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&#13;
According to the practice at that time, the findings were divided between Sweden and Cyprus with permission from the British Colonial Government. More than half of the findings were allocated to Sweden, thanks to which Medelhavsmuseet now houses one of the largest Cypriot collections outside of Cyprus. This extensive collection is the reason for Medelhavsmuseet being founded in 1954.&#13;
&#13;
Σε μια σημαντική συνεργασία μεταξύ της Έδρας UNESCO για την Ψηφιακή Πολιτιστική Κληρονομιά του Τεχνολογικού Πανεπιστημίου Κύπρου και του φημισμένου Medelhavsmuseet (Μουσείο Αρχαιοτήτων της Μεσογείου και της Εγγύς Ανατολής) στη Στοκχόλμη της Σουηδίας, αναλήφθηκε μια σημαντική πρωτοβουλία για την ψηφιοποίηση της Κυπριακής Συλλογής. &#13;
&#13;
Η Κυπριακή Συλλογή στο Medelhavsmuseet (Μουσείο Αρχαιοτήτων της Μεσογείου και της Εγγύς Ανατολής) αποτελείται από περίπου 1.500 αρχαιολογικά ευρήματα που καλύπτουν μια περίοδο άνω των 7.000 ετών - από τη Λίθινη εποχή έως την Αυτοκρατορική Ρώμη. Τα ευρήματα μαρτυρούν συχνές και μακροχρόνιες επαφές μεταξύ της Κύπρου και άλλων πολιτισμών στην περιοχή της ανατολικής Μεσογείου. Τα περισσότερα από τα ευρήματα που παρουσιάζονται στην έκθεση προέρχονται από τη Σουηδική Κυπριακή Αποστολή κατά την περίοδο 1927-1931, κατά την οποία ανασκάφηκαν πάνω από είκοσι τοποθεσίες σε όλο το νησί.&#13;
&#13;
Σύμφωνα με την τότε ισχύουσα πρακτική, τα ευρήματα μοιράστηκαν μεταξύ Σουηδίας και Κύπρου με την άδεια της Βρετανικής Αποικιακής Κυβέρνησης. Περισσότερα από τα μισά ευρήματα διατέθηκαν στη Σουηδία, χάρη στην οποία το Medelhavsmuseet στεγάζει σήμερα μια από τις μεγαλύτερες κυπριακές συλλογές εκτός Κύπρου. Αυτή η εκτεταμένη συλλογή είναι η αιτία για την ίδρυση του Medelhavsmuseet το 1954.</text>
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The Cyprus Collection at Medelhavsmuseet (the Museum of Mediterranean and Near Eastern Antiquities) consists of around 1,500 archaeological finds spanning over a period of more than 7,000 years – from Stone Age to Imperial Rome. The finds bear witness to frequent and long-term contacts between Cyprus and other cultures in the eastern Mediterranean area. Most of the artefacts shown in this exhibition originate from the Swedish Cyprus Expedition during 1927 – 1931 when over twenty locations around the island were excavated.&#13;
&#13;
According to the practice at that time, the findings were divided between Sweden and Cyprus with permission from the British Colonial Government. More than half of the findings were allocated to Sweden, thanks to which Medelhavsmuseet now houses one of the largest Cypriot collections outside of Cyprus. This extensive collection is the reason for Medelhavsmuseet being founded in 1954.&#13;
&#13;
Σε μια σημαντική συνεργασία μεταξύ της Έδρας UNESCO για την Ψηφιακή Πολιτιστική Κληρονομιά του Τεχνολογικού Πανεπιστημίου Κύπρου και του φημισμένου Medelhavsmuseet (Μουσείο Αρχαιοτήτων της Μεσογείου και της Εγγύς Ανατολής) στη Στοκχόλμη της Σουηδίας, αναλήφθηκε μια σημαντική πρωτοβουλία για την ψηφιοποίηση της Κυπριακής Συλλογής. &#13;
&#13;
Η Κυπριακή Συλλογή στο Medelhavsmuseet (Μουσείο Αρχαιοτήτων της Μεσογείου και της Εγγύς Ανατολής) αποτελείται από περίπου 1.500 αρχαιολογικά ευρήματα που καλύπτουν μια περίοδο άνω των 7.000 ετών - από τη Λίθινη εποχή έως την Αυτοκρατορική Ρώμη. Τα ευρήματα μαρτυρούν συχνές και μακροχρόνιες επαφές μεταξύ της Κύπρου και άλλων πολιτισμών στην περιοχή της ανατολικής Μεσογείου. Τα περισσότερα από τα ευρήματα που παρουσιάζονται στην έκθεση προέρχονται από τη Σουηδική Κυπριακή Αποστολή κατά την περίοδο 1927-1931, κατά την οποία ανασκάφηκαν πάνω από είκοσι τοποθεσίες σε όλο το νησί.&#13;
&#13;
Σύμφωνα με την τότε ισχύουσα πρακτική, τα ευρήματα μοιράστηκαν μεταξύ Σουηδίας και Κύπρου με την άδεια της Βρετανικής Αποικιακής Κυβέρνησης. Περισσότερα από τα μισά ευρήματα διατέθηκαν στη Σουηδία, χάρη στην οποία το Medelhavsmuseet στεγάζει σήμερα μια από τις μεγαλύτερες κυπριακές συλλογές εκτός Κύπρου. Αυτή η εκτεταμένη συλλογή είναι η αιτία για την ίδρυση του Medelhavsmuseet το 1954.</text>
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&#13;
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&#13;
According to the practice at that time, the findings were divided between Sweden and Cyprus with permission from the British Colonial Government. More than half of the findings were allocated to Sweden, thanks to which Medelhavsmuseet now houses one of the largest Cypriot collections outside of Cyprus. This extensive collection is the reason for Medelhavsmuseet being founded in 1954.&#13;
&#13;
Σε μια σημαντική συνεργασία μεταξύ της Έδρας UNESCO για την Ψηφιακή Πολιτιστική Κληρονομιά του Τεχνολογικού Πανεπιστημίου Κύπρου και του φημισμένου Medelhavsmuseet (Μουσείο Αρχαιοτήτων της Μεσογείου και της Εγγύς Ανατολής) στη Στοκχόλμη της Σουηδίας, αναλήφθηκε μια σημαντική πρωτοβουλία για την ψηφιοποίηση της Κυπριακής Συλλογής. &#13;
&#13;
Η Κυπριακή Συλλογή στο Medelhavsmuseet (Μουσείο Αρχαιοτήτων της Μεσογείου και της Εγγύς Ανατολής) αποτελείται από περίπου 1.500 αρχαιολογικά ευρήματα που καλύπτουν μια περίοδο άνω των 7.000 ετών - από τη Λίθινη εποχή έως την Αυτοκρατορική Ρώμη. Τα ευρήματα μαρτυρούν συχνές και μακροχρόνιες επαφές μεταξύ της Κύπρου και άλλων πολιτισμών στην περιοχή της ανατολικής Μεσογείου. Τα περισσότερα από τα ευρήματα που παρουσιάζονται στην έκθεση προέρχονται από τη Σουηδική Κυπριακή Αποστολή κατά την περίοδο 1927-1931, κατά την οποία ανασκάφηκαν πάνω από είκοσι τοποθεσίες σε όλο το νησί.&#13;
&#13;
Σύμφωνα με την τότε ισχύουσα πρακτική, τα ευρήματα μοιράστηκαν μεταξύ Σουηδίας και Κύπρου με την άδεια της Βρετανικής Αποικιακής Κυβέρνησης. Περισσότερα από τα μισά ευρήματα διατέθηκαν στη Σουηδία, χάρη στην οποία το Medelhavsmuseet στεγάζει σήμερα μια από τις μεγαλύτερες κυπριακές συλλογές εκτός Κύπρου. Αυτή η εκτεταμένη συλλογή είναι η αιτία για την ίδρυση του Medelhavsmuseet το 1954.</text>
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&#13;
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&#13;
Σε μια σημαντική συνεργασία μεταξύ της Έδρας UNESCO για την Ψηφιακή Πολιτιστική Κληρονομιά του Τεχνολογικού Πανεπιστημίου Κύπρου και του φημισμένου Medelhavsmuseet (Μουσείο Αρχαιοτήτων της Μεσογείου και της Εγγύς Ανατολής) στη Στοκχόλμη της Σουηδίας, αναλήφθηκε μια σημαντική πρωτοβουλία για την ψηφιοποίηση της Κυπριακής Συλλογής. &#13;
&#13;
Η Κυπριακή Συλλογή στο Medelhavsmuseet (Μουσείο Αρχαιοτήτων της Μεσογείου και της Εγγύς Ανατολής) αποτελείται από περίπου 1.500 αρχαιολογικά ευρήματα που καλύπτουν μια περίοδο άνω των 7.000 ετών - από τη Λίθινη εποχή έως την Αυτοκρατορική Ρώμη. Τα ευρήματα μαρτυρούν συχνές και μακροχρόνιες επαφές μεταξύ της Κύπρου και άλλων πολιτισμών στην περιοχή της ανατολικής Μεσογείου. Τα περισσότερα από τα ευρήματα που παρουσιάζονται στην έκθεση προέρχονται από τη Σουηδική Κυπριακή Αποστολή κατά την περίοδο 1927-1931, κατά την οποία ανασκάφηκαν πάνω από είκοσι τοποθεσίες σε όλο το νησί.&#13;
&#13;
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                <text>Steatite; Stone</text>
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                  <text>In a significant collaboration between the UNESCO Chair on Digital Cultural Heritage at Cyprus University of Technology and the renowned Medelhavsmuseet (Museum of Mediterranean and Near Eastern Antiquities) in Stockholm, Sweden, a momentous initiative has been undertaken to digitize the Cyprus Collection. &#13;
The Cyprus Collection at Medelhavsmuseet (the Museum of Mediterranean and Near Eastern Antiquities) consists of around 1,500 archaeological finds spanning over a period of more than 7,000 years – from Stone Age to Imperial Rome. The finds bear witness to frequent and long-term contacts between Cyprus and other cultures in the eastern Mediterranean area. Most of the artefacts shown in this exhibition originate from the Swedish Cyprus Expedition during 1927 – 1931 when over twenty locations around the island were excavated.&#13;
&#13;
According to the practice at that time, the findings were divided between Sweden and Cyprus with permission from the British Colonial Government. More than half of the findings were allocated to Sweden, thanks to which Medelhavsmuseet now houses one of the largest Cypriot collections outside of Cyprus. This extensive collection is the reason for Medelhavsmuseet being founded in 1954.&#13;
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Σε μια σημαντική συνεργασία μεταξύ της Έδρας UNESCO για την Ψηφιακή Πολιτιστική Κληρονομιά του Τεχνολογικού Πανεπιστημίου Κύπρου και του φημισμένου Medelhavsmuseet (Μουσείο Αρχαιοτήτων της Μεσογείου και της Εγγύς Ανατολής) στη Στοκχόλμη της Σουηδίας, αναλήφθηκε μια σημαντική πρωτοβουλία για την ψηφιοποίηση της Κυπριακής Συλλογής. &#13;
&#13;
Η Κυπριακή Συλλογή στο Medelhavsmuseet (Μουσείο Αρχαιοτήτων της Μεσογείου και της Εγγύς Ανατολής) αποτελείται από περίπου 1.500 αρχαιολογικά ευρήματα που καλύπτουν μια περίοδο άνω των 7.000 ετών - από τη Λίθινη εποχή έως την Αυτοκρατορική Ρώμη. Τα ευρήματα μαρτυρούν συχνές και μακροχρόνιες επαφές μεταξύ της Κύπρου και άλλων πολιτισμών στην περιοχή της ανατολικής Μεσογείου. Τα περισσότερα από τα ευρήματα που παρουσιάζονται στην έκθεση προέρχονται από τη Σουηδική Κυπριακή Αποστολή κατά την περίοδο 1927-1931, κατά την οποία ανασκάφηκαν πάνω από είκοσι τοποθεσίες σε όλο το νησί.&#13;
&#13;
Σύμφωνα με την τότε ισχύουσα πρακτική, τα ευρήματα μοιράστηκαν μεταξύ Σουηδίας και Κύπρου με την άδεια της Βρετανικής Αποικιακής Κυβέρνησης. Περισσότερα από τα μισά ευρήματα διατέθηκαν στη Σουηδία, χάρη στην οποία το Medelhavsmuseet στεγάζει σήμερα μια από τις μεγαλύτερες κυπριακές συλλογές εκτός Κύπρου. Αυτή η εκτεταμένη συλλογή είναι η αιτία για την ίδρυση του Medelhavsmuseet το 1954.</text>
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Within the framework of collaboration between Världskulturmuseerna and the UNESCO Chair on Digital Cultural Heritage at Cyprus University of Technology, the digitization of a substantial portion of the Cypriot collection at Stockholm's Medelhavsmuseet Museum has been accomplished.</text>
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                <text>The Antikythera Mechanism</text>
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                <text>Ο Μηχανισμός των Αντικυθήρων</text>
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                <text>One of the artefacts ranked among the Wonders of the Ancient World is the Antikythera Mechanism, the oldest extant complex geared device, also described as the first analogue computer. Its construction was variously estimated to be about 87 BC; or between 150 and 100 BC; or to 205 BC; or finally, within a generation before the shipwreck, which has been dated to approximately 70-60 BC. It relied on the second-century BC Greek knowledge of astronomy and mathematics.&#13;
&#13;
The main utility of the Antikythera mechanism was to calculate the exact position of the Sun, the Moon and possibly the planets in the sky as well as the phases of the Moon and the prediction of eclipses. Apart from the prediction of astronomical events, the mechanism could also determine dates related to religious, social and agricultural rituals and events.&#13;
&#13;
The Mechanism was accompanied by an extended “instructions manual” inscribed on one of its parts. The device was operated manually by a user, setting a date in a dial. All necessary calculations were made using a set of gears (at least 39), while the results were displayed on several scientific scales. Unfortunately, the specific purpose for which the Mechanism was made remains unknown.&#13;
&#13;
The identity of its maker is also unknown, but the variety of skills and knowledge necessary for the creation of the Mechanism indicate that it required collaboration between an astronomer/mathematician and a mechanic.&#13;
&#13;
With its discovery, the Antikythera Mechanism demonstrated that Greek engineers of the Hellenistic period had become far more fluent in designing and constructing geared devices than the surviving written sources infer. It is also notable that the knowledge transmitted by the mechanism was lost and similar technological works appeared much later in Byzantium (fifth-sixth century AD) and the Arab world, while complex ones like the Mechanism appeared in Western Europe in the fourteenth century.&#13;
&#13;
The Antikythera Mechanism was retrieved from the sea in 1901 near the coast of the Greek island of Antikythera. The divers retrieved also numerous large artefacts, including bronze and marble statues, pottery, unique glassware, jewellery and coins. A year later, the archaeologist Valerios Stais acknowledged that the curious artefact housed in the remains of the wooden box was an instrument composed of at least one gear. The device was found as one lump, which was subsequently divided into three main fragments during restoration. The Mechanism currently showcased at the National Archaeological Museum of Athens is divided into eighty-two separate parts.&#13;
&#13;
As expected, the scholars who have been involved in the study of the Antikythera Mechanism were numerous, with specialization in various research fields. The first researchers who focused for over 30 years on the study of the function of the Mechanism published the most substantial and extensive articles available today. A series of articles were also published dealing with the function and usage of the mechanism and its calculations. The authors of the various papers formed eventually the core of the “Antikythera Mechanism Research Group” composed of researchers from Greece and the UK, supported in addition by an international team of astronomers, archaeologists, mathematicians, physicists, chemists, computer engineers, mechanical engineers, epigraphists and papyrologists. In September 2005 they undertook a major new investigation of the Antikythera Mechanism, using x-ray tomography and a PTM/RTI dome for the mapping of the texture of the fragments, which revealed internal details of the gears, as well as inscriptions previously undeciphered.&#13;
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                  <text>Κάστρο Πάφου: Κύπρος: Ολιστική τεκμηρίωση για την ψηφιοποίηση, διατήρηση και προστασία της πολιτιστικής κληρονομιάς της Κύπρου</text>
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                  <text>Nestled on the picturesque coastline of Cyprus, the Castle of Paphos stands as a timeless testament to the island's rich history and cultural heritage. This medieval fortress, steeped in legends and tales of conquests, has witnessed centuries of change, serving as a symbol of resilience and endurance. Today, visitors have the unique opportunity to delve into the depths of history within its ancient walls. Here, amidst the echoes of the past, one can explore the comprehensive documentation of Paphos Castle, offering a holistic view of its architectural marvels, historical significance, and ongoing preservation efforts. From detailed digital reconstructions to meticulous records of restoration initiatives, this repository serves as a treasure trove for scholars, historians, and enthusiasts alike, ensuring that the legacy of Paphos Castle endures for generations to come. &#13;
&#13;
Το Κάστρο της Πάφου, που βρίσκεται στη γραφική ακτογραμμή της Κύπρου, αποτελεί διαχρονική μαρτυρία της πλούσιας ιστορίας και της πολιτιστικής κληρονομιάς του νησιού. Αυτό το μεσαιωνικό φρούριο, γεμάτο θρύλους και ιστορίες κατακτήσεων, έχει γίνει μάρτυρας αιώνων αλλαγών, αποτελώντας σύμβολο ανθεκτικότητας και αντοχής. Σήμερα, οι επισκέπτες έχουν τη μοναδική ευκαιρία να εντρυφήσουν στα βάθη της ιστορίας μέσα στα αρχαία τείχη του. Εδώ, μέσα στον απόηχο του παρελθόντος, μπορεί κανείς να εξερευνήσει την ολοκληρωμένη τεκμηρίωση του Κάστρου της Πάφου, προσφέροντας μια ολιστική άποψη των αρχιτεκτονικών θαυμάτων, της ιστορικής σημασίας και των συνεχιζόμενων προσπαθειών διατήρησής του. Από λεπτομερείς ψηφιακές ανακατασκευές έως σχολαστικά αρχεία των πρωτοβουλιών αποκατάστασης, το αποθετήριο αυτό χρησιμεύει ως θησαυρός για μελετητές, ιστορικούς και λάτρεις του είδους, διασφαλίζοντας ότι η κληρονομιά του Κάστρου της Πάφου θα διαρκέσει για τις επόμενες γενιές.&#13;
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                <text>The medieval castle of Paphos, also known as ‘Paphos harbour castle’, is located at the western side of the port of Kato Paphos. The current state of the castle is the result of several reconstructions throughout the years, each representing different periods of the island’s history from the Medieval period onwards (Frankish, Venetian, Ottoman).&#13;
&#13;
The medieval fortress consisted of two towers built in the mid-13th century, when the island was under Frankish Lusignan rule, to replace the nearby fortress known as ‘Saranda Colones’, which was destroyed by an earthquake in 1222 AD. The two towers were connected through a defensive wall and their major function was to control the port’s gateway and protect the city of Paphos by providing defence.&#13;
&#13;
During the Frankish period, Cyprus suffered several raids from the Genoese and the Mamluks. According to Leontios Machairas, the Genoese occupied Paphos in the 14th century -more specifically in 1373. To make the forts stronger, they increased the height of the fortifications, while, at the same time, they opened ditches to be filled with seawater around the two towers.&#13;
&#13;
The Venetians (1474-1571) reinforced Cyprus’ defensive system, mainly in other regions of the island. No significant defensive works took place in the Paphos district. Marino Sanuto and other travellers who visited the island during that period mention two fortresses located at the entrance of Paphos’ port.&#13;
&#13;
The earthquake that took place on the island in 1491 AD must have destroyed one of the two towers located near the sea and thus, it is likely that the eastern port tower was abandoned. In the mid-16th century, the Venetians destroyed the fortress to prevent its use by enemies as fortification against them.&#13;
&#13;
In 1571 AD, when the Ottomans conquered Cyprus, the tower was rebuilt on the ruins of the Frankish fortress, while it was reconstructed in 1592 by the Turkish commander of Cyprus, Ahmet Pasha (1589-1593). The ground floor and the basement of the castle were utilized by the Ottomans as a prison, the central area of the upper floor was used as a mosque, and the rooms for the military garrison lodging.&#13;
&#13;
The British annexation of Cyprus, in 1878 AD, converted the monument into a colonial government salt store. Thus, the castle was not used for defensive or military purposes during that period.&#13;
&#13;
In 1935, the Castle of Paphos was declared an Ancient Monument, with the Department of Antiquities of Cyprus being responsible for its conservation, preservation, restoration, and maintenance. Thus, throughout the years, the castle underwent various restoration and renovation works, for which the Department of Antiquities holds detailed reports and documentation (documents, photographs, etc).&#13;
&#13;
Furthermore, in 1980, the monument was included in the UNESCO World Heritage List.</text>
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                <text>The Hermitage (enkleistra) of Saint Neophytos</text>
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                <text>The Hermitage (enkleistra) of Saint Neophytos is one of the most celebrated Byzantine twelfth-century monuments worldwide, given the high quality and the unique iconographic program of its frescoes, encountered nowhere else in the Byzantine world, as well as the fact that the whole complex was cut in rock.&#13;
&#13;
The monument is connected with an important intangible heritage. The community that was built and organised around Neophytos has been the centre of intellectual production with strong connections to the Byzantine elites of the island and the capital of the Byzantine empire (Constantinople), during the tumultuous period spanning the last decades of the Byzantine era -which ended with the conquest of the island by Richard the Lionheart in 1191- through the first decades of the Frankish period of Cyprus.&#13;
&#13;
The intellectual production at the Enkleistra is evidenced by the writings of Neophytos and the composition of the pictorial narratives of the frescoes. The latter has been studied extensively in the past, whereas the writings of Neophytos, as well as the artefacts produced by or connected to the members of the circle of Neophytos both monks and laymen, have made the object of far less study.&#13;
&#13;
Saint Neophytos the Recluse (1134-ca.1214) is one of the most important Cypriot Saints and historic figures. He was a prolific writer who composed his biography, an account of the first years of the Latin conquest of the island, as well as several theological treatises. At the age of 17, he became a monk at Koutsoventis Monastery. In search of a solitary life, he quit this Monastery two years later. After many adventures, he decided to become an ascetic in the mountainous area above the city of Paphos. In 1159 he started building his cell, by enlarging and modifying an already existing cave, which was expanded into a complex comprising three caves: the Cell, the Bema and the Naos dedicated to the Holy Cross.&#13;
&#13;
Neophytos soon became a well-known spiritual figure and in 1170 he was forced by Basil Kinnamos, the bishop of Paphos at the time, to accept a disciple. During this same period, the Enkleistra began to be extended and adorned with paintings, while the whole cliff was excavated for the creation of additional cells. This extension phase included possibly as well the Refectory, which was also adorned. According to Neophytos’ testimony, however, the Naos was excavated in 1183. The increasing number of pilgrims visiting him obliged Neophytos to dig another cave above the first one (the so-called New Zion), in search of solitude and inner peace. This latter cave was completed and painted by the end of 1197. According to written testimonies, the Enkleistra was painted in 1183 by Theodoros Apseudis, likely a Constantinopolitan painter who came to Cyprus at the instigation of the bishop of Paphos Basil Kinnamos. To the same painter are also attributed the Bema and the Naos of the church of the Virgin at Lagoudera (UNESCO World Heritage monument in Cyprus, dated ca. 1192), as well as at least seven icons currently owned by different ecclesiastical institutions in Cyprus.</text>
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                <text>&lt;a href="https://unescochair-dch.net/EU_Study_quality_in_3D_digitisation_of_tangible_cultural_heritage"&gt;EU Study VIGIE 2020/654&lt;/a&gt;</text>
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                <text>The Church of Saint Euphemianos or Themonianos is a small, single-room, medieval chapel, surrounded by eucalyptus about 3klm southwest of the village of Lysi in the district of Ammochostos/Famagusta district of Cyprus. It is a very small, single-dome stone building with dimensions 7.5 x 3.5m (without the arch). According to the inscription on the bottom of the arch, which was destroyed by looters, is indicated that the church was dedicated by Monk Lavrentios and Abbot of St. Andronikos Monastery, to St. Euphemianos (Themonianos), a local saint. The interior is decorated with frescoes, which have suffered great damage because of the moisture. Thus, in 1972 maintenance was undertaken by the Department of Antiquities of Cyprus, completed a year before the Turkish invasion of 1974.&#13;
&#13;
&#13;
The dome of the church is decorated with a fresco depicting the Christ Pantocrator. Surrounding the figure of Christ is a double row of angels moving towards the Hetoimasia (the preparation of the throne of the Second Coming of Christ). The Virgin Mary leads one line of the angels to the throne, while John the Baptist leads to the other. In the other fresco of the apse, the Virgin is depicted flanked by two archangels, Gabriel and Michael, with a medallion on her breast of the infant Christ, symbolizing the Incarnation of Christ. A big part of the figure of the archangel Michael has been destroyed due to humidity, whereas the face and figure of the archangel Gabriel remain in very good condition. The frescoes date back to the 13th century and they are typical examples of the Maniera Cypria, the Cypriot painting of the 13th century reflecting the artistic symbiosis between two worlds, East and West in the artworks of the period.&#13;
&#13;
During the 1980s, apart from icons, mosaics and frescoes which had been traumatically detached from their “natural habitat” began to appear in the international art market. The first case of organized looting that occurred after the cases of the frescoes of the church of Antiphonitis and the mosaics of Panagia Kanakaria, was that of the frescoes of Saint Euphemianos church. The frescoes of Saint Euphemianos church were forcibly removed by professional looters and were cut into 38 pieces. This case serves as evidence of the brutal destruction of the cultural heritage in the occupied part of Cyprus by the Turkish state officials who participated in and supported the looting. The 38 fragments were bought in 1983 by the Houston-based Menil Foundation in agreement with the Greek Orthodox Church of Cyprus. With the consent of Archbishop Chrysostomos I, a small chapel museum was built in Houston, where the frescoes were presented after their conservation (1984-1988). In 1992 the agreement signed by the Church of Cyprus and the Menil Foundation specified that the Foundation would take care of the frescoes and cover the ongoing costs of conservation in exchange for the right to present the frescoes for 20 years, concluding in February 2012. The frescoes were repatriated on March 16, 2012, with the valuable help of the Archbishop of Cyprus Chrysostomos II and the authorities of the Republic of Cyprus. They are temporally exhibited at the Byzantine Museum of the Archbishop Makarios III Foundation, with the aim of returning them to their birthplace after resolving the Cyprus Question.&#13;
&#13;
&#13;
For the holistic documentation of the frescoes of Saint Euphemianos, a conceptual model of data was created which divides the different types of data needed for the record of a cultural heritage object into classification categories. The general taxonomic system was developed under the MNEMOSYNE project (H2020 ERA Chair) and categorizes the frescoes within the classes, for example, Tangible and Immovable, indicating the type of the object. Furthermore, the intangible information of the object gives information on the past and current location of the frescoes, the period of production, the legal owner of the frescoes etc. This data offers important explanations and knowledge regarding the history of the frescoes. The collected information supports contextual knowledge redistribution and preventive conservation through awareness of the object’s heritage significance. The holistic documentation of the frescoes is important for piecing together their history, which is achieved by recording all of the related information within the same system.&#13;
&#13;
The cutting, stealing and illegal export of the frescoes demonstrates the extent of the violent destruction of Cyprus’ cultural heritage by Turkish illicit antiquities dealers in the Turkish-occupied part of the island and by the Turkish occupation army that was actively supporting and even partaking in the looting of churches and monasteries, and medieval monuments. For this reason, many hold the hope to one day not only return to their occupied lands but to also see looted artefacts returned to their rightful place of origin. To this end, the ERA Chair team members work toward a set of objectives, including digitizing the two frescoes located in the Byzantine Museum in Nicosia to perform a digital reunification with the 3D model of the church to provide an as close as possible authentic setting for the murals. Furthermore, written sources (e.g. newspapers) and photographs of the Church before the frescoes were forcibly removed in 1984 are to be collected via crowdsourcing and subsequently digitized. The research results are to be disseminated to the international community (e.g. Europeana) to raise awareness of the violent destruction of Cyprus’ cultural heritage.</text>
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                <text>Σφραγίδα Ευλογίας&#13;
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                <text>Σφραγίδα Ευλογίας</text>
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                <text>Early Medieval Byzantine period</text>
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                <text>The artefact chosen for this case study is speculated to had been used for sealing bread or lead objects which were given as a blessing and/or memorial gift to the faithful during their visit to a particular pilgrimage. The artefact belongs to the George and Nefeli Giabra Pierides Museum of the Bank of Cyprus Cultural Foundation. The inscription of the seal/stamp of blessing shows a cross on its centre. The stamp probably dates from the c.6th century AD, thus placing it chronologically in the Early Medieval Byzantine period (or Early Christian period which dates from 395 to mid 7th century A.D., as defined by the Republic of Cyprus’s Department of Antiquities). The circular seal’s diameter is about 10 cm. The seal’s three antennae have a scissor tip, while the fourth one is straight. In the four corners there is an equal number of crosses. The central cross is decorated with geometric, cruciform and cruciform motifs. The seal is made of limestone, and it resembles works of stone or metal replicating them in design. The handle of the seal is also decorated with a cross. Currently there is no information on the seal’s provenance. The above information was given to the Mnemosyne project team by the head Curator of the Bank of Cyprus Cultural Foundation, Dr Christodoulos Hadjichristodoulou.&#13;
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Currently the use of the specific stamp as a blessed object for marking bread is disputed by the Foundation’s Curator, Dr Hadjichristodoulou on the grounds that its inscription does not seem appropriate enough to stamp bread loaves. Based on relevant archeological evidence on other similar stamps, and in particular the metal blessing of Saint Mamas (Mammes, Mammas, Mammet) of Caesarea, the Curator speculates that seals of this type could had also been used for the manufacturing of blessing stamps, however without ruling out the sealing of bread as well. Dr Hadjichristodoulou notes that other objects were also given to the faithful as blessings, such as prayer beads or even the gesture of the priest who blessed the faithful during liturgy or in depictions in art, e.g. the Christ blessing with the right hand, etc. On the other hand, Dr. Ioanna Koltsida-Makri, an archaeologist whose research focuses on byzantine sigillography, supports that the stamp is most probably a bread stamp. Dr. Koltsida-Makri deciphered the stamp’s circular inscription as follows: ‘Blessings of Konstantinos, Paulus, Dommitius’, the inscription is written in mixed Greek and Latin letters. Koltsida-Makri hypothesizes that the bread seal probably belonged to a charity ‘organization’ and used to seal bread and other products for distribution. As our research for this case-study is still under development, both theories are given here, with the intention to arrive to more concrete findings as the research progresses. Thus, both theories are still under development and further evidence is expected to be revealed.&#13;
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The specific artefact was chosen exactly because it has great significance as an object in the Bank of Cyprus Cultural Foundation’s collection. It is one of only three similar stamps found in Cyprus – the rest are kept at the Castle of Limassol-, and is the only one on display and in good condition. Its intangible value for the cultural heritage of Cyprus, and specifically as an artefact used for Christian worship, is unquestionable, because of the symbolism of stamped/blessed bread bear in eastern Christianity. Thus, the story of this bread is being told through these stamps, contributing in this way to our knowledge of the Early Christian eucharistic rites in general and of the Byzantine liturgy in particular. In Galavaris own words, ‘what I saw were no longer stamps but an image, however incomplete, of the bread used in the rites of the Orthodox Church’. Thus, this case-study also contributes in enriching our knowledge in the field of the symbolic sealing of an object or material (whether this is bread or a lead object or something else) for the ritual of the Christian worship.&#13;
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On May 31, 2022, members of the Mnemosyne project team visited the Museum of George and Nefeli Giabra Pierides Collection, at the Bank of Cyprus Cultural Foundation, in Nicosia, in order to study and digitize artefacts belonging to the collection. The collection numbers more than 600 objects and covers a wide range of Cypriot Archaeology from the Early Bronze Age to the Medieval period. It includes unique examples of Mycenaean pottery and examples of pottery from the Geometric, Archaic, Classical, Roman and Medieval periods, clay figurines, stone sculptures and seals, jewellery, coins and bronze objects. In consultation with the Head Curator of the Museum, Dr Christodoulos Hatzichristodoulou, 8 objects were selected for study and digitization: 3 goat-shaped rytas of the Hellenistic period made of clay, 3 limestone statuettes of a clothed youth sitting of the Cypriot-classical period, a late-geometric Euboean skyphos and a seal with a cross in the centre dating from the c.6th AD. In collaboration with the University of West Attica, the study of the chemical composition of the objects was carried out through the non-invasive technologies of X-ray fluorescence spectroscopy and X-ray Raman spectroscopy, which allow the identification of traces of colours in the objects under study.&#13;
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Furthermore, literature review is currently underway and, up until this point, there seems to exist a relative scarcity of secondary sources. Scholars explain that the literature is ‘mute’ about bread stamps, ‘these humble, unglamorous objects which are mostly forgotten in museum cases or catalogues’, and in fact raise more questions than they answer. Bread stamps, wooden molds for eucharistic wafer, and other objects of similar use, are placed within the framework of Christian worship. Investigation on these objects is by default multi-disciplinary, allowing the researcher to cross from one discipline to many others, including archaeology, theology, church history, folklore, literature and baking methods. Bread, as a basic daily food, had a symbolic role in civilization since antiquity, especially as a symbol of peace and health, and as such was offered as a gift to the gods. Before the advent of Christianity, stamping the loaves of uncooked bread before baking, was an ancient practice based on religious and social grounds, such as offering bread printed with animal images to Asclepius thus wishing for good health. When the bread began to be printed with the use of Christian symbols, such as the Cross, the stamps which sometimes functioned as objects for protection, also acquired a Christian character, hence the word eulogia which in the Greek language means ‘blessing’, hence ‘blessing seals/stamps’. Eulogiai (plural for eulogia), in this case blessed objects, we mean objects or materials that, when in contact with something sacred they acquire a spiritual power, whose beneficial effect is passed on to the owners of these objects, in this case the stamped bread loaf.&#13;
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Furthermore, Galavari mentions Leontius of Cyprus (d. ca. 650 AD) who spoke of eulogia sent from one person to another as a sign of affection, a use that recalls the ancient custom of sending blessed bread to others as a sign of communion. Eulogia bread was used effectively against evil, and in fact, this meaning of eulogia bread has persisted until today. Similar stamps to the one used for this case-study, many of which can be found for example at the Benaki Museum in Athens and at the Loulis Museum in Keratsini, Pireaus (Greece), seem to have been intended for the eucharistic bread, suggesting that they were used for a loaf of bread which was to carry a blessing. The loaf could have been distributed at the end of the liturgy, or taken home, or sent from one person to another as a sign of affection. For instance, an example of a seven-century Byzantine text writes: ‘As soon as [the monks] ate and had their fill, they gave their friend three warm loaves of eulogia, they too were blessed, and one of the monks said: “give them to the holy man and tell him that they come from me. For the sake of God, pray for your brother John”’. Hence, here we see another use of the stamp, as an object which bears the identifiable mark of its owner, namely, the unique inscription which ‘reveals’ its owner. These stamps, scholars argue, must had been in demand – given the information we so far have on their use -. Issues of wide circulation and what this meant in terms of ideas and liturgical practices in particular localities of eastern Christianity still exist and are open to interpretation.&#13;
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Our research has shown so far that medieval Christian pilgrims often travelled months or years to religious sites in the Holy Land and returned home with blessed mementos of their journey, such as vials of holy water, relics from saints, and even special loaves of bread or stamped objects. Molds were used to mark bread, for example with an image of the Church of Holy Sepulchre in Jerusalem and then the bread was distributed to pilgrims. It seems to had been common in early Christian practice to stamp images and inscriptions into loaves of bread and other objects, using special molds. Molds were probably used to stamp objects given to pilgrims visiting Jerusalem in commemoration of their journey (Mold for a Eulogia ‘Blessing’ Bread, Clevelandart.org). Even though the secondary literature available so far on bread stamps, does not prove that the pilgrims carried a blessed stamp back to their distant countries to remind them of their pilgrimage, however, there is no doubt that such bread existed and was given to pilgrims, and that stamps were available. For a more precise definition of any stamp’s use, and in this case of our stamp, and as far as this is possible, we must rely more on their inscription. An early reading of the circular inscription of our seal has been given by Dr Koltsida-Makri, as mentioned above and, further research is ongoing.&#13;
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Even though information on the stamp’s former use, provenance, and general ‘genealogy’ is missing, its uniqueness as an artefact in the Bank of Cyprus Cultural Foundation’s is certain. At the request of the stakeholder, the Bank of Cyprus Cultural Foundation, which collaborates with the ERA Chair Mnemosyne on a regular basis, also on other Mnemosyne project case-studies , a high-quality digital twin of the blessing seal was reproduced. The purpose of this commission was to use the 3D replicas of the object as gifts to the Bank of Cyprus Cultural Foundation’s selected clientele. It was the first time in Cyprus, that within a short amount of time (i.e. 6 months), the digital documentation of an artefact was used to reproduce its identical 3D replica, in order to reuse it, in this case as a gift. Thus, with the assistance of a high-resolution photographic camera the object was photographed from several angles. The pre-processing of the photographs followed. With the assistance of specialised software the processed photographs were used to create the digital 3D geometry (digital twin) of the object (LOD5). The digital 3D geometry was then used to collect the necessary data for the 3D reconstruction of the object, using additive manufacturing processes (3D printing). For the 2022 Christmas period, the Blessing Seal has been reproduced as a copy to be given away to the Bank of Cyprus’s selected clientele. Within the research agenda of our project, further work in collaboration with our multidisciplinary experts and organisations, on the identity of the blessing seal is underway and findings are expected to shed more light on the so far unknown history of the artefact.</text>
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                <text>Bank of Cyprus Cultural Foundation</text>
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                <text>Bank of Cyprus Cultural Foundation - Museum</text>
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                <text>UNESCO Chair on Digital Cultural Heritage - &#13;
Digital Heritage Research Lab Cyprus University of Technology</text>
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                <text>EU ERA Chair on Digital Cultural Heritage - MNEMOSYNE</text>
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                <text>&lt;a href="https://unescochair-dch.net/EU_Study_quality_in_3D_digitisation_of_tangible_cultural_heritage"&gt;EU Study VIGIE 2020/654&lt;/a&gt;</text>
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                <text>UNESCO and ERA Chairs on Digital Cultural Heritage -&#13;
Digital Heritage Research Lab Cyprus University of Technology</text>
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                <text>6th century</text>
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                <text>7th century</text>
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                <text>UNESCO and ERA Chairs on Digital Cultural Heritage -&#13;
Digital Heritage Research Lab Cyprus University of Technology</text>
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                <text>CC BY-NC-SA 4.0</text>
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                <text>en</text>
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                <text>35°10'21.7"N 33°21'45.7"E</text>
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