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                <text>Monk Babylas is depicted on the west responds of the north arch between Saint Evdokia and Marina.  He is turned to the east with his hands raised towards Saint Marina.  Babylas is dressed in a dark grey tunic and a black hood.  The accompanying label reads : prayer of the servant of God Babylas the monk.</text>
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                <text>Saints Cosmas and Damian, the so-called Anargyroi, decorate the zone west of the northern door of the narthex.  They were twin brothers, therefore the garments which they are depicted with are identical.   The same applies for their insignia, a medicine box and a lancet and the way they hold them.&#13;
Cosmas and Damian were called unmercenary because as doctors they were offering their medical services without accepting payment from patients.  Cosmas and Damian are among the most popular saints, a fact that complicated the hagiographical stories regarding them and led to the mention of three pairs of Anargyroi in the synaxarion of Constantinopolitan church.  The original pair, according to scholars, were born in Arabia, studied medicine in Syria and tortured to death under the reign of Diocletian.&#13;
In the Menaia, the two saints are commemorated as body and soul healers and along with the earlier portrait of Anastasia Pharmakolytria, they are linked to the message of redemption and salvation expressed in the narthex of Asinu.  Last but not least, another interplay exists between them: Saint Mamas and the inscription of hippiatros accompanying the portrait of Saint George based on their ability to save not only humans but also animals.</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>The portrait of Saint Marina is located on the northern semidome of the narthex, next to Cosmas and Damianus.  &#13;
Marina is a universal saint, venerated both in the Latin and Orthodox church.  The Latin church venerates her as Saint Margaret.  She lived in Antioch, Pisidia and was martyred during the reign of Emperor Diocletian in the third century.&#13;
At Asinοu, Marina is depicted in her traditional Byzantine iconographic representation, wearing a red maphorion and holding the cross of martyrdom in her right hand.  One may observe that the portraits of Saints Marina, Evdokia and Anna in the narthex of Asinοu are to be identified as identical figures.&#13;
Marina of Pisidia is frequently confused with Marina of Syria.  Both saints were depicted on the columns of the Basilica of the Nativity in Bethlehem accompanied by Greek and Latin inscriptions declaring the importance of their worship for the Latin and Orthodox population of the Crusader Levant.  &#13;
Marina of Pisidia, apart from her popularity in the Crusader states and Sinai as stated, was also widely venerated in Cyprus.  Her depiction in Cypriot churches, though, began during the course of the thirteenth century.  The earlier examples are to be found at Panayia in Kofinu, at Mutulas and at Saint Herakleidios in the monastery of Saint John Lampadistes at Kalopanayiotis.&#13;
Even though her depiction at Asinοu might be the traditional one, a less popular one, the triumphal victory over Satan, may function as a salvific model and connecting her to the pictorial program of the narthex.</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>On the upper band of the soffit on the northern arch, the choirs of the Elect appear. From west to east they are recognised as the Choir of the Hierarchs, the Choir of the Prophets, the Choir of the Blessed and the Choir of the Martyrs.  These constitute the saints and the righteous.&#13;
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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>Digital Heritage Research Lab of Cyprus University of Technology</text>
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            <name>Rights</name>
            <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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            <description>A related resource</description>
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            <description>The file format, physical medium, or dimensions of the resource</description>
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            <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-125-126-137-138</text>
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              <description>A name given to the resource</description>
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            <description>A name given to the resource</description>
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            <description>The topic of the resource</description>
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                <text>The figure of Saint Evdokia as part of a monumental painting program in Cyprus is rather a unicum.&#13;
Evdokia’s life comes in agreement with the salvific context of the narthex.  This is probably the reason she was chosen instead of the other two saints who share the same name with her.  She is commemorated on 1st of March as a martyr in the Orthodox Church.  She was a beautiful woman, taking advantage of her charm, as a prostitute.   She later repented and converted to Christianity, changing her life drastically to austere penance.  According to her Vita, she was able to perform resurrection miracles and along with the weight given to penitence and redemption in the Menaion on her feast day, contributes to the promotion of the principal message conveyed through every depiction, salvation.</text>
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                <text>Ioannides, Marinos</text>
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            <name>Source</name>
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                <text>Digital Heritage Research Lab of Cyprus University of Technology</text>
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            <name>Publisher</name>
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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>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="833488">
                <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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            <description>An unambiguous reference to the resource within a given context</description>
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                <text>Figure-124</text>
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                <text>Scales Of Justice</text>
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                <text>Panayia Asinou (Church : Troodos--Cyprus)</text>
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                <text>On the northern half of the internal part of the west arch, the Scales of Justice are depicted.  The whole scenery and the accompanying inscription Justice refers to and continues the eschatological concept that characterises the wall paintings of the narthex.  A red semicircle, from which the scales hang by a chain, represents Heaven.  An angel holds a scroll with the names of the souls to be judged while devils hold scrolls with the records of sins to be put on the balance.  Also, black figures recognised as demons are trying to cheat the balance in order that the scale leans on their side.&#13;
The weighing of the soul is narrated in the book of Apocalypse 20:12, from which the Byzantine iconography draws upon the typical representation of the scene. </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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            <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>Digital Heritage Research Lab of Cyprus University of Technology</text>
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            </elementTextContainer>
          </element>
          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="833469">
                <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>On the north jamb of the west door of the narthex, apotropaic crosses with a waived crown of thorns and cryptograms are represented.&#13;
The cross is in brown colour and the letters in black.  Both are painted in a white background.&#13;
Cross as a pattern has a prophylactic function against evil powers.  Thus its presence on the doorway seems legit.&#13;
Regarding the cryptograms written on the jambs of the narthex, praise the sacrifice of Christ on the cross, his mercy, attest the faith of the martyrs and underline the eschatological and salvific meaning of the cross .</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>The multi-scene composition over the western doorway of the narthex conveys the message of the Last Judgement, as does the entire wall-painting program of the narthex.&#13;
On the upper part of the lunette, the Preparation of the Throne depicted.  In front of it a double-armed cross stands with the crown of the thorns and in front of these are the gospel book and the Holy Spirit pictured as a white dove.  On both sides of the cross, the spear, the sponge and the sigla of Christ, are illustrated reminiscing the Passion.  A red mandorla bearing eyes and wings surrounds the throne while   and Eve   kneel and raise their hands.  The Holy Trinity is symbolised with the throne, the cross and the Gospel book and the dove&#13;
The polysemic composition bears multiple meanings on different levels with the most prominent being the eschatological one.&#13;
On the central part of the left side of the lunette, the Fiery Stream is represented.  An entirely painted-in-red angel pushes a group of sinners to the flames with a trident.  On the front line there is a king, a queen, lori and three hierarchs.  The inscriptions written, read: place the sinners into the fire and the fiery stream.  The Fiery Stream refers indirectly to the Second Coming as in a homily accredited to Hippolytos, another homily addressed to Emperor Constantine the 5th and in the Apocalypse of Anastasia.&#13;
On the left corner of the lunette, Hades is personified as a naked winged man riding a monster with an inscription: the insatiable Hades.&#13;
On the right side of the lunette a Trumpeting Angel is figured.  In front of the angel, there is an empty sarcophagus and two groups of souls within clouds.  The souls are personified as children dressed in white garments and with covered heads.  The inscription cites the epistle of Paul towards the Thessalonians 4:17 reads: we will be caught up together with them in the clouds.</text>
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