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                <text>Figure 41</text>
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                <text>The sail vault of the narthex is decorated with the figure of Christ in the iconographic type of Pantokrator, the Supreme Judge.  The wall-painting was part of the narthex’s decorative composition with the concept of the Last Judgement spread across every wall, except the conch of the south wall.  This imagery, along with the series of medallions and the apostles depicted in the pendentives, consists of an unusual alteration of the well-established representation of Heavenly Court, the central composition of the Last Judgement.  However, the iconographic wall-painting ornamentation of the narthex, still evokes a typical dome composition.&#13;
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                <text>Pantokrator is surrounded by twelve medallions located at a lower level than Him which contain the Mother of God, the archangels Michael and Gabriel, a seraph and eight more angels.  &#13;
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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Traditionally in the composition of the Last Judgement, Apostles adjoin Christ the Judge alongside with Virgin and John the Baptist but at Asinu a deviation is attested.  The Apostles are dispersed to the four pendentives of the sail vault of the narthex in groups of three.  On the NorthEast pendentive the Apostles Simon, James and Philip are depicted, on the SouthEast pendentive the Apostles Peter, Paul and Luke are shown, on the SouthWest pendentive the Apostles Matthew, Mark and John are situated and on the NorthWest pendentive the Apostles Andrew, Thomas and Bartholomew.  They are enthroned ready to judge the twelve tribes of Israel on the Day of Judgement as part of the Heavenly Court.  Regarding the figures, a cohesion is embedded through colour, design, gestures and postures of the Apostles.</text>
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            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
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                <text>Digital Heritage Research Lab of Cyprus University of Technology</text>
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            <name>Date</name>
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            <name>Contributor</name>
            <description>An entity responsible for making contributions to the resource</description>
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                <text>Digital Heritage Research Lab of Cyprus University of Technology</text>
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            </elementTextContainer>
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          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="833699">
                <text>Απαγορεύεται η δημοσίευση ή αναπαραγωγή, ηλεκτρονική ή άλλη χωρίς τη γραπτή συγκατάθεση του δημιουργού.</text>
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            <description>The file format, physical medium, or dimensions of the resource</description>
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                <text>JPG, MP3</text>
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            <name>Language</name>
            <description>A language of the resource</description>
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                <text>en</text>
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            <name>Type</name>
            <description>The nature or genre of the resource</description>
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                <text>Image</text>
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            <name>Identifier</name>
            <description>An unambiguous reference to the resource within a given context</description>
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                <text>Figure-139-140-141-142</text>
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            <name>Coverage</name>
            <description>The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant</description>
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                <text>35.046355, 32.973431</text>
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        <name>Icons--post-Byzantine--Cyprus</name>
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        <name>Panayia Asinou (Church : Troodos--Cyprus)</name>
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        <name>Εικόνες--Μεταβυζαντινές--Κύπρος</name>
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        <name>Παναγία της Ασίνου (Ναός : Τρόοδος--Κύπρος)</name>
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        <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Saint Sozomenos</text>
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            <name>Subject</name>
            <description>The topic of the resource</description>
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                <text>Icons--post-Byzantine--Cyprus</text>
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                <text>Παναγία της Ασίνου (Ναός : Τρόοδος--Κύπρος)</text>
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                <text>In the narthex of Asinou Saint Sozomenos is pictured on the west face of the northeast respond as a monk.  The Saint is connected with Cyprus but in the hagiographical texts there are three saints with the same name, thus making it difficult to discern which of them is linked to the island.  Probably all three of them have bonds with Cyprus, each one in a different part.  The most intriguing of the three is Saint Sozomenos who lived as hermit in close vicinity to the village of Potamia.  Interestingly, the latest layer of frescoes in his cave depicts Sozomenos in the same prosopographical type as that in Asinu and is dated to the second quarter of the fourteenth century.  This means that the two pictoral programs have a small time gap between them and therefore a similarity is expected.&#13;
Saint Sozomenos of Potamia, like every figure in the narthex of Asinou, was not chosen by chance.  He is commemorated on 21st of November, the same day the Virgin is presented to the Temple.  In this way he is related to Mary.  Additionally, in a service composed in his honor, an encomium is written for his healing abilities and he is continuously asked to intervene for the salvation of the faithful.  His name, also, can be associated with what the narthex promotes, deriving from the verb 'sozo' which means 'to save', a direct connotation of the salvific context of the frescoes of the narthex.  Thus these connotations contribute to the promotion of the general message of the narthex of Asinou.</text>
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            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
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                <text>Ioannides, Marinos</text>
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            <name>Source</name>
            <description>A related resource from which the described resource is derived</description>
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                <text>Digital Heritage Research Lab of Cyprus University of Technology</text>
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            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
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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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            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
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                <text>2006</text>
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            <name>Contributor</name>
            <description>An entity responsible for making contributions to the resource</description>
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                <text>Digital Heritage Research Lab of Cyprus University of Technology</text>
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            </elementTextContainer>
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          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="833680">
                <text>Απαγορεύεται η δημοσίευση ή αναπαραγωγή, ηλεκτρονική ή άλλη χωρίς τη γραπτή συγκατάθεση του δημιουργού.</text>
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            <description>The file format, physical medium, or dimensions of the resource</description>
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            <description>A language of the resource</description>
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                <text>en</text>
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            <name>Type</name>
            <description>The nature or genre of the resource</description>
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            <name>Identifier</name>
            <description>An unambiguous reference to the resource within a given context</description>
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                <text>Figure-136</text>
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            <name>Coverage</name>
            <description>The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant</description>
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        <name>Panayia Asinou (Church : Troodos--Cyprus)</name>
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        <name>Παναγία της Ασίνου (Ναός : Τρόοδος--Κύπρος)</name>
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        <name>Dublin Core</name>
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          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Personifications of Earth and Sea</text>
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            <name>Subject</name>
            <description>The topic of the resource</description>
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                <text>Panayia Asinou (Church : Troodos--Cyprus)</text>
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                <text>Two figures, the personifications of Earth and Sea, occupy the upper zone of the northern semidome of the narthex.  The depictions contain two young people covered with crowns.  Almost always, the figures are female corresponding to the gender of their names. The Earth sits on the back of a lion, portrayed frontally, moving eastwards within a rocky surrounding.  She holds the tail of a serpent while its head ends to a goblet.  In the mountainous environment trees, birds, a serpent and a feline, in other words creatures to be found on earth, are painted.&#13;
The Sea is pictured sitting on a sea monster and holding a sailing boat and a paddle.  Additionally, fish and octopus are drawn by the painter within the sea.&#13;
Traditionally, Earth and Sea are to be placed near the trumpet-blowing angels on the western wall.   However, at Asinou these were intentionally located above the Kingdom of Heaven functioning as cosmological symbols.&#13;
The depiction of Sea as a figure within an iconographic program of a church can be found already in early Cypriot examples of the Second Coming such as in Saint Nicholas of the Roof at Kakopetria dated to the twelfth century and in the church of the Transfiguration at Sotira dated to the late thirteenth century.</text>
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                <text>Ioannides, Marinos</text>
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            <name>Source</name>
            <description>A related resource from which the described resource is derived</description>
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                <text>Digital Heritage Research Lab of Cyprus University of Technology</text>
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            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
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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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            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
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                <text>2006</text>
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            <name>Contributor</name>
            <description>An entity responsible for making contributions to the resource</description>
            <elementTextContainer>
              <elementText elementTextId="833661">
                <text>Digital Heritage Research Lab of Cyprus University of Technology</text>
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          </element>
          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="833662">
                <text>Απαγορεύεται η δημοσίευση ή αναπαραγωγή, ηλεκτρονική ή άλλη χωρίς τη γραπτή συγκατάθεση του δημιουργού.</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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            <description>The nature or genre of the resource</description>
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                <text>Laurentios is one of the monks-donors included in the iconographic program of the narthex of Asinou.  He stands next to Saint Sozomenos, on the east respond, and is depicted turned east to the side of Virgin Phorviotisa.  He is portrayed in the customary dark-grey tunic with girdle and is short enough that the black boots can be seen.  He also wears a black kukulion.  The accompanying inscriptions read: 'Prayer of the servant of God Laurentios the monk'.</text>
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            <description>An entity responsible for making the resource available</description>
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            <description>Information about rights held in and over the resource</description>
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                <text>Απαγορεύεται η δημοσίευση ή αναπαραγωγή, ηλεκτρονική ή άλλη χωρίς τη γραπτή συγκατάθεση του δημιουργού.</text>
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According to his occupation, he is dressed in a dark grey tunic with a belt, a black hood and a pair of black boots.  His face evidences an elder man with white beard and wrinkles.  &#13;
Deviating from the norm, Monk Leontios turns his face and raises his hands in a prayer to the figure next to him, Archangel Michael, and not to Virgin Phorviotisa as the remainder of the monks-donors do in the narthex.  This can be merely explained by Leontios’s age and Michael’s duty to accompany the souls of the deceased to Hades as psychopomp.  The accompanied description reads : 'Prayer of the servant of God Leontios the monk'.</text>
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            <description>Information about rights held in and over the resource</description>
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              <elementText elementTextId="833605">
                <text>Απαγορεύεται η δημοσίευση ή αναπαραγωγή, ηλεκτρονική ή άλλη χωρίς τη γραπτή συγκατάθεση του δημιουργού.</text>
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His depiction stands out from the representations of the other holy figures in the narthex.  He is pictured wearing imperial uniform and stands on a cushion.  He holds a staff, the lower end of which forms a lance and its upper end reminisces a sceptre in the form of a double lily.  Loros, the wrapped scarf around Michael’s body, seems adjoined with the lower decorated edge of his tunic.&#13;
On the left side of the figure, a large spot on the present layer has been destroyed.  Thus, the subject layer was revealed, attesting that again the figure of Archangel Michael was depicted on the exact same position, although in a larger scale.  Analyses carried out in the subjected layer prove that this layer was painted not long before the layer of 1332 A.D. .  Therefore, it is legitimate to assume that the earlier representation might be an ex-voto from a particular donor.  &#13;
Michael’s duties, as well as those of other archangels and angels, range between being God’s servant assisting him constantly in heaven and spreading His will to humans.  Other duties include the protection of the faithful from Satan and also protecting churches.  Thus the placement of the figure of Michael in churches is strategic.  He is placed either in the narthex as at Asinou or close to or facing the entrance doors.  Additionally he is connected to the dead as a companion of souls to Hades. Lastly, it is believed that Archangel Michael functions as an arbitrator between humankind and God.  Several hymns ask for his contribution to the salvation of the souls of the deceased and pictography represents archangels participating in the Last Judgement, as in the vault of the narthex at Asinou.  Therefore, he is a figure matching perfectly the iconographic program of the narthex.</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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            <name>Date</name>
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                <text>2006</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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