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                <text>On the west jamb of the northern door, an apotropaic cross and cryptograms are depicted and date to the fourteenth century.&#13;
&#13;
The cross is brown-coloured and the letters black. Both are painted on a white background.&#13;
&#13;
On the lower level, the twelfth century layer shows a pattern of yellow lozenges and pink palmettes but not a cross, as on the jamb across.&#13;
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                <text>Figure-029(6-6)</text>
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                <text>Anna, the mother of the Virgin, is depicted on the pillar underneath the Annunciation scene. Along with eoakim, Her father, portrayed on either respond of the bema arch, proclaim the human nature of Christ in the Annunciation.&#13;
&#13;
Depictions of them have been attested at Trikomo and at Asinu itself on the twelfth century layer within the bema area in scenes of the Mariological cycle. However, the whole representation of the bema arch bears visual features belonging to its era. Their contemporaneous parallels are to be found in Crete where Anna and eoakim are depicted in medallions beneath the Annunciation.</text>
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                <text>Four martyrs of Sebaste are represented on the eastern face of the soffit of the arch of the north wall.&#13;
&#13;
From right to left, they are recognised as Saint Mardarios  with its distinctive red vivid cap, Saint Evyenios as a yound man, Saint Ayxentios  with long grey hair and Saint Eystratios painted with pale face. The fifth saint of Sebaste, Orestes, is not depicted.&#13;
&#13;
The Saints were associated with healing as miracle workers, and their depiction was for taking care the congregation of the church and of course, the donor.&#13;
&#13;
They were a frequent theme, a ‘standard’, in fresco programmes across the middle Byzantine world. Consequently these saints show that Asinu was not a provincial and rural monastic foundation, but its programme was shaped by cosmopolitan ideas. Therefore although traces of the twelfth layer do not survive, it can be argued that the same Saints were portrayed there.&#13;
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                <text>Figure-027(5-5)</text>
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&#13;
According to their Vitas, these Saints were healers, in the form of miracle workers. They were chosen to be depicted on the arches of the naos, by protecting the worshippers and the donor.&#13;
&#13;
Saint Minas is a saint connected to Cyprus as he was widely venerated.&#13;
&#13;
Also these Saints were chosen frequently, and became the norm for middle Bizantine mural cycles across the empire. Therefore it is profound that the painters draw inspiration from cosmopolitan ideas traveled to Cyprus. &#13;
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                <text>Figure-027(6-6)</text>
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                <text>The composition of Paraklesis flanks the templon of the naos. The portraits of Mary and John and Christ the Merciful are depicted on either side of the bema, responds and create a link with the same representation attested, on the respective position in the narthex leading to the naos. This duplication motif was a common figurative scheme in late Byzantine monasteries. As scholars state, both representations operate as gradual markers of holiness zones with the ultimate holiness area of a church being the sanctuary.&#13;
&#13;
The most elaborate figure of the composition is Mary. She is inclined towards Christ and holds a scroll on which a verse dialogue between her and her son is written. Mary’s words are written in black and Christ’s in red. The Theotokos beseeches her son for salvation in favour of the humankind:&#13;
&#13;
“Receive the entreaty of the one who bore you, O Logos.”&#13;
&#13;
“What is it you seek, mother?” “The salvation of mortals.”&#13;
&#13;
“They have angered me.” “Have compassion, my son.”&#13;
&#13;
“But they do not repent.” “And save [them out of your] charity.”&#13;
&#13;
“They shall be redeemed.” “I thank you, O Logos.”&#13;
&#13;
The representation of Mary praising her son, can be attested from the late twelfth century onwards and was a favourite theme in monumental art, not only in Cyprus but in the Byzantine world in general. Therefore, the possibility of the Paraklesis appearing within the initial iconographic program at Asinou, as early as the early twelfth century, would preserve a distinguished example.&#13;
&#13;
Depending on a missing patch of the fourteenth century fresco layer, we can assume that in the original scene again Mary was depicted on the same that position but far more left from the current figure, closer to the north wall. Moreover if we assume that again Mary was holding a scroll based on the respective composition at Apsinthiotissa, then this would be much narrower than the present. Therefore the Paraklesis in the bema at Asinou seems to serve as one of the earliest examples of the synthesis and stresses the church’s ground-breaking mural programme.   &#13;
&#13;
Concerning John the Baptist, he is depicted in khaki chiton, holding a shaft with a cross on its top and a scarf knotted in front. He must not be included behind Mary in the programme of 1105/6 as there was not enough space. However, during the course of the period between the original fresco programme and the fourteenth century layer, the inclusion of John in the Paraklesis composition in contemporaneous churches became the norm. Therefore it was inevitable him not to be included.&#13;
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                <text>Figure-023-024</text>
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                <text>John of Damascus occupies the northern side of the triumphal arch above the bema of the church and is dated to the refurbishment programme of the bema.  He is depicted in a monk’s attire as in the narthex, facing upward to the sacrifice of Isaac.  He holds an open scroll on which the following text is written: “What praiseworthy ode to you”.  The text is the same as that inscribed on the scroll he holds in his depiction in the narthex.</text>
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            <description>Information about rights held in and over the resource</description>
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                <text>The Mother of God Pantanassa (Queen of All), flanked by Archangels Michael and Gabriel, are depicted on the conch of the apse of the bema area.  They belong to the late thirteenth-century fresco layer.  Mary is portrayed full-length in the type of Acheiropiitos with her hands raised in supplication and the Archangels stepping towards her with bare hands in evidence of veneration.&#13;
In stylistic and technical terms, the figure of the Virgin resembles to a great degree the portrait of Saint Anastasia Pharmakolytria and her devotee Anastasia Saramalina, in the narthex, which is dated to the iconographic programme of 1332 A.D.  Comparing their faces, the similarities are impressive, leading the archaeologists to state that both murals were executed by the same hand.&#13;
The particular iconographic type of the Virgin with her hands raised in prayer, depicted on the thirteenth-century fresco layer, does not seem to copy the original composition.  There is a strong belief suggesting that initially the Virgin with a medallion of Christ on her breast was painted on the apse.  In support of that, firstly, the Asinou Master who adorned the apse of the bema also adorned the tympanum above the eastern door of the narthex within the same iconographic programme, i.e. 1105.  That composition shows the Mother of God with the Christ within a medallion in front of her.  Therefore, it would be odd to paint the Mother of God in two entirely different types.  Additionally, a proportion of the other surviving contemporaneous apses in Cyprus includes the Virgin in the type with the medallion.  Therefore the intriguing fact is that the type in which Virgin is depicted on the apse of Asinou was not a trend in the period between the initial and the later fresco layer, suggesting a paradox.&#13;
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                <text>Digital Heritage Research Lab of Cyprus University of Technology</text>
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                <text>Library of Cyprus University of Technology</text>
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                <text>Απαγορεύεται η δημοσίευση ή αναπαραγωγή, ηλεκτρονική ή άλλη χωρίς τη γραπτή συγκατάθεση του δημιουργού.</text>
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