Stephen E. Jones

Shroud of Turin quotes: Unclassified quotes: January 2008

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The following are quotes added to my Shroud of Turin unclassified quotes in January 2008. See copyright conditions at end.

2008: Feb, Mar, Apr, May, Jun, Jul, Aug, Sep, Oct, Nov, Dec.

8/01/2008
"Thus, once we have, for obvious reasons, excluded direct testimony to the presence of the Holy Shroud in 
the Middle East in the first centuries, our research is limited to indirect sources. They would be those found 
in the apocryphal books which, though they are not on the level of revealed faith, have unquestionable 
historical value as religious literature, often being written for teaching purposes. They are from the first three 
centuries and in them the Holy Shroud is spoken of as a sheet which covered the body of the Lord "like a 
gown", and was handed down by the Lord Himself to the servant of the priest [Apoc. Gospel of St 
Matthew] - an action which, according to Fr. Vaccari, is equivalent to an account of transmission. The 
"gown" had othonia, i.e. thin linen fibres [Acts of Philip]. There is a veiled reproach from Annas and 
Caiphas against Joseph of Arimathea for having used a new shroud (which was prohibited by Jewish 
custom) for this criminal. [Acts of Pilate]" (Ricci, G., "The Holy Shroud," Center for the Study of the 
Passion of Christ and the Holy Shroud: Milwaukee WI, 1981, p.xxv. Emphasis original)

8/01/2008
"During the first century the belief was growing that on the day of the final resurrection bodies would be 
dressed in their burial garments. Because of this, the abuse of covering dead bodies with expensive and 
splendid decorations was replacing the use of a plain shroud. ... The use of a plain shroud for burial was 
current among Jews before the Christian era. It is mentioned in the Book of Adam and Eve ( Vita Adae et 
Evae), written by a Jew before the end of the first century B.C. The book relates that on the death of Eve 
the Archangel Michael instructed Seth to do what the angels had done for the bodies of Adam and Abel, i.e. 
wrap the body in a plain shroud. He then `commanded that from that time until the day of resurrection, all 
the dead should be prepared in this way'. At the end of the first and again of the second centuries, there 
were two returns to the original Jewish custom of the plain shroud as used at the time of the Lord. The first 
was under Rabbi Gamaliel II, the grandson of St. Paul's teacher, who stipulated that on his death he was to 
be buried in a plain shroud, and this example was followed by all the people. The same thing took place, for 
the same reasons, under Rabbi Judah I, the grandson of Gamaliel II, who succeeded in bringing back the 
early Jewish custom." (Ricci, G., "The Holy Shroud," Center for the Study of the Passion of Christ and the 
Holy Shroud: Milwaukee WI, 1981, pp.xxv-xxvi)

8/01/2008
"The Christian or Judaeo-Christian apocryphal sources also frequently contain such references. They are 
more valuable since, in spite of their predominantly literary worth, they reveal a connection with the true 
Shroud which leads one to think of an intentional implied reference to the true relic which, in the seething 
Judaeo-Christian atmosphere of the times, would never have been approved of or tolerated if it had been 
discovered, since whoever owned it would have found himself seriously opposed by Mosaic law 
concerning legal purity and the cult of images. [Lv 11:25] The apocryphal sources of `The Death of Joseph 
the Carpenter' tell of the Lord Himself who, on the death of Joseph, washed the body and anointed it with 
spices, then ordered two angels to cover it with a `shroud of fine weaving'. When the chiefs of the city 
were ready to carry out the burial rites, according to Jewish custom, they found the body wrapped in a 
shroud which had no opening and was closed like a tunic with no seam. St. John also, according to one of 
the apocryphal accounts - that of `The Acts of the Apostles' - was buried in a simple manner, wrapped in a 
shroud. [Apoc. Acts of the Apostles] There is also the moving story of the death of St. Philip who, on the 
eve of his crucifixion, instructed one of his disciples: "Take my body and wrap it in papyrus, and not in 
linen material as the body of the Lord was wrapped in the shroud". [ Acta Philippi 143, Lipsius Bonnet, 
pt. II, vol. II, p. 83]" (Ricci, G., "The Holy Shroud," Center for the Study of the Passion of Christ and the 
Holy Shroud: Milwaukee WI, 1981, pp.xxvi-xxvii. Emphasis original)

8/01/2008
"`The Gospel of Nicodemus", originally written in Aramaic by a Jewish Christian almost immediately after 
the death of the Lord, is a most moving document. It tells of an apparition of the Lord to Joseph of 
Arimathea, when Jesus says: "I am Jesus, whose body you requested from Pilate and dressed in a clean 
shroud. On my head you placed a sudarium and laid me in the tomb ...." And Nicodemus says to Jesus: 
"Show me the place where you were buried". Jesus, pointing to the place where they buried Him, "showed 
me the shroud in which I wrapped him and the sudarium which I placed on his head". The "shroud of 
fine weaving" used as a garment, and its material, linen, are features mentioned in these documents of 
the first three centuries, features which are not found in the Gospel narratives, but which match the Shroud 
preserved at Turin." (Ricci, G., "The Holy Shroud," Center for the Study of the Passion of Christ and the 
Holy Shroud: Milwaukee WI, 1981, p.xxvii. Emphasis original)

8/01/2008
"We are in Jerusalem around 348 A.D. The faithful throng the Rotunda, as the basilica built over the Holy 
Sepulchre was called. The Easter liturgy is taking place and St. Cyril is giving one of his splendid 
catechetical homilies. In order to understand this, it is necessary to explain the architecture of the basilica as 
it was then. Eusebius, an eye-witness, tells us that in order to carry out the plan of construction, it was 
necessary to destroy the first cave, in front of the sepulchre, thus leaving isolated the red rock with white 
veins which was shaped like a hillock; this enclosed the Holy Sepulchre, which was thus left open for all to 
see in its wonderful simplicity. In front of the humble square opening at which St. John bent to see the 
cloths lying on the ledge in the tomb, dug out of the rock and standing isolated lay the round stone moved 
aside by the Angel. This was the Holy Sepulchre that St. Cyril showed to his listeners as testimony of the 
resurrection of Christ. But he also added a list of burial clothes as evidence - shroud, bandages and 
sudarium - as objects well-known to his listeners, in no way different from the red rock flecked with 
white or the funerary niche or the round stone removed by the angel on the day of the resurrection, which 
was still in situ and indicated by the orator to his attentive listeners." (Ricci, G., "The Holy Shroud," 
Center for the Study of the Passion of Christ and the Holy Shroud: Milwaukee WI, 1981, p.xxix. Emphasis 
original)

8/01/2008
"St. Cyril of Jerusalem [c.315-386] 14th Mystagogical Catechism, ch. 12 The following is from the text of 
the 14th Mystagogical Catechism: `Many are the witnesses to the resurrection ... the rock of the tomb that 
received Christ, and the stone that will endure in the face of the Jews - this stone saw the Lord, was later 
overturned, and bears witness to the resurrection as it lies there today; the angels of God were present and 
bore witness to the resurrection of the Only-begotten Son; Peter, John and Thomas, as well as the other 
Apostles, some of whom ran to the tomb; also the burial clothes in which He was wrapped and which 
were seen lying there after the resurrection; some touched His hands and feet and looked on the nail-
marks; and there were the bandages and sudarium (mss. Roe. & Casaub.) which He left behind at His 
resurrection .... That very spot is still here before our eyes, in this basilica built by the Emperor Constantine, 
of happy memory, and inspired by the love of Christ, for you to admire in its beauty". ... The evidence of St. 
Cyril is as `concrete' as the other witnesses to the resurrection, even though it is not explicit. It should be 
seen against a background which clearly supposes the existence of a well-known piece of evidence which 
could easily be produced as `proof', not only of the testimony of the Holy Gospels, but also of that of the 
rock and the overturned sepulchral stone, which were there before the eyes of the faithful. According to 
Eusebius, the joy of refinding the Holy Sepulchre intact was still a recent memory for Jerusalem. I believe 
that the Holy Sepulchre was the first Christian temple in which, albeit warily, but in an atmosphere free of 
Jewish Christians, this list of the burial clothes, linked to the passion and resurrection of Christ, was read 
without danger of being accused of legal impurity and apparent violation of the tomb." (Ricci, G., "The Holy 
Shroud," Center for the Study of the Passion of Christ and the Holy Shroud: Milwaukee WI, 1981, p.xxx. 
Emphasis original)

8/01/2008
"The Jewish Christians, however, were not far off. While the seat of the bishops of gentile origin had since 
the time of Constantine been close to the Holy Sepulchre, the seat of the Jewish Christian bishops was near 
the Cenacle on Mount Zion outside the walls, and hence not far from the Holy Sepulchre ... safety was not 
yet at hand for an object like the Holy Shroud, which was still an embarrassing piece of evidence. Only 
when Jewish prejudices against the veneration of images had been overcome were the faces of Christ, the 
Virgin and the angels shown to the faithful as a living, eloquent kerygma of the resurrection of Christ, on the 
apses and the walls of the central naves of the first basilicas. The cross bedecked with flowers, devoid of 
the suffering humanity of Christ, stands out, surrounded by adoring angels, below the oval outline which 
contains the first representation of the Pantocrator: a solemn image, with bearded face, long hair, and large 
eyes - just like the imprint on the shroud." (Ricci, G., "The Holy Shroud," Center for the Study of the Passion 
of Christ and the Holy Shroud: Milwaukee WI, 1981, p.xxxi. Emphasis original)

8/01/2008
"It is in this period that we find an explicit testimony to the veneration and cult of the Holy Shroud. The 
text of Adamnanus, speaking of Arculfus, is clear on this point: `Among the multitude of the faithful who 
kissed it, he himself kissed it at the assembly of the Church'. (Chap. XI) `It was held with great devotion and 
venerated by all the people'. ( Ibid.)" (Ricci, G., "The Holy Shroud," Center for the Study of the Passion of 
Christ and the Holy Shroud: Milwaukee WI, 1981, pp.xxxi-xxxii. Emphasis original)

8/01/2008
"The existence of a shroud `bearing a figure' in the community at Jerusalem, recorded in the sixth and 
seventh centuries, provides us with evidence of two unusual kinds of research, eye-witness accounts of 
which have survived to the present day. The first of these concerned the calculation and recording of the 
longitudinal measurement of the imprints in order to work out the height of Christ; this research was carried 
out at the request of the Emperor Justinian. The second investigation, however, limited itself to the 
measurement of the length of the shroud itself, and was carried out by Arculfus, a pilgrim to Jerusalem in 
670. He specifically mentioned the `bigger' shroud, `which bore the figure of the Lord'." (Ricci, G., "The Holy 
Shroud," Center for the Study of the Passion of Christ and the Holy Shroud: Milwaukee WI, 1981, p.xxxii)

8/01/2008
"The testimony of Arculfus would be of greater value if one could ascertain the archaeological accuracy of 
the passage in which he says: `There exists (naturally in Jerusalem) a large church in honour of the Holy 
Sudarium of the Lord, which was put on his head and body in the tomb ....' (8) Now in this church, says 
Arculfus (chap. X of the book of Adamnanus, a Benedictine monk), `the Sudarium (that is `shroud', as the 
French referred to it) was kept in a casket ( in scrinio), wrapped in another sheet. One day, our brother 
Arculfus (the author is still Adamnanus) saw it being exposed after it had been removed from the casket. He 
watched it being held up ('elevatum vidit'), and in the multitude of people kissing it, he also, in the midst 
of the assembly of the faithful, kissed it and measured its length ...." (Ricci, G., "The Holy Shroud," Center 
for the Study of the Passion of Christ and the Holy Shroud: Milwaukee WI, 1981, pp.xxxi-xxxii. Emphasis 
original)

8/01/2008
"There is a ninth century report which attributes the custody of the Holy Cross and the Holy Shroud in 
Jerusalem to two presbyters and two deacons. The long list of relics, including the Shroud, kept in the 
Constantinian basilica of Golgotha, dates back to the eleventh century. We later find this list repeated and 
referred to by authors writing of relics which were no longer in Jerusalem, but in Constantinople." (Ricci, G., 
"The Holy Shroud," Center for the Study of the Passion of Christ and the Holy Shroud: Milwaukee WI, 
1981, p.xxxiii)

9/01/2008
"Evidence to the fact that a shroud bearing a figure was kept in Constantinople (a shroud which we can now 
affirm to be the same one as that of Jerusalem - as we shall see more fully later in this book) dates from the 
year 1092, when the Emperor Alexis asked Robert, Count of Flanders, to take Constantinople, rather than let 
it fall into the hands of the pagans, since in that city were kept very precious relics of the Lord, including His 
burial clothes found in the sepulchre after His resurrection. A second piece of evidence dates from 1147, 
when the Shroud was exposed for the veneration of Louis VII, King of France." (Ricci, G., "The Holy 
Shroud," Center for the Study of the Passion of Christ and the Holy Shroud: Milwaukee WI, 1981, p.xxxv)

9/01/2008
"Again in 1157, the Abbot of Thingeyrar, Nicholas Samudarson, lists the Shroud among the relics then 
venerated at Constantinople: `there is the stone that was under the head of the Lord in the tomb, the 
bendages, the shroud and the blood of Christ'. In 1171, Amauri, King of Jerusalem, came to Constantinople 
to venerate the Shroud, and King Emmanuel Comnenus personally showed it to the distinguished guest." 
(Ricci, G., "The Holy Shroud," Center for the Study of the Passion of Christ and the Holy Shroud: 
Milwaukee WI, 1981, p.xxxv)

9/01/2008
"The description of Robert de Clary is also well-known. In 1203, he saw the Shroud exposed each Friday in 
the church of the monastery of Saint Mary of Blaquerne. It was exposed in such a way that both the front 
and back could be seen, leading us to believe that, since the Shroud was very long, it was shown folded in 
two so that it could be seen more easily." (Ricci, G., "The Holy Shroud," Center for the Study of the Passion 
of Christ and the Holy Shroud: Milwaukee WI, 1981, p.xxxv)

9/01/2008
"Today it appears quite easy to establish up to what time the Shroud remained in Constantinople. It was 
certainly still there in 1247, for in that year Baldwin II sent his cousin Louis IX of France a part of the Shroud 
(partem Sudaria). This generous off-cut, which was certainly done out of devotion by the cousin of the 
King of France, explains the considerable difference between the present length of the Shroud and that 
reported by Bishop Arculfus in Jerusalem (see below), whilst the measurements obtained in Jerusalem by 
Justinian's envoys, to calculate the height of the Lord, the accuracy of which measurements can today be 
checked and verified to the nearest centimetre on the Holy Shroud venerated in Turin, show how necessary 
it is to examine carefully the various pieces of evidence handed down over the centuries, in order to put into 
relief the salient points, supported by internal evidence, which are useful in establishing both the 
transmission of the object and its authenticity." (Ricci, G., "The Holy Shroud," Center for the Study of the 
Passion of Christ and the Holy Shroud: Milwaukee WI, 1981, pp.xxxv-xxxvi. Emphasis original)

9/01/2008
"The history of the handing down of the Holy Shroud should not be so much looked for in archives and in 
the silence of the early centuries - a silence which is frequently justified by the fact that Christological 
doctrine was still being developed, as well as by the persecutions and also by Jewish prejudices over legal 
impurity -, but rather in the Shroud itself: mainly in the extraordinary imprints, but also in ,the unfortunate 
mutilations (not only that of Baldwin II). As we see it today, it has clearly been cut across the whole width 
on the front side, immediately under the imprint of the feet, and a small piece (14 x 8 cm., or 5 1/2 x 3 inches) 
has been added on the left; on the back a strip (36 x 8 cm., or 14 x 3 inches) has been added on the lower left 
side." (Ricci, G., "The Holy Shroud," Center for the Study of the Passion of Christ and the Holy Shroud: 
Milwaukee WI, 1981, p.xxxvi)

9/01/2008
"Let us return for a moment to Constantinople in order to ascertain the final period in which the Holy Shroud 
was found there. The year 1261 marked the end of Latin rule in Constantinople and the year 1436 [1346] the 
fall of Smyrna, following a crusade in which Geoffrey I of Charney, Count of Lirey, took part as oriflamme-
bearer. Geoffrey I would appear to have become the legitimate owner of the Shroud, having been presented 
with it by William de Toucy after the victory at Smyrna, as affirmed by his son Geoffrey II and grand-
daughter Marguerite." (Ricci, G., "The Holy Shroud," Center for the Study of the Passion of Christ and the 
Holy Shroud: Milwaukee WI, 1981, pp.xxxvi-xxxvii)

9/01/2008
"In June 1353, Geoffrey I of Charny presented the Shroud to the chapter of canons which he himself had 
founded at Lirey near the city of Troyes. A few years later this same Geoffrey, after his liberation from 
English captivity, had fulfilled a vow to build the collegiate church of Lirey, and it was here that the Shroud 
was placed." (Ricci, G., "The Holy Shroud," Center for the Study of the Passion of Christ and the Holy 
Shroud: Milwaukee WI, 1981, p.xxxvii)

9/01/2008
"In 1453, the Shroud was handed over by Marguerite of Charny, by deed of notary (after obtaining the Brief 
of Assent from the Pope), to Anne of Lusignan, wife of Duke Louis of Savoy, in exchange for the use of and 
revenue from Castle of Mirabel and its estate. On the 22nd of March of that year the Shroud was transferred 
to Chambéry." (Ricci, G., "The Holy Shroud," Center for the Study of the Passion of Christ and the Holy 
Shroud: Milwaukee WI, 1981, p.xxxvii)

10/01/2008
"A curious premise, but one which is not merely a curiosity, concerns the surplus length of this shroud. 
The present length is 4.36 x 1.12 metres (or 14 feet 3.8 inches x 3 feet 8.1 inches). Until 1247 it was said to be 
considerably longer: indeed, in that year the Emperor Baldwin II sent from Constantinople to his cousin 
Louis IX of France `a part of the Shroud which was wrapped round His body in the tomb' ... [De Breul, P., 
Theatre des antiquites de Paris, Paris, 1639, p.135] Of this relic, a part was divided into small portions and 
sent to various churches and monasteries, and a part remained in Paris where it was placed in the Sainte 
Chapelle. Bergier speaks of this relic as `a large off-cut of winding-sheet' ... [Bergier, Plan de la Theologie, 
Besançon, 1831]; this can also be inferred from the expression `part of the Shroud' ('partem Syndonis'), 
which is different from the normal expression `from the Shroud' ('ex Sindone') used for the tiny pieces which 
were the more usual relics." (Ricci, G., "The Holy Shroud," Center for the Study of the Passion of Christ and 
the Holy Shroud: Milwaukee WI, 1981, p.7. Emphasis original)

10/01/2008
"In connection with this we should remember the measurement of the Shroud carried out by Arculfus in 
Jerusalem in 670, when the `larger shroud' ('linteum maius') which bore the image of the Lord was `eight feet' 
in length. Today, with the information supplied by Arculfus, we can gain a fairly precise idea of this 
measurement. Arculfus also had the happy idea of measuring the ledge in the Holy Sepulchre, one of the 
few things still intact today. It measures 2.02 metres (or 6 feet 7.5 inches); Arculfus personally measured it as 
7 feet, and thus his foot would be equivalent to 29 cm. (or 11.36 inches), corresponding to the ancient 
Roman foot." (Ricci, G., "The Holy Shroud," Center for the Study of the Passion of Christ and the Holy 
Shroud: Milwaukee WI, 1981, pp.7-8)

10/01/2008
"It is possible to conjecture on a second measurement of the Holy Sepulchre by excluding the marble 
covering which did not exist at the time of Arculfus, who said that he saw the rock out of which the cave 
was dug, still with the marks of the chisel. By taking as a unit of measurement the old Norman foot of 29.7 
cm. (or 11.69 inches), we will have a ledge in the Sepulchre which is 2.079 metres (6 feet 9.9 inches) long, or 
about 8 cm. (3.15 inches) bigger. This, I think, is the measurement which gets closest to the actual length of 
the ledge as it was in the 7th century." (Ricci, G., "The Holy Shroud," Center for the Study of the Passion of 
Christ and the Holy Shroud: Milwaukee WI, 1981, pp.8-9)

10/01/2008
"Thus, estimating a foot as 29.7 cm. (11.69 inches), if Arculfus were to measure the Holy Shroud today, he 
would say that one and a half feet were missing from the measurement he carried out in 670: this would be 
the about 40 cm. (15.76 inches) cut off by the Emperor Baldwin II in 1247. Eight feet, in fact, corresponded to 
2.376 metres (7 feet 9.6 inches), a measurement which can be doubled to 4.752 metres (15 feet 7.2 inches), 
since because of its exceptional length the Shroud was obviously exposed for the veneration of the faithful 
folded in two, as was later done in Constantinople. The several centimetres' difference between the two 
calculations is unimportant considering the fact, obviously not foreseen by Arculfus, of the future 
cutting of the Shroud. The apparent difference between the present measurement and that of Arculfus, in 
fact, becomes a proof that the relic existing in Jerusalem in 670 was the same as the one kept at present in 
Turin, after it had been kept in Constantinople. The principal and most convincing proof of this is provided 
by the off-cut taken by Baldwin II." (Ricci, G., "The Holy Shroud," Center for the Study of the Passion of 
Christ and the Holy Shroud: Milwaukee WI, 1981, p.9. Emphasis original)

10/01/2008
"If we add to this the information given by Procopius about the life-size cross (crux mensuralis) of 
Justinian (527-565), a silver gilt cross made `to the shape of the body of Christ' ('ad formam corporis Christi') 
according to measurements taken by persons entrusted by him whom he sent to Jerusalem to measure the 
height of Jesus, we have a further proof. In fact, only from the figure impressed on the Holy Shroud, 
measured by adding the frontal and dorsal imprints, dividing by two, and subtracting 25 cm. (9.84 inches) for 
the soles of the feet, could they obtain the 180 cm. (5 feet 10.9 inches) which was the height of the life-size 
cross venerated in Constantinople, of which we have the size, scaled down, in the report of a pilgrim, made 
before its disappearance from the treasury of St. Sophia. [Pluteus, XXV, ms. 3, Laur., Florence] The same 
result can be obtained today by measuring in the same way the two imprints on the Holy Shroud: 204+208:2-
25=181. These two proofs, which follow from a simple examination of the internal evidence, stir our curiosity, 
but also provide us with documentation of a span of fourteen centuries on the disputed problem of the 
handing down of the object in question." (Ricci, G., "The Holy Shroud," Center for the Study of the Passion 
of Christ and the Holy Shroud: Milwaukee WI, 1981, pp.9-10)

10/01/2008
"The most extraordinary thing about it that springs to mind is the fact that whoever bought it knew well that 
it would be used to wrap the body of a dead man whose clothes had been divided amongst the soldiers, a 
body that was thus entirely naked, and that it would be used as temporary clothing for a hasty burial, since 
the Sabbath rest was so close at hand. In a normal burial, a shroud of little more than three metres (about 10 
feet) was enough to wrap the body, which would already have been washed seven times, and the beard and 
hair completely shaved off; it would then have been sprinkled with spices and dressed in its clothes, leaving 
the face uncovered, so that at the last moment a sudarium, costing three shekels, could easily have been 
placed over it. That the Shroud was used for this kind of temporary burial, awaiting the final stage was 
permitted by law for those dying on a Friday, can be supported both by the morphology of the complete 
imprint, which shows an unwashed body, as well as by the fact that the Man of the Shroud still has a 
beautiful head of hair, lovingly arranged by someone at sunset on that first Good Friday." (Ricci, G., "The 
Holy Shroud," Center for the Study of the Passion of Christ and the Holy Shroud: Milwaukee WI, 1981, p.10)

21/01/2008
"Microgram level 14C soot studies have already been successful in Greenland snow; and pollen studies hold 
great promise for ice core dating, and perhaps even for dating the pollen found by Max Frei on the Turin 
Shroud. ...  An important measurement issue for ice core pollen relates to the amount needed for a given 
dating precision. To give a rough estimate: assuming 50 ng carbon per pollen grain, a pollen age of 2000 
years, and 5% Poisson imprecision (s ~ 400 years); one would need to collect about 100 pollen grains. This 
might be accomplished in a few hours, using the `hand picking' microscope technique  ... Molecular dating" 
of the pure cellulose fraction of the Shroud, or of the associated pollen, could furnish an interesting 
consistency test for the published radiocarbon date. It would be especially interesting to put a "time stamp" 
on pollen whose point of origin has already been ascribed to a location 10 km to 20 km east and west of 
Jerusalem ... . Such measurements are made feasible by the reduction of requisite sample sizes by a factor of 
ten or more, from what AMS 14C dating required sixteen years ago. The question of noncontemporaneous 
fiber from 16th Century repairs, for example, could be addressed by new 14C measurements on just 100 mg 
of fibers (~50, 1 cm linen fibers) from the main part of the Shroud. The expected standard uncertainty 
would be equivalent to approximately 120 radiocarbon years ..." (Currie, L.A., "The remarkable 
metrological history of radiocarbon dating [II]," _Journal of Research of the National Institute of Standards 
and Technology_, Vol. 109, No. 2, March 1, 2004) 

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