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                  <text>Church of Panagia of Asinou</text>
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                <text>Theotokos</text>
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                <text>Panayia Asinou (Church : Troodos--Cyprus)</text>
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                <text>Theotokos is placed on the left hand side of the entrance from the naos to the narthex.  Along with her son who is portrayed on the right side of the entrance and John the Forerunner, painted next to Jesus, they create a Deesis.  Deesis constitutes an integral part of the iconographic representation of the Last Judgement functioning as an intercessor.  Concurrently, the placement of these three important figures of Christianity in the lower band of frescoes in the narthex which traditionally includes depictions inspired by the sanctoral cycle, strengths the saints’ prayers for the salvation of the humankind.&#13;
The portrait of Virgin has been painted over the initial fresco layer which is visible on the lower right corner.&#13;
The same representation motif can be seen flanking the bema, leading to a visual correlation between the two.  The Virgin has turned to her son, holding an open scroll, and her sigla Mother of God the merciful, depicted on each side of her halo.  Her iconographic form is of the Intercession type as she is the principle figure serving as median between Christ and humankind.  &#13;
The text of the scroll she holds contains a two-verse dialogue with Christ asking for redemption.  However, she does not seem literally to speak.  The poem is written in the third person, driving you mentally to a meeting with her and Christ.  The written text is: 'The Virgin offers her motherly entreaties, she steers him toward the salvation of mortals'.  As has been noted through the poem depicted on the scroll at Asinou the Virgin intervenes with her son on behalf of each supplicant depicted on the church’s frescoes to ask for their salvation.  &#13;
Contextualising Deesis in the whole iconographic program of the narthex of Asinou, it functions as a key image either by its placement, the selection of inscriptions or the gestures of each figure and serves a number of roles.  Firstly it is part of the Last Judgement.  Then it copies the iconography of the Deesis on the templon and sets zones of prayer and gradual holiness from the narthex to the church.  And lastly, Deesis has the role of the recipient of the intercessions of the saints depicted in the narthex, the individuals or groups of donors portrayed on the walls, the brotherhood of the monastery and every person participating in the services.  These roles can be enclosed with the cyclical procedure of response.  John preaches that the Kingdom of Heaven will not be late and evokes in humankind that only though repentance will they earn a place in Heaven.  Mary, on the other hand, asks from her son the salvation of humans and, in turn, Christ gives back a new command, to love one another, as a precondition.  Therefore, if those commands are fulfilled, then Jesus Eleemon as He is, will show mercy and will bless the faithful.</text>
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                <text>Ioannides, Marinos</text>
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                <text>Digital Heritage Research Lab of Cyprus University of Technology</text>
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                <text>Digital Heritage Research Lab of Cyprus University of Technology</text>
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                <text>Library of Cyprus University of Technology</text>
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                <text>Απαγορεύεται η δημοσίευση ή αναπαραγωγή, ηλεκτρονική ή άλλη χωρίς τη γραπτή συγκατάθεση του δημιουργού.</text>
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                <text>Figure-086</text>
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                <text>Prophet Solomon</text>
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                <text>Panayia Asinou (Church : Troodos--Cyprus)</text>
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                <text>Integral part of the upper zones of the churches were the Prophets. Thus, the portrait of King Solomon one of the renowned Prophets in the northern soffit of the eastern transverse arch of the nave fits into this long-established tradition. In this way, the prophecy of incarnation announced above with the Annunciation is strengthened.&#13;
Solomon is depicted with an open scroll in his hand. The inscription reads: "Wisdom has built her house she has set up her seven pillars" (Proverbs 9:1). His words have a twofold interpretation. On the one hand refers to Mary as the temple of Logos and on the other hand refers to the church that Mary founded with Christ’s birth.&#13;
Reflective to Prophet David across are the garments of Solomon. He wears a khaki tunic, a red lakerna (the cape over his chest) and red boots. All of them are decorated with jewels and stones as they suit to a King. His crown imitates the flared western-type crowns but this should not be interpreted as influences of the Latin rulers of Cyprus but the other way round, as the efforts of Cypriots to mingle the Byzantine tradition into the new Latin reality of the fourteenth century.</text>
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                <text>Digital Heritage Research Lab of Cyprus University of Technology</text>
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                <text>Digital Heritage Research Lab of Cyprus University of Technology</text>
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                <text>Απαγορεύεται η δημοσίευση ή αναπαραγωγή, ηλεκτρονική ή άλλη χωρίς τη γραπτή συγκατάθεση του δημιουργού.</text>
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                <text>Betrayal, Way To The Cross, Crucifixion and Entombment</text>
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                <text>Panayia Asinou (Church : Troodos--Cyprus)</text>
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                <text>The frescoes of the northern half of the vault are dated to the late thirteenth early fourteenth century.&#13;
The grid format for the development of the frescoes continues.  However, in contrast to the scenes of the south side, these are the actual narrative imageries (not the whole), telling the story of the Passion.  &#13;
The Betrayal and the Way to the Cross scenes are depicted above and the Crucifixion and the Entombment are below.&#13;
The Betrayal depicts a number of soldiers at each side of Jesus and Judas.  Jesus extends his arm toward Peter and Malchus, while Judas is ready to embrace Him.&#13;
The scene of Betrayal was excluded from the Middle Byzantine iconographic cycle from the interior of the church but in the Palaiologan period, when the extensive narratives returned, the scene retook its position in the naos.  Most probably the Betrayal scene was part of the imagery cycle of 1106 A.D., as the same was adopted in the instance of the church of Saint John Chrysostom in Kutsovendis – whose the wall-painting program was an inspiration for the Asinou Master.&#13;
If this is the fact, the fourteenth-century frescoes undertook a series of remodelling.  More explicitly the military presence is an important characteristic of the thirteenth century and of the Asinou and Cyprus’s historic reality.  Therefore, soldiers were often portrayed in scenes of Greece and Cyprus due to the connection of military forces with areas of Crusader occupation.  &#13;
Concerning Judas, the most surprising feature is his grey halo.  Normally, Judas was depicted without a halo but at Asinou Judas has grey one.  This is distinctive in Panayia Phorviotisa.  The grey halo was attested in Arta Greece, and Trecento Italy, and probably reached Cyprus from Byzantium. Hence, the fact that such a detail survived and travelled to Cyprus shows the cosmopolitan and elite atmosphere of the Lusignan cities.  &#13;
Next to the Betrayal scene is the scene of the Way to the Cross.  Simon is depicted carrying an enormous cross and a soldier comes next, pulling Jesus by His wrists on a rope while other soldiers follow.  &#13;
As in the instance of the Betrayal scene, the Way to the Cross scene was not attested on a regular basis in iconographic cycles of churches.  In the thirteenth-century wall-paintings programmes, however, it was reintroduced as a narrative reference to the Passion.  It is not impossible that the scene was part of the imagery program of the original frescoes.  Supporting the argument, two instances of iconographic cycles of the twelfth century, Kutsoventis and Apsinthiotissa, contain a similar scene.  If this is the case, i.e. the Way to the Cross scene was included in the iconographic cycle of the original wall-paintings, the fourteenth-century counterpart underwent a major facelift such as the addition of pearls on Jesus’s garment and the painting of a strongly wood-grained cross.  These signs of richness gave to the later fresco its visual weight among the other scenes compared to its ‘flat’ predecessor – if in fact used there.&#13;
The Crucifixion is situated below the Betrayal scene.  Jesus is on the cross, with His crown of thorns; the title bar on the top of it reads: “king of glory”; above his arms are attested His sigla.  Below His right arm are three women, Maria, Mother of God, and Maria and on the right side is John and Longinus.  Two angels are attested at each side of the cross along with the representations of sun and moon.&#13;
A combination of marks of conservatism and characteristics of novelty are attested within this scene.  Firstly, the Crucifixion scene was an integral part of the original painting cycle whereas its conventional dramatis personae remained as it was.  However, the vigorous frontality of the scene is innovative.  Explicitly, the figures seemed to be stretched with the ‘bodies’ of John and Longinus seen as if in a close-up.  John’s outward turn of his face and Mary’s expression, also seem to enrich the immediacy of the scene and provoke the viewer to stare at it and especially at Christ and His passion.  Further pointing out the innovative character of the scene is Christ’s designation as the ‘king of glory’, which was introduced in the early thirteenth century and therefore not included in the original fresco.&#13;
The Entombment is the last and most intriguing scene of all four.  It is named O'-ento'fiasmos and shows the dead body of Christ over the open stone sarcophagus.  Mary holds the head of her child, John kneels to cradle His left arm and a bearded man, labelled ‘M’, but surely Joseph of Arimathea, kisses His feet.&#13;
The particular representation of the Entombment in Asinou seems to be mingled with different areas of the Mediterranean and must have not been included in the original programme of wall-paintings.  This Entombment edition made its debut in the Palaiologan period, long after the first painting programme, but it would not be an abnormality if this place was occupied by the Middle Byzantine version of Mary’s lament over the dead body on the ground.&#13;
The representation of Mary’s mourning over Christ’s body before or while being placed in an open sarcophagus was the last moment of the canonical history of Entombment in the Western European scenes during the Middle Ages.  But in Byzantium, the sarcophagus was never shown before the thirteenth-century.  From this century onward, the period of Crusader expansion, there are several examples of this iconographic style of the Entombment and also adopted by the Asinou Master.</text>
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                <text>On the southern lower zone of the western vault of the naos, the scene of the Raising of Lazarus appears.  The representation shows Lazarus coming out of his tomb after the command of Christ.  Behind Him follow two Apostles.  Additionally a number of figures are presented with an expression of awe on their faces due to the miracle that Jesus performed with Lazarus.</text>
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                <text>Απαγορεύεται η δημοσίευση ή αναπαραγωγή, ηλεκτρονική ή άλλη χωρίς τη γραπτή συγκατάθεση του δημιουργού.</text>
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                <text>https://apsida.cut.ac.cy/items/show/45036</text>
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                <text>Figure-075</text>
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                <text>35.046355, 32.973431</text>
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                <text>On the soffit of the western transverse arch of the naos, Prophet Jeremiah and Isaiah are portrayed.  They carry on a custom which dictates the inclusion of Prophets within the upper part of the iconographic program of a church.&#13;
Jeremiah is drawn on the southern face of the soffit facing to the Annunciation and holding an open scroll on which a text is written.  The inscriptions says:" This is our God; no other can be compared to him" Baruch 3:36[35].  Based on these words, it is reaffirmed that Mary carries the real God of Scripture. </text>
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                <text>Απαγορεύεται η δημοσίευση ή αναπαραγωγή, ηλεκτρονική ή άλλη χωρίς τη γραπτή συγκατάθεση του δημιουργού.</text>
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                <text>35.046355, 32.973431</text>
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