The Holy Face (also the Holy Face ; from the Savior + tracing paper from Greek. Αχειροποίητος - not-made-with-hands ), the miraculous Mandilion ( Άγιον Μανδήλιον from Greek. Μανδύη, μανδύαύ ) - representing His face on the ubrus (plate), or Ceramidion from ( Greek. κεραμιδιών - tile), representing His face on the "skull" (clay board or tile). In the temples of Byzantium , Mandilion and Ceramidion were usually depicted in the drum of the dome, opposite each other.
Content
Origin
On the origin of the relic , which served as the source of iconography, there are two groups of traditions, each of which reports its miraculous origin.
Church Eastern Tradition
The eastern tradition of the Miraculous Image, more ancient, can be traced back to the first half of the 4th century . The story is connected with the sick king of Edessa ( Mesopotamia , modern city of Sanliurfa , Turkey ) Avgar V Ukkama and his visit to Thaddeus after the artist sent by him failed to depict Christ: Christ washed his face, wiped it off with a plaque (ubrus), which left an imprint , and handed it to the artist. [1] Since the beard after washing with water was wet, it was imprinted in the form of a wedge of one strand, and therefore this miraculous image is sometimes called "Savior Wet Brada". Thus, according to legend, Mandilion became the first icon in history. Eusebius of Caesarea in his Church history reports the following:
| Thaddeus’s story is this. The divinity of our Lord and Savior Jesus Christ, glorified among all people for his miraculous power, attracted the darkness of people even from foreign countries, very distant from Judea, who hoped for the healing of diseases and various sufferings. Therefore, Tsar Avgar, who gloriously ruled the peoples on the other side of the Euphrates, but tormented by a disease that could not be cured by human learning about the name of Jesus and His miracles - everyone testified according to them, - decided to beg him, sending a messenger with a letter and a request about getting rid of the disease. The Savior did not heed his request then, but awarded a special letter in which he promised to send one of His disciples to cure his illness and save him and all his loved ones together. This promise was soon fulfilled. After the Resurrection of Christ from the dead and the Ascension of Thomas, one of the twelve, according to the suggestion of God, sends Thaddeus, who was one of the seventy disciples of Christ, to preach the doctrine of Christ to Edessa. He fulfilled all that our Savior promised. [2] Thaddeus, arriving at the place, heals Augar with the word of Christ, and strikes all the people there with amazing miracles. Having sufficiently prepared them with his deeds and leading them to veneration of the power of Christ, he began to teach them the saving faith. And until now, all Edessa has been sanctified by the name of Christ; she convincingly testifies to the mercies of her Savior to her. [3] |
Eusebius of Caesarea cites two supporting documents, letters translated from the Syrian and taken from the archives of Edessa: the request of the toparch Avgar and the answer of Jesus. It tells of the correspondence of Hagar with Christ Ephraim the Syrian [4] . In addition, the correspondence of Christ with Hagar and the story that the ambassadors of Hugar brought the image of the Savior from Jerusalem is included by the Armenian historian of the 5th century Moses Khorensky in the book “History of Armenia”: “This message was brought by Anan, the messenger of Abgar (Avgar), along with the image of the face Of the Savior (փրկչական պատկերին), which is kept in the city of Edessa today ” [5] [6] . Procopius of Caesarea attests to the visit of Thaddeus to Augar, narrating about the siege of Edessa by the Persian king Khosrov in his book “The War with the Persians. War with the Vandals. Secret History ”, he reports the details of Avgar’s disease:“ Having lived to a very old age, Avgar suffered a serious illness of gout ” [7] . The historian Evagrius Scholastic in his Church Stories tells about the miraculous deliverance of the siege of the inhabitants of Edessa, they needed to burn the siege that Khosrov had built to take Edessa, and they couldn’t do it, then they resorted to the help of the Holy Savior:
| Perplexed in their thoughts, they bear the God-created miraculous icon, which Christ God sent to Augar when this one wanted to see Him. Having brought this sacred icon to the ditch dug by them, they sprinkled it with water and threw a few drops into the fire and firewood. Divine power immediately appeared to help their faith and accomplished what they could not before; the fire suddenly engulfed firewood and, rather than what we are telling, turning them into coal, went over to the top trees and devoured everything. [eight] |
There are also apocryphal legends of unknown persons about this event: the Teachings of Addai the Apostle (5th – 6th centuries) [9] [10] and a later old Russian version of the legend of Avgar, a manuscript of the 13th century [11] [12] . In addition, the evidence of Egeria, “Pilgrimage to the Holy Places” [13] , is still preserved.
The linen board with the image of Christ has long been stored in Edessa as the most important treasure of the city. The history of the Miraculous Image was outlined by Emperor Konstantin VII Bagryanorodny . According to his account, Avgar richly decorated the Miraculous Image and placed it in a stone niche above the gates of Edessa, so that anyone entering the city could worship the holy image. But after some time one of the descendants of Avgar, the ruler of Edessa, fell into idolatry, then, in order to protect the image from the frenzy of the Gentiles, they laid it in a niche with tiles (bricks) and it was hidden for a long time before the invasion of the Persian army by Khosrov. During the war with the Persians, one night, Eulalia, bishop of that city of Edes, a luminiferous wife appeared in a vision, telling him: “The image of the miraculous Savior of Christ is hidden above the city gates. By taking it, you will quickly save you from this evil city and his people. ” And showed him that place. The bishop, with great joy, as soon as it began to grow light, dismantled the enclosure and acquired the pristine image of Christ, not made by hands. On the brick, laid down for preservation (image), another image, indistinguishable from the first, was imprinted. So it turned out two images - one on the ubruz, and the other on the tile (brick) [10] [14] [15] . During the period of iconoclasm, John the Damascene referred to the Miraculous Image [16] . Gregory II , pope of Rome, when he learned about the beginning of iconoclasm in Constantinople in 730 , he wrote two letters to the emperor Leo Isaur , in which he instructed Vasileus to stop and stop the persecution of icons. In the first epistle he writes about the Miraculous Image as follows:
| When Christ was in Jerusalem, Avgar, the then prince and sovereign of Edessa, having heard about the miracles of Christ, wrote a message to Him, and Christ sent him his own answer and the holy glorious image of His Person. Send after this Not Made Image and look. Many peoples of the East flock there and offer prayers. [17] [18] |
In 787, the Seventh Ecumenical Council cites the presence of the Miraculous Image as the most important evidence in favor of icon veneration [19] [20] [21] .
In 944, the army of the emperor Roman I Lakapin surrounded the city, as a result of the siege, the inhabitants of Edessa gave the holy ubrus in exchange for peace (hrisovul), and the miraculous image was solemnly transferred to Constantinople [22] [23] :
| 48. The inhabitants of Edessa, which stores the precious image of Christ, driven to despair by the Romans army besieging the city, sent ambassadors to Tsar Roman and asked to lift the siege, promising to give the precious image of Christ. In exchange for this gift, they asked for their noble prisoners to be returned to them, as well as to give chrysanthemums with the promise that the Romans would stop devastating their land. So it was done. When the holy image, or the face of Christ, was already brought to Constantinople, the patriotic and parakimomen Theophanes went to the Sangar River, where he met him with sparkling lamps, befitting honor and hymns. And on the fifteenth of August Theophanes returned with him to the city, and the king, who was then in the Blachernae, knelt before the image. The next day, two royal sons, Stephen and Constantine, came to the Golden Gate, son-in-law Constantine, together with Patriarch Theophylact. With proper honor, they picked it up, brought it to the church of St. Sophia - in front of the foot procession the whole synclite moved and carried many lamps, and after worship they carried it to the palace. [24] |
Since the Assumption of the Virgin is celebrated on August 15 (28) , the annual celebration for the Miraculous Image was scheduled for the next day - August 16 , under this number the day entered the church calendar as a church holiday called “Transferring from Edessa to Constantinople the miraculous image of our Lord Jesus Christ ".
The shrine was stolen from Constantinople during the sacking of the city by the participants of the IV Crusade in 1204 , after which it was lost (according to legend, the ship carrying the icon was wrecked).
The closest to the original image in the west, some researchers believe the Mandilion of the San Silvestro in Capité , now in the chapel of Santa Matilda of the Vatican , and the Mandilion , stored in the Armenian Church of St. Bartholomew in Genoa since 1384 . Both icons are painted on canvas, mounted on wooden foundations, have the same format (approximately 29x40 cm) and are covered with a flat silver setting cut along the contours of the head, beard and hair. In addition, the wings of the triptych with the now lost middleman from the monastery of St. Catherine in the Sinai . According to the most daring hypotheses, the mediator was the “original” Savior Not Made by Hands, sent to Avgar .
Western Medieval Tradition
The Western version of the legend arose according to various sources from the 13th to the 15th centuries, most likely among Franciscan monks. According to him, the pious Jewess Veronica , who accompanied Christ on His Way of the Cross to Calvary , presented Him with a linen scarf so that Christ could wipe blood and sweat from his face. The face of Jesus was imprinted on a scarf. The relic, called the Veronica Plate , is kept in the Cathedral of St. Petra in Rome. Presumably, the name of Veronica at the mention of the Miraculous Image arose as a distortion of the lat. vera icon ( true image ). A distinctive feature of the images “ Plates of Veronica ” from “Savior Wet Brad” is the crown of thorns on the head of the Savior, as it was imprinted on the scarf of Veronica during the carrying of the cross by Jesus Christ. In medieval Western iconography, these two images were often confused.
In honor of the Veronica's Fee, the now-canceled constellation was once called.
At least two Veronaica's Fields are known: 1. in St. Peter's Basilica in the Vatican and 2. The Face of Manopello [25] , which is also called the Veil of Veronica, but it does not have a crown of thorns. There is no crown of thorns in Hans Memling 's painting “Saint Veronica”, it is obvious that, without a sample, Hans Memling used the list from the Savior Not Made by Hand instead of Plata Veronica.
Version of the relationship of the image with the Shroud of Turin
There are theories linking the miraculous image of the Savior with another well-known common Christian relic - the Shroud of Turin . The Shroud is a full - length image of Christ on canvas. According to the theories, the boards exhibited in Edessa and Constantinople, according to the theories, could be a shroud folded several times, so the original icon could not be lost during the Crusades, but exported to Europe and found in Turin. In addition, one of the editions of the Miraculous Image - “The Savior the Miraculous - Don’t cry for Men, Mati ” ( Christ in the tomb ) by researchers is being raised to the shroud as a historical prototype.
Orthodox celebration in the Orthodox Church
Full name of the feast in the liturgical books of the Orthodox Church in honor of the Holy Face of Christ the Savior From Aedesius transfer in Constantine hail Nerukotvorennago image of the Lord Jesus Christ, rekshe holy ubrus ( Gr. Μνήμη τῆς ἐξ Ἐδέσσης ἀνακομιδῆς τῆς ἀχειροποιήτου Εἰκόνος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἤτοι τοῦ Ἁγίου Μανδηλίου ), it takes place on August 16 (29) .
On the same day, in the Orthodox Church, the memory of the martyr Diomid the doctor, who is prayed for under various ailments and diseases and the Theodore Icon of the Mother of God, is also celebrated.
According to the Charter , a holiday in honor of Ubrus refers to small holidays “with praise” , but in the Russian tradition a vigil is usually performed. It coincides with the first day of the celebration of the Assumption of the Virgin , for this reason both services are combined at the service. The canon of the holiday was written by Patriarch German . The border of the canon: of Thy printed, Spas, I honor my sight ( Dr. Greek Σῆς ἐκσφράγισμα Σῶτερ ὄψεως σέβω )
| In Greek | Church Slavonic (transliteration) | In Russian | |
|---|---|---|---|
| Troparia of the Feast, Voice 2 (Ἦχος β ') | Τὴν ἄχραντον Εἰκόνα σου, προσκυνοῦμεν ἀγαθέ, αἰτούμενοι συγχώρησιν τῶν πταισμάτων ἡμῶν, Χριστὲ ὁ Θεός · βουλήσει γὰρ ηὐδόκησας σαρκί, ἀνελθεῖν ἐν τῷ Σταυρῷ, ἵνα ῥύσῃ οὓς ἔπλασας, ἐκ τῆς δουλείας τοῦ ἐχθροῦ · ὅθεν εὐχαρίστως βοῶμέν σοι · Χαρᾶς ἐπλήρωσας τὰ πάντα, ὁ Σωτὴρ ἡμῶν, παραγενόμενος εἰς τὸ σῶσαι τὸν κόσμον. | Thy faithful worship of God, asking for forgiveness for the transgression of our Christ God: I was more than pleased to have the mercy of the cross, but I have created more for the sake of the work of the enemy. Thus, thankfully crying T: joy was fulfilled by all of Our Salvation, who came to save the world | We worship Our holy image, Good, asking for forgiveness of our sins, Christ God. For thou voluntarily favored the ascension of the flesh to the Cross in order to deliver thee created by You from slavery to the enemy. Therefore, we gratefully call upon you: “You have filled all with joy, our Savior, / who came to save the world!” |
Apart from the August holiday, the Troparion, the Miraculous Image of the Savior, is used very widely during worship: for example, in the first Week of Lent , it is also used in the order of the Liturgy at the entrance prayers for the clergy to kiss the icon in the iconostasis, and also in the order of consecration of the Lord’s icon according to Trebnik the composition of the 6th weekday of Lent, and in Oktoikh - as a saddle of the 2nd voice of Friday.
The Icon of the Savior Not Made by Hands in the Russian Letter
The first samples. The beginning of the Russian tradition
Icons of the Savior Not Made by Hands fall into Russia , according to some sources, already in the 9th century . The oldest surviving icon of this iconographic type is Novgorod Savior Not Made by Hands (second half of the 12th century ). The following iconographic types of the Miraculous Image can be distinguished: “ Savior on Ubrus ” or simply “ Ubrus ”, where the face of Christ is placed on the image of a light shade board ( ubrus ) and “ Savior on a cranium ” or simply “ Chrep ” (meaning “tile”, “ brick ")," Ceramide ". According to legend, the image of Christ appeared on the tiles or bricks that hid a niche with the icon of the Holy Savior. Occasionally, the image of a brick or tile masonry serves as the background for this type of icon, more often the background is given just in a darker (compared to the cut) color.
Izvoda
The most ancient images were performed on a clean background, without any hint of matter or tile. Изображение ровного прямоугольного, либо слегка изогнутого убруса в качестве фона встречается уже на фреске церкви Спаса на Нередице (Новгород) конца XII в. Убрус со складками начинает распространяться со второй половины XIII века , прежде всего в византийской и южнославянской иконописи , на русских иконах — с XIV в. С XV века драпированный плат могут держать за верхние концы два ангела . Кроме того, известны различные варианты иконы « Спас Нерукотворный с деяниями », когда образ Христа в среднике иконы окружают клейма с историей образа. С конца XVII в. в русской иконописи под влиянием католической живописи появляются изображения Христа в терновом венце на плате, то есть в иконографии « Плат Вероники ». Изображения Спасителя с бородой клинообразной формы (сходящейся к одному или двум узким концам) известно и в византийских источниках, однако, только на русской почве они оформились в отдельный иконографический тип и получили название « Спас Мокрая Брада ».
В собрании Государственного музея искусств Грузии находится энкаустическая икона VII века, называемая « Анчисхатским Спасом », представляющая Христа погрудно и считающаяся «оригинальной» эдесской иконой.
Христианская традиция рассматривает Нерукотворный образ Христа как одно из доказательств истинности воплощения второго лица Троицы в человеческом образе, а в более узком смысле — как важнейшее свидетельство в пользу иконопочитания.
По традиции, икона «Спас Нерукотворный» — первый самостоятельный образ, который доверяют писать иконописцу , прошедшему ученичество.
Различные изображения Спаса
Святой Мандилион. Икона из Капеллы Санта-Матилда, Собор Святого Петра , Ватикан. VI в. (?)
Авгарь получает Нерукотворный Образ Иисуса Христа. Композиция со створки триптиха. Монастырь Святой Екатерины , Синай.
Мандилион. Jacek Wróbel SJ.
Спас Нерукотворный на флаге Пензенской области Российской Федерации
Вятский Спас Нерукотворный
В середине XVII века по центральным районам Русского государства прошла эпидемия моровой язвы ( чумы ), в которой особенно пострадала Москва. Один из городов, Хлынов , эпидемия обошла стороной, стали появляться слухи, что причиной этого является чудотворный образ Спаса Нерукотворного , которому молились горожане. Узнав об этом, царь Алексей Михайлович повелел привезти икону в Москву. Образ доставили крестным ходом в 1648 году.
Сама икона была оставлена в московском Новоспасском монастыре в 1647 году . Точный список был отправлен в Хлынов , а другой написали над воротами Фроловской башни . В честь образа Спасителя и фрески Спаса Смоленского с внешней стороны ворота, через которые была доставлена икона и сама башня были названы Спасскими. В 1839 году оригинал иконы был украшен серебряной вызолоченной ризой с драгоценными камнями взамен похищенной французами в 1812 году .
Отличительной особенностью вятского Спаса Нерукотворного является изображение ангелов, стоящих по сторонам, фигуры которых не полностью прописаны. Ангелы не стоят на облаках, а как бы парят в воздухе. Можно выделить и своеобразные особенности лика Христа. На вертикально свисающем полотнище убруса с волнообразными складками фронтально изображен чуть удлиненный лик с высоким лбом. Он вписан в плоскость иконной доски так, что центром композиции становятся крупные глаза, наделенные большой выразительностью. Взгляд Христа направлен прямо на зрителя, брови высоко подняты. Пышные волосы опускаются длинными, отлетающими в сторону прядями, по три слева и справа. Короткая борода разделена на две части. Пряди волос и борода выходят за пределы окружности нимба. Глаза написаны легко и прозрачно, их взгляд обладает притягательностью реального взгляда. Лик Христа выражает спокойствие, милосердие и кротость. [26]
После 1917 года оригинал иконы в Новоспасском монастыре и список над Спасскими воротами был утрачен. Ныне в монастыре хранится список XIX века, который занимает в иконостасе Спасо-Преображенского собора место оригинала. Список, оставленный в Вятке, хранился до 1929 года , после чего также был утрачен.
В июне 2010 года при помощи научного сотрудника Вятского художественного музея Галины Алексеевны Моховой было установлено, как точно выглядела чудотворная Вятская икона, после чего был написан новый точный список Спаса Нерукотворного и в конце августа отправлен в Киров (Вятку) для установки в Спасском соборе. [26] [27]
Харьковский Спас Нерукотворный
The miraculous icon of the Byzantine style, attributed to the XVIII century , was for a long time in the Kharkov diocese. Miraculously, simultaneously updated with witnesses at the Borisoglebsky Monastery in 1997 .
Historical Facts
A copy from the ancient miraculous Vologda icon of the Holy Savior was carried by the Emperor All-Russian Alexander III during the train crash near Kharkov at the Borka station in 1888. Almost immediately after the miraculous salvation, according to the decree of the Governing Synod , a special prayer service was compiled and published in honor of the miraculous image of the Holy Savior. [28]
See also
- Ubrus (icon painting)
- Third Savior
- Shroud
Notes
- ↑ http://lib.eparhia-saratov.ru/books/05d/dimitrii_rost/dimitrii_rost1/670.html Archived January 9, 2014 on the Wayback Machine Dimitry, Metropolitan of Rostov Lives of Saints Memory on August 16
- ↑ http://www.vehi.net/istoriya/cerkov/pamfil/cerkovist/history.html Eusebius of Caesarea Church History Book 1.13.
- ↑ http://www.odinblago.ru/evseviy_pamfil Eusebius of Caesarea. Church history. BOOK TWO, 1
- ↑ http://www.krotov.info/library/06_e/efr/em_sirin_017.htm Ephraim Sirin. CREATION. Volume 3, A WONDERFUL TESTAMENT
- ↑ http://www.vehi.net/istoriya/armenia/khorenaci/02.html MOBCEC KHORENATSI “HISTORY OF ARMENIA” SECOND BOOK, 30 Sending princes Abgar to Marina, on which occasion they saw the Savior of our Christ, where the conversion of Abgar began
- ↑ Մովսէս Խորենացի, Հայոց Պատմութիւն
- ↑ http://www.alanica.ru/library/Prokop/text.htm “The war with the Persians. War with the Vandals. Secret History »Procopius of Caesarea War with the Persians. Book 2, xii.
- ↑ http://www.agioskanon.ru/hist-evagriy/004.htm Evagrius Scholastic. History of the Church. BOOK FOURTH, 27.
- ↑ http://khazarzar.skeptik.net/books/mesher01.htm#g02 The teachings of the Addai Apostle
- ↑ 1 2 Meshcherskaya E. Apocryphal deeds of the apostles Teaching of Addai the Apostle
- ↑ http://khazarzar.skeptik.net/books/mesher01.htm#g04 Old Russian version of the legend of Avgar according to the manuscript of the XIII century
- ↑ Meshcherskaya E. Apocryphal acts of the apostles. TABLE OF CONTENTS Old Russian version of the legend of Avgar according to a manuscript of the 13th century.
- ↑ http://www.krotov.info/acts/04/3/palomn.htm Egeria (Etheria) “Pilgrimage to the Holy Places”
- ↑ https://books.google.com/books?id=Z_QUAAAAQAAJ&printsec=frontcover&hl=en#v=onepage&q&f=false Patrologia Graeca Volume 113 Page 439
- ↑ http://old.stsl.ru/manuscripts/medium.php?col=1&manuscript=681&pagefile=681-0560 681. (410.) Minea for the fourth month. august, semiust., write. 1627 by German Tulupov. The word of Konstantin Porfirogenit, about Christ the king of the Greek, A Tale from various collected stories about the message to Augar of the miraculous and divine Image of Christ our God, and which from Edes was brought to the all-blessed and reigning city of Constantinograd. (translation of St. Maximus the Greek) Sheet 558
- ↑ http://www.orthlib.ru/John_of_Damascus/vera4_16.html Exact statement of the Orthodox faith. Book 4 Chapter XVI On Icons.
- ↑ http://www.pagez.ru/lsn/0410.php The first message of the holy father of our Gregory, pope of Rome, to Emperor Leo the Isaurian about holy icons
- ↑ http://gallica.bnf.fr/ark:/12148/bpt6k51594s/f487.image Mansi GD, Sacrorum Conciliorum Nova et Amplissima Collectio t. 12 page 964
- ↑ http://omolenko.com/istoria/sobory-tom7.htm?p=201#toc10 Acts of Ecumenical Councils. Volume 7. Cathedral of Nicaea 2nd, Ecumenical Seventh Act 5, p. 201
- ↑ http://gallica.bnf.fr/ark:/12148/bpt6k515954/f101.image Mansi GD, Sacrorum Conciliorum Nova et Amplissima Collectio t.13 page 189
- ↑ http://azbyka.ru/tserkov/ikona/uspenskiy_ikony_pravoslavnoy_tserkvi_04-all.shtml#a4 L.A. Uspensky II. FIRST ICONS OF THE SAVIOR AND GOD'S MOTHER
- ↑ http://users.uoa.gr/~nektar/history/tributes/byzantine_historians/joannes_scylitzes_synopsis_historiarum.htm Ιωάννης Σκυλίτζης ΣΥΝΟΨΙΣ ΙΣΤΟΡΙΩΝ, [Roman1.t] ΡΩΜΑΝΟΣ ΑΚΑΠΗΝΟ Roman t
- ↑ Savior Not Made by Hands in the Russian icon. Compiled by L. M. Evseeva, A. M. Lidov , N. N. Chugreeva. M .: Un-t Dm. Pozharsky, 2008, p. 30, 426-429
- ↑ http://oldru.narod.ru/biblio/feofan7.htm#1 The successor of Theophanes. Biography of the Byzantine kings. BOOK VI. The reign of Roman. 48.
- ↑ http://kyanina.livejournal.com/4258.html Stations of the Cross - Plat of Veronica, Sudarium of Oviedo, Shroud of Turin
- ↑ 1 2 RELIABLE IMAGE OF THE SAVIOR (HLYNOVSKY) - PEARL OF VYATKA LAND
- ↑ Vyatka Spas again in the Spassky Cathedral (inaccessible link)
- ↑ Temple of All-Merciful Savior Archived on August 12, 2009. on the website of the Nizhny Novgorod diocese.
Links
- Saint Mandilion. Relic story
- Hegumen Innokenty (Erokhin). The miraculous image of the Savior as the basis of icon painting and icon veneration on the website of the Vladivostok diocese
- Sharon Gerstel. Miraculous Mandilion. The Image of the Savior Not Made by Hand in Byzantine Iconographic Programs
- Irina Shalina. Icon "Christ in the tomb" and the miraculous image on the shroud of Constantinople
- War Relics: Banners with the Image of the Savior Not Made by Hands
- Savior Not Made by Hands and its meaning
- TO THE PROBLEM OF EDESA REMOVAL AND MESSAGES OF THREE EASTERN PATRIARCHS
- Paul Migne. Patrologiae Cursus Completus. Series Graeca. t. 100 col. 260A