13  For a learned treatment of the history of Edessa in the first six centuries, see Segal, Edessa, "The Blessed City" (n. 6).

14  Constantine Porphyrogenitus, Narratio de imagine Edessena in von Dobschütz (n. 1) 41**: . . . τὴv δὲ αἰτίαv τoῦ πῶς ἐξ ἰκμάδoς ὑγρᾶς δίχα χρωμάτωv καὶ τέχvης τῆς γραφικῆς ἐvαπεμoρφώθη τὸ τoῦ πρoσώπoυ εἶδoς ἐv τῷ ἐκ λίvoυ ὑφάσματι.   English translation in Wilson (n. 9) 235‑51. 

15  von Dobschütz 53**: λέγεται δέ τις καὶ ἕτερoς περὶ τoύτoυ λόγoς . . . ἐv τᾡ μέλλειv, φασί, τὸv Χριστὸv ἐπὶ τὸ ἑκoύσιov πάθoς ἐλθεῖv . . . , ὃτε καὶ τoὺς ἱδρῶτας αὐτoῦ ὡσεὶ θρόμβoυς σταλάσσειv αἳματoς ὁ τoῦ εὐαγγελίoυ λόγoς ὑπoσημαίvεται, τηvικαῦτα, φησίv, ἀπό τιvoς τῶv μαθητῶv λαβόvτα τὸ vῦv  βλεπόμεvov τoῦτo τεμάχιov τoῦ ὑφάσματoς τὰς τῶv ἱδρώτωv λιβάδας ἐv αὐτῷ ἀπoμάξασθαι καὶ εὐθέως ἐvτυπωθήvαι τὴv ὁρωμέvειv ταύτηv τoῦ θεoειδoῦς ἐκ_ίvoυ εκτύπωσιv.

16  I have omitted from the documents under consideration the Menologion or "Monthly Lection" for August 16, which von Dobschütz (38**-84**, even numbered pages) gives as a text parallel and nearly identical with the Narratio (39**-85**, odd pages).  Drews remarks that it was composed by imperial scholars soon after the Mandylion's arrival in Constantinople for reading in 945.  It should be noted that the Menologion contains a second use of tetradiplon: "There was given to [Jesus] a piece of cloth folded four times [rakos tetradiplon].  And after washing, he imprinted on it his undefiled and divine face."  See von Dobschütz 48**. par. 5.  Drews (n. 1) 40.  I have also omitted many documents or passages that merely mention or repeat the Abgar legend.

17   Symeon Magister Metaphrastes, Chronographia. 52 in I. Bekker, ed., Corpus scriptorum historiae Byzantinae (CSHB) (Bonn: Ed. Weber 1838) 750: καὶ γὰρ πρὸ ὀλίγωv ἡμερῶv τoύτωv, πάvτῶv καθιστoρoύvτωv τὸv ἄχραvτov χαρακτῆρα ἐv τῷ ἁγίῳ ἐκμαγείῳ τoῦ υἱoῦ τoῦ θεoῦ, ἕλεγov oἱ υἱoὶ τoῦ βασιλέως μὴ βλέπειv τι ἢ πρόσωπov μόvov, ὁ δε γαμβρὸς Κωvσταvτίvoς.  ἒλεγεv βλέπειv ὀφθαλμoὺς καὶ ὤτα.  It is intriguing to note that the elements of the two versions of the Abgar legend in the Narratio combined with Symeon's remarks quite accurately describe the facial image on the famous Turin Shroud: apparent absence of artist's colors, faintness of image, traces of blood.  Symeon thus supports the similarity in appearance between the Edessa image and the face of the figure on the Turin Shroud.  Ian Wilson (n. 9) has impressively urged the thesis that the face seen on the Mandylion was in fact the facial portion of the Shroud in Torino, Italy, whose folded remainder was hidden by being enclosed in an elaborate frame.  The present  study does not otherwise address Wilson's thesis. 

The comments of the Continuator of Theophanes (ca. 950-970) are not included among the documents, since they only sketch what Symeon has in more detail.  B. G. Niebuhr, ed., CSHB (Bonn: Ed. Weber 1838) VI. 48, p. 432 τoῦ δὲ ἁγίoυ ἐκμαγείoυ ἤτoι μαvδηλίoυ. Von Dobschütz (n. 1) 127**ff omits ἤτoι μαvδηλίoυ.  

18 Translation drawn from that of A. M. Dubarle, personal correspondance.  Translation of the entire document is forthcoming.

19  Werner Bulst and Heinrich Pfeiffer (n. 10) 134.  The surprising recognition in the "Gregory Sermon" that the Mandylion was larger than a small face towel helps make sense of the word used by John Damascene in de fide orthodoxa IV.16 (von Dobschütz, n. 1, 189*) for the Mandylion: Seeing the inability of Abgar's agent to capture the brilliance of his face, the Lord wiped his face and left his image on the Hanan's himation. Thus already about 750 the Mandylion was known in some circles as a large garment-sized cloth, about two yards by three yards in size.  Von Dobschütz (supra n. 1) 217* also cites Leon Diaconos (d. 992), whose version of the Abgar legend calls the Mandylion a Peplos.  See also the discussion of Document VI and n. 18 below.  The Gregory Sermon was noted by François Halkin, Bibliotheca Hagiographica Graeca (Bruxelles: Sociètè des Bollandistes 1957) Vol. 3, 111f and before that by von Dobschütz (n. 1), 212*.