Professional Documents
Culture Documents
com/
of Visual Culture
Published by:
http://www.sagepublications.com
Additional services and information for Journal of Visual Culture can be found at:
Email Alerts: http://vcu.sagepub.com/cgi/alerts
Subscriptions: http://vcu.sagepub.com/subscriptions
Reprints: http://www.sagepub.com/journalsReprints.nav
Permissions: http://www.sagepub.com/journalsPermissions.nav
Citations: http://vcu.sagepub.com/content/12/1/3.refs.html
468704
2012
Abstract
Alloa
Visual Studies in Byzantium
5
Alloa
Visual Studies in Byzantium
7
Alloa
Visual Studies in Byzantium
9
10
Alloa
Visual Studies in Byzantium
11
12
Figure 6 Detail of The Mandylion Legend: The Miraculous SelfReplication, around 1320. Gilded silver on wood, Genes, San
Bartolomeo degli Armeni. Genes, San Bartolomeo degli Armeni.
images and the painted icons? Is there something beyond the iridescent
variety of their form that is common to all images?
As sources suggest, the image contemplation, in a Hegelian fashion, sets
in late, almost as if theology and philosophy were trying to catch up with
an already widely-spread image practice (the attempt to clearly distinguish
philosophy from theology at this point would, of course, be in vain,
considering the fact that, for example, John of Damascus, 1982[c. 730]: 89
ff, translated the antique term philosophia as the love of wisdom from
God). Yet, in spite of being a reaction to a specific historic situation, the
Byzantine theorization of images exhibits an extraordinary argumentative
richness which, in terms of its complexity and range, greatly exceeds the
contemplation of classic Attic philosophy. In a time that asks about the lives
and loves of images (Mitchell, 2005) and studies how images act upon
us (Bredekamp, 2010), it would be more than useful to revisit a culture
which ultimately turns out to be closer to ours than we had ever thought.
A reflection upon the performativity of the image and its perlocutionary
effects (Alloa, 2011) cannot avoid confronting the Byzantine formulations
Alloa
Visual Studies in Byzantium
13
14
Alloa
Visual Studies in Byzantium
15
16
Iconic identity
In summary, the image destroyers, therefore, demand much more from
images than their adversaries. The image is not permitted to be deficient or be
assigned some secondary subordination, but it must retain, to use the words
of the image-hostile Emperor Constantine V, the totality of the archetypical
image (PG 100, 225 ff). Constantine V avails himself of the formula here that
his predecessor Constantine the Great had used to put an end to the Trinitarian
debate of the first Nicaean Council (325) the doctrine of homoousis and
applies it to images: in the same way Christ is consubstantial with the Father,
so the image is consubstantial (homoousios) with the depicted object.
In a remarkable fragment by the ideologue of the second iconoclasm, John
Grammaticus, the doctrine of homoousis is explained through Aristotelian
logic. The iconodulists favoured the reference to the formula of Basilios of
Christ as a living image (PG 29, 552B). But even if Christ became human,
it is not conversely true that a depiction of Christ as man is necessarily
Christ himself. If man is defined (according to Aristotle) as a mortal being,
endowed with reason (Topics, 128b35f, Aristotle) how can one demand
that spiritless and immovable beings possess vital movement, through
which all things, endowed with reason, are as they are due to the creator?
If we adhere to reason, how can the worshippers of the word describe this
colourful monster as mortal and claim that it be capable of retaining a mind
or knowledge? (Gouillard, 1966: 174).
In order to truly be alive the image would have to have all the properties
of the depicted object. As the Council of Hiereia states: the only true image
is the Eucharist (Mansi, 1960[17661767], XIII: 264), that is, with lively, real
presence. But by this maximum definition of image, the icons, regarded as
sacred by the iconophilists, are disqualified as true images. Solely on the basis
of materiality (icons are material, yet the archetypical image is immaterial) a
difference in nature exists. This positive assigning of the identicality of a
depiction and the archetypical image may abruptly turn into the negative
opposite: the icon is only that, which can be seen, even though it presumes
to be part of the invisible. In the same way as the idol, the icon presumes
to be something other than wood and paint and yet it is not the Vita of St
Andrew, the Holy Fool, also suggests the same (PG 111: 781). As opposed to
what Gottfried Boehm (1994) has conceptualized as the iconic difference, we
are confronted with what could be termed iconic identity: only by defining
the image as autarchic and self-contained, can it be labelled as idolatrous. The
proclamation of anathema over the iconophilic Patriarch Germanos by the
Council of Hieria is revealing: on the one hand, the patriarch is accused of
stupidity for being a worshipper of wood; on the other hand, he is accused
of ambiguity (dignomia) because he strives to find more in an image than can
be found there (Mansi, 1960[17661767], XIII: 356A).
Alloa
Visual Studies in Byzantium
17
one be so imprudent to interpret truth and its shadow, the archetype and its
depiction, the cause and the result as identical in nature? Theodore Studite
asks (PG 99, 1220A). The identificatory image definition of the iconoclasts is
not discredited by an opposing, uniform definition but by an affirmation of
its relational diversity. As Hegel had already emphasized, the christological
differentiation between homoousia (consubstantiality) and homoiousia
(likeness of nature) is transferred to the image problem. The differential
iota is injected into the determinate unity of the homoousia-doctrine,
which, thereby, seems to undermine the apparent opaque consistency of
the iconophobic doctrine: instead of homoousia (consubstantiality) the
correlation between depiction and archetypical image is a homoiosis, i.e. a
likeness of nature. Likeness is conceived of as a mode to denote affiliation
and difference in the visible realm.
It is precisely this multi-pronged strategy, which opposes the unitary image
concept that makes it possible to speak of an actual iconophilosophy in
Byzantium from the 8th to the 10th century. The image adversaries are
accused of not being rightfully able to even raise the image question since
from the beginning they had subjected it to political interests. In the meantime,
orthodox theology legitimizes their image defense by deliberately abstaining
from prescriptive dogmatics in order to leave the field to argumentative
examination. Prior to every decision on whether images were admissible
and to what extent, a propaedeutic had to take place. Accordingly, John
Damascenus (1975[c. 730]: 125), in his third Discourse Against Those
Decrying the Images arrays a catalogue of questions that iconophilic visual
studies will have to deal with.
Firstly: what is an image?
secondly: why is an image produced?
thirdly: how do images differ?
fourthly: what can and what cannot be portrayed?
fifthly: who was the first to make an image?
Not all images are the same; in the same way, not everything can be image.
If the image and the depicted object are identical, then it is but the depicted
object itself and not its depiction.
Iconic difference
Damascenuss reply to the first question (What is an image?) is decisively
relevant for the apologetic image position as a whole and certainly for
the second phase of iconoclasm or of iconomachy, as the Byzantines
themselves referred to it. The image (eikon) is an imitation, which portrays
a prototype in such a fashion that a difference [diaphora] exists (p. 83).
Patriarch Nikephoros later repeats the argument: If the image does not
differ in some way, it is not an image (PG 100, 277A). In the early 1990s,
Downloaded from vcu.sagepub.com at Universidad de Murcia on July 13, 2014
18
Alloa
Visual Studies in Byzantium
19
image and idol may be distinguished from each other by rightfully calling
those who do not recognize their difference (diaphora) idol worshippers
(PG 100, 277 B).
(2) Difference between visible and invisible prototypes: just as in the case of
the idol, the carrier and the appearing image are unseparated, so the idol
also does not have a prototype that exceeds it. However, icons, when viewed
individually, are deficient since they are meaningless without the prototype
that gains visibility through them. Between the archetypical image (archetypos)
or the prototype (prototypos) and the depiction (typos), there is a correlation
of generative imprinting. Now it is crucial that John not only distinguishes the
invisible prototype from the visible type but that he transposes the difference
between the two into the realm of the visible: the image is one thing and its
depiction another; a difference can always be seen between the two [pantos
horatai diaphora] (John of Damascus, 1975[c. 730]: 125).
Accordingly, the following constellation results: the image is substantiated
in the visible realm as a point of separation. The separation must on the
one hand be comprehended as the difference, separating the visible from
the invisible; on the other hand, however, it must also be comprehended
as the link between the visible and the invisible, which, in the visible
realm, occurs through the incarnation. Both moments are not contrary but
represent two sides of the same coin: in the words of Maximus Confessor:
While the linkage annuls the separation, the difference is, however, not
diminished by it (PG 91, 1056C ). This separating-linking division by which
the invisible prototype must separate itself from itself in order to establish a
new communion with the imprinted, presupposes that in the visible realm
the division between the visible and the invisible is negotiated anew.
Visible flesh
While the iconoclasts primarily appeal to the tradition of the Old Testament,
the image-affirming line of argument is founded on the incarnation event
of the New Testament. The point of origin for both is the verse in the Book
of Genesis (1: 27), where God is said to have created humans in his own
image and likeness. The much discussed paradoxical doubling of image
and likeness seems to imply that the criterion of likeness does not already
apply to every image. More than that, it becomes plausible how humans, on
account of the Fall, have forfeited this likeness but not the relational image
of filiation and how, from a christological perspective, via the incarnation
of the Son of God, the same path is trodden again to restore humankind to
the prototype.
In as much as the iconophilists try on the one hand to save the specific
difference of the images, so they also require the dispositive of incarnation
in order to guarantee congruence with the prototype and, consequentially,
with the dogma. As set down by the Council of Chalcedony, the nature
of Christ as an inhabitant of two worlds legitimizes the double nature of
the image as being, at the same time, corporeal and incorporeal, present
20
Alloa
Visual Studies in Byzantium
21
Figure 8 Miniature from the Chludov Psalter, fol. 67, middle of the 9th century,
Moscow, State Historical Museum. Moscow, State Historical Museum.
state philosophers, the descent of the divine into this world has irrevocably
anchored their presence in the political order. The law of the taking place of
the Trinity in the worldly realm can be described with one word, which Saint
Paul elevates to a synonym for the incarnation: oikonomia. In the so-called
Oikonomika, anciently attributed to Aristotle himself, oikonomia is delimited
from politics by the notion that it is not made up of an equitable negotiation of
opinions in the public sector of the polis but consists of the law of the house
(oikos), which regulates how the house father distributes goods to unequal
persons (wife, children, slaves). In the case of Paul, Tertullian, Hyppolytos and
Irenaeus, the term is on the one hand transferred to the sphere of dogmatics in
order to explain the relationship of the three non-identical yet consubstantial
persons of the Trinity (patristics again refers to a Trinitarian economy); on the
other hand, oikonomia becomes the connecting link between the sphere of
theology and politics. The problem of genealogical ancestry from one as well
as the distribution of the divine grace to many is reconciled in Christ by the
dispositive of the incarnation: the dispositive guarantees the order (dispositio)
as well as the distribution (dispensatio).
Marie-Jos Mondzain (2004), in her compelling interpretation of the
Byzantine image dispute, has been able to prove that the term oikonomia
is foundational for the political-societal legitimization of the image. The
equalization of economy and iconomy by the iconophilists, especially by
Nikephoros, makes it clear that there cannot be a pure image theory beyond
the factual, historical conditions. The economy of the icon is not merely a
depiction of the one who creates, it must as a mediator reckon with the
respective forces of that which is different or contrary in the same way as
22
any instantiation of the law requires the force of the executive, which in
turn may generate antagonistic violence.
Relational logic
The concept of oikonomia presents a hypothesis on how a relationship of
inequivalence between archetypical and depicting image may be conceived
of, but it does not degrade the depiction to a purely deficient mode.
Oikonomia once again refers to a relational logic, inspired by Aristotle
(Alloa, 2013) that, for the most part, has been overlooked because of a
history of reception, which has mainly aligned itself with neo-Platonism.
The history of reception and the Neo-Platonic image concept, connected to
it, has led to the fact that the unique Aristotelian pictorial thought concepts
of the theorists of the second phase of the image dispute (even including
an image antagonist such as John Grammaticus) rarely ever became a topic
of their own. New studies have corrected the state of facts (Anton, 1994;
Barber and Jenkins, 2009; Baudinet[-Mondzain], 1978; Oehler, 1968; Parry,
1996), but Kenneth Parrys (1996: 52) verdict is still valid: The history of
Aristotelianism in Byzantium has yet to be written.
In order to characterize iconicity, Theodore Studite, for example, refers back
to the Aristotelian category of relation: The prototype and the image belong
to the category of relational things [ton pros ti estin], just like a double and
a half (PG 99, 341C). The question of John of Damascus about the nature
of the image now receives a logical emphasis with Theodore Studite and the
Patriarch Nikephoros. It can validly be said in opposition to the iconoclasts
that image and archetypical image are not consubstantial but are even,
according to Nikephoros, different in nature (katousian) (PG 100, 277A).
Although the relation of commonality between image and archetypical image
is described with the term methexis or participation, this participation must
itself be understood as a participation in the form and not as a participation
in the essence (PG 99, 344C; cf. also Barber, 2002, ch. 5). In other words, the
category of methexis serves to epitomize the fact that the image is neither of
the same essence as the thing it represents nor is it another thing altogether.
This also provides a criterion for distinguishing image and idol: the image
differs from the idol because it does not stand for itself. Whosoever claims,
the image exists outside of a relation, can no longer claim that it is an image
of something (PG 100, 277D). Idolatry can, therefore, be condemned by the
following logical path: the idol is not a true image because it is monadic (idol
[x]) while the hypostatic image as a relative variable consistently forms a twoplace predication (image [x,y]: x is an image of y).
However, does the statement that the image is something substantially relative
not contradict the fundamental assertion of the categorical theory of Aristotle
that the nature (ousia) excludes the comparative, the relative (pros ti) (Categories
8b, 20)? Here Nikephoros avails himself of the exception, acknowledged
by Aristotle, which is illustrated by an example from the sphere of the
oikonomia in the category-teachings: the nature of the slave is his relational
Alloa
Visual Studies in Byzantium
23
24
that this potential has long been overlooked is, last but not least, due to
the unique reception of the image dispute in the Latin Middle Ages. The
translation of the image problem into a merely semiotic problem, which
can be observed in the Latin West (for a more detailed account, see Feld,
1990, and Noble, 2009), may be a reason why it was possible that the range
of the question about the visibility of the image in the Western tradition
had for so long been dealt with as a subchapter of symbolic reference:
it happened because the papal legates, present at the second Nicaeanum,
had brought a Latin transcript of the files to Rome. On the basis of these
erroneous and incomplete files (today they are lost altogether), Charlemagne
ordered the drafting of the so-called Libri Carolini (ed. Bastgen, 1924),
which is considered to be the Western response to the Byzantine image
dispute. In turn, these books by Charlemagne (though most likely the court
intellectuals Alcuin and Theodulf of Orlans and not Charlemagne himself
were the authors) form the foundation of the Synod of Frankfurt in 794,
which further confirms the rejection of any excesses in regard to images
(Werminghoff, 1906: 165171). The concluding Horos of Nicaea II clearly
delimits the idolatrous worship latreia (from which idolatry was derived)
from bowing (proskynesis) or paying homage (tim) to an image. The image
is neither a common object, whose glorification would be peculiar, nor
a symbol that no longer has any more influence on the described but a
medium through which according to the formula of Basil honor passes
over (diabainei) to the prototype (PG 32, 149C).
The conceptual difference is cancelled by the Latin translation when not
only latreia but also tim and proskynesis are translated altogether as
adoratio. Images, according to the authors of the Libri Carolini, neither
deserve destruction nor worship (nec destruimus nec adoramus) since they
are only unclear indications of something that expresses itself more clearly
in scripture. Holiness is a criterion that can be established for scripture as
well as for relics, which consistently display a physical causality, but not for
images, which are never holy but at best more or less felicitous in terms of
their resemblance. As an example, the Libri Carolini invokes the depiction
of two women. The observer cannot determine which one of them is Maria
and which one Venus. Only the titulus, the inscription, is able to clearly
distinguish between the holy and the profane (Bastgen, 1924: 204). When,
however, the image is dependent upon the word, it can in turn also serve
its purposes. The traditional argument by Pope Gregory the Great states that
images are books for people, uninformed by scripture so that they may at
least, looking toward the church walls, read what they cannot read in the
books (PL 77: 1006). The argument becomes, by readmission to the Libri,
the basic model of the Western image concept of the Middle Ages.
The translatio of the Byzantine image concept into a discursive definition
in the West is also not diminished where there is an affirmative reference to
the transitory definition: when Thomas Aquinas adopts the quote from John
of Damascus in the Summa Theologia (the honor of the depiction passes
over to the prototype, which itself has firstly been formulated by Basil
Alloa
Visual Studies in Byzantium
25
the Great), he is not necessarily concerned with the image question but
with the worship of Christ (there is a reason why the quaestio has the title De
adoratione Christi Aquinas 1956: pars III, q. 25). Thomas does not extract the
passage from the Damascene Discourse Against Those Decrying the Images
they remain unknown in the Latin West until the 16th century but from their
dogmatic treatise De fide orthodoxa. Unaware of the imagephilosophical
background, Thomas not only misunderstands the authors intention, he
even turns it into the opposite. For the Syrian theologian every image refers
back to the honour of the archetypical image: the honour of the servant
passes over to the master, in the same way the honour of the Virgin passes
over to Christ (PG 94, 1171C-1173A), for the Aquinian on the other hand
as exposed by Umberto Eco (1982[1956]: 158) referentiality is not a
property inherent to the image but to the sign.
Thomas now applies the sign concept subdivided into the description of
something material and something immaterial to the image problem and
for that purpose, he draws on Aristotles concept of intentionality outlined
in De memoria et reminiscentia. The orientation of the spirit toward the
images is twofold (motus animae in imaginem): the first mode of perception
sees the images as a concrete thing (res quaedam) in their materiality (such
as carved or painted wood); the second mode of perception, alternatively,
is directed towards images, insofar as they are depictions of other things
(imago alterius). The movement (motus) of the spirit has only a passing
moment in the material image to reach the depicted object. If then the
depicted object in the image is identical with the other, the prototype,
then the image receives the same honour (reverentia) as the depicted object
(Thomas Aquinas, 1956: pars III, q. 25, a. 3, 4). The reverence is not a
problem of image quality but of the state of being of the depicted: hence,
reverence aligns itself according to the reference. Thus, if an image is in
actuality a referential sign, then even depictions of heathen deities lose all
magical peril. The differentiation between sacred images and false images
is lapsed, the image, now understood as the finestra aperta (Alberti), may
now open itself up to virtually everything.
The unique paths of the reception of the image dispute in the West prove
that the history of visual thinking has to be written anew. Whether we like
it or not, our civilization is a Video-Christian civilization. After Hegel, it
was Feuerbach (1841: 149, trans. 77) who was adamant in stressing that
the Byzantine contention concerning homoousis and homoiousis was not
an empty one, although it turned upon a letter. This controversy about the
nature of the Second person of the Trinity is just as in the controversy about
the nature of the icon nothing peripheral, as it touches the essence of what
mediation anthropologically stands for. Christology and iconoclasm meet in
their acknowledgment that the controversy is not about the nature of the
transcendent, but about the nature of the sensible medium or mediator
(Mittler). In a way the Christian religion itself has invented a world without
a God (or, as one could formulate with Nietzsche: Christianity is the religion
of the death of God). God, affirms Feuerbach, is no object for Christianity,
26
References
Alloa E (2010) De lidolologie. In: Alloa E (ed.) Penser limage. Dijon: Presses du
rel, 117143.
Alloa E (2011) Darstellen, was sich in der Darstellung allererst herstellt.
Bildperformanz als Sichtbarmachung. In: Schwarte L (ed.) Bild Performanz.
Die Kraft des Visuellen. Munich: Fink, 1534.
Alloa E (2013) Oikonomia. Der Ausnahmezustand des Bildes und seine
byzantinische Begrndung. In: Alloa E, Falk F (eds) Bildkonomie. Haushalten
mit Sichtbarkeiten. Munich: Fink, 279329.
Anastos M (1954) The ethical theory of images formulated by the Iconolasts in
754 and 815. Dumbarton Oaks Papers 8: 154160.
Anton JP (1994) The Aristotelianism of Photios philosophical theology. In: Schenk
L (ed.) Aristotle in Late Antiquity. Washington, DC: The Catholic University of
America Press, 158183.
Auzpy MF (1990) La destruction de licne du Christ de la Chalc par Lon III:
Propagande ou realit. Byzantion 60: 445492.
Alloa
Visual Studies in Byzantium
27
28
Gibbons E (17761788) The Decline and Fall of the Roman Empire, 7 vols.
London: Strahan & Cadell (quoted from: Reprint in 3 vols. London: Everymans
Library, 1993).
Goodman N (1972[1970]) Seven strictures on similarity. In: Goodman N, Problems
and Projects. Indianapolis: Bobbs-Merrill, 1972, 437447.
Gouillard J (1966) Fragments indits dun antirrhtique de Jean la Grammairien.
Revue dtudes byzantines 24: 171181.
Hegel GWF (1969[1808]) Propdeutikum. In: Moldenhauer E, Michels K (eds)
Werke in zwanzig Bnden, Vol. 4: Nrnberger und Heidelberger Schriften.
Frankfurt am Main: Suhrkamp.
Hegel GWF (1969[18221823]) Vorlesungen ber die Philosophie der Geschichte.
In: Moldenhauer E, Michels K (eds) Werke in zwanzig Bnden, vol. 12.
Frankfurt am Main: Suhrkamp. [The Philosophy of History, trans. J Sibree.
London: The Colonial Press, 1900].
Hegel GWF (1988[1820s]) Aesthetics: Lectures on Fine Arts, 2 vols, trans.
TM Knox. Oxford: Clarendon.
Hennephof H (1969) Textus Byzantinos ad Inonomachiam Pertinentes. Leiden:
Brill.
John of Damascus (1975) Contra imaginum calumniatores orationes tres, ed.
B Kotter. Schriften des Johannes von Damaskos, vol. 5. Berlin: Walter de Gruyter.
John of Damascus (1982) Philosophische Kapitel. In: Richter G (ed.) Philosophische
Kapitel des Johannes Damascenus. Stuttgart: Hiersemann.
Kitzinger E (1954) The cult of images in the age before iconoclasm. Dumbarton
Oaks Papers 8: 83150
Ladner G (1940) Origin and significance of the Byzantine iconoclastic controversy.
Mediaeval Studies II: 127149.
Mansi GD (ed.) (1960[17661767]) Sacrorum conciliorum nova et amplissima
collectio. Graz: Akademische Druck- u. Verlagsanstalt.
Mitchell WJT (1992) The pictorial turn. Artforum, March: 8994.
Mitchell WJT (2005) What Do Pictures Want? The Lives and Loves of Images.
Chicago: University of Chicago Press.
Mondzain M-J (2004) Image, Icon, Economy: The Byzantine Origins of the
Contemporary Imaginary, trans. R Franses. Stanford, CA: Stanford University
Press.
Noble T (2009) Images, Iconoclasm, and the Carolingians. Philadelphia: University
of Pennsylvania Press.
Oehler K (1968) Aristoteles in Byzanz. In: Moraux P (1968) Aristoteles in der
neueren Forschung. Darmstadt: WBG, 381399.
Ostrogorsky G (1929) Studien zur Geschichte des byzantinischen Bilderstreites.
Breslau: Marcus.
Parry K (1996) Depicting the Word: Byzantine Iconophile Thought of the Eighth
and Ninth Centuries. Leiden: Brill.
Pentcheva B (2006) The performative icon. The Art Bulletin 88(4): 631655.
PG = Patrologia Graeca, ed. J-P Migne (1857 on), 217 vols. Paris: Migne.
PL = Patrologia Latina, ed. J-P Migne (1844 on), 161 vols. Paris: Migne.
Ps. Constantine Porphyrogenitus (2007) Narratio de Imagine Edessena. In: Illert
M (ed.) De imagine edessena. Turnhout: Brepols.
Schreiner P (1988) Der byzantinische Bilderstreit: Kritische Analyse der
zeitgenssischen Meinungen und Urteil der Nachwelt bis Heute. In: Bisanzio,
Roma e lItalia nellAlto Medioevo. Spoleto: Centro Italiano Studi Alto Medioevo,
319427.
Alloa
Visual Studies in Byzantium
29
Stein D (1980) Der Beginn des byzantinischen Bilderstreits und seine Entwicklung
bis in die 40er Jahre des 8. Jahrhunderts. Munich: Institut fr Byzantinistik.
Talbot A-M (ed.) (1998) Byzantine Defenders of Images. Eight Saints Lives in
English Translation. Washington, DC: Dumbarton Oaks.
Thomas Aquinas (1956) Summa theologiae. Turin: Marietti.
Thmmel HG (1991) Bilderlehre und Bilderstreit. Arbeiten zur Auseinandersetzung
ber die Ikone und ihre Begrndung vornehmlich im 8. und 9. Jahrhundert,
Wrzburg: Augustinus.
Vikan G (1989) Ruminations on edible icons: Originals and copies in the art of
Byzantium. In: Preciado K (ed.) Retaining the Original, Multiple Originals,
Copies, and Reproductions. Washington, DC: National Gallery of Art, 4759.
Werminghoff A (ed.) (1906) Capitulare Francofurtense. In: MGH. Conc II, 1,
Concilia aevi Karolini. Hannover-Leipzig: Hahn, 165171.
Wolf G and Kessler H (1998) The Holy Face and the Paradox of Representation.
Bologna: Nuova Alfa.
Wolf G, Dufour Bozzo C and Calderoni Masetti AR (ed.) (2004) Mandylion:
intorno al Sacro Volto, da Bisanzio a Genova. Milan: Skira.
Yannopoulos P (1997) Aux origines de liconoclasme: une affaire doctrinale ou
une affaire politique? In: Demoen K et al. (eds) La spiritualit de lunivers
byzantin dans le verbe et limage. Turnhout: Brepols, 371384.