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                  <text>Church of Panagia of Asinou</text>
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                <text>Saint Anna</text>
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                <text>Panayia Asinou (Church : Troodos--Cyprus)</text>
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                <text>On the right lower part of the west wall of the narthex, next to the western door, Saint Anna and her benefactress, Anna Lahana, are depicted.  Saint Anna was incorporated in several iconographic programs in churches in Cyprus, either included in the Mariological cycle as the mother of Virgin Mary or portrayed with her husband, Joachim.  Nonetheless, Anna was seldom portrayed on her own.  In Cyprus, only at Asinou and the church of Saint Mamas at Luvaras, dated to 1495, she is represented isolated.  &#13;
The two female figures are portrayed in a rectangular panel with a dark blue background.  Saint Anna is painted holding a cross, even though she did not die as a martyr.  It appears that by the Middle Byzantine period, painters attributed to her the cross and the red-coloured maphorion.&#13;
Saint Anna was not only the selection of her homonymous donor, expressing her piety, but was also in line with the salvific iconographic program of the narthex of Asinou.  Specifically, despite her relation to fertility and giving birth, Anna as the mother of Virgin was worshipped for her contribution to the incarnation of Christ and therefore as a key character for the salvation of humankind.&#13;
Anna Lahana, the donor of the portrait, is represented in a smaller scale with raised hands towards her patron saint in gesture of pleading.  The accompanying inscription reads: 'Prayer of the servant of God Anna of Lahanas'.  Anna wears a white long dress, tighter on the upper part, with long sleeves.  Red and black geometrical patterns decorate the cuffs and the collar of her dress imitating woven garments.  In addition, a long black mantle covers her from the top of the head and is loosely adhered by two red ribbons fastened on red patches.  A white headdress wraps her hair and neck and is decorated with woven parallel red bands.&#13;
Donor Anna wears garments that reflect the local clothing tradition and production.  Anastasia Saramalina’s garment has the same ribbons which are attached to rectangular patches on the cloth and hold loosely the mantle.  Anna’s headdress is also worn in the same way by a deceased woman in the church of the Holy Cross at Pelendri.  This is aligned with the late medieval directive according to which contemporary fabrics could be depicted in lay and religious scenes.  Lastly, regarding the thriving weaving craft in Cyprus at that time, the type of embroidered ornaments of Anna’s garments seem to be a prosperous local production which has been maintained until today, especially in the village of Fyti.  For this, the name of these textiles is fythkiotika. </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>Digital Heritage Research Lab of Cyprus University of Technology</text>
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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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                <text>Figure-118</text>
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                <text>Cross Cryptograms</text>
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                <text>Panayia Asinou (Church : Troodos--Cyprus)</text>
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                <text>On the south portal of the west door of the narthex prophylactic crosses with a waived crown of thorns and cryptograms are shown.&#13;
The cross operates as apotropaic symbols to evil powers.  Therefore its depiction on the doorstep had a reasonable meaning.&#13;
The cryptograms written on the jambs of the narthex underline the sacrifice of Jesus though the cross, his charity and operate as signs of the faith of the martyrs but also highlight the salvific and eschatological symbolism of the cross.</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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            <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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            <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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            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="833334">
                <text>Απαγορεύεται η δημοσίευση ή αναπαραγωγή, ηλεκτρονική ή άλλη χωρίς τη γραπτή συγκατάθεση του δημιουργού.</text>
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                <text>Figure-117</text>
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            <description>A name given to the resource</description>
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                <text>Scroll Of Heaven</text>
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            <name>Subject</name>
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                <text>Panayia Asinou (Church : Troodos--Cyprus)</text>
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                <text>On the soffit of the west arch of the narthex, two angels unfold the Scroll of Heaven.  The Scroll is embellished with golden stars and two medallions containing two heads, the personified Moon and Sun.  The accompanying inscription reads: the angels are rolling up the scroll of heaven, and the source of inspiration comes mainly from the book of Apocalypse, Isaiah and an extract of a homily on the Second Coming.  Counterparts of the representation are attested at the same exact position in the church of Saint Nicolas of the Roof.</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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            <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>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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                <text>Figure-115</text>
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                <text>Saint Demetrios</text>
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                <text>On the western side of Saint Irene, a renowned saint is depicted.  It is Saint Demetrios, a traditional military saint who at Asinou is portrayed in consular attire.  It was the norm to be illustrated armoured on a horse or more frequently on foot.  Thus his representation at Asinou as a martyr wearing the mantle and embroidered tunic of a dignitary is exceptional.  The portrait is inspired by an early Christian custom which depicted Demetrios with his original occupation as a consul.  His conversion to a military saint took place around the tenth century in Thessaloniki, his focal cult centre.  From fourteenth century onward and during the whole Palaiologan period, when he was extensively venerated, it was uncommon for Demetrios to be depicted as a consul, even though in biographical scenes he usually wears tunic and mantle.</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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            <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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                <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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                <text>en</text>
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            <description>The nature or genre of the resource</description>
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                <text>Figure-114</text>
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            <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>Panayia Asinou (Church : Troodos--Cyprus)</name>
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        <name>Παναγία της Ασίνου (Ναός : Τρόοδος--Κύπρος)</name>
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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Torments Of Damned</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>Icons--post-Byzantine--Cyprus</text>
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                <text>Εικόνες--Μεταβυζαντινές--Κύπρος</text>
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                <text>Παναγία της Ασίνου (Ναός : Τρόοδος--Κύπρος)</text>
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                <text>On the soffit of the south arch of the narthex, depictions of the Torments of the Damned are placed.&#13;
On the western side, the representations refer to group punishments and they are developed within rectangulars.  These are the worm that sleepeth not, the gnashing of teeth, Tartarus and the outer darkness.  The group of people in each representation are discerned only via symbols and inscriptions such as white lines corresponding to worms in the panel of Worm that Sleepeth Not, visible teeth for the scene of the Gnashing Teeth, poor light in the scene of Tartarus and dark light for the Outer Darkness.  An important detail is that the figures are turned to the centre of the narthex where Christ, the Supreme Judge, is pictured while raised eyebrows and brown brushstrokes on the face of the condemned declare grief and torture.&#13;
Regarding the subject of the scenes, these are mentioned in apocalyptic texts and church hymnography.  The Worm, the Gnashing of Teeth and the Outer Darkness are representations drawn by the Gospels of Mark and Matthew and are sung again and again in troparia.  However, Tartarus is an unusual appearance in iconography and hymnography.&#13;
In terms of iconography, the representation of the damned as a unified group, half lengthened as in Asinou, belongs to a long-standing tradition which is abandoned in the Palaiologan era.  From this period on, the damned are represented in full length and separated.&#13;
By contrast, on the eastern side of the southern arch of the narthex, individual torments are represented.   As on the opposite side, the four scenes are developed within square partitions and are identified as: he who ploughs over the boundaries and the dishonest miller, the thief and the slanderer, the usurer and falsifier of weights and the faithless nun, the faithless monk and the woman who refuses to nurse her children.&#13;
The figures are depicted naked, bounded by restraints and hanged over flames.  The equipment, symbols and inscriptions which accompany the figures contribute to distinguish the identity of each one.  In fact, those symbols and the message of each scene have a didactic purpose and an apotropaic impact to the agrarian congregation of Asinou.&#13;
Most possibly the selection of the specific individual sins portrayed in Asinou represents the rural and monastic environment of the Phorviotisa monastery.  Counterparts in Venetian Crete, such as village churches, follow a common tradition depicting aspects of the local historical and social conditions such as crimes in an agrarian society.</text>
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            <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>
            <elementTextContainer>
              <elementText elementTextId="833237">
                <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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              <elementText elementTextId="833238">
                <text>Digital Heritage Research Lab of Cyprus University of Technology</text>
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              <elementText elementTextId="833239">
                <text>Library of Cyprus University of Technology</text>
              </elementText>
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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>
          </element>
          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="833242">
                <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>A language of the resource</description>
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                <text>Saint Irene, the Daughter of Saint Spiridon, constitutes an iconographical unicum, attested only at Asinou church.  She holds a cross, the characteristic feature of a martyr and wears a maphorion of brown and dark blue colours.  &#13;
Information concerning her life are drawn exclusively from the Life of Saint Spiridon.  According to the story, an unknown man handed over his personal valuable items to her before leaving on a journey.  When he returned he was informed that Irini was dead and he was terrified that he lost all his belongings.  Then he visited his father and Saint Spyridon went to her grave and called her back to life in order to indicate to him where she had buried his valuable things.&#13;
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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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            <description>A language of the resource</description>
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            <description>The nature or genre of the resource</description>
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                <text>Figure-109</text>
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                <text>Virgin of Mercy and Latin Donors</text>
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            <description>The topic of the resource</description>
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                <text>The wall-painting of the Virgin of Mercy and Latin Donors is on the semidome of the south apse of the narthex and shows a Latin widowed mother and her children praying to her patron saint Virgin.&#13;
The fresco represents an outstanding case, along with others, of a historical reality.   It offers an insight to the multicultural character of Lusignan Cyprus and the impact of Greek and Latin cultures on one another.  The wall-painting is a hybrid, as it was offered by a Latin lady to an Orthodox church with Latin and Greek iconography and style and a Greek inscription.  &#13;
This image of the Mother of God belongs to the western iconographic type of the Madonna della Misericordia as Mary extends her mantle in protective mercy over supplicants.  Although the iconographic type of the Virgin is Latin, particular features relate her with local Orthodox and Eastern Mediterranean artistic production, such as Mary’s maphorion which was common in late thirteenth-century Cypriot icons or the pearled-rimmed haloes attested in icons at Sinai, which are believed to be artistic products of Crusaders or Cypriot painters.&#13;
The Latin benefactress wears a cloak-like black veil, a garment believed to have been introduced by refugees of Western European origin from Palestine.  The fresco dedication was executed possibly to express her appreciation for her own and her sons’ survival after the siege of the last bulwark of Christianity in the Levant, Acre, in 1291 A.D. and presumably in memory of her husband.</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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            <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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            <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="833201">
                <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-108</text>
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                  <text>Church of Panagia of Asinou</text>
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          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Monk Kallinikos</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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            <description>An account of the resource</description>
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                <text>The monk Kallinikos is depicted on the west respond of the south arch, above the petitioner Vasilios.  The inscription is placed above the head of the monk and reads: prayer of the servant of God Kallinikos the monk.  He is portrayed facing to the east, with his face now faded, and wearing the characteristic monastic attire, i.e. dark grey girdled tunic, black kukulion and black boots with pointed ends.  His hands are raised in prayer and one of them is painted outside the frame, overlapping the red band.  In this way his petition is integrated into the space of the narthex and the visitor can imagine him physically asking for deesis.&#13;
Paradoxically, Kallinikos is depicted in the south bay of the narthex and is the only monk who is represented among the area where the donors are.  Normally, monks were depicted on the east wall in proximity to the Virgin Phorviotisa and the Deesis or on the northern half of the narthex where the Paradise and the Justice are.</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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              <elementText elementTextId="833178">
                <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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            <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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