28  Translated by the present writer from Zaninotto's discussion of his 10th c. Latin Abgar Text, presented in Rome, summer 1993; it is identical with the tractatus called by von Dobschütz 134**, "The Oldest Latin Abgar Text," identified there as cod. Par. B.N. lat 6041, 14th c.: Asserunt autem religiosi plerique viri, qui eum cernere meruerunt, quod in sancto die pasce per diversas se mutare consueverat [a]etatum species, id est ut prima hora diei infantiam, tercia vero puericiam, sexta quoque adulescenciam, nona autem [a]etatis se premonstrat habere plenitudinem, in qua ad passionem dei filius veniens pro nostrorum pondere criminum dirum crucis pertulit supplicium.

29  Riant, Exuviae (n. 2) II.211f: Mantile, quod visui Domini applicatum, imaginem vultus eius retinuit. . . . sudarium quod fuit super caput eius.

30  Now Bruno Bonnet‑Eymard, "Le 'Soudarion' Johannique negatif de la gloire divine," in Lamberto Coppini and Francesco Cavazzuti, eds., La Sindone, scienza e fede (Bologna: Editrice CLUEB 1983) 75‑89, argues that the word soudarion used by John 20:5‑7) and its late Latin variant used here (n. 31) may derive from soudara, a middle eastern word of the O.T. period (Ruth 3:14), which indicated not a sweat cloth or chin‑band but a large poncho of linen which was placed over the head, which covered the entire body, and came down to the feet.  This striking interpretation is countered by Jean Pirot, "Soudarion mentioniére," Sindon, 32 (Dec., 1983) 74f, who also produces texts urging the meaning, "chin‑band."  Bonnet-Eymard's suggestion serves better the thesis of this paper and indeed seems to be a valuable discovery.

31  The positive considerations raised in the documents to this point, however, are clouded by another document, an oath of the year 1108, reported by Anna Comnena (Alexiad 13.12) in E. R. A. Sewter, tr., The Alexiad of Anna Comnena (New York: Penguin, 1969) 433.  Those who swore this oath swore "by the Passion of Christ . . . by the Cross of Christ, the Crown of Thorns, the Nails, the Spear. . ."  Absence of any reference to a burial shroud among the Passion instruments enumerated in this document of 1108 is puzzling in light of so many other clear references.

33  Nicholas Thingeyrensis in Riant, Exuviae (n. 2) 214:  fasciae cum sudario et sanguine Christi.

34 William of Tyre in Riant, Exuviae 216: [Manuel, Amalrico regi, in magno palatio] sanctorum reliquias, dispensationis quoque Domini nostri Iesu Christi preciosissima argumenta [sic], exponi iubet, videlicet: Crucem; Clavis; Lanceam; Spongiam; Arundinem; Coronam Spineam; Syndonem; Sandalia. . . .  I have omitted from this special set of documents an anonymous inventory dated by Riant ca. 1190.  It hardly solves the historian's perplexity, listing as separate items: "part of the linens in which the crucified body of Christ was wrapped," (and apparently in apposition) the Syndon; and  "the towel sent to King Abgar at Edessa by the Lord, on which the Lord himself transferred his image."   The text in question seems to be a listing of sanctuaria or brandea, i.e., contact-copies of relics from the imperial treasury in Constantinople.  The text makes references to objects still in Constantinople, sanctuaria of which are held in various other places.  Riant, Exuviae 216f:  Hoc est sanctuarium quod in capella imperiali Constantinopolim ad presens continetur: . . . Item pars linteaminum quibus crucifixum Christi corpus meruit involvere iam dictus Arimatensis Ioseph, in supradicta imperiali capella continetur.   Syndon enim, pars quoque Corone Christi, ex Karoli Calvi dono, habetur Carropoli Gallie.  Item Manutergium regi Abgaro a Domino, per Thadeum apostolum, Edesse missum, in quo ab ipso Domino sua ipsius transfigurata est ymago.