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                <text>Ζωομορφικά πήλινα αγγεία</text>
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                <text>The plain ware rhyta in the form of a he-goat dating to the Hellenistic period (310-30 B.C) belong to the Bank of Cyprus Cultural Foundation. The three zoomorphic rhyta are displayed in Figure below. They are characterized by a moulded solid head with twisted horns and ‘beard’. They have well-modelled ears, eyes and muzzle; punctures on forehead. The wheel-made cylindrical body is supported on four short legs; short tail. Basket handle at the back of the neck. On the breast there is a short narrow spout; filling-hole at the back of the base of handle. Linear incisions, made before firing, are present over the entire surface of the body.&#13;
&#13;
The three plain ware rhyta resemble one another strikingly, which suggests that were made in the same workshop. Their fabric and style of decoration recall the animal shaped Cypriote rattles of the same period.&#13;
&#13;
In this work, non-invasive analytical techniques for the study of three ceramic zoomorphic rhyta were employed, belonging to the museum of George and Nefeli Giabra Pierides located at the Bank of Cyprus Cultural Foundation in Nicosia, Cyprus. The Hellenistic pottery that has been found proves that Cyprus has an important tradition in ceramics, along with the large quantities of imported pottery that it receives from all over the Mediterranean. The three animal-shaped rhyta of simple goat form, which are prominently exhibited in the museum of the George and Nefeli Tziapra Pierides collection, are also part of this context. The animals are rendered with pragmatic features, especially their heads. Archaeologists suggested that the three plain ware rhyta have been used as ‘feeding bottles. The heads of goats are compact, have twisted horns and two of them have beards. They have elegantly constructed ears, eyes, and muzzle. They have spots on the forehead. The body is cylindrical and wheeled and rests on four short legs. The animals have a short tail and a reed-shaped handle at the back of the neck. The sternum has a short and narrow forechest. There is a filling hole at the back of the handle. These three rhyta come from the same pottery workshop and probably from the same craftsman. The preservation of tangible cultural heritage and its intangible information requires a holistic documentation approach. The development of such approaches requires a collaborative and multidisciplinary research, including the three-dimensional documentation of cultural heritage assets (data acquisition, data processing and modelling), the materials analysis of the artefacts, the knowledge management, and the use and re-use of the acquired information Cultural assets of historical value need to be holistically documented to ensure long-term preservation, to define authenticity, to prevent or identify illicit trafficking and to assist cultural heritage storytelling via new technologies, e.g., augmented reality (AR) and virtual reality (VR) applications.</text>
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Digital Heritage Research Lab Cyprus University of Technology</text>
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UNESCO Chair on Digital Cultural Heritage -&#13;
Digital Heritage Research Lab Cyprus University of Technology</text>
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                <text>&lt;div class="element-text"&gt;&amp;nbsp;&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;&lt;/div&gt;</text>
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Digital Heritage Research Lab Cyprus University of Technology</text>
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                <text>35°10'21.7"N 33°21'45.7"E</text>
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                    <text>Limestone statuettes of draped youths seated on a stool. Traces of red paint are observed on the garments, lips, hair and papyrus. Ca. end of the 5th – beginning of the 4th century B.C. Source: Photographs reproduced from the Bank of Cyprus Cultural Foundation (BOCCF).</text>
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                <text>&lt;p&gt;The three limestone statuettes date from the 5th century B.C. to the middle of the 4th century B.C. and belong to the type known as temple-boys. The statuettes are part of the George and Nefeli Giabra Pieridis Collection of Cypriot antiquities , donated donated at the Bank of Cyprus Cultural Foundation (BOCCF) in Nicosia (CY), where they are currently on display. This type of temple-boy statuette was offered to both male and female divinities as votive offerings and they are rarely found in tombs. The most plausible theory and interpretation about temple-boys statuettes is that they were somehow connected with circumcision. Temple-boys limestone statuettes must have been very popular in Cyprus as three hundred of them have been assembled by Cecilia Beer and fifty-one of them are in the Censola Collection. Samples were found also in the Levant, where they may have been exported or made locally by Cypriots. The statuettes under study, wear a chiton and a himation, the folds of which are rather crudely rendered with shallow grooves. The sandaled feet rest on a plinth. There is a scroll spread on the knees, one edge of which the boy holds with the left hand; in the right hand he holds a stylus, resting on the papyrus. Curly hair; he wears a wreath of leaves round his head. Traces of red paint on the garments, on lips and on hair.&lt;/p&gt;&#13;
&lt;p&gt;On May 31, 2022, members of the MNEMOSYNE project team visited the Museum of George and Nefeli Giabra Pierides Collection, at the BOCCF, 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, the three limestone statuettes of a clothed youth sitting of the Cypriot-classical period were chosen to be studied. 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.&lt;/p&gt;&#13;
&lt;p&gt;For the holistic documentation of the Scribe Statuettes, 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 Scribe Statuettes within classes such as &amp;ldquo;Tangible&amp;rdquo; and &amp;ldquo;Movable&amp;rdquo;. This type of data offers important information regarding the history of the objects. Furthermore, the MNEMOSYNE research group focused on the digital reconstruction of the statuettes. Shedding light on the polychromy components of the limestone statues from Cyprus allowed the digital reconstruction of the colours, visualizing the statuettes in their original forms. After receiving the processed and structured data of the Statuettes the team will be able to create a virtual exhibition of the statues in their original form, through the implementation of XR technologies that can provide to users of different background the unique opportunity to examine them closely, employing at the same time, innovative, user-centered storytelling methodologies.&lt;/p&gt;&#13;
&lt;p&gt;The case study of the three limestone statuettes of temple boys allowed the ERA Chair team members to focus on the characterization of polychromy on limestone sculptures from Cyprus. Limestone sculpture is an important expression of the Cypriot artistic production in Antiquity. Polychromy components have been identified by means of physico-chemical analytical techniques (e.g., x-ray fluorescence spectroscopy, Raman spectroscopy). The analytical techniques contributed to the identification of the original pigments present on the statuettes. In this research work the analysis focused on the characterization of artists&amp;rsquo; use of color in ancient Cyprus and the identification of the pigments used. Results revealed inscriptions on limestone reliefs and traces of red ochre and hematite visible to the naked eye, yellow ochre and green earth pigments, non-visible to the naked eye. Traces of red paint are visible to the naked eye on the garments, lips and hair of the statuettes. The identification of original pigments provides information for art-historical and archaeological studies on aspects such as material and symbolic status of statues, manufacturing techniques or workshops secrets, diachronic developments of style and technologies.&lt;/p&gt;</text>
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                <text>The skyphos, dating back to the end of the 8th century BC, is of characteristic Late Geometric Euboean type. Such skyphoi have been found in fairly large numbers, especially in tombs in the Amathus region. The Cypriots were very fond of the Euboean drinking cups, especially during the Cypro-Archaic I period, and they also produced them locally. The skyphos belongs to the pottery collection of the George and Nefeli Giabra Pierides museum at the Bank of Cyprus Cultural Foundation. The artefact under study (height: 7cm; diameter: 11.8 cm) has convex sides, a vertical lip, two opposite horizontal loop handles on body, flat base. Decoration in orange to dark red paint. The exterior surface is decorated on both sides between handles with two confronted birds in rectangular panels separated by a group of vertical parallel lines. Above each bird there is a rectangle or lozenge probably recalling the wings of Euboean birds. The interior is painted solid.&#13;
&#13;
MNEMOSYNE research group has focused on the digital reconstruction of the late geometric Euboean Skyphos using photogrammetry. Additive manufacturing (3D printing) has been employed for the replication of the 3D model. ERA Chair team members have done the research and documentation of the related literature to record the conceptual model of data, aiming on the holistic documentation of the Skyphos. The taxonomy diagrams have been gathered and divided the types of data needed for the record of the cultural heritage objects into classification categories. Noninvasive chemical analytical techniques (eg. X-ray fluorescence spectroscopy, FTIR spectroscopy and Raman spectroscopy) could be employed for the identification of the dark orange- red colour used for the decoration of the Skyphos. Other traces of colour not visible to the naked eye could also be detected. Such identification of original pigments and comparison with related, published, scientific data may provide information for art-historical and archaeological studies on aspects such as material and symbolic status of such artefacts manufacturing techniques and workshops secrets, diachronic development of style and technology.&#13;
&#13;
Director of the Bank of Cyprus Culture Foundation, and Curator of the Museum, contributed to the collection of all relevant information and historical and other data. Additionally, in association with the University of West Attica, the non-invasive technologies of X-ray fluorescence spectroscopy and X-ray Raman spectroscopy, which enable the identification of traces of colors in the objects under study, were used to study the chemical composition of the objects. The object was digitized using photogrammetry, and various measurements were made to determine the object’s material and colors.</text>
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                <text>The Lambousa Fishing Trawler is considered a unique historical fishing boat of modern Cyprus culture with rich activity in the eastern Mediterranean waters. It was originally named Omonoia, and built at Perama, Piraeus in 1955 by Dimitrios Zacharias. It was given the name Lambousa when it arrived at the Famagusta port in 1965. The boat was used for fishing in the Mediterranean Sea for 50 years and is a 25-metre vessel with a 48-ton capacity and a top speed of 10 knots.&#13;
&#13;
The boat was then restored to its original state, and it was used during summer for organized visits with the aim of informing the public about fishing and maritime history and traditions of Limassol and Cyprus. During summer it was anchored at ‘Molos’ (Multifunctional seaside park), Limassol and in the winter, it was kept at the old harbour. The boat was repaired with European funding. Today, it is once again located at the Karnagio area in Limassol,for external and internal improvement works.&#13;
&#13;
Lambousa is one the last traditional fishing boats in Cyprus. Its type is no longer built neither in Cyprus or Greece. The boat was in active service until 2004, when it was given to Limassol Municipality by the Fisheries Department, following the government’s decision to withdraw several vessels to protect marine life (Πλοιάριο, ‘Λάμπουσα’, n.d.). It is a representative example of the Greek shipbuilding tradition and an heirloom, a living reminder of the history of Cypriot fishing. Its rescue is a very important milestone in the field of digital cultural heritage, especially because, according to the Regulation (EU) No 508/2014 – the European Maritime and Fisheries Fund, certain fishing boats should now be destroyed. The historic fishing boat ‘Lambousa’, which is property of the Limassol Municipality and one of Limassol’s popular visitable attraction has been docked for the past few years in a corner of the Karnagio shipyard, where it is eaten away by sea salt and weather conditions.&#13;
&#13;
Lambousa was chosen as a case study in the MNEMOSYNE project because it is the oldest existing fishing boat on the island and a unique and important landmark in the contemporary history of the island. It is worth noting that the Municipality of Limassol requested from the Laboratory to holistically document the fishing boat, in order to digitise, protect and preserve it in history using its advanced technology. This commission was part of a long-standing collaboration between the DHRLab and the Municipality of Limassol, in the context of the MNEMOSYNE project.&#13;
&#13;
Fishing boats have continued to be the major product of boatyards throughout the 20th century. Unique instances of the Greek boatbuilding history were lost in the late 1980s because of the adoption of the EU law on the reduction of the fishing fleet, dealing a serious blow to the maritime cultural legacy. Thousands of wooden fishing boats have been destroyed as a result of excessive subsidies for their demolition in the context of the renewal of the fishing fleet, which have persisted from all subsequent European Regulations in the programming periods that followed until the present. These subsidies were also accompanied by a lack of interest in calling for the preservation of traditional fishing vessels.</text>
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                <text> Hercules Melqart Coin Collections</text>
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                <text>The Numismatic Museum in Athens owns one of the most important collections of coins in a worldwide scale, covering a chronological continuum from ancient to modern times, providing a unique history of monetary practice. Material, inscriptions, typologies and iconography are the main mediums through which coins narrate cultural identities, influences and exchanges, commerce and economy, religion, mythology, aesthetics and governing systems.&#13;
The present case study which will deal with a small number of coins connected with Cyprus, will undoubtedly shed light on the island’s wealth and foreign connections and exchanges with its Near Eastern neighbours, during the sixth century BC. The coins in question depict Hercules-Melqart and belong to the Numismatic Museum of Athens, as well as to the Bank of Cyprus Cultural Foundation in Nicosia. The latter possesses also an important Numismatic Collection, covering the entire range of the Cypriot coinage, from the sixth century BC, the period of the city-kingdoms to the more recent period, following the establishment of the Republic of Cyprus.&#13;
The iconography of Hercules&#13;
Hercules represents one of the most archetypical personalities of Greek Mythology. His distinctive characteristics as a hero and as a god find parallels as early as in the adventures of the Mesopotamian hero Gilgamesh, the earliest poem of human history. Long after his establishment in the Greek pantheon, versions of Hercules are met in the Egyptian god Chonsu, Babylonian Nergal or the Phoenician god Melqart. On a small number of Cypriot coins from the collection of the Numismatic Museum of Athens, the local version of Hercules also takes the shape of Melqart. Cypriot Hercules, or Melqart, is an excellent example of cultural exchanges and affinities, while it also provides a unique testimony for the societal processes taking place in an island, the position of which made of it an important cultural and historical crossroad in the Near East and the civilizations that flourished around the Mediterranean basin, already from early antiquity.&#13;
Epigraphic testimonies verify the division of Cyprus in distinct kingdoms already from the eighth century BC. Until the conquest of the kingdoms by Ptolemy I in 309 BC, the kings of the ten separate independent kingdoms minted coins in gold, silver and copper, using different iconographic motifs and inscriptions in Cypriot-syllabic scripture -the local syllabic scripture that was used for transcribing the Greek language in the Phoenician alphabet; in Greek alphabet from the fifth century BC onwards; and finally, in the Eteocypriot language, a pre-Indo-European language spoken in Iron Age Cyprus, which hasn’t yet been deciphered. An important number of silver and gold coins was minted by the kings of Kition -located in the area of the modern city of Larnaca-, founded at the end of the fourteenth century BC by groups of people arriving from the coast of Syria and Palestine. The strong Phoenician influence in Kition is evident due to the worship of Phoenician gods such as Melqart and Astarte, evidenced by the presence of altars, religious inscriptions, coins, as well as of other movable objects. Several of them have representations of Melqart, bearing the physical characteristics of Hercules. However, in the Cypriot depictions in sculpture and coins, Hercules is clearly differentiated since he often appears without a beard.</text>
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                <text>UNESCO Chair on Digital Cultural Heritage - Digital Heritage Research Lab Cyprus University of Technology</text>
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Numismatic Museum Athens</text>
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EU ERA Chair on Digital Cultural Heritage - MNEMOSYNE</text>
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                <text>&lt;br /&gt;&lt;br /&gt;&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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Digital Heritage Research Lab Cyprus University of Technology</text>
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                <text>6th Century B.C.</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>Το Ορολόγιον των Φιλίππων</text>
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                <text>The Horologion of Philippi: A portable Sundia</text>
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                <text>The Philippi Sundial is one of the most beautiful and elegant technological artifacts and measurement devices of the Hellenic world. The Philippi Sundial is an original gadget, a portable pocket ring sundial, which encapsulates the scientific spirit and the technological innovation of the Hellenistic era. The Horologion is currently displayed at the Museum of Kavala, Greece.&#13;
A sundial is a device that indicates time by using a light spot or shadow cast, by the position of the Sun on a reference scale. Sundials have been invented independently in every major culture and became more accurate and sophisticated as each culture developed. Expectedly, within the noosphere born in the Hellenistic era (with Alexandria as its most important center), ancient Greeks were well-positioned to develop the science (principles and forms) of sundials, having developed the science of geometry, particularly discovering the conic sections to be traced by a sundial nodus. The portable Horologion of Philippi is one of the finds from the archaeological excavation in the Octagon church of Philippi in Macedonia, Greece, which exhibits clear-cut functionality combined with unprecedented ergonomic design. Its distinctive type renders it unique in its kind, since it does resemble common elements, but significantly differs from, the three main types of sundials developed through the science of gnomonics of the Hellenic world. The user of the Horologion of Philippi could not only read the local hour in the region (latitude) of four cities but also calculate the latitude of a specific place, as well as the horizontal coordinates (that is the azimuth and the altitude of the Sun or another celestial object). Based on analyses of its epigraphic evidence, archaeologists date the construction of the Horologion of Philippi between 250 and 350 C.E.&#13;
The Horologion of Philippi is a circular object made of copper alloy (around 72.5 mm in diameter), consisting of three rings placed inside each other. The inner ring carries an optometric (view) hole aiming at the sun, while the middle ring is made of two half rings, each bearing various engravings bilaterally, from the center to the edges.&#13;
The first (outer) ring has an inner diameter of 64.9 mm, 3.8 mm thick, and 5 mm wide. It has no engraving or inscription, other than the holes for the shafts holding the other rings.&#13;
The two separate half-rings, which comprise the middle ring, have an external diameter of 64.5 mm, an inner diameter of 57.2 mm, a thickness of 3.6 mm, and a width of 5 mm. They are constrained by an axis placed as a mono-block construction, with the stem through which the hoop passes allowing for complete (360 o) rotation. On the outer cylindrical surface of each&#13;
semicircle, a pair of city names followed by their corresponding latitudes are engraved; «ΑΛΕΞΑΝ, ΛΑ» (Alexandria, Greece, 31o) and «ΡΟΔΟΥ, ΜΛΣ» (Rhodes, Greece, 36o) on one, and «ΟΥΙΕΝΝ, ΜΕ» (Vienne, France, 45 o) and «ΡΩΜΗ, ΜΑΓ» (Rome, Italy, 41o) on the other. On each flat side of the hemisphere, months Jan-Jun and Jul-Dec are engraved respectively, with indications laid out counterclockwise across 47 o arcs (twice the 23.5 o ecliptic tilt of the earth).&#13;
The third (inner) ring has an outer diameter of 57 mm, an inner diameter of 51.5 mm, a thickness of 2.8 mm, and a width of 5 mm and can rotate around a fixed axis (constrained in the outer ring) with the help of two diametrically opposed pins, obtaining a gimbal suspension.&#13;
Utilities and Operation&#13;
Finding the local time&#13;
The Philippi sundial’s unique ergonomic form makes it appropriate for a variety of uses. The sundial’s user discovers the current local time in the four cities’ vicinity, the latitude of a certain location, and the horizontal coordinates, or azimuth and altitude of the Sun or another celestial object. It can be employed as an astronomical instrument for observation as well as a time measurement device and a terrestrial system for determining location.&#13;
Finding the latitude&#13;
The Philippi Sundial’s user measures the height of the Sun over the astronomical horizon on the day of the equinox after setting the instrument in the working position, which entails mounting it towards the location’s zenith and orienting the outer ring perpendicular to the meridian plane. The complement of the place’s latitude is equal to the height of the Sun.&#13;
Finding the azimuth and altitude of a celestial object&#13;
The outer ring is placed in the meridian plane, the middle ring in the east-west plane, and the inner ring is used as the horizon circle by the clock’s user. The user can determine the azimuth and altitude of the celestial object by aiming at it.&#13;
3D Geometry&#13;
For the 3D Geometry of the object, the MNEMOSYNE team worked with the department of Mechanical Engineering of the Aristotle University of Thessaloniki and with the assistance of the data that were collected and the photographs of the prototype from the museum, under the supervision of the Era chair, the object was designed in 3D form by the partners of the department of Mechanical Engineering of the Aristotle University of Thessaloniki, using the appropriate software and more specifically the Computer Aided Design System (CAD).&#13;
Using CAD, virtual testing of the object’s utility and operations was conducted. With the help of the processed photos, a three-dimensional model was created with the assistance of the software “Agisoft Metashape”, of which the following sundial angles can be seen. After its completion and after the object’s utility was inspected, the necessary information and data were generated for the creation of a true, functional, physical replica of the sundial.</text>
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&lt;div class="element-text"&gt;&amp;nbsp;&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;&lt;/div&gt;&#13;
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                <text>Fikardou village is located on the south-eastern slopes of the Troodos Mountain range, about thirty kilometres (30 km) southwest of the capital city of Nicosia, on the Eastern Mediterranean island of Cyprus. The village is considered a genuine example of 18th and 19th-century folk architecture of Cyprus with modifications and additions belonging to the first decades of the 20th century. Due to its unique and well-preserved building structure, the settlement was put under the supervision of the Department of Antiquities in Cyprus in 1978 as an “Ancient Monument” and a “Controlled Area”. In 1984, the Department of Antiquities undertook, as part of a wider program to revitalize the village, to repair and restore the collapsing houses and generally to improve the entire image and structure of the village. Since 2002 the village has been included on the UNESCO World Heritage Tentative List, aiming at high-quality protection and management of the components that constitute its uniqueness. &#13;
Although the evidence referring to the village’s origins is scarce, the use of a genitive case in the village’s name suggests that the village once belonged to a feudal family of the same name, as is the case for the neighbouring villages of Gourri and Lazania. Τhe village  bears the name of a once opulent and important native family of Cyprus, known in the chronicles under the various spellings of Phicardo, Ficardi etc.” and one Tomazo Phicardo - a notary to King James II during Frankish rule in Cyprus - was a feudal lord of nearby villages and possibly owned the village for a time as a fief, thus passing on his name to the village, as was the case for many village fiefs of the time.&#13;
Fikardou is one of the few examples of a remarkable traditional settlement in Cyprus that has remained unspoiled over time and has managed to keep its architectural features and traditional way of life. The Department of Antiquities in 1978 declared the entire village an ‘Ancient Monument’ and a ‘Controlled Area’. The Department of Antiquities has made restorations on the old houses of the village which are great examples of mountainous Cypriot architecture of the 18th and 19th century, built with rough local stones and bricks in perfect harmony with the surrounding environment. The efforts of the Department made Fikardou, a former ruined village, a lively museum of traditional architecture. Forty houses of the 1920s which bear elements of folk architecture have been preserved to this day. The house of Katsiniorou and the house of Achilleas Dimitris have been honoured with the Europa Nostra prize in 1987-1988. The old houses were turned into museums accessible to the public and are run by the Department of Antiquities.&#13;
Fikardou is located about 38 km southwest of Nicosia, 58 km from Limassol, 70 km southeastern to Larnaka and almost 150 km from the city of Paphos. It is built in the geographical area of Pitsilias at an altitude ranging from 400 to 1100 m on the southeastern slope of the Troodos Mountain. In the centre of the settlement there is 18th century church of Peter and Paul which operates once a year on June 23, on the Saints’ name day. The entrance to the village is in the south, at the meeting point of the winding roads from the villages of Klirou and Gourri. The central paved road does not enter the inner branching of the settlement. The inner branching is consisted just by narrow, cobbled streets, suitable only for pedestrians and animals. To the north, Fikardou is connected to the village of Klirou, at a distance of about 7km and to the west to the village of Gourri, at 2 km. The road network of the village consists of the central road axis running from north to south, which is bound by two parallel, narrower roads at different elevations that communicate with the central one with vertical branches or meet at certain points. No street has a straight course at plan level, as it is formed by the property boundaries. The layout of the narrow roads does not exceed four meters in width, while the smallest road width is almost two meters. The only difference in the width of the streets is the small widenings, the dead ends, and the platforms (church, school) which we rarely meet in the settlement. The area is characterized by the strong slope of the ground and the road patterns follow the shape of the natural relief. The main axis, as well as the two parallel ones that flank it, are the longest, parallel to the curves of the mountainous relief, in contrast to the roads that are perpendicular to them, which are characterized by a dangerously steep slope that makes vehicle access impossible.&#13;
The process of holistic digitization and documentation of the movable and immovable tangible cultural heritage of Fikardou village is crucial for the protection, preservation and renovation of the village. Additionally, the 3D digitization process can significantly improve the accessibility of the unique cultural heritage of the village for research, innovation, education and enjoyment. For these reasons, the Fikardou village was chosen as case study in the Mnemosyne project.&#13;
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                <text>The church of Panagia Karmiotissa is dedicated to the Merciful Mother of God (Panagia Eleousa). It is located north of the area of Pano Polemidia, on the outskirts of the city of Limassol, in Cyprus. The foundation of the church is dated to the period spanning from the late 13th century to the early 14th century. It was erected by Roman-Catholic monks of the Order of Carmelites, who migrated to the island following their expulsion from Mount Carmel in Palestine. The monument is currently the sole remnant of the Monastery founded by the Carmelite monks and is therefore considered an important vestige of the establishment and presence of the Mendicant Orders on the island during the Frankish period.&#13;
History and structure&#13;
The monument, which was fully constructed from regular ashlars, is a pointed barrel-vaulted structure, unusually spacious for a rural Cypriot church. The two additional sections attached to its north wall, most probably two adjacent chapels, are preserved today in a ruinous state. A doorway on the north wall (there are two more doors opened on the west and south walls), which was later sealed, connected the interior of the church with the two chapels. The corners of the west wall bear the bases and of arches that may have supported a gateway or a narthex. One of the upper arch cantilevers is decorated with a figure, most probably that of a Carmelite monk, preserved in a bad condition. The interior of the church is not decorated and there are no traces of plaster, indicating thus, that it has never received a painted decoration. The monument has been restored several times between 1952 and 2002.&#13;
According to the oral tradition, a settlement was also built within the same area because of the existence of a spring, the water flowing from which, was and is still believed to be holy. Through a water channel, the sacred water was also transferred to the center of the nearby city of Limassol, and more specifically to the church of Ayia Napa.&#13;
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                <text>The Church of the Virgin Karmiotissa</text>
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                <text>late 13th century to the early 14th century A.D.</text>
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                <text>Chalcolithic Wine Jars and the History of Wine in Cyprus&#13;
Since antiquity, grapes have been one of the most famous agricultural products and foodstuffs of Cyprus, as well as one of the basic nutritional elements of the Cypriot diet. The vine has been cultivated on the island since ancient times, while it is still widely cultivated on the island more than any kind of fruit. Viticulture constitutes almost one quarter of the agricultural population, while a large proportion of their income derives from the vines. The famous Wine Villages (“Krasochoria”) of Cyprus – fourteen areas in Limassol, Paphos and Troodos, where inhabitants are exclusively engaged to vine planting and wine-making – constitute the core of vinification of Cyprus since antiquity. However, it is difficult to make any assumptions concerning the time and the circumstances under which the plant was brought to cultivation. It is likely that its cultivation is closely related to the knowledge of turning the fruit of the vine into wine.  &#13;
Wine is not only related to the nutrition or the economy of the island. Given that some of the equipment, recipes, techniques, and processes used to make wine (such as the traditional Commandaria) and zivania (another traditional grape-related beverage), as well as deserts, such as palouzes and soutzoukos, have been handed down for thousands of years, it is clear that wine constitutes a very important part of the cultural heritage – both tangible and intangible - of Cyprus, totally connected with the traditions, the art and the religion of the island. &#13;
&#13;
The famous Cypriot Wine&#13;
The Cypriot wine became famous since antiquity while poets and historians, such as Homer, Stasinus, Pliny, Strabo, and others, sang the praises for its high quality and its sweet flavour. As early as 1100 B.C. the epic poet Homer refers to the Cypriot wine, while the great poet Hesiod in his book “Works and Days”, written around 800 B.C., describes its production in detail. Pliny highlights the importance of wine in antiquity in a simple statement (xiv. 150): ‘There are two liquids most pleasant to human bodies, wine inside and (olive) oil outside’. Furthermore, Strabo in his Geographica (around 23 AD) mentions that (xiv. 6.5): ‘In fertility Cyprus is not inferior to any one of the islands, for it produces both good wine and good oil…’. Winemaking though, was known in Cyprus long before Strabo wrote, as evident by the archaeological record, while Cypriot wine would be known for centuries by the name of “Nama”. Nevertheless, after Richard the Lionheart sold Cyprus to the Order of the Knights Templar and then to the Frank, Guy de Lusignan, the founder of the dynasty that ruled the island for three centuries (1192-1489), the Cypriot wine was renamed to “Commandaria”. During the Lusignans’ rule, catholic crusaders were settled and established themselves on the island in order to build up a feudal kingdom. Among these were the Knights of the Order of Saint John of Jerusalem. During their government (in order for them to have better control of the island) Cyprus was divided into districts called ‘commanderies’. The largest territory was that of Limassol, with Colossi Castle being tis centre of administration. Therefore, the name “Commandaria” was given to the wine because vineyards of excellent quality used to produce this wine were cultivated around the area of Colossi – named “La Grande Commanderie”. &#13;
After the 12th century, the Cypriot wine became famous in almost all European countries. &#13;
A famous poem by Henri d’ Andeli ‘The battle of the Wines’ says that during a wine contest the King of France, Phillip Augustus, asked his messengers to bring him the best wines from all around the world. Commandaria won the first prize and the King called the wine of Cyprus “the Apostle of wines”. Moreover, Ludolf Von Suchen, a historian who visited Cyprus in 1336-1344 writes that Commandaria was the Crusaders’ main source of wealth because of the extensive wine trade of that period.&#13;
As evident in the text of Estienne de Lusignan, who visited Cyprus in 1850, “The Description of the Island of Cyprus”, the Cypriot wine is produced almost in the same way as it was produced during that time and even earlier, while he notes that the Cypriot wine is the best of the world.&#13;
As Commandaria is not only one of the oldest traditional wines of the world, but it is also produced only in the previously mentioned Wine villages in Cyprus, it was attributed with a Protected Designation of Origin within the European Union, USA and Canada, securing the uniqueness and authenticity of the Cypriot wine.&#13;
&#13;
The case under study&#13;
The earliest archaeologically documented evidence for the vine dates back to the middle of the 5th millennium BC. Wild grape seeds have been found at the Neolithic site of Aghios Epiktetos-Vrysi (4500-3900 BC), in the Kyrenia district, but most probably without any economic significance of the plant in the early prehistory of Cyprus. The same variety of wild grape seeds have been also discovered at the Chalcolithic site of Lemba - Lakkous, in Paphos, dated in the late 4th millennium BC. &#13;
Chemical analyses of the botanical remains found at the bottoms of a number of egg-shaped jars (with long, narrow, cylindrical necks tapered towards the mouth, pointed nipple bases and no handles) found during Porphyrios Dikaios’ excavation at the archaeological site of Erimi-Bamboula, in 1932-1935, indicate that wine was produced on the island, at least, as early as the Chalcolithic period (3900-2500 BC). More specifically, out of an assemblage of eighteen jars, twelve bottoms contained large traces of tartaric acid (a naturally occurring acid found in several fruits, especially grapes), while the remaining six contained only some traces of the acid. Hence, the research concluded that the Chalcolithic jars were indeed used to intentionally process wine and, furthermore, that the jars with their specific form can be considered the predecessors of amphora-type wine storage vessels in Cyprus.&#13;
&#13;
The Chalcolithic Wine Jar under study:&#13;
&#13;
Out of the assemblage of the eighteen wine jars found in fragments (18 bottoms and several scattered body sherds) at the site of Erimi – Bamboula this was the only one restored and preserved. It has a characteristic ovoidal shape, pointed base and cylindrical neck tapered towards the mouth. It is taller than 60cm. It can be considered as an early amphora for wine storage and/or processing. It is white slipped inside and outside while it is decorated with wide brush strokes of red colour.&#13;
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