Story of the Image of Edessa

Narratio de imagine Edessena

Standard abbreviation: Story Im. Ed.

Other titles: Narratio

Clavis numbers: ECCA 931

Category: Relic History

Related literature: Acts of Mar Mari, Acts of Thaddaeus, Epistles of Christ and Abgar, Doctrine of Addai

Compiled by Nathan J. Hardy, University of Chicago ([email protected])

Citing this resource (using Chicago Manual of Style): Hardy, Nathan J. “Story of the Image of Edessa.” e-Clavis: Christian Apocrypha. Accessed DAY MONTH YEAR. https://www.nasscal.com/e-clavis-christian-apocrypha/story-of-the-image-of-edessa/.

Created February 2021. Current as of Sept. 2022.

1. SUMMARY

Story Im. Ed. can be divided into three movements preceded by an extended introduction on the incomprehensibility of God’s providential works (1–3). The first re-tells the Abgar-Jesus correspondence and the actions of Thaddaeus in Edessa. Abgar’s servant, Ananias, happens to pass through Palestine on his way to Egypt and sees Jesus performing healings. Upon his return to Edessa, Ananias reports what he saw to Abgar, who suffers from arthritis and leprosy. Abgar then pens his famous letter asking Jesus to come stay with him, sending it with Ananias and instructing him to bring back a picture of Jesus. Jesus writes back that he cannot come to Edessa, but will send a disciple later, and then washes and dries his face with a hand towel, onto which he miraculously imprints his countenance. He hands this newly created, acheiropoietos (not-made-by-hand) image to Ananias to bring to Abgar. Ananias stops in Hierapolis (Mabbug) on his return, where he hides the “holy rag” among some clay tiles and a miraculous fire breaks out. That night, the townspeople discover that the cloth has imprinted the same image of Jesus onto one of the tiles. In awe, they keep this image-relic (the “Keramion”), sending the original with Ananias, who arrives in Edessa and describes the events to Abgar.

The narrator next tells an alternate version of the creation of the image, in which Jesus, on Gethesemene, uses a cloth to wipe up his sweat when it became like drops of blood. Jesus entrusts this cloth to Thomas, who in turn gives it to Thaddaeus to deliver to Abgar. The narrative shifts to the acts of Thaddaeus and Abgar. When Thaddaeus delivers the image, Abgar touches it to various parts of his body and is healed immediately. In his new state of fervent piety, Abgar deposes a statue of a Greek god that had presided over the entrance to the city and replaces it with the image of Christ, now affixed to a panel and ornamented with gold (4–26).

The second movement of the text focuses on the actions of the image in the sixth century during the war waged against the city by the Persian king Khusro. The narrator claims that in the intervening period, to keep the image safe, a bishop had hidden the image inside a cylindrical niche, which he then plastered over to look smooth, lighting a candle and placing a tile in front of the cloth to keep it from decaying. Centuries later, the image is rediscovered by the bishop Eulalius and used in a series of miracles involving fire to defend the city. Learning why his plans were continuously foiled, Khusro makes peace negotiations and returns home, though he soon finds himself in need of the image when his daughter is seized by a demonic spirit that proclaims it will not leave unless the image comes from Edessa. Khusro writes to the Edessenes, who decide to make and send a painted copy of the image rather than risk losing the acheiropoietos prototype. The demon departs, and Khusro sends gifts in thanks (27–41)

The final movement details the translation to Constantinople of the image and the letter Jesus wrote to Abgar, following their purchase by emperor Romanos Lekapenus. The people of Edessa protest the removal of the image, especially when a chance thunderstorm breaks out as the image and letter are about to depart the city, but they relent when the ship intended to convey the image and bishops across the river sets out, guided “only by divine will.” During the approach to Constantinople, they stop twice, and the image heals myriad people, including a man troubled by a demon, who utters a proclamation that Constantine VII Porphyrogenitus should receive his kingdom. The image reaches the city on 15 August (the Feast of the Assumption) and is carried around in city in procession on the following day, which became the official feast day of the Mandylion. After another miraculous healing, the emperors take the image to the Chapel of Divine Wisdom, then to the imperial dwelling, and finally to Pharos Chapel. Story Im. Ed. ends with a prayer, in which the narrator asks the image to watch over the emperor, guard his offspring, and keep the city peaceful and impenetrable (41–65). Some manuscripts also contain a “Liturgical Tractate” that purports to describe how the Image of Edessa was honored before its acquisition by the Byzantine emperors.

Named historical figures and characters: Abdos (of Edessa), Abgar, Abramios (bishop of Samosata), Hanania/Ananias, Balaam, Basil (bishop of Jerusalem), Christopher (bishop of Alexandria), Constantine VII Porphyrogenitus, Eulalius (bishop of Edessa), Jesus Christ, Ilion (soldier), Job (bishop of Antioch), Khusro I (of Persia), Romanos I Lekapenos, Theophanes (of Persia), Thaddaeus, Theophylakt (patriarch), Thomas (apostle), Tobias (of Edessa).

Geographical locations: Andreios (monastery), Asia Minor, Augusteion, Blachernae Chapel, Black Sea, Chapel of Divine Wisdom, Constantinople, Edessa, Egypt, Euphrates River, Gethsemane, Haran, Hieron, Hierapolis (Mabbug), Jerusalem, Mount Tabor, Optimatoi, Palestine, Persia, Pharos Chapel, Samosata, Sarotzi, Ta Eusebiou (monastery).

2. RESOURCES

3. BIBLIOGRAPHY

3.1 Manuscripts and Editions

3.1.1 Arabic

London, British Library, Add. 9965, fol. 33 (1658)

Beirut, Bibliothèque Orientale de l’Université Saint Joseph, 620, pp. 85–113 (17th cent.) ~ HMML

Charfeh, Syrian-Catholic Patriarchate, ar. 2/34 (17th cent.) fols. unknown

Vatican, Biblioteca Apostolica Vaticama, Sbath 438 (1748) fols. unknown; BAV

Cureton, William. Ancient Syriac Documents: Relative to the Earliest Establishment of Christianity in Edessa and the Neighboring Countries. London: Williams and Norgate, 1864 (mentions British Library, Add. 9965, p. 153).

Graf, Georg. Geschichte der Christlichen Arabischen Literatur. 5 vols. Rome: Vatican Apostolic Library, 1944–1953 (manuscripts listed, vol. 1, pp. 237–38).

3.1.2 Church Slavic

sl1  Great Menaion Reader of Makarius in Moscow, State Historical Museum, Synodal Coll. 795 (997), fols. 219–226 (16th cent.)
sl2  Menaion Reader of the Moscow Theological Academy (no further details provided)
sl3  Menaion Reader of the Trinity Lavra of St. Sergius, fol. 681^r (1627)

3.1.3 Ethiopic (version of the Abgar Legend showing contact with Story Im. Ed.)

EMML 6953, fols. 138^v–141^r (1450–1451)

Paris, Bibliothèque nationale de France, Éthiopen d’Abbadie 214, fols. 81^r–86^v (19th cent.) ~ Gallica

Haffner, August. “Eine äthiopische Darstellung der Abgar-Legende.” Pages 245–51 in vol. 2 of Orientalische Studien Fritz Hommel zum sechzigsten Geburtstag am 31. Juli 1941 gewidmet von Freunden, Kollegen und Schülern. 2 vols. Leipzig: Hinrichs, 1917–1918 (edition based on BNF D’Abbadie 214).

Haile, Getatchew, ed. and trans. “The Legend of Abgar in Ethiopic Tradition.” OCP 55 (1989): 375–410 (edition based on EMML 6953, pp. 388–98; English translation, pp. 399–404; translation of Haffner’s edition, pp. 405–10).

3.1.4 Greek

3.1.4.1 Text A: “Menaion Reading for the Feast of the Translation (of the Mandylion)” (BHG 793)

Paris, Bibliothèque nationale de France, gr. 1611, fols. 290^v–297^v (1553)

Delehaye, Hippolyte. Synaxarium Ecclesiae Constantinopolitanae e códice Sirmondiano, nunc Berolinensi adiectis synaxariis selectis. Brussels: Société des Bollandistes, 1902 (pp. 893–901).

Dobschütz, Ernst von. Christusbilder: Untersuchungen zur christlichen Legende. 3 vols. Leipzig: J.C. Hinrichs, 1899 (pp. 38*–85*).

Guscin, Mark. The Image of Edessa. Leiden: Brill, 2009 (text and English translation of Text A, pp. 88–111).

3.1.4.2 Text B (BHG 794–795)

Note: sigla established by von Dobschütz and expanded by Guscin.

3.1.3.2.1 Text B1 (includes the “Liturgical Tractate” (BHG 796)

V  Vienna, Österreichische Nationalbibliothek, Cod. hist. gr. 45, fols. 194^v–208^r (11th cent.)

X  Paris, Bibliothèque nationale de France, gr. 1474, fols. 212^r–227^v (11th cent.) ~ Gallica; Pinakes

3.1.4.2.2 Text B2

Σ group

A: Paris, Bibliothèque nationale de France, gr. 1475, fols, 122^v–136^v (11th cent.) ~ Gallica; Pinakes

B: Vatican, Biblioteca Apostolica Vaticana, Vat. gr. 2043, fols. 200^r–220^v (11th/12th cent.) ~ Pinakes

C: Moscow, State Historical Museum, Synod. gr. 9, fols, 192^v–209^v (11th cent.) ~ Pinakes

D: Vatican, Biblioteca Apostolica Vaticana, Vat. gr. 822, fols. 208^r–225^r (12th cent.) ~ DigiVatLib; Pinakes

E: Paris, Bibliothèque nationale de France, gr. 1548, fols. 134^v–146^v (12th cent.) ~ Pinakes

F:  Rome, Biblioteca Vallicelliana, B 14, fols. 235^v–245^r (11th cent.)

G: Vatican, Biblioteca Apostolica Vaticana, Ott. gr. 87, fols. 147^v–152^v (13th/14th cent.) ~ DigiVatLib; Pinakes

Ξ group

H: Naples, Biblioteca Nazionale Centrale Vittorio Emanuele III, II C 25, fols. 100^v–107^v (14th cent.) ~ Pinakes

I: Florence, Biblioteca Medicea Laurenziana, gr. IX.33, fols, 384^r–397^v (14th cent.) ~ IMAGES; Pinakes

K: Paris, Bibliothèque nationale de France, Coislin 307, fols. 525^r–535^r (16th cent.) ~ Gallica; Pinakes

Q: Moscow, State Historical Museum, Synod. gr. 160, fols. 171^r–188^r (11th cent.)

R: Vatican, Biblioteca Apostolica Vaticana, Chig. R VII 50 (gr. 41), fols. 162^r–176^r (11th cent.) ~ Pinakes

S: Turin, Biblioteca Nazionale Universitaria, B II 24 (Passini 104), fols. 154^r–166^r (11th cent.) ~ Pinakes

T: Turin, Biblioteca Nazionale Universitaria, B IV 8 (Passini 209), fols. 115^r–129^r (11th cent.)

U: Paris, Bibliothèque nationale de France, gr. 1527, fols. 165^r–179^v (12th cent.) ~ Pinakes

W: Paris, Bibliothèque nationale de France, gr. 1528, fols. 182^r–197^r (12th cent.)

Y: Paris, Bibliothèque nationale de France, gr. 1176, fols. 252^v–262^r (12th cent.) ~ Gallica; Pinakes

Ath¹: Mount Athos, Monē Dionysiou, 54, fols. 197^r–214^r (12th–13th cent.) ~ Pinakes

Ath²: Mount Athos, Monē Karyes (Protaton), 36, fols. 222^r–238^r (12th cent.) ~ IMAGES

Patm.: Patmos, Monē tou Hagiou Iōannou tou Theologou, gr. 258, fols. 108^v–123^v (11th cent.) ~ Pinakes

Additions and changes made to von Dobschütz’s list by Mark Guscin in 2009 and then in 2015 (note, the manuscripts have not been assigned to families):

Be: Athens, Benaki Museum, 141, fols. 128^r–138^r (12th cent.) ~ Pinakes

Di1= von Dobschütz Ath¹

Di2: Mount Athos, Monē Dionysiou, 145, fols. 524^r–538^r (16th cent.) ~ Pinakes

Iv: Mount Athos, Monē Ibērōn, 595 (Lambros 4715), 3 (16th cent.) ~ Pinakes; includes Liturgical Tractate

Ka: Kalymnos, Kalymnos Municipal Library, 3, fols. 252^r–304^v, missing 259^r–300^v (13th cent.)

L1: Mount Athos, Monē Megistēs Lauras, Δ 53 (Eustastriades 429), fols. 240^r–255^r (11th cent.) (=Guscin, 2009 ML1) ~ Pinakes

L2: Mount Athos, Monē Megistēs Lauras, Ε 182 (Eustastriades 644), fols. 287^r–308^r (12th cent.) (=Guscin, 2009 ML2) ~ Pinakes; includes Liturgical Tractate

L3: Mount Athos, Monē Megistēs Lauras, Ω 154 (Eustastriades 1966), fols. 39^v–55^r (17th cent., 1668) (=Guscin, 2009 ML3) ~ Pinakes; includes Liturgical Tractate

La= von Dobschütz I

Me: Messina, Biblioteca Regionale Universitaria ‘Giacomo Longo,’ S. Salv. gr. 49, fols. 225^r–244^v (12th. cent.) ~ Pinakes

Mi1: Milan, Biblioteca Ambrosiana, C 186 inf. (Martini-Bassi 878), fols. 143^v–158^v (11th cent.) ~ Pinakes

Mi2: Milan, Biblioteca Ambrosiana, D 52 sup. (Martini-Bassi 236), fols. 81^v–103^v (11th cent.) ~ Pinakes; includes Liturgical Tractate

Mi3: Milan Biblioteca Ambrosiana, D 107 sup. (Martini-Bassi 262), fols. 208^v–223^v (14th cent.) ~ Pinakes

P1= von Dobschütz Patm.

P2: Patmos, Monē tou Hagiou Iōannou tou Theologou, gr. 252, fols. 201^v–214^v (12th cent.) ~ Pinakes; von Dobschütz reports that this text belongs to the Σ group

Pa: Mount Athos, Monē Pantokratoros, 99, fols. 193^v–223^v (16th cent.)

Ph: Mount Athos, Monē Philotheou, 80, fols. 22^v–39^r (14th cent.) ~ Pinakes

Pr= von Dobschütz Ath²

Sc: El Escorial, Real Biblioteca Biblioteca del Real Monasterio de San Lorenzo, y-II-11 (Andrés 319), fols. 123^r–134^v (13th cent.) (=Guscin 2009 Es) ~ Pinakes

St: Mount Athos, Monē Stauronikēta 18 (Lambros 883), fols. 328^r–340^r (11th cent.) ~ Pinakes

Va: Mount Athos, Monē Batopediou, 635, fols. 455^r–476^r (1422) ~ Pinakes

An additional 20 manuscripts are listed on Pinakes, the online manuscript database of the IRHT (Institut de recherce et d’histoire des textes):

Alexandria, Bibliothēkē tou Patriarcheiou, 35, fols. 286–? (11th cent.)

Athens, Ethnikē Bibliothēkē tēs Hellados, 998, fols. 178^r–193^r (16th cent.) ~ Pinakes

Bruxelles, Bibliothèque des Bollandistes, 192 (284), fols. 150^r–156^v (17th/18th cent.) ~ Pinakes

Deskatē, Monē tou hagiou Nikanoros, 117, fols. 200^r–200^v (14th cent.) ~ Pinakes

Istanbul, Patriarchikē Bibliothēkē, Theologikē scholē, 40, fols. unlisted (16th? cent.) ~ Pinakes; includes Liturgical Tractate

Jerusalem, Patriarchikē bibliothēkē, Panaghiou Taphou 134, fols, 284^v–303^v (16th cent., 1582) ~ LOC; Pinakes

Meteora, Monē Metamorphōseōs, 552, fols. 173^v–188^v (11th cent.) ~ Pinakes

Milan, Biblioteca Ambrosiana, A 218 inf. (Martini-Bassi 824), fols. 40^v–50^v (15th cent.) ~ Pinakes

Milan, Biblioteca Ambrosiana, B 1 inf. (Martini-Bassi 834), fols. 40^v–50^v (“with lacuna”) (1239–1240) ~ Pinakes

Milan, Biblioteca Ambrosiana, F 130 sup. (Martini-Bassi 371), fols. unlisted (13th cent.) ~ Pinakes

Mount Athos, Monē Ibērōn, 16 (Lambros 4136), fols. 238^r–259^r (1042) ~ Pinakes

Mount Athos, Monē Koutloumousiou, 206 (Lambros 3279), fols. 276^r–279^v (16th cent.) ~ Liturgical Tractate only

Mount Athos, Monē Megistēs Lauras, Κ 068 (Eustratiades 1355), fols. 255^r–271^r (14th cent.) ~ Pinakes

Mount Athos, Monē Megistēs Lauras, Κ 069 (Eustratiades 1356), fols. unlisted (14th cent.) ~ Pinakes

Mount Athos, Monē Philotheou, 87 (Lambros 1851), fols. 386^v–403^v (1340) ~ Pinakes

Patmos, Monē tou Hagiou Iōannou tou Theologou, gr. 179, fols. 3^r–3^v (12th/13th cent.) ~ Pinakes

Mount Sinai, Monē tēs Hagias Aikaterinēs, gr. 376, fols. 175^r–189^r (10th/11th cent.) ~ includes Liturgical Tractate (LOC; Pinakes)

Mount Sinai, Monē tēs Hagias Aikaterinēs, gr. 517, fols. 113^v–123^v (12th cent.) ~ LOC; Pinakes

Sofia, Centăr za slavjano-vizantijski proučvanija “Ivan Dujčev,” D gr. 209, fols. unlisted (11th cent.) ~ Pinakes

Turin, Biblioteca Nazionale Universitaria, C IV.19 (Pasini 138), fols. unlisted (12th/13th, 16th cent.) ~ Pinakes

Vatican, Biblioteca Apostolica Vaticana, Vat. gr. 820, fols. 260^r–270^v (14th cent.) ~ DigiVatLib; Pinakes

Combefis, François. Originum rerumque Constantinopolitanarum manipulus. Paris: Siméon Piget, 1644 (Greek text and Latin translation, pp. 75–101).

Dobschütz, Ernst von. “Der Kammerherr Theophanes (Zu Konstantins des Purpurgebornen Festpredigt auf die Translation des Christusbildes von Edessa).” BZ 10 (1901): 166–81 (edition of Mi2, pp. 168–70).

———. Christusbilder: Untersuchungen zur christlichen Legende. 3 vols. Leipzig: J.C. Hinrichs, 1899 (pp. 38*–85*).

Gallandi, Andrea. Bibliotheca veterum patrum atiquorumque scriptorum ecclesiasticorum, postrema Lugdunensi longe locupletior atque accuratior. 14 vols. Venice: Ex typographia Joaniis Baptistæ Albritii Hieron. fil., 1765–1781 (reproduction of the text from Combefis with Latin translation of Lippomano, vol. 14, pp. 120–32; introduction p. vi).

Guscin, Mark. “The Tradition of the Image of Edessa.” PhD diss., University of London, Royal Holloway and Bedord New College, 2015 (text and English translation, pp. 320–82).

———. The Image of Edessa. Leiden: Brill, 2009 (text and English translation, pp. 7–69).

Illert, Martin. Doctrina Addai: De imagine Edessena = Die Abgarlegende. Das Christusbild von Edessa. Fontes Christiani 45. Turnhout: Brepols, 2007 (reprint of von Dobschütz’s text with German translation pp. 260–311).

Migne, Jacques-Paul. Patrologiae cursus completus: Series graeca. Vol. 113. Paris: Cerf, 1899 (reproduction of edition and Latin translation from Gallandi, cols. 423–54).

3.2 Modern Translations

3.2.1 English

Guscin, Mark. “The Tradition of the Image of Edessa.” PhD diss., University of London, Royal Holloway and Bedord New College, 2015 (text and English translation of Text B, pp. 320–82).

———. The Image of Edessa. Leiden: Brill, 2009 (text and English translation of Text B, pp. 7–69, and Text A, pp. 88–111).

Hardy, Nathan J. “The Story of the Image of Edessa.” Pages 65–109 in vol. 3 of New Testament Apocrypha: More Noncanonical Scriptures. 3 vols. Edited by Tony Burke. Grand Rapids, MI: Eerdmans, 2023 (translation of von Dobschütz’s Text B).

Wilson, Ian. The Shroud of Turin: The Burial Cloth of Christ? Garden City, NY: Doubleday, 1978 (English translation of Migne’s text, pp. 235–50).

3.2.2 German

Illert, Martin. Doctrina Addai: De imagine Edessena = Die Abgarlegende. Das Christusbild von Edessa. Fontes Christiani 45. Turnhout: Brepols, 2007 (reprint of von Dobschütz’s text with German translation, pp. 260–311).

3.2.3 Latin

Lippomano, Luigi. Sanctorum Historia. 2 parts in 1 vol. Leuven: P. Zangrium Titletanum, 1565 (Latin translation, part I, 187–94).

Surius, Laurentius. De probatis Sanctorum histories partim ex tomis Aloysii Lipomani. 6 vols. Cologne: Calenius and Quentel, 1570–1575 (Latin translation in vol. 4, pp. 714–22).

Surius, Laurentius. Bewerte Historien der lieben Heiligen Gottes. Translated by Johannes à Via. 6 vols. Munich: Adam Berg, 1574–1580. Translation of De probatis Sanctorum historiis partim ex tomis Aloysii Lipomani. 6 vols. Cologne: Calenius and Quentel, 1570–1575 (German translation of the Latin text in vol. 4, pp. ccclxxiii–viii).

3.3 General Works

Balicka-Witakowska, Ewa. “The Holy Face of Edessa on the Frame of the Volto Santo of Genoa: The Literary and Pictorial Sources.” Pages 100–32 in Interaction and Isolation in Late Byzantine Culture. Edited by Jan Olov Rosenqvist. Uppsala: Almqvist & Wiksell, 2004.

Cameron, Averil. “The History of the Image of Edessa: The Telling of a Story.” Harvard Ukrainian Studies 7 (1983): 8–94.

Flusin, Bernard. “L’image d’Édesse, Romain et Constantin.” Pages 253–78 in Sacre impronte e oggetti «non fatti da mano d’uomo» nelle religioni. Atti del Convegno Internazionale di Torino, 18–20 maggio 2010. Edited by Adele Monaci Castagno. Allesandria: Edizione Dell’Orso, 2011.

Inoue, Koiche. “The Adventus Ceremony of Edessa and Imperial Legitimacy.” Orient 41 (2006): 21–40.

Nicolotti, Andrea. From the Mandylion to the Shroud of Turin: The Metamorphosis and Manipulation of a Legend. Leiden: Brill, 2014 (see pp. 66–76).

Peers, Glenn A.  “Masks, Marriage and the Byzantine Mandylion: Classical Inversions in the Tenth Century Narratio de translatione Constantinopolim imaginis Edessenae.” Intermedialités: histoire et théorie des arts, des lettres et des techniques 8 (2006): 13–30.

———. Sacred Shock: Framing Visual Experience in Byzantium. University Park, PA: Pennsylvania State University Press, 2004 (see pp. 126–29).

Ramelli, Ilaria L. E. “The Spatial, Literary, and Linguistic Translations of the Mandylion.” Pages 171–91 in The Narrative Self in Early Christianity: Essays in Honor of Judith Perkins. Edited by Janet E. Spittler. WGRWSup 15. Atlanta: SBL Press, 2019.

Riedel, Meredith L. D. “Demonic Prophesy as Byzantine Imperial Propaganda: The Rhetorical Appeal of the Tenth-Century Narratio de imagine Edessena.” Fides et Historia 49.1 (2017): 11–23.