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	Abgar V of Edessa - Wikipedia, the free encyclopedia
		Abgar V or Abgarus V of Edessa (4 BC - AD 7 and AD 13 - 50) is a historical ruler of the kingdom of Osroene, holding his capital at Edessa.
		In Christian mythology, the story of king Abgar of Edessa was an early tale of a wonder-working icon, set in the heart of the region where iconoclast tradition disapproved strongly of images in general, but which this icon-legitimizing legend connected directly with Jesus.
		The story of the "letter to Abgar", including the portrait made by the court painter Hannan, is repeated, with some additions, in the mid-5th century History of the Armenians of Moses of Chorene, who remarked that the portrait was preserved in Edessa.
	en.wikipedia.org /wiki/Abgarus_of_Edessa (1294 words)

	Image of Edessa - Wikipedia, the free encyclopedia
		According to Christian legend, the Image of Edessa, (known to Orthodox Christians as the Mandylion), was a holy relic consisting of a square or rectangle of cloth upon which a miraculous image of the face of Jesus was imprinted — the first icon ("image").
		In AD 384, a pilgrim from a convent in the Far West, Egeria, was given a personal tour by the Bishop of Edessa, who gave her 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.
		The Mandylion of Edessa from the private chapel of the pope in the Vatican.
	en.wikipedia.org /wiki/Image_of_Edessa (1420 words)

	Bar Daisan - Wikipedia, the free encyclopedia
		He was born on 11 July 154 (164?), in Edessa, a metropolis in Osroene, of wealthy Persian, or Parthian parents; to indicate the city of his birth his parents called him "Son of the Daisan", the river on which Edessa is situated.
		At the age of twenty-five he happened to hear the homilies of Hystaspes, the Bishop of Edessa, received instruction, was baptized, and even admitted to the dioconate or the priesthood.
		Its existence in the seventh century is attested by Jacob of Edessa; in the eighth by George, Bishop of the Arab tribes; in the tenth by the historian Masudi; and even in the twelfth by Shashrastani.
	en.wikipedia.org /wiki/Bardaisan (2240 words)

	CATHOLIC ENCYCLOPEDIA: The Legend of Abgar
		The nature of Abgar's sickness has been gravely discussed, to the credit of various writers' imaginations, some holding that it was gout, others leprosy; the former saying that it had lasted seven years, the latter discovering that the sufferer had contracted his disease during a stay in Persia.
		Moreover, the quotations are made not from the Gospels proper, but from the famous concordance of Tatian, compiled in the second century, and known as the "Diatessaron", thus fixing the date of the legend as approximately the middle of the third century.
		The Syrian liturgies commemorate the correspondence of Abgar during Lent.
	www.newadvent.org /cathen/01042c.htm (981 words)

	The Ecole Initiative: Edessa in the Parthian Period
		Edessa stands on the Silk Road, which begins on the Mediterranean coast at one of the Seleucid capitals, Antioch; passes across the Euphrates; and through Edessa reaches the Assyrian city of Nisibis.
		Edessa and the surrounding region of Osrhoene was one among several areas of the Seleucid kingdom that gained a considerable independence after the defeat of Antiochus VII Sidetes in
		Burkitt believed that the legend reflects the conversion of Abgar VII (177-222) to Christianity and that the transfer to the time of Jesus was for the purpose of giving the greater prestige to the bishops of Edessa (Burkitt, 45-67).
	www2.evansville.edu /ecoleweb/articles/pedessa.html (3447 words)

	The Image of Edessa
		Prosperous Edessa, astride a major east-west caravan route, was ruled by King Abgar V from 13 to 50.
		"...Abgar lived until AD 50 and...Edessa was known throughout the civilized world of that day as the first Christian city." The Image of Edessa "was well known through all the neighboring countries as an important Christian relic, which was called 'the true likeness of Christ' and the 'image not made by the hands of man'."
		The "Image of Edessa disappears from history until a disastrous flood in 525 which "destroyed public buildings, palaces, churches, and much of the city wall, and drowned one-third of the population.
	www.mystae.com /restricted/reflections/messiah/edessa.html (3845 words)

	CATHOLIC ENCYCLOPEDIA: Edessa
		The name under which Edessa figures in cuneiform inscriptions is unknown; the native name was Osroe, after some local satrap, this being the Armenian form for Chosroes; it became in Syriac Ourhoï, in Armenian Ourhaï in Arabic Er Roha, commonly Orfa or Urfa, its present name.
		Among the illustrious disciples of the School of Edessa special mention is due to Bardesanes (154-222), a schoolfellow of Abgar IX, the originator of Christian religious poetry, whose teaching was continued by his son Harmonius and his disciples.
		It was retaken by the Arabs, and then successivelly held by the Greeks, the Seljuk Turks (1087), the Crusaders (1099), who established there the "county" of Edessa and kept the city till 1144, when it was again captured by the Turk Zengui, and most of its inhabitants were slaughtered together with the Latin archbishop.
	www.newadvent.org /cathen/05282a.htm (1266 words)

	- Icon Not-Made-By-Hands
		With thanksgiving Abgar received the sacred object and received healing, but a small portion, only a trace, remained of the terrible disease on his face until the arrival of the promised Disciple of the Lord.
		In 630, Edessa was seized by the Arabs; but they did not impede veneration of the Image Not-Made-By-Hands, glory of which extended out into all the East.
		In 944 the Emperor Constantine Porphyrogenitus (912-59) requested that the Image be redeemed from the Emir the ruler of the city of Edessa and brought to the Capital of the Orthodox.
	stots.edu /article.php?id=33 (848 words)

	East of the Euphrates: Early Christianity in Asia
		Edessa was the principal city in the western or Roman Mesopotamia as Nisibis was in the eastern or Persian Mesopotamia.
		The bishop of Edessa at that time, Rabbula was in favour of the Diophysite movement at first, but by AD 352 he changed his position and turned against his friends in the school of Edessa as well as the Antiochean theologians as a whole.
		By AD 353 the Christian community in Edessa was divided by the rift between the bishop and his adherents on the one hand and the school of Edessa and the majority of the Christians on the other.
	www.religion-online.org /showchapter.asp?title=1553&C=1361 (8216 words)

	[No title] (Site not responding. Last check: 2007-11-02)
		Without having seen the Saviour, Abgar believed in Him as the Son of God and wrote a letter with a request to come and heal him.
		The Saviour Himself caught sight of him, called to him by name and gave over to him for Abgar a short letter in which, having praised the faith of this ruler, He promised to send His disciple for both healing from leprosy and guidance for salvation.
		With reverence Abgar took the holy thing and he received healing; only a small part of traces of the terrible affliction remained upon his face until the arrival of the disciple promised by the Lord.
	cs-people.bu.edu /butta1/martyrs/orthodox.cn/divenbog/AUGST/16-AUGST.DOC (2416 words)

	OCA - Lives of all saints commemorated on this day
		Abgar put the Holy Napkin in a gold frame adorned with pearls, and placed it in a niche over the city gates.
		But in the year 545, when the Persian emperor Chozroes I besieged Edessa and the position of the city seemed hopeless, the Most Holy Theotokos appeared to Bishop Eulabius and ordered him to remove the icon from the sealed niche, and it would save the city from the enemy.
		In the year 630 Arabs seized Edessa, but they did not hinder the veneration of the Holy Napkin, the fame of which had spread throughout all the East.
	www.oca.org /FSlivesAllSaintsPrint.asp?SID=4&M=8&D=16 (2691 words)

	CATHOLIC ENCYCLOPEDIA: Apocrypha
		The oldest form of the Pseudo-Correspondence of Jesus and Abgar, King of Edessa, is found in Eusebius (Historia Ecclesiastica, I, xiii), who vouches that he himself translated it from the Syriac documents in the archives of Edessa, the metropolis of Eastern Syria.
		Lipsius, a high authority, is of the opinion that the Abgar correspondence goes back to the reign of the first Christian ruler of Edessa, Abgar IX (179-216), and that it was elicited by a desire to force a link uniting that epoch with the time of Christ.
		It proved to closely parallel the Abgar material derived by Eusebius from the Edessa archives, and indeed purports to have been entrusted to those archives by its author, who gives his name as Labubna, the son of Senaak.
	www.newadvent.org /cathen/01601a.htm (13309 words)

	THE DOCTRINE OF ADDAI
		Abgar wondered and was astonished, 8 that as it was reported to him concerning Jesus, that which He did and cured; so also Addai himself, without medicine of any kind, healed in the name of Jesus.
		And when these things had been said, Abgar the king, 46 arose, he and his princes, and all the nobles of his kingdom, and he went to his own palace, when all of them grieved over him, for he was dying.
		Abgar's father bore the name of Ma'nu as well as his son; indeed it is said that he had two sons of that name.
	www.apostle1.com /doctrine-addai-syriac-orthodox1.htm (11237 words)

	SHROUD OF TURIN - SKEPTICAL INQUIRER - LEGEND OF ABGAR
		According to legend, Abgar V Ouchama, the King of Edessa (13 –50 CE) sent a letter to Jesus asking him to come to Edessa.
		In a variation of the legend, the image-bearing cloth was brought to Abgar by a disciples known to us as Thaddeus Jude (Addai) who was, perhaps dispatched to do so by the apostle Thomas.
		But a later description of the cloth by Gregory Referendarius, the archdeacon of Hagia Sophia, in 944 CE, makes it clear that the Edessa cloth was a full-sized image-bearing burial shroud with a bloodstain from the piercing in Jesus' side.
	www.skepticalspectacle.com /history01.htm (593 words)

	St. Pachomius Library
		Later St. Thaddeus of the Seventy or another apostle is said to have brought the Gospel in full to Abgar's kingdom.
		The Abgar Dynasty in Chronological Order: A kinglist, said to be from J. Segal's Edessa.
		Many modern writers associate the Edessa image with the Shroud of Turin, although this would seem to mean rejecting parts of the received narratives.
	www.voskrese.info /spl/XabgarEdess.html (170 words)

	The Doctrine of Addai the Apostle (The Syriac Version) (Site not responding. Last check: 2007-11-02)
		Upon hearing from his servants that the Messiah was performing healings in Palestine, Abgar sends a letter to Jesus inviting him to come to Edessa to heal a certain illness that he has and to find refuge from the hostility of the Jews.
		Jesus receives the letter and sends word back to Abgar that His work here is finished and that he is ready to return to His heavenly Father.
		The Abgar legend was very popular in the early church, especially the story about the exchange of correspondence between Jesus and Abgar.
	www.metamind.net /intellectus7a.html (321 words)

	Bauer--Edessa
		Thus we find the Abgar saga to be a pure fabrication, without any connection with reality, which need not have emerged earlier than the beginning of the fourth century (see below, 35 f.), and which says nothing certain about the Christianity of Edessa in an earlier time.
		Edessa is not even mentioned, in spite of the fact that the church father was born in Antioch, worked in his home city for some decades, and composed a large part of his writings there.
		In 379 Eulogius was consecrated as bishop of Edessa by Eusebius of Samosata (Theodoret Eccl.
	ccat.sas.upenn.edu /rs/rak/publics/new/BAUER01.htm (16364 words)

	Shroud of Turin: Relic or Hoax? -- History (Site not responding. Last check: 2007-11-02)
		It should be noted that the contemporary historian Procopius of Caesarea in writing about the same event attributes the Edessan victory to their courage and resourcefulness, not a miraculous cloth.
		The Savior then washed his face in water, wiped off the moisture that was left on the towel that was given to him, and in some divine and inexpressible manner had his own likeness impressed on it.
		1100 and one of the earliest known direct artistic depictions of the Cloth of Edessa, from a fresco in the Sakli or 'Hidden' Church in the Goreme region of central Turkey, courtesy of Wilson (1986:Plate 28).
	singingvoice.worldzonepro.com /shroud/history.html (2614 words)

	ORTHODOXY AND HERESY IN EARLIEST CHRISTIANITY
		He did not endanger the undertaking by suddenly appearing in Edessa itself with the assertion that nearly three centuries earlier the city had stood in close connection with Jesus in person, which certainly would not have been accepted without contradiction, least of all by the opponents of those circles interested in the legend.
		Abgar V is not referred to at all, a fact that is all the more significant since we hear of Abgar VI; we also hear that Abgar IX had rebuilt his ruined palace, but find nothing of what modern scholarship says about him, that he was converted.
		In 379 Eulogius was consecrated as bishop of Edessa by Eusebius of Samosata (Theodoret
	ccat.sas.upenn.edu /~humm/Resources/Bauer/bauer01.htm (15293 words)

	Saint Simeon Stylites
		According to Eusebius' Ecclesiastical History (13, 5-32) and the Syriac document called the Doctrine of Addai, Blessed King Abgar V Ukkama of Edessa having heard that the High Priests were plotting against Our Lord, invited him to his kingdom where he would have peace and security.
		The Church in Edessa is of Apostolic antiquity, Saint Addia being its first bishop.
		King Abgar IX of Edessa (179-212 AD) renounced the official religion of the Parthian empire, converted to the Faith, was baptised in 206 AD and thus became the world's first Christian sovereign of a state.
	www.redemptorists.org.uk /red/mag/syrian1.htm (180 words)

	The Mandylion Descriptive Information
		According to ancient legend, King Abgar of Edessa, (now Urfa in Turkey), was a leper.
		When Abgar beheld the cloth, his leprosy was cured, although his scars remained.
		In 944, the Byzantines captured the image from Edessa, which was under Moslem rule, and brought it with great ceremony to Constantinople.
	www.printeryhouse.org /mall/Icons/Portraits/a12.asp (607 words)

	Ante-Nicene Fathers, Vol. VIII
		From his teaching which he gave in Edessa before Abgar the King and the assembly of the city.
		Ye know that I said unto you, that none of the souls which go forth out of the bodies of men are under the power of death, but that they all live and continue to exist, and that there are for them mansions and an abode of rest.
		And, when he was among the Zophenians, Severus the son of Abgar sent and slew him at Agel Hasna, as also a young man his disciple.
	www.ccel.org /fathers2/ANF-08/anf08-141.htm (1189 words)

	Byzantine Icons Holy Savior: Icon of Christ "not made by hand" (Acheiropoietos)
		The history of the icon of Christ "not made by hand" goes back to a miracle that Jesus performed for king Abgar of Edessa when, at the king's request, Jesus restored the king's health by sending him an imprint of his Holy Face on a linnen cloth.
		When browsing the web I came across some articles in which it was mentioned that the Cloth of Edessa with the Holy Image of Christ had been kept in Constantinople, that it went lost at the time of the Fourth Crusade, i.e.
		The complete story of the healing of king Abgar of Edessa by a miracle performed by Jesus by sending the king an imprint of his Holy Face on a linnen cloth
	www.iconsexplained.com /iec/iec_icon_of_christ_not_by_hand.htm (485 words)

	[No title]
		Magical amulet: Fifth century AD The spread of Christianity did not bring an end to magical practices; the new religion was absorbed into the magical repertoire as the older religions had been.
		This little item is a perfect example; the text, which would have been rolled up and carried as a good luck charm, carries a copy of the apocryphal letter of Abgar of Edessa to Jesus Christ (line 2) in Jerusalem.
		The text of the letter is interrupted by a prayer in semi-Coptic to heal Epimachus, obviously the amulet’s owner, and further adapted at the end with magical signs and a quotation from the Psalms.
	www.csad.ox.ac.uk /POxy/VExhibition/d19.htm (106 words)

	ICON MANDYLION OF EDESSA CLOTH OF VERONICA RUSSIAN 18c
		According to the legend, King Abgar of Edessa was sick and sent a letter to Jesus asking him to come to his city (modern-day Sanli Urfa in South Turkey) to help him.
		Jesus replied he had a mission to fulfill, but when the king's messenger arrived, Abgar was miraculously healed.
		Obviously there seems to be a connection between the story of the sweat cloth of Veronica healing the Emperor Tiberius and the handkerchief of Abgar´s messenger after the King's miraculous healing.
	www.goantiques.com /detail,icon-mandylion-edessa,1006858.html (382 words)

	The Shroud of Turin Story: From Jerusalem to Edessa to Constantinople
		Tradition is that Jude Thaddeus travels to Edessa and brings a likeness of Jesus, what comes to be known as the Image of Edessa or the Mandylion.
		Evagrius Scholasticus’ Ecclesiastical History mentions that Edessa is protected by a "divinely wrought portrait" (acheiropoietis) sent by Jesus to Abgar.
		944 CE The Image of Edessa is transferred to Constantinople by the Byzantine emperor Romanus I. In the Naration of the Image of Edessa, the cloth is described as an acheiropoietos meaning an impression of God's assumed form and as a moist secretion without coloring or painter's art, and made of linen cloth.
	www.shroudforum.com /topic-earlytable.htm (368 words)

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