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The Marian Relics at Constantinople John Wortley The Marian Relics at Constantinople John Wortley ONSTANTINOPLE in its hey-day housed many churches and chapels dedicated in the name of the Mother of C God.1 Of these three were preeminent in age, size, and distinction: the shrines of Chalcoprateia, Blachernae, and Hodegêtria. Legend associates all three of these with the name of the “Blessed” Pulcheria, sister of Theodosius II, wife of Marcian, and co-ruler with both. Whether the sainted Augusta was the founder, or even the benefactor, of any of the three2 is by no means certain; legend here may owe more to her cham- pioning of the title Theotokos for the Blessed Virgin Mary against Nestorius at the Council of Ephesus in 431 and again (together with Cyril of Alexandria) at Chalcedon in 451.3 It is alleged that she requested Marian relics for the capital (see below), but it is not at all certain that she was successful in her request. There is a late tradition, corroborated by no source earlier than 1204,4 which claims that she did obtain certain relics of the 1 See also J. Wortley, “The Byzantine Component of the Relic-hoard of Constantinople,” GRBS 40 (1999) 307–332, and “Icons and Relics: A Comparison,” GRBS 43 (2002/3) 161–174. 2 Thus Theodore the Lector: G. C. Hansen, Theodoros Anagnostes Kirchen- geschichte (Berlin 1971) 102.21–23 (PG 86.167C). 3 “By the bestowal of her hand [Pulcheria] raised Marcian to the throne (in 450) and thus familiarized the Romans with the idea of a hereditary right to the purple conveyed through females”: Thomas Hodgkin, Italy and her Invaders2 III (London 1896) 26 (italics added). From the age of fifteen, when she effectively seized the reins of power, Pulcheria demonstrated remarkable competence as a ruler, the first female to do so at Constantinople; see Ken- neth Holum, Theodosian Empresses (Berkeley 1982) 79–111, 147–228. This, together with the emerging legend of the Mother of Constantine the Great, must significantly have enhanced the status of women at the capital. 4 Nicephorus Callistus HE 15.14 (PG 147.44A). Greek, Roman, and Byzantine Studies 45 (2005) 171–187 © 2005 GRBS 172 THE MARIAN RELICS AT CONSTANTINOPLE Virgin Mary by the good offices of her sister-in-law, Athenaïs- Eudocia, who sent them from Jerusalem, but this may be a variant of the stories of that Empress and the relics of Stephen.5 The objects said to have arrived at the capital included: some of the Virgin’s milk; her spindle; the swaddling-bands [spargana] of the infant Jesus. But, most important of all, they were said to have been accompanied by a portrait of the Holy Mother be- lieved to have been painted from the living model by no less a person than Luke the Evangelist. This was the famous icon Hodegêtria, “she who leads in the way”; it was duly deposited (together with the other Marian relics) in that Marian shrine which took its name from the icon: Hodegêtria. There are various reasons for rejecting most of this as ficti- tious, e.g. exactly when the swaddling bands of Christ arrived at Constantinople may be open to doubt, but what passed for them could be seen there by 888. They lay, however, not at Hodegêtria, but at Chalcoprateia, for in that year Euthymius, the future patriarch, delivered an oration on the “invention” (i.e. finding) of the Girdle [zônê] at Chalcoprateia in which he referred to the spargana as being there too.6 It is not of course impossible that they had migrated, for they were seen in the sacristy [gazophilacium] of the Great Church in the twelfth cen- tury by Anthony of Novgorod and by Anon. Mercati (panni ubi fuit ligatus Christus in nativitate sua).7 Yet, whatever the truth of the legend, the icon Hodegêtria ranks with the sacred Mandyllion of Edessa (maybe also with the icons “not made with hands,” acheiropoietoi) as the most im- portant icons of all. Being painted (or imprinted) from life or 5 Marcellinus Comes says that Athenaïs returned from Jerusalem in 439 beatissimi Stephani primi martyris reliquias quae in basilica sancti Laurentii positae venerantur secum deferens (p.80 Mommsen). For the sequel see Theophanes Chron. A.M. 5920. 6 Euthymius Encomium in conceptionem S. Annae 2.6 (PO 16.512.20–22). The spargana were revered in the sanctuary of the Great Church by the emperors on 25 December each year: De caerim. 1.23 (PG 112.368A). 7 Anthony of Novgorod, transl. Marcelle Ehrhard, “Le Livre du Pèlerin d’Antoine de Novgorod,” Romania 58 (1932) 44–65, at 49; Anon. Mercati 3, ed. Krijnie N. Cigtaar, “Une description de Constantinople traduite par un pèlerin anglais,” REB 34 (1976) 211–267, at 246. JOHN WORTLEY 173 limned by supernatural hands, these were, in a sense, both pictures and relics; they both represented and were what they represented. These enjoyed enormous prestige, validating all other icons copied from them. Thus, as the sacred mandyllion is the prototype of all bearded Christs, hence of every Panto- crator icon, so is the Hodegêtria of most Virgins.8 It would be good to have some reliable evidence about how and when the icon Hodegêtria came to the capital, but the earliest testimony is that of Theodore the Lector (early sixth century): “[Athenaïs-]Eudocia sent from Jerusalem the icon of the Mother of God [ ] which Luke depicted [ ].”9 No matter when it arrived, this icon appears to have been in high favour in the early eighth century, for, in the liturgy appointed for the vigil on the Saturday of the fifth week of Lent, it is said to have been paraded around the ram- parts of the city during the siege of 717, together with the most 10 sacred of all relics, the tW∞w oodYeo ofmÆ thoreo Tw rue Cross. For a long tikmayei sitt Òisr hrsareenly mentoned, but the emperor John Comnenos (1118–1143) was especially attached to the icon Hodegêtria; he adopted it as his personal Palladium, keeping it in the palace and taking reproductions of it into battle with him. There was a ceremony every Friday in honour of this icon at the Panto- krator monastery which he founded. A procession of monks from that monastery and of clergy from the Elêousa together with the faithful would go to the palace to receive the icon. This they would then conduct with suitable chants to the Pan- 8 Thus Bernard Besançon, L’Image interdite: une histoire intellectuelle de l’Icono- clasme (Paris 1994) 152–153; see also 210, “Certes l’image se forme spontané- ment autour de la relique, mais c’est celle-ci qui communique sa vertu … La pouvoir magique de la relique est passé à l’image par contagion; le fondement demeure la relique, même si elle est oubliée.” 9 HE 100.9–10 Hansen (PG 86.165A). 10 (Athens 1915) 314, cf. R. Janin, La Géographie ecclésiastique de l’Empire byzantin I.3 Les Eglises et monastères2 (Paris 1969) 209 n.6. This day was especially devoted to the Theotokos from the tenth century onwards, with an all-night vigil at Blachernae in thanksgiving for the deliverence of the city “against all hope” from the besieging “Persians and barbarians”: Le Typicon de la Grande Eglise, ed. Juan Mateos (OrientChristAnal 165–166 [Rome 1962– 63]), TIIr i5–2d.2io0n–54.24. 174 THE MARIAN RELICS AT CONSTANTINOPLE tokrator where it was set up in the herôon, a funerary chapel dedicated to Saint Michael. An all-night vigil was terminated with the Eucharist, followed by a distribution of bread, wine, and even money, after which the icon was returned to the palace. A similar ceremony took place on other occasions too.11 Two twelfth-century visitors confirm the presence of this icon Hodegêtria, “celle que l’apôtre Luc a peinte,” at the church of the same name.12 The question of the other principal Marian relics at Constan- tinople is complicated. It turns upon the acquisition and loca- tion of the girdle (zônê) of the Theotokos and of a piece of her clothing, eventually identified as a shawl (maphorion). The girdle was particularly associated with the Chalcoprateia church, the robe with Blachernae. It is almost impossible to disentangle the legends surrounding the one relic from those adhering to the other. In fact these have so many points in common that it is difficult not to suspect that the two relics might originally have been one and the same piece of fabric, divided at some time between the two of the three great Marian shrines of the capital by having a strip (zônê) shorn or torn from it. But this is not of course what legend says: When our most glorious Lady the Virgin and Theotokos was about to migrate to the Lord who had been constituted from her, she ordered her two pieces of clothing [ ] to be given to two poor widow women. After her demise they each took one of them and reverently kept it with her, secretly passing it on to other virgins from generation to generation. One item of cloth- ing having been recovered (by the providence of God) from Capernaum by Galbius and Candidus in the reign of Leo the Great and deposited at Blachernae [see §sbye∞lotwaw], the girdle [ ], then being found in the diocese of Zêla, was brought and deposited at Chalcoprateia. So both [relics] were awarded as divine gifts and a sure defence to this illustrious great city which is devoted to the Theotokos. Thus [the city] celebrates 1z1 ≈Jannhin, Eglises 203. Nicephorus Callistus’ claim (15.14) that Pulcheria insti- tuted this tradition is of course worthless.
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