Camuliana

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Camuliana, Camulia or Kamoulia was an ancient town or perhaps village in Cappadocia, located northwest of Caesarea, today Kayseri in Turkey. It is mostly mentioned in connection with the Image of Camuliana, an acheiropoieton or "icon not made by hands" of the face of Christ, which was one of the earliest of this class of miraculously created icons to be recorded; this is also sometimes just referred to as the "Camouliana".[1]

The bishopric of Camuliana is included in the Catholic Church's list of titular sees. 20th-century titular bishops included the American John Joseph Dunn and German John Bernard Kevenhoerster.[2]

Image of Camuliana[edit]

The image of Christ that appears in Camuliana is mentioned in the early 6th century by Zacharias Rhetor, his account surviving in a fragmentary Syriac version, and is probably the earliest image to be said to be a miraculous imprint on cloth in the style of the Veil of Veronica (a much later legend) or Shroud of Turin. In the version recorded in Zacharias's chronicle, a pagan lady called Hypatia was undergoing Christian instruction, and asking her instructor "How can I worship him, when He is not visible, and I cannot see Him?". She later found in her garden a painted image of Christ floating on water. When placed inside her head-dress for safekeeping it then created a second image onto the cloth, and then a third was painted. Hypatia duly converted and founded a church for the version of the image that remained in Camuliana. In the reign of Justinian I (527-565) the image is said to have been processed around cities in the region to protect them from barbarian attacks.[3] This account differs from others but would be the earliest if it has not suffered from iconodule additions, as may be the case.[4]

One of the images (if there was more than one) probably arrived in Constantinople in 574,[5] and is assumed to be the image of Christ used as a palladium in subsequent decades, being paraded before the troops before battles by Philippikos, Priscus and Heraclius, and in the Avar Siege of Constantinople in 626, and praised as the cause of victory in poetry by George Pisida, again very early mentions of this use of icons.[6] It was probably destroyed during the Byzantine Iconoclasm,[7] after which mentions of an existing image cease (however Heinrich Pfeiffer identifies it with the Veil of Veronica and Manoppello Image [8]), and in later centuries its place was taken by the Image of Edessa, which apparently arrived in Constantinople in 944, and icons of the Theotokos such as the Hodegetria. The Image of Edessa was very probably later, but had what apparently seemed to the Byzantines an even more impressive provenance, as it was thought to have been an authentic non-miraculous portrait painted from the life during the lifetime of Jesus.

Notes[edit]

  1. ^ Beckwith, 88; Mango, 114-115
  2. ^ Catholic Hierarchy
  3. ^ Start of Book 12 of "Chronicle", pp. 425-427; Mango, 114-115
  4. ^ Chronicle, 425-427, various notes
  5. ^ The date is von Dobschütz's conclusion, and the subject of long discussion at Chronicle, 425, note, as some have disagreed.
  6. ^ Kitzinger, 111-112; Emerick, 356-357
  7. ^ Beckwith, 88
  8. ^ Heinrich Pfeiffer, The concept of “acheiropoietos”,the iconography of the face of Christ and the veil of Manoppello, Proceedings of the International Workshop on the Scientific approach to the Acheiropoietos Images, ENEA Frascati, Italy, 4‐6 May 2010 [1]

References[edit]

Further reading[edit]

The fullest account of the image and its history is in: Ernst von Dobschütz, Christusbilder. Untersuchungen zur christlichen Legende. Texte u. Untersuchungen zur Geschichte der altchristlichen Literatur, Leipzig 1899, online in German, access date 2012-09-05