylion" redirects here. For the album by The Gathering, see
1955:
1587:"The European Fortune of the Roman Veronica in the Middle Ages"
637:
138:
1869:
Eyewitness report: The sermon of Gregory Referendarius in 944
1538:
The European fortune of the Roman Veronica in the middle ages
1183:
an image of the Gothic reliquary dating from the 13th century
1146:
895:
577:
367:
and placed it with great honor in one of his palatial houses.
195:
51:
35:
1846:
878:, up to 1870, and is now kept in the Matilda chapel in the
522:
163:
59:
1373:
Studies in Classical and Byzantine Manuscript Illumination
822:
faciei figuram sed totius corporis figuram cernere poteris
560:
where it was received amidst great celebration by emperor
525:(Edessa) in 1997, relates that the towel or burial cloth (
777:
Three images survive today which are associated with the
601:
in Paris (not to be confused with the Sainte Chapelle at
1661:
1591:
Peregrinations: Journal of Medieval Art and Architecture
1116:
Steven Runciman, "Some Remarks on the Image of Edessa",
121:
In the tradition recorded in the early 4th century by
1740:, "The Cult of Images in the Age before Iconoclasm",
1265:
Kitzinger, 103–104, 103 with first quote; Procopius,
552:
recounting how in 944, when the city was besieged by
1269:, II, 26, 7–8, quoted, and 26–30 on Jesus' promise,
922:
The image from San Silvestro (Matilda chapel in the
531:
174:
against the Persians in 544. The image was moved to
1707:"Epistle of Jesus Christ to Abgarus King of Edessa"
938:
The San Silvestro image with the face more visible.
705:. Unsourced material may be challenged and removed.
258:. Unsourced material may be challenged and removed.
1757:
910:The Holy Face of Genoa with the face more visible.
381:of the Persian invasion, and that not only had it
1397:, Princeton, 1976:94-98, and plates xxxvi-xxxvii.
2150:
1821:
1725:Hall's Dictionary of Subjects and Symbols in Art
636:is the oldest (outside the Kremlin) building in
1946:Conservation-restoration of the Shroud of Turin
1677:
1423:The itinerario of Jeronimo Lobo, 1984, page 400
1885:Shroud of Turin and the Mandylion - Full Story
1081:. Cambridge Scholars Publishing. p. 137.
1906:
1692:(in Italian), Ist. Nazionale di Archeologia,
1230:
1228:
1226:
1057:, another "not made by hands" image of Christ
1030:: sacred Christian images "not made by hands"
966:Historian Rebecca Rist says that devotion to
865:
840:. In the 14th century it was donated to the
399:Writing soon after the Persian siege of 544,
356:The next stage of development appears in the
1687:
1181:for a list of the group of relics. See also
1165:
1163:
862:suggests a link between the two traditions.
526:
34:received the Image of Edessa, a likeness of
1857:Is the Shroud of Turin the Image of Edessa?
1316:
844:Leonardo Montaldo by the Byzantine Emperor
440:
103:
63:
1913:
1899:
1223:
383:miraculously reproduced itself on the tile
2091:Fringe theories about the Shroud of Turin
1796:
1777:
1667:
1584:
1375:, H. Kessler, ed. (Chicago, 1971:224-76).
1344:Golden Legend: Life of SS. Simon and Jude
1160:
834:Church of St Bartholomew of The Armenians
765:Learn how and when to remove this message
589:this, was one of the large group sold by
318:Learn how and when to remove this message
1999:Shroud of Turin Research Project (STURP)
1320:The Golden Legend or Lives Of The Saints
953:
870:This image was kept in Rome's church of
223:
25:
1881:. Excerpt of an electronic publication.
1852:Icons of the Mandylion (mostly Russian)
1282:
1205:
2151:
1755:
1640:
1523:
1484:
1472:
1432:
1234:
1074:
1894:
1461:Ricerche storiche sulla Santa Sindone
858:The similarity of the image with the
827:
812:Q 69, found by Gino Zaninotto in the
1535:
1285:Changing Cultures in Early Byzantium
1241:Gouden Hoorn: A Journal of Byzantium
1078:The Tradition of the Image of Edessa
703:adding citations to reliable sources
674:
256:adding citations to reliable sources
227:
1920:
1340:
943:
670:
527:
495:) to heal him. The same work adds:
13:
1815:
1793:Fiction referencing the Mandyllon.
1618:"St. Peter's - St Veronica Statue"
784:
78:). The image is also known as the
14:
2190:
1835:
1209:Church History, Book I Chapter 13
16:A painting of Jesus Christ's face
2004:Radiocarbon dating of the shroud
1954:
1727:, 1996 (2nd edn.), John Murray,
931:
915:
903:
887:
679:
645:
621:
232:
198:. This relic disappeared in the
1634:
1610:
1601:
1578:
1529:
1517:
1490:
1478:
1466:
1450:
1437:
1426:
1417:
1400:
1387:
1378:
1358:
1334:
1310:
1301:
1276:
690:needs additional citations for
504:
243:needs additional citations for
220:from Edessa to Constantinople.
30:According to the account, King
1936:History of the Shroud of Turin
1847:Old and new Images from Edessa
1688:Dufour Bozzo, Colette (1974),
1641:Taylor, Joan E. (2018-02-08).
1546:10.1484/m.convisup-eb.5.131046
1259:
1235:Palmer, Andrew (Summer 1998).
1199:
1139:
1126:
1110:
1095:
1068:
791:Shroud of Turin § History
570:Great Palace of Constantinople
1:
1780:Veil of Lies: A Medieval Noir
1317:de Voragine, Jacobus (1275).
660:
653:The Saviour Not Made by Hands
474:icon of the 6th-7th century.
58:had been imprinted—the first
2169:Relics associated with Jesus
2116:Relics associated with Jesus
1782:, New York: Minotaur Books,
1678:General and cited references
1371:(1960:163-84), reprinted in
1118:Cambridge Historical Journal
1061:
1045:Relics associated with Jesus
591:Baldwin II of Constantinople
513:disappeared again after the
7:
1075:Guscin, Mark (2016-02-08).
1011:
958:Veronica holding her veil,
874:, attached to a convent of
574:Saint Catherine's Monastery
532:
483:, which is a collection of
10:
2195:
1797:Nicolotti, Andrea (2014),
1764:, Garden City: Doubleday,
1718:James the Brother of Jesus
1690:Il "Sacro Volto" di Genova
1585:Nicolotti, Andrea (2019).
1408:Archaeological Study Bible
947:
866:Holy Face of San Silvestro
832:This image is kept in the
788:
597:in 1241 and housed in the
564:, who deposited it in the
548:is at variance with this,
137:, is said to have come to
18:
2159:Ancient Upper Mesopotamia
2083:
2017:
1991:
1971:Chapel of the Holy Shroud
1963:
1952:
1941:Secondo Pia, photographer
1928:
1842:Image: Mandylion of Genoa
1760:Holy Faces, Secret Places
1647:. Bloomsbury Publishing.
1644:What Did Jesus Look Like?
1287:. Variorum. p. 156.
1123:.3 (1931:238-252), p. 240
436:
99:
87:
1778:Westerson, Jeri (2008),
1716:Eisenman, Robert, 1997.
1597:(1): 162–173, at p. 167.
1283:Cameron, Averil (1996).
993:. The Veil of Veronica (
417:Some fifty years later,
1457:Codex Vossianus Latinus
1271:Loeb translation quoted
1206:of Caesarea, Eusebius.
1171:Grove Dictionary of Art
872:San Silvestro in Capite
810:Codex Vossianus Latinus
566:Theotokos of the Pharos
1705:Eusebius of Caesarea.
1508:(in German) See also:
1445:Gerhard Johann Vossius
1366:Cahiers archéologiques
998:
963:
821:
612:The Portuguese Jesuit
546:Historiarum compendium
502:
423:Ecclesiastical History
378:
39:
2138:Resurrection of Jesus
1976:Royal Palace of Turin
1742:Dumbarton Oaks Papers
1622:stpetersbasilica.info
1267:Histories of the Wars
957:
497:
462:is reputed to be the
419:Evagrius Scholasticus
394:Procopius of Caesarea
364:
336:History of the Church
224:History of the legend
168:Evagrius Scholasticus
113:icon not made by hand
29:
1756:Wilson, Ian (1991),
1554:11222.digilib/137738
1443:From the library of
1237:"A time for killing"
1003:Volto Santo of Lucca
806:University of Leiden
699:improve this article
634:Andronikov Monastery
252:improve this article
123:Eusebius of Caesarea
580:, is dated c. 945.
562:Romanos I Lekapenos
489:Jacobus de Voragine
411:Chronicle of Edessa
182:in 1204 during the
100:Εἰκόν' ἀχειροποίητη
2131:Sudarium of Oviedo
2111:Holy Face of Jesus
2009:VP8 Image Analyzer
1862:2006-08-15 at the
1711:Historia Ecclesiae
1504:2007-11-14 at the
1341:Stracke, Richard.
1192:2012-02-07 at the
1104:Historia Ecclesiae
1034:Depiction of Jesus
1024:Ukkāmā of Osroene.
970:was encouraged by
964:
853:terminus ante quem
846:John V Palaeologus
828:Holy Face of Genoa
595:Louis IX of France
493:Thaddeus of Edessa
344:Thaddeus of Edessa
188:Louis IX of France
135:Thaddeus of Edessa
40:
2146:
2145:
1801:, Leiden: Brill,
1654:978-0-567-67151-6
1563:978-80-210-8779-8
1151:Patrologia Graeca
972:Pope Innocent III
894:The Holy Face of
775:
774:
767:
749:
714:"Image of Edessa"
655:, an icon of the
607:French Revolution
542:Georgios Kedrenos
477:According to the
373:Doctrine of Addai
359:Doctrine of Addai
328:
327:
320:
302:
267:"Image of Edessa"
200:French Revolution
172:defence of Edessa
152:Doctrine of Addai
131:seventy disciples
21:Mandylion (album)
2186:
2075:Frederick Zugibe
2065:Phillip H. Wiebe
2030:Ulysse Chevalier
1958:
1915:
1908:
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245:verification
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2174:Roman Syria
2050:Joe Nickell
2035:Yves Delage
2018:Researchers
1524:Wilson 1991
1485:Wilson 1991
1473:Wilson 1991
1463:Turin 1957.
1433:Wilson 1991
876:Poor Clares
755:August 2021
664: 1100
349:In AD 384,
308:August 2021
218:translation
50:was a holy
2153:Categories
2101:Pray Codex
2070:Ian Wilson
1733:0719541476
1627:2023-05-05
1572:1021182894
1514:(in Dutch)
1350:28 October
1326:28 October
1215:1 November
1179:Shroud.com
1101:Eusebius,
1039:Keramidion
797:Ian Wilson
725:newspapers
630:katholikon
517:conquered
515:Sassanians
466:, another
464:Keramidion
460:Ancha icon
278:newspapers
207:provenance
1607:Hall, 321
1413:Zondervan
1253:0929-7820
1187:Histor.ws
1134:loc. cit.
1062:Citations
987:pherenike
962:, c. 1470
779:Mandylion
406:Khosrau I
401:Procopius
390:Euphrates
166:) was by
149:work the
88:μανδύλιον
80:Mandylion
44:Christian
1964:Location
1860:Archived
1502:Archived
1190:Archived
1012:See also
999:Sudarium
991:Crusades
804:and the
603:Chambéry
472:Georgian
370:—
332:Eusebius
143:chancery
2084:Related
1929:History
1750:1291064
1157:icons".
1022:Abgar V
795:Author
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285:books
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