The legend of Veronica, who wipes his face with a veil of Jesus has nothing to do with the Holy Face in the Vatican
Antonio Theseus
A Manoppello, an old tradition, the Holy Face is the veil with which a character named Veronica - identified in apocryphal gospels of the Acts of Pilate with the hemorrhaging woman healed by Jesus (Mt 9, 20-22, Mk 5, 25 - 34, Luke 8, 43-48) - has wiped the face of the Redeemer in His way to Calvary. The episode not narrated in the canonical Gospels, by Fifteenth century is also included in the Sixth Station of the Cross to represent the popular piety that meditates on the suffering endured by Jesus' own Beyond its representation is thought however that it was mainly a source of approximately 325, the historian Eusebius of Caesarea to convince the Catholic Church to include the figure of Veronica for a retreat. From how to read in this paper below, some old memories passed down by word of mouth even attest from hemorrhage.
From the "Ecclesiastical History" VII, 18:
"As I mentioned Caesarea Philippi (ie bread) does not seem convenient to ignore a story worthy of memory the rear. The hemorrhage, which is known as the Savior in the Gospels was healed of his disease, said to be a native of this city. Here it is still singled out his house and a beautiful monument in memory of the benefit received by the Savior. On a large rock in front of the house was the home hemorrhage, stands the bronze statue of a woman who bends the knee and outstretched hands in the attitude of the person who begs. In front of her, there is another bronze statue of a man standing, wrapped in a beautiful coat, which stretches out his hand to the woman. It is said that this statue portrays Jesus' remains to this day. We saw the same our eyes during our stay in that city .
As I mentioned above, the legend of which Veronica wipes the face of Jesus has only just started in the fifteenth century. but his imagery has already been shown for the first time on a biblical text from 1300 translated into French by Roger d'Argenteuil: pity for the suffering of the pious women of the Redeemer is just an imaginary reason. However from this point on, many miniatures of the Bible will use this icon, and so slowly around it gives rise to a popular belief. Just in 1300, Pope Boniface VIII and the first Jubilee index for pilgrims arriving in Rome is the shroud of Christ Veronica called the most important Merabilia Urbis to go first to worship (Dante, Paradiso XXXI singing):
As one who perhaps
Croatia Cometh to gaze at our Veronica,
that its ancient fame is never sated,
but says in thought, while it is displayed:
`My Lord, Christ Jesus, true God, or was so
done your appearance? ';
Why this unique definition of" Veronica "would be served is considered to indicate the shroud of Christ (which, as we saw it was known even before the law) and the hemorrhaging woman who is believed to have wiped with a cloth at the face of Jesus?
To give an exact answer to this question you need to connect some facts.
In 1199, the pilgrim Gervase of Tilbury says that the name Veronica, referring to the Holy Shroud is known in Rome, resulting from the voice struck with the Latin word "real" and the Greek word "Eikon" = Vera Icon, While true image of Jesus going back in time, namely in 400, Macario magnesium, bishop of Lydia, writes that the hemorrhaging has mentioned his name Berenike Eusebio (Apocritikos I, 6, 1-8) Macedonian name by which derives the name Veronica in Latin.
Now, the term derives etymologically from the ancient greek Berenike Ferene "Φερενίκη" meaning bringer of victory . And the Holy Mandylion of Edessa, which according to tradition was found in the sixth century in a niche above the gates of the city of Edessa (Turkey), is considered just a relic of the bearer of victory by the Byzantine armies so much so that is taken as standard for the battles.
The word means in Syriac Mandylion handkerchief, napkin. And this relic is already mentioned in the Acts of Thaddeus who is an apocryphal gospel written right in the city of Edessa in the third century in Syriac - the language of the time - but lost. With the reappearance of the sacred relic in the city (the same course some centuries before had been hidden to be preserved by the Roman persecutions of Christians), when the empire is now the law in force in favor of freedom of worship built by Constantine in the fourth century, then attention will be seeking a copy of Acts of Thaddeus retranslated in greek and adapted in the Doctrine of Addai, right in the sixth century, to talk again of the relic that bears the marks left by Christ (the first translation was made by Eusebius of Caesarea between 310 and 325). To describe the Mandylion in the new version is also used the term tetradiplon (which makes us think that originally the sacred relic was actually a package consisting of a long sheet folded four times double above with the shroud). 
This thesis is supported by historical sources dating from the mid-tenth century "Codex Latinus Vossianus Q 69" in the letter sent by Jesus to King Abgar reported nell'apocrifo Acts of Thaddeus is written: "If you really want to see my face, I send you this tissue (bundle) on which you will be able to see not only my face but my body divinely transformed. " Even in two miniatures of the Codex Skylitzes of the late eleventh century, the shroud and the sheet are shown together. Since the discovery of the Sacred
Mandylion onwards, so begins the canonical representation of the Holy Face of Jesus drawn from it.
Above, the king Abgar receiving Mandylion (X century icon, the Monastery of Saint Catherine on Mount Sinai). Looking at the left hand of the king, holding the bundle, you will discover a side of the sheet folded, a bit 'far right of his hand, the shroud is covered by the shroud which is portrayed with the fringe hanging.
Left, Pantokrator icon with the face that was derived from S. Mandylion (gold coin made Solidus minted by Emperor Michael III in the ninth century), on the right, the Holy Face. The red arrows, his mouth half open and Cross that I passed on the two faces attest to six points of congruence, we see on the left cheek, and that therefore the Lord is right, it's swollen to the other for a blow that Jesus received from his captors during the Passion.
So the definition of "Veronica", which was once reported hemorrhage healed by Jesus but as we have seen had the meaning "bearer of victory" and the same name relatable to sudarium Christi which ultimately meant " Acheropita, were associated together in the world to understand that there was a very important relic of the Savior who was once called Mandylion and Veronica again. The sacred relic, which as I demonstrated with my studies is almost certain that it is the Holy Face, is thus not the product of a legend, but it is a burial shroud of fine linen and royal.
The Sacred Mandylion displayed on the walls of the city of Edessa with the Byzantine army of Justinian I, who rejects the siege led by the Sassanid Chosroes I. This story has been handed down from Evagrius School, Byzantine historian. To describe the image, Eikon Theoteuktos Evagrius uses words, which means image made by God (iconic).
Below, the burial shroud of fine linen cloth Manoppello superimposed on the tomb of St. Shroud of Turin (processing of images obtained in 3D computer by Antonio Theseus).
