ANALYSIS

DEMOCR ACY AND HUMAN RIGHTS

THE RELIGIOUS

HERITAGE OF

CYPRUS

a survey in the city of Nicosia and its suburbs

Thorsten Kruse

Report 2021

DEMOCR ACY AND HUMAN RIGHTS

THE RELIGIOUS

HERITAGE OF

CYPRUS

a survey in the city of Nicosia and its suburbs

Contents

INTRODUCTION .................................................................................... 3

HISTORICAL BACKGROUND .................................................................. 4

SHORT HISTORY OF NICOSIA AND ITS RELIGIOUS LANDSCAPE ........... 5

POPULATION DEVELOPMENT OF NICOSIA ........................................... 9

THE WALLED CITY OF NICOSIA AND ITS SURROUNDINGS .................... 10

CHRISTIAN RELIGIOUS HERITAGE

IN THE NORTHERN PART OF THE CITY .................................................. 11

Agios Georgios Church (St George) ............................................................. 12

Agios Iakovos Church (St James) ................................................................. 13

Agios Loukas Church (St Luke) ................................................................... 15

Agios Photios ...................................................................................... 17

Apostolos Andreas Church ....................................................................... 18

Armenian Church of Sourp Azdvadzadzin (Virgin Mary) ....................................... 19

Bedestan (Panagia Odigitria / Agios Nikolaos) .................................................. 21

MUSLIM RELIGIOUS HERITAGE

IN THE SOUTHERN PART OF THE CITY .................................................. 23

Arablar Mosque: .................................................................................. 24

Bayraktar Mosque ................................................................................ 26

Ömeriye Mosque and cemetery ................................................................. 28

Taht el-Kale Mosque and surrounding cemeteries ............................................. 30

Nöbethane Mescit ................................................................................ 31

Tabakhane Mescit ................................................................................. 33

Tophane Mescit ................................................................................... 34

Muslim cemetery of the Taht el-Kale quarter ................................................... 36

Muslim cemetery of the Trypiotis quarter ....................................................... 37

Commemorative sites: ............................................................................ 39

THE SUBURBS OF NICOSIA .................................................................... 41

CHRISTIAN RELIGIOUS HERITAGE

IN THE NORTHERN SUBURBS OF NICOSIA ............................................ 42

Mia Milia .......................................................................................... 42

Omorfita ........................................................................................... 44

Trachonas .......................................................................................... 46

1

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

MUSLIM RELIGIOUS HERITAGE

IN THE SOUTHERN SUBURBS OF NICOSIA ............................................ 49

Aglantzia .......................................................................................... 49

Kato Lakatameia .................................................................................. 49

CONCLUSION ....................................................................................... 53

BIBLIOGRAPHY .................................................................................... 54

2

INTrOduCTION

INTRODUCTION

The long-standing Cyprus conflict, with its bloody intercom-

It results from a project, which started in September 2020

munal controversies between the Greek and Turkish Cypriots

and was made possible by funding from the German-based

in the late 1950s and in 1963-64, as well as the momentous

Friedrich-Ebert-Stiftung, Cyprus Office. The survey is part of partition of the island with all its consequences, has been the ongoing large-scale project ‘religion and politics – deal-intensively investigated in the fields of historical and political ing with cemeteries, places of worship and religious memori-sciences. One topic, however, continues to represent a scien-al places in Cyprus’, initiated by the author in 2015, and tific gap: the socio-political treatment of the religious herit-based at the Institute for Interdisciplinary Cypriot Studies of age of the so-cal ed others (Christian/Muslim), which has the university of Münster, in Germany.2

been left behind after the division of the island, and its impacts on the different ethnic groups on the island. dealing As the title suggests, the current research is dedicated to the with this topic is not an easy undertaking, as the basis for a religious heritage of Nicosia and its suburbs, more specifical-neutral assessment is lacking in many cases.

ly the abandoned or converted religious sites in the north

and south of the capital of Cyprus, which the faithful had to A first gap has already been fil ed by the author with the leave behind, due to the intercommunal strife in the 1950s comprehensive documentation ‘The religious heritage of Cy-and 1960s and the tragic partition of the island in 1974. In prus: a survey in the districts of Kyrenia and Larnaca’ from addition to Christian and Muslim places of worship, the study 2019.1 The present documentation, ‘The religious heritage of also includes the cemeteries of the two faith communities, as Cyprus – a survey in the city of Nicosia and its suburbs’, is well as other faith-related places, such as places for votive meant to fill a further gap.

offerings.

1

Th. Kruse, The religious heritage of Cyprus: a survey in the districts of Kyrenia and Larnaca (Münster, Nicosia, 2019), available at https://

www.uni-muenster.de/ZypernInstitut/en/projekte/religioeseserbe/rel_

2 Further information can be found at https://www.uni-muenster.de/

her_KYr_LCA.html

ZypernInstitut/en/projekte/religioeseserbe/index.html

3

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

HISTORICAL BACKGROUND

The unsettled times in Cyprus in the 1960s and 1970s, which

resulted in a first wave of displacement on the island, had

their tragic climax in 1974, when many Cypriots lost their lives and when the island was divided. The events also caused a persistent spatial separation of Greek and Turkish Cypriots on the island.

In most cases, the internal refugees not only left most of their properties and belongings behind but also their religious and sacred spaces (churches/mosques, cemeteries). As a consequence, many of these places were abandoned for decades and exposed to deterioration or destruction by natural or

other forces.

until today, only a few of these places have been restored

(e.g., through the work of the Technical Committee on Cul-

tural Heritage). Furthermore, there are no scientific publications which have dealt with the present status of the sites of religious heritage on both sides of the divide. There are some very comprehensive publications on the fate of the religious heritage in Cyprus, but they have two shortcomings: the first is that they were published between 2004 and 2009, which means that they are not reflecting the present situation; the second is that these publications general y focus on present-ing the fate of the religious heritage of just one side.

4

SHOrT HISTOrY OF NICOSIA ANd ITS rELIGIOuS LANdSCAPE

SHORT HISTORY OF NICOSIA AND

ITS RELIGIOUS LANDSCAPE

The city of Nicosia (Greek: Λευκωσία, Turkish: Lefkoşa) is lo-evidence of Christianity on the island before the 4th century, cated in the so-cal ed Mesaoria plain, which stretches from and for Nicosia itself no Christian remains could be found Morphou Bay, in the west, to Famagusta Bay, in the east. As that are dated before the 5th or 6th century.6

excavations have shown, the origins of the city date back to

around 4,000 BCE. In the course of time, the name of the city After the division of the roman Empire (395 CE), Cyprus be-changed several times. In the 7th century BCE, it was known came a province of the Byzantine Empire more or less until

as Ledra or Ledroi and had the status of a small city-king-the end of the 12th century, at least from 965 onwards, with dom.3 In the 4th century CE, the name Leukotheon also ap-Nicosia as its administrative capital.7 Among the capitals of pears.4

the islands in the Mediterranean during this period, Nicosia

was an exception – it was the only landlocked city, while al

Fig. NIC-N1

Topographical map of Cyprus (PoI added; Copernicus Sentinel data, 2015 / ESA, CC BY-SA 3.0 IGO) Although traditions show that Cyprus was visited by the status was repeatedly cal ed into question in the early years. In 478, Christian Saints Paul and Barnabas (45 CE),5 there is nearly no however, Zeno, Emperor of Byzantium, final y confirmed this status by giving the Archbishop of Cyprus the three imperial privileges (cf.

Church of Cyprus 2020).

6 Michaelides – Pilides 2012, 53.

3 Mirbagheri 2010, 119; Michaelides – Pilides 2012, 4.

7 After the Arab raids in the mid-7th century, Cyprus was under Arab 4 Michaelides – Pilides 2012, 54.

rule for a short time. In 688, the Caliphate and the Empire agreed to 5 In some publications the year 45 CE is mentioned as the found-administer the island as a condominium. In 965, the Byzantine Em-ing year of the Church of Cyprus. Historical y, the Church of Cyprus pire restored the old order and took over the island completely again.

is one of the oldest autocephalous Greek Orthodox Churches. This Papacostas 2012, 79.

5

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

Fig. NIC-N3:

others were located near the coast. One reason for choosing

One reason why hardly any remains of church buildings from

Map of Nicosia, created in 1597 by the Venetian Giacomo Franco (CC BY 2.0) Nicosia as the main city could have been the already men-the Byzantine period can be found in the city is the change of tioned location: there was a certain protection from sea-rule in Cyprus in 1191 and in the subsequent Frankish and borne attacks from the east and the west due to city’s dis-

Venetian periods in Cyprus, which lasted until 1570/71. dur-

tance from the coast, while, in the north, the Kyrenia ing this time, the townscape underwent numerous changes.

Mountains8, and in the south, the Troodos Mountains

formed a natural barrier – this particular location was obvi-

After the takeover of Cyprus by the Lusignians, the Frankish

ously one of the main reasons why the town did not have any

period began in Cyprus, which at the same time meant major

major fortifications and defences at that time.9 In addition, changes in the religious sphere. The Lusignans (“Lusignans”

the Mesaoria was already considered the breadbasket of the

einmal mit I und einmal ohne) were

island in early times because of its fertile soil and availability of water.

Latin-rite Christians and brought this faith to the island as the new ruling religion. The construction of St Sophia Cathedral, Nicosia was not only the administrative capital from the 10th which also served as the coronation cathedral, was an im-to the 12th century, but most probably was also the seat of pressive monument to the change of rule.

the Greek Orthodox Church of Cyprus. As indicated by Tas-

sos Papacostas, there were several churches and monasteries The new religious rulers made the leaders of the Greek Or-in Nicosia during the Byzantine period. However, the vast ma-thodox Church clearly feel the changed balance of power: jority of these sites are only known from written records from the faithful of the, until then, leading religion on the island later times. until today, only a few remains of church buildings were suppressed in many cases, and in the fol owing centu-from this period could be identified in the centre of Nicosia ries there were again and again partly bloody conflicts, which and the surrounding areas. Papacostas also suggests the ex-had their origin in questions of faith. The paral el existence of istence of a Byzantine cathedral dating back to the 5th century two large religious communities had the effect of an increas-and consecrated to Saint Sophia – which was replaced during ing building activity with regard to churches, monasteries

the Gothic reconstruction of the Bedestan – but the fate of and other religious institutions in the city.

this early church has not yet been ful y clarified.10

Fig. NIC-N2

The former St Sophia Cathedral, built in the 13th century, was converted into a mosque in 1570 and renamed Selimiye Mosque (2017, view from southwest, by A. Savin, FAL 1.3) The immense scale of religious buildings in the city can be 8 The Kyrenia Mountains are also known as Pentadaktylos range.

shown very well by the impact of the construction of new

9 There is a mountain pass through the Kyrenia Mountains that connects Nicosia with Kyrenia, the closest port on Cyprus’ northern fortifications, carried out in the years 1567-1568, and stil coast. This strategical y important pass was secured under Byzantine characterizing Nicosia’s appearance. With the Venetians as-rule, in the 11th century, with the construction of the fortress of St suming power (1489), there were repeated threats to the is-Hilarion.

land, especial y from the expanding Ottoman Empire. Nicosia

10 Papacostas 2012, 88ff, Papacostas 2005, 11-37, cf. also Wil is 1986, 185-192. Further details can be found in the presentation on the Be-should then be secured by the construction of a modern destan below.

style fortification. To build the new circular defence structure, 6

SHOrT HISTOrY OF NICOSIA ANd ITS rELIGIOuS LANdSCAPE

Fig. NIC-N3:

One reason why hardly any remains of church buildings from

Map of Nicosia, created in 1597 by the Venetian Giacomo Franco (CC BY 2.0) the Byzantine period can be found in the city is the change of rule in Cyprus in 1191 and in the subsequent Frankish and Venetian periods in Cyprus, which lasted until 1570/71. dur-

ing this time, the townscape underwent numerous changes.

After the takeover of Cyprus by the Lusignians, the Frankish

period began in Cyprus, which at the same time meant major

changes in the religious sphere. The Lusignans (“Lusignans”

einmal mit I und einmal ohne) were

Latin-rite Christians and brought this faith to the island as the new ruling religion. The construction of St Sophia Cathedral, which also served as the coronation cathedral, was an im-pressive monument to the change of rule.

The new religious rulers made the leaders of the Greek Or-

thodox Church clearly feel the changed balance of power:

the faithful of the, until then, leading religion on the island were suppressed in many cases, and in the fol owing centuries there were again and again partly bloody conflicts, which had their origin in questions of faith. The paral el existence of two large religious communities had the effect of an increasing building activity with regard to churches, monasteries and other religious institutions in the city.

with its eleven bastions and St Sophia Cathedral in the centre, whom the conquest of Cyprus took place.15 After the capture, and to get a clearer field of vision outside the wal s, about only a few mosques or mescits were completely newly built 80(!) churches, four large monasteries, the Armenian Cathe-in Nicosia.

dral of the Holy Cross and a cemetery had to be destroyed.11

under Ottoman rule, not much changed in Nicosia in terms

However, the so-cal ed Venetian Wal s could not prevent the

of the construction of religious buildings. With regard to the conquest of Nicosia by the Ottomans. After about one and a Christian religious communities, it has to be stated that the half months of siege, the city fell into Ottoman hands in Sep-conquest of Nicosia demanded great sacrifices on the Chris-tember 1570. After the conquest, the city was completely tian side. While in 1540 more than 21,000 inhabitants were looted by the conquerors, and many church treasures also fel counted, only 1,100 Christian inhabitants were still living in victim to the plundering.12

Nicosia in 1572. By the time of the British acquisition of Cyprus in 1878, the number of Christians in the city had risen to The takeover of power by the Muslim Ottomans brought only about 5,800 inhabitants.16

again major changes in the ecclesiastical sphere. While the

Greek Orthodox community was granted the status of a mil- The British takeover of Cyprus did not change much in terms let,13 the Latin Church was official y dissolved.14 Another visi-of the religious sphere.17 Although another Christian denom-ble change was the conversion of the Latin churches into ination, the Anglican Church, came to the island with the mosques. Formerly the coronation church, St Sophia Cathedral was converted into the island’s new main mosque and named Selimiye Mosque in honour of Sultan Selim II, under 15 Other examples of the conversion of Latin churches into mosques in Nicosia are the former St Catherine’s Church, which became the Haydar Pasha Mosque, and the Augustinian Church of Saint Mary, which became the Ömeriye Mosque. For detailed information cf. rizopoulou-Egoumenidou 2012, 274-279.

11 Furthermore, 1,800 houses and innumerable gardens were de-16 In the absence of reliable figures, it is difficult to trace the develop-stroyed in this context, too; cf. Grivaud et al. 2012, 204-211.

ment of the Muslim population in Nicosia after the Ottoman conquest. However, it can be assumed that the initial y clear majority 12 Cf. Theocharides – Stavrides 2012, 233-238.

of Muslim citizens gradual y eroded over time. The British census of The immense scale of religious buildings in the city can be 13 An Ottoman mil et provided that a non-Muslim religious community 1881 showed that the Muslim and Christian populations in Nicosia could govern itself to a certain extent according to its own religious were practical y equal in number. For more details cf. Theocharides – shown very well by the impact of the construction of new

laws. In Cyprus, the effect was, among other things, that the arch-Stavrides 2012, 237-238.

fortifications, carried out in the years 1567-1568, and stil

bishop of the Greek Orthodox Church of Cyprus, apart from being 17 To a certain extent, the British granted freedom in the field of re-characterizing Nicosia’s appearance. With the Venetians as-the religious leader of the island’s Greek Orthodox community, also ligious education to both denominations (Muslims and Christians).

became its secular head; he was the person to represent his religious suming power (1489), there were repeated threats to the is-Nevertheless, it must also be mentioned that the colonial rulers tried community to the Ottoman Porte.

to reduce the influence of the Greek Orthodox Church of Cyprus land, especial y from the expanding Ottoman Empire. Nicosia 14 Although the Latin Church in Cyprus had been official y dissolved, on politics by means of appropriate legislation and orders, but this should then be secured by the construction of a modern small groups of Latin Catholics quickly returned to the island and must be regarded as a failure in view of the history. Cf. e.g. dietzel – style fortification. To build the new circular defence structure, founded small monasteries, for example.

Makrides 2009, 69-83.

7

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

British, it made no claims to power and integrated itself into The tragic partition of the island in 1974 caused the internal the religious landscape of Cyprus. However, the establish-displacement of ten thousands of Cypriots, and the persis-ment of the department of Antiquities in 1935 helped to tent spatial separation of Greek and Turkish Cypriots on the better protect and preserve the important historical religious island.

buildings, both Islamic and Christian.

After the major population movements in Nicosia that had

The late 1950s in Cyprus were marked by violence and armed

taken place in the 1960s, the events of 1974 mainly affected

conflict. The attempt of the Greek Cypriots to achieve the the Greek Cypriots in the suburbs of Trachonas, Omorfita unification of Cyprus with Greece (enosis), with the help of and Mia Milia. From here, about 6,500 people fled the ad-an underground organisation acting against the British rulers, vancing Turkish army.

was opposed by a Turkish Cypriot underground organisation,

who fought for the division of the island into a Greek and a

until today, a return is almost impossible for the refugees.

Turkish part. These violent clashes, which over time became

Many of the religious sites in Nicosia and the surrounding

intercommunal strife between the Greek and Turkish Cypriot

area have therefore not been used by their rightful owners in sides, also had an impact on the civilian population and led the original y intended way.

to the first displacements in Nicosia, respectively in the suburbs. Already here, some religious places of worship and sites were left behind.

The founding of the republic of Cyprus in 1960 initial y

calmed the situation on the island, but political disputes,

which also worked their way through the complicated consti-

tution, led to unrest breaking out again between Greek and

Turkish Cypriots. This led to even civil war-like conditions in 1964. during this phase, large-scale refugee movements and displacements in and around Nicosia happened, and many of

the formerly mixed urban areas turned into ethnical y cleansed neighbourhoods. Another negative aspect was the fact that many religious sites that the refugees had to leave behind

became victims of vandalism and deliberate destruction.

8

POPuLATION dEVELOPMENT OF NICOSIA

POPULATION DEVELOPMENT

OF NICOSIA

Through the centuries the population of the city of Nicosia Additional information on the use of names: was a mixed one. The earliest available census from 1831 – Since 1974, there are diverging views on the issue of topo-only males were counted – shows that 3,028 Turkish Cypriots graphical names in Cyprus. The law on the Procedure for the and 2,264 Greek Cypriots lived in the city. From 1891 on-Standardization of Geographical Names of the Republic of wards, the Greek Cypriot population formed the majority in Cyprus provides the legal framework. In daily life, however, the city. In 1946, 20,768 Greek Cypriots and 10,330 Turkish many towns and vil ages in the northern part are now com-

Cypriots were counted, while the figures for 1960 show a monly known under other names, introduced after 1974.

ratio of 27,645 Greek Cypriots to 14,686 Turkish Cypriots. Problems related to this issue were critical y discussed and Nicosia was strongly affected by the intercommunal strife of assessed by experts and special rapporteurs of the relevant the 1950s as well as the 1960s. The intercommunal fighting UN bodies – but without a comprehensive solution until to-of 1963 resulted in the creation of the so-cal ed Green Line, day. However, especial y with a view to the present scientific which was instal ed in Nicosia after a ceasefire. The Green documentation, it is nearly impossible to find one of the vil-Line official y separated the Greek Cypriot quarters of Nicosia lages or suburbs mentioned for the northern part of Nicosia from the Turkish Cypriot ones and led to the first larger dis-if one is not familiar with the area and is therefore reliant on placements in the area. The northern part was now more or fol owing the road signs. The disputed names appear in quo-less inhabited by Turkish Cypriots, while the southern part tation marks to point out their special character. This is with-was occupied by Greek Cypriots. The events of the summer out prejudice to the legal status of the topographical names.

of 1974 led to the complete division of the city.18

In order to help readers to easily locate the places, GPS codes have been added, too.

18 PrIO 2011a.

9

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

THE WALLED CITY OF NICOSIA

AND ITS SURROUNDINGS

Fig. NIC-N4:

Map section of Kitchener’s Survey of Cyprus from 1882 (CC BY 4.0, reproduced with the permission of the National Library of Scotland) 10

CHrISTIAN rELIGIOuS HErITAGE IN THE NOrTHErN PArT OF THE CITY

CHRISTIAN RELIGIOUS HERITAGE IN

THE NORTHERN PART OF THE CITY

In the northern part of the wal ed city, there are a total of five until 1974, the department of Antiquities of the republic of Christian churches, namely Agios Georgios Church, Agios Cyprus took care of some of the churches already mentioned Iakovos Church, Agios Loukas Church, the Armenian Church as they were declared ancient monuments. After the division,

of Sourp Azdvadzadzin and the Bedestan. The first four the department no longer had access to these buildings. Ad-churches were abandoned after the intercommunal disputes ministratively, all the buildings now fell under the custody of in the 1960s and in 1974, respectively, while one of them, Evkaf, which has been handling almost all Christian proper-the Bedestan, has a special status due to its history.

ties since 1974.

Fig. NIC-N5:

Christian religious heritage in the northern part of the wal ed city of Nicosia; the dark grey area represents the buffer zone (=Green Line) dividing the city into a northern and a southern part (Th. Kruse, based on the work of E. Iliopoulou) 11

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

Fig. NIC-N6b:

.Already under Ottoman rule (1869), a law was passed that built in the 14th or 15th century and that the building was Church of Agios Georgios (Sept. 2018, view from southwest; by roman robroek) determined the relocation of the cemeteries outside the city. successively extended.21 For a long time, the church housed Obviously, this law was not implemented. Only after the Brit-very valuable icons – among others the icon of the Martyr-ish seizure of power the relocation of cemeteries out of the dom of St George from 1719, which was restored in 1851.

towns and vil ages was actual y enforced by means of strict The church was also decorated with wall paintings, which laws.19 On the basis of the Burials Law, all of the inner city were later whitewashed. The iconostasis was carved in 1812

cemeteries in Nicosia were closed until 1938. Any violation of during the term of office of Archbishop Kyprianos. In the the law was punished with heavy fines. This not only affect-

course of the events of summer 1974, the building found it-

ed the Greek Orthodox but also the Maronite and Armenian

self located in the combat zone and was reportedly set on

cemeteries, as well as the Muslim cemeteries. It is therefore fire by the Turkish side; the fire destroyed inter alia the wood-very likely that the last burials in these cemeteries took place en iconostasis.22 Nevertheless, many icons were saved from around 1938.

destruction; today some of them can be found in the Byzan-

tine Museum of the Archbishop Makarios Ill Foundation in

Nicosia, and others were transferred to the Monastery of

AGIOS GEORGIOS CHURCH (ST GEORGE)

Machairas.

History

Today’s condition

The early history of Agios Georgios Church (Άγιος Γεώργιος), Since 1974, the church lies in a disputed area of the buffer which is situated in the Agios Kassianos quarter, is not com-zone and is inaccessible. As far as can be seen from the out-pletely clear. Some publications mention that the barrel-vault-side, the building is in ruins.

ed church was built in the 15th or 16th century or later,20 while in another report, it is assumed that the original church was Fig. NIC-N6a: Church of Agios Georgios (r., behind the tree) with the façade of the Agios Kassianos school (l.) (Sept. 2018, view from southwest; by roman robroek) 19 From 1889 until 1940, around 600 cemeteries were closed island-wide. Most of them were considered to be dangerous to health due to their location in the vil ages or towns. Cf. Cyprus Gazette 1931, No. 756; Cyprus Gazette 1937, SP3 No. 1, SP3 No. 58, SP3 No.

59, SP3 No. 164.

21 Cf. Papageorghiou 2010, 297.

20 Cf. rizopoulou-Egoumenidou 2012, 284; Kassinis 2011, 213.

22 rizopoulou-Egoumenidou 2012, 284; Papageorghiou 2010, 297.

12

CHrISTIAN rELIGIOuS HErITAGE IN THE NOrTHErN PArT OF THE CITY

Fig. NIC-N6b:

.Already under Ottoman rule (1869), a law was passed that

Church of Agios Georgios (Sept. 2018, view from southwest; by roman robroek) determined the relocation of the cemeteries outside the city.

Obviously, this law was not implemented. Only after the Brit-

ish seizure of power the relocation of cemeteries out of the

towns and vil ages was actual y enforced by means of strict

laws.19 On the basis of the Burials Law, all of the inner city cemeteries in Nicosia were closed until 1938. Any violation of the law was punished with heavy fines. This not only affected the Greek Orthodox but also the Maronite and Armenian cemeteries, as well as the Muslim cemeteries. It is therefore very likely that the last burials in these cemeteries took place around 1938.

AGIOS GEORGIOS CHURCH (ST GEORGE)

History

The early history of Agios Georgios Church (Άγιος Γεώργιος),

which is situated in the Agios Kassianos quarter, is not com-

pletely clear. Some publications mention that the barrel-vault-ed church was built in the 15th or 16th century or later,20 while in another report, it is assumed that the original church was Fig. NIC-N6a: Church of Agios Georgios (r., behind the tree) with the façade of the Agios Kassianos school (l.) (Sept. 2018, view from southwest; by roman robroek) Cadastral elements

1648 shows. A further report to rome from 1660 shows that

Block/reg. No.

1/372

the church and the complex were in a bad condition.26 How-

Sheet/Plan:

21/460312

ever, this state of affairs was not due to a lack of wil ingness to invest in conservation – money was available – but rather Parcel Number

43

to the lack of renovation permits from the Ottoman rulers.27

GPS-Position

35.177628, 33.370248

In 1662, a Capuchin Father reported after his return from

duty in Cyprus that the Greeks and the Turks as well had a

great devotion to the church. The main reason for this is a

AGIOS IAKOVOS CHURCH (ST JAMES)

fresco showing St James, which is said to have healing pow-

ers. Greeks and Turks would bring their children suffering

History

from earaches there in the belief that they would be cured.28

Not much is known about the early history of Agios Iakovos

In 1793, the Capuchin monks left Cyprus. In the course of

Church (Άγιος Ιάκωβος), which like the Agios Georgios these developments, the convent in Nicosia – and thus in-Church is also situated in the Agios Kassianos quarter . It is cluding Agios Iakovos Church – was sold to the Greek Ortho-believed that it was original y built in the 13th or 14th century.23

dox dragoman Hadjigeorgakis Kornessios. After the acquisi-

However, it is certain that it functioned as a Latin church at tion, the complex was renovated, and the church served as a the beginning of the Ottoman rule in Cyprus: Capuchin family chapel for a long time. In 1917, the family of the drag-monks from France took possession of the church shortly oman’s grandson donated the church and the adjacent build-after their arrival in Cyprus in 1630.24 In combination with ings to the Greek Orthodox community. The complex now other surrounding buildings, the church obviously formed a served as an orphanage and foundling home and was under

religious complex, as a report to the Propaganda Fide25 from the administration of the archbishopric. during the intercommunal strife in 1963-1964, the church suffered damage from a fire, which, according to different international media re-

23 Papageorghiou 2010, 298.

19 From 1889 until 1940, around 600 cemeteries were closed is-24 The Ottoman rulers prohibited the Catholics from building new land-wide. Most of them were considered to be dangerous to health churches, so they had to take over an already existing one. At that due to their location in the vil ages or towns. Cf. Cyprus Gazette time the church was also known as San Giacomo (Italian version of 26 Pieraccini 2013, 44-46.

1931, No. 756; Cyprus Gazette 1937, SP3 No. 1, SP3 No. 58, SP3 No.

Agios Iakovos / St James).

27 According to some sources, this permission was final y granted in 59, SP3 No. 164.

25 Also known as Congregation for the Evangelization of Peoples; it is a 1665. Cf. rizopoulou-Egoumenidou 2012, 291.

20 Cf. rizopoulou-Egoumenidou 2012, 284; Kassinis 2011, 213.

congregation of the roman Curia of the Catholic Church in rome.

28 Pieraccini 2013, 48; rizopoulou-Egoumenidou 2012, 291.

13

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

ports, had been set by Turkish Cypriots during the fighting. Cadastral elements The iconostasis and all its icons were destroyed.29 Since that Fig. NIC-N7b: Block/reg. No.

1/102

Church of Agios Iakovos before its col apse (Sept. 2018, view from south; by roman robroek) time the church lies abandoned in the restricted area of the Sheet/Plan:

21/460311

buffer zone.

Parcel Number

183

Today’s condition

GPS-Position

35.176514, 33.367558

In February 2019, large parts of the building col apsed after heavy rainfall (e.g. the attached bell tower and the domed hal ).

Fig. NIC-N7a:

Church of Agios Iakovos before its col apse (Sept. 2018, view from south; by roman robroek) 29 Pieraccini 2013, 74; rizopoulou-Egoumenidou 2012, 291f; Papageorghiou 2010, 298. For a detailed presentation of the intercommunal fighting in the 1950s and 1960s cf. for example Crawshaw 1978, Hol and 1998, Patrick 1976.

14

CHrISTIAN rELIGIOuS HErITAGE IN THE NOrTHErN PArT OF THE CITY

ports, had been set by Turkish Cypriots during the fighting.

The iconostasis and all its icons were destroyed.29 Since that Fig. NIC-N7b:

Church of Agios Iakovos before its col apse (Sept. 2018, view from south; by roman robroek) time the church lies abandoned in the restricted area of the buffer zone.

Today’s condition

In February 2019, large parts of the building col apsed after heavy rainfall (e.g. the attached bell tower and the domed hal ).

Fig. NIC-N7a:

Church of Agios Iakovos before its col apse (Sept. 2018, view from south; by roman robroek) AGIOS LOUKAS CHURCH (ST LUKE) turbances in the late 1950s, many icons and the iconostasis

fell victim to a fire, which according to international media History

reports was set by young Turkish Cypriots during clashes in

According to an inscription above its entrance, Agios Loukas the Agios Loukas quarter.33 After 1964, further interventions Church (Άγιος Λουκάς), which is located in the eponymous resulted in damage to the construction, and the building felt quarter of Nicosia, was built in 1758 under Archbishop into ruin. In 1986 the church was restored and used as a Philotheos. The wooden iconostasis of Agios Loukas origi-cultural centre.34

nates from the year 1780. This church, like Agios Georgios

and other churches in the closer vicinity, also housed numer- Today’s condition ous valuable icons, some of which date from the 16th century The church is not in use. Since it lay in ruins for decades and and earlier.30 during the 1950s, some of these icons were was used as a cultural centre after 1986, all furnishings of a transferred to the offices of Panagia Phaneromeni Church Greek Orthodox church have been removed. Also the bel and formed part of the Phaneromeni col ection of icons later and all crosses have disappeared. The building itself is in a on.31 The building itself was affected by the intercommunal good condition. At the moment it is used as an after-school

fighting in Nicosia in the 1950s and 1960s.32 during the dis-

homework and study place for children.

30 Athanasios Papageorghiou suggests that these icons came from churches that were demolished by the Venetians during the construction of the fortress wal s (from 1565 onwards) and from churches that were converted into mosques after the Ottomans

Cypriots and 263 Greek Cypriots in the Agios Loukas quarter, Census came to power, while Euphrosyne rizopoulou-Egoumenidou as-1946, 15. For a detailed presentation of the intercommunal fighting sumes that these icons originate from an earlier church. Cf. Papa-in the 1950s and 1960s cf. inter alia Crawshaw 1978, Hol and 1998, georghiou 2010, 300; rizopoulou-Egoumenidou 2012, 284.

Patrick 1976.

31 Papageorghiou 2010, 300.

33 Cf. Hardy 2013, 5.

32 A first wave of displacement took place during the intercommunal 34 rizopoulou-Egoumenidou 2012, 284; Kibris 1992, 22. The Folk Arts fighting in 1958, when many Greek Cypriots left the Agios Loukas Association (HASdEr) used it for workshops and to present working 29 Pieraccini 2013, 74; rizopoulou-Egoumenidou 2012, 291f; Papa-sector of Nicosia and sought refuge in the southern part of the city methods in arts and crafts. The funds for the restoration were pro-georghiou 2010, 298. For a detailed presentation of the intercom-

(after a first demarcation line had been drawn by a Nicosia district vided by the ‘department of Antiquities and Museums’ of the Turk-munal fighting in the 1950s and 1960s cf. for example Crawshaw Commissioner in 1956, the Agios Loukas quarter became part of the ish republic of Northern Cyprus (TrNC). Note: The TRNC is only rec-1978, Hol and 1998, Patrick 1976.

‘Turkish’ area of Nicosia). The census of 1946 counted 536 Turkish ognised by the Republic of Turkey.

15

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

Cadastral elements

Block/reg. No.

./.

Sheet/Plan:

21/460302

Parcel Number

132

GPS-Position

35.180194, 33.365245

Fig. NIC-N8a:

Church of Agios Loukas (Feb. 2020, view from south)

Fig. NIC-N8b:

Church of Agios Loukas (Oct. 2020, view from west)

16

CHrISTIAN rELIGIOuS HErITAGE IN THE NOrTHErN PArT OF THE CITY

AGIOS PHOTIOS

Today’s condition

Nothing is known about the further fate of the shrine itself.

History:

Today it is difficult to trace back its exact place. The icon was Over the centuries, Nicosia has also had numerous sacred restored in 2018 and was placed in a separate shrine in the places worshipped by different religions or denominations. Phaneromeni church.

One example is the above-mentioned fresco of St James in

Agios Iakovos Church. Another example is the Greek Ortho-

Cadastral elements

dox shrine of Agios Photios (Άγιος Φώτιος). This private

Block/reg. No.

0/259

shrine was located close to the Armenian church in the Kar-

Sheet/Plan:

21/460215

amanzade quarter. According to Christodoulos Hadjichris-

todoulou, little is known about the history of the rather smal Parcel Number

91/92

(50 x 35 cm) icon from which the shrine received its name.

GPS-Position

35.175384, 33.358869

Only that it was painted in oil by the deacon Panaretos Kou-

soulides in 1924. Since the icon was said to have miraculous

qualities, Greek Orthodox and Armenians went on pilgrim-

age to the shrine to light a candle and ask for enlightenment.

Over time, the condition of the icon deteriorated as the faithful kept scraping paint off the surface to use it as a healing remedy. In connection with the 1963-1964 intercommunal disturbances, which also affected the Karamanzade quarter,

the icon was brought to the Phaneromeni church. Further

measures were then taken to protect the icon from contin-

ued deterioration, e.g. a silver cover was placed over the

icon.35 With the relocation of the icon, the shrine, however, also lost its importance.

Fig. NIC-N9:

The plot close to the Armenians Church where the Agios Photios Shrine was located (Aug. 2021, view from northeast) 35 Hadjichristodoulou 2020, 11-13. here you will also find more details on the icon as well as other examples regarding miraculous icons or spaces in Cyprus.

17

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

APOSTOLOS ANDREAS CHURCH

Today’s condition

Fig. NIC-N10b:

Apostolos Andreas Church (dec. 2020, view from east)

The building is in good condition – both external y and inter-History

nal y. Since it is used as a mosque, all furnishings of a Greek There is not much information about the history of this Orthodox church have been removed; also, all crosses on top church. Apostolos Andreas Church (Απόστολος Ανδρέας) of the building have been removed. The entrance on the

is located in the Neapolis quarter of Nicosia, approximately southern side of the building was wal ed up and an elabo-one kilometre northwest of Kyrenia Gate. It is a fairly new rately designed mihrab (prayer niche) was added in the same church compared to the other churches in the area. It was place inside.

built only in 1950.36 The two bell towers and the large dome

are its characteristic features. This architectural style was Cadastral elements quite typical of the Greek Orthodox churches newly built in Block/reg. No.

1/342

the 1950s.37

Sheet/Plan:

21/380204

After the division of the island, the church was converted.

Parcel Number

260

Since August 1977, it is used as a mosque named Şehitler

GPS-Position

35.189796, 33.358169

Cami . The quarter of Neapolis was renamed ‘Yenişehir’.

Fig. NIC-N10a:

Apostolos Andreas Church (dec. 2020, view from southwest)

36 Kassinis 2011, 74.

37 Other churches with a similar architectural style are, for example, Apostolos Loukas Church in Eptakomi (renamed Yedikonuk), built in 1951, or Agios Anastasios Church in Peristerona-Pigi (renamed Ala-niçi), built in 1953. Kassinis, 36, 69.

18

CHrISTIAN rELIGIOuS HErITAGE IN THE NOrTHErN PArT OF THE CITY

Today’s condition

Fig. NIC-N10b:

Apostolos Andreas Church (dec. 2020, view from east)

The building is in good condition – both external y and internal y. Since it is used as a mosque, all furnishings of a Greek Orthodox church have been removed; also, all crosses on top of the building have been removed. The entrance on the

southern side of the building was wal ed up and an elabo-

rately designed mihrab (prayer niche) was added in the same

place inside.

Cadastral elements

Block/reg. No.

1/342

Sheet/Plan:

21/380204

Parcel Number

260

GPS-Position

35.189796, 33.358169

ARMENIAN CHURCH OF SOURP

new rulers for a short time to store salt, the church official y AZDVADZADZIN (VIRGIN MARY)

became property of the Armenians again by a firman (de-

cree) in May 1571. Not much is known about the further

History

development and use of this building complex up to the end

The history of the Armenian church and its surrounding of the 19th century – among other things, only that another buildings, in the Karamanzade quarter of the wal ed city, restoration took place in 1688. In 1884, minor repairs were dates back to the 14th century. At the beginning of the 14th undertaken, and in 1903-1904, the church was heavily re-

century, the complex was a Benedictine nunnery, initial y model ed. until the 1960s, the church and its annexes were cal ed ‘Convent of the Cross of Antioch’. A few years later the used by the Armenians for religious and cultural purposes.40

name was changed to ‘Convent of Our Lady of Tortosa’, At the beginning of 1964, the site, now in the Turkish Cypriot probably due to a miraculous icon of the Virgin from Tortosa, part of the city, was affected by the intercommunal strife.

which was held there.38 The nunnery very likely ceased func-

According to Alexander-Michael Hadjilyra, in the course of

tioning some time after 1482. In 1491, the church was seri-

the tragic confrontations, the Armenians were pressured to

ously damaged by an earthquake. It is not exactly known abandon the area around their religious complex, and the when the Armenians took over the church. Paolo Vitti as-church was raided.41 After these events and the division of sumes, on the basis of architectural and documentary evi-

the island in 1974, large parts of the complex were left to its dence, that it was transferred around 1500 immediately after own devices for decades. Between 2008 and 2013, the whole

the earthquake damage was repaired. Chris Schabel, on the

complex was renovated within the Action for Cooperation

other hand, suspects that this was only done in 1567, after and Trust programme of the uNdP, with funding from the the Armenian cathedral had been destroyed.39 What is cer-uSAId programme. In 2014, the church was reconsecrated by tain, however, is that the church also belonged to the Arme-

the Armenian Archbishop Varoujan Hergelian during a church

nians under Ottoman rule. After the church was used by the

service, which was the first service after more than 50 years.42

38 In literature and also in the British cadastral plans of 1927, it is often stated that the complex or church is cal ed ‘Our Lady of Tyre’. But re-searchers are sure that this is very obviously a confusion with another Benedictine monastery that also existed in Nicosia, but not in this 40 Vitti 2014, 11.

part of the city. Cf. Schabel 2012, 179f, Olympios 2012, 26.

41 Hadjilyra 2009, 16.

39 Vitti 2014, 7,9; Schabel 2012, 181.

42 Cyprus Mail 2014b.

19

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

Today’s condition

Cadastral elements

The complex is in a good condition. The church itself is not in Block/reg. No.

0/12268

regular use. during the last visits, the entrance doors were

locked, so no inspection of the interior was possible. There is Sheet/Plan:

21/460215

also no info-board on site informing visitors about the history Parcel Number

266

of this building and no information is given as to enable them GPS-Position

35.175064, 33.358164

to obtain the key for a visit.

Fig. NIC-N11a:

Virgin Mary Armenian church (Aug. 2021, view from northwest)

Fig. NIC-N11b:

Virgin Mary Armenian church (Aug. 2021, view from north)

20

ANNEX

BEDESTAN (PANAGIA ODIGITRIA /

building was modified from the 10th to the 14th century could AGIOS NIKOLAOS43)

not be clarified, which also applies to its historical impor-

tance at that time.48 In the 14th century the construction of a History

new church was started on the same site. According to doc-

The Bedestan44 in the Agia Sophia quarter is a former church

uments from 1507 and 1518, the newly built church was

building whose origins date back to the 5th or 6th century. At consecrated to Panagia Odigitria (Παναγία Οδηγήτρια) and the same time, it is one of the few buildings in Nicosia where served as Nicosia’s Orthodox cathedral. With the conquest of many of the different construction phases can stil be traced Nicosia by the Ottomans, the church was seized by the new in its architecture. Or as Michalis Olympios aptly describes it, rulers and transformed to meet Islamic needs. At the end of ‘a “mongrel” building consisting of several different parts the 16th century, small shops were built into the church and stitched together in a rather ungainly manner’.45 It is located the building then served as a covered bazaar (bedestan). An-right next to the Gothic cathedral today known as Selimiye other structural change was probably made at the beginning

Mosque. Excavations in the 1930s revealed that part of the

of the 19th century. The shops were removed and the whole

present building stands on the remains of a small Early Chris-building was used as a storehouse for grain until the begin-tian basilica.46 Athanasios Papageorghiou assumes that the ning of the 20th century when it lost its function. From 1935

small basilica was destroyed and replaced by a new building

to the 1960s, the department of Antiquities undertook ef-

until the 10th century.47 Whether and in which form this forts to reverse the many structural changes that had taken Fig. NIC-N12: Bedestan (Feb. 2020, view from west)

43 Many sources mention that the Bedestan had original y been dedicated to Agios Nikolaos (Άγιος Νικόλαος). This adoption was also supported by official sources, for example in the cadastral plans dating from 1927. Here the building is official y named Saint Nikolaos.

Nevertheless, this interpretation is doubted by numerous experts.

Papacostas, for example, argues that this assumption ‘is based on very thin evidence’; Papacostas 2005, 16. Wil is also doubts that the church was dedicated to Agios Nikolaos (Wil is 1986, 189). So most 48 Among experts, there are various interpretations of the history of this experts refer to the Panagia Odigitria instead of Agios Nikolaos. Cf.

church for that period: Papacostas, for example, supposes that this Papacostas 2005, 16; Papageorghiou 2010, 302f.

building was the Greek cathedral of Nicosia, which was taken over by 44 From Turkish ‘bedesten’ for covered bazaar.

the Latin clergy at the end of the 12th century with the beginning of 45 Olympios 2015, 328.

the Lusignans’ rule. It was only when the Latin clergy moved into the Gothic St Sophia Cathedral around the 1340s that the Greek cathe-46 The floor of the original apse was covered with 6th century opus sec-dral became again part of the Greek Orthodox Church of Cyprus. Cf.

tile. Cf. Papageorghiou 2010, 302.

Papacostas 2005, passim; Papacostas 2012, 92-94. Other interpreta-47 Papageorghiou 2010, 302.

tions can, for example, be found in Papageorghiou 2010, 302f.

21

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

place during Ottoman rule. due to the intercommunal con- Today’s condition flict and the subsequent division of the island in 1974, the The building is in a good condition. After the completion of building was largely left to its own devices. By the early renovation works under the uNdP-PFF programme in 2009, 2000s, the substance of the building had deteriorated to the building was inaugurated as a multipurpose cultural cen-such an extent that structural failure could no longer be ruled tre. The renovation and utilization for various cultural purpos-out. Between 2003 and 2009, the whole structure was sures was welcomed by many different stakeholders; however, veyed and restored under the Partnership for the Future pro-

there were also critical voices that saw the renovation con-

gramme (uNdP-PFF), which was funded by the European cept as a further and severe intervention in the original build-union.49

ing structure resulting in its profound alteration. It was also pointed out that the plans would not al ow the further use of the building as a church – a function which it original y had.

Cadastral elements

Block/reg. No.

./.

Sheet/Plan:

21/460313 / 21/460314

Parcel Number

3

GPS-Position

35.176212, 33.364134

49 uNdP 2020.

22

MuSLIM rELIGIOuS HErITAGE IN THE SOuTHErN PArT OF THE CITY

MUSLIM RELIGIOUS HERITAGE IN

THE SOUTHERN PART OF THE CITY

In the area of Nicosia within the old city wal s there are four disappearance: In Ottoman times it was a common practice mosques and three mescits (small mosques), which were to bury religious dignitaries, officials and respected and abandoned after the intercommunal disputes in the 1960s. wealthy citizens in the wal ed courtyard of a mosque or near Some of these mosques have been reactivated in recent dec-the mosque. This led to the fact that, during the Ottoman ades. The four mosques, Arablar, Bayraktar, Ömeriye and the

reign, 14 cemeteries were created inside the wal s of Nicosia, Taht el-Kale have been declared monuments and are there-occupying large parts of land in this area.51 This practice had fore under the administration of the department of Antiqui-become a growing problem due to the constant population ties of the republic of Cyprus.50 The three mescits (Nöbethane, growth and the influx of people into the larger cities – a Tabakhane and Tophane) as well as all other properties and problem not only for reasons of space but also for reasons of premises of Turkish Cypriots are under the administration of hygiene.

the Turkish Cypriot Property Management Service, which is

based at the Ministry of Interior of the republic of Cyprus.

Already under Ottoman rule, a law was passed that decided

to move cemeteries outside the city (1869). Obviously, this

There are also plots of land inside and outside the city wal s law was not implemented. Only after the British seizure of that were used as Muslim cemeteries in the past, but which

power was the relocation of cemeteries out of the towns and

have disappeared over time. There are various reasons for the vil ages actual y enforced by means of strict laws.52 On the Fig. NIC-N13:

Muslim religious heritage in the southern part of the wal ed city of Nicosia (Th. Kruse, based on the work of E. Iliopoulou) 51 Bağişkan 2009, 403.

52 From 1889 until 1940, around 600 cemeteries were closed island-wide. Most of them were considered to be dangerous to health 50 doA 2016

due to their location in the vil ages or towns.

23

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

basis of the Burials Law, all of the inner-city cemeteries in Today’s condition Fig. NIC-N14a:

Arablar Mosque (Sept. 2020, view from southeast)

Nicosia were closed – the last ones in 1938. Any violation of The mosque, which misses the necessary fountain for ablu-the law was punished with heavy fines. This not only affect-tion and sanitary instal ation, is not in use. The exterior of the ed the Muslim cemeteries, but also the Greek Orthodox, Ma-building is in a good shape. There are only little traces of ronite and Armenian cemeteries. It is therefore very likely that natural decay. Since the doors and windows were closed at the last burials in these cemeteries took place around 1938.53

the time of visit, no inspection of the interior was possible.

According to Islamic Law a cemetery that is ful y occupied or There is no info-board on site informing visitors about the cannot be used anymore for some other reason can also be history of this building and no information is given as to ena-used for the benefit of the people. The prerequisite for such ble them to obtain the key for a visit.

a conversion is that the last burial in the cemetery must have taken place at least 20 years ago; furthermore, the mufti Cadastral elements must have given his consent.54

Block/reg. No.

1/413

ARABLAR MOSQUE

Sheet/Plan:

21/460601

Parcel Number

201

History

GPS-Position

35.173650, 33.363053

The early history of Arablar Mosque, located in close proxim-

ity to the Greek Orthodox Phaneromeni Church (in the epon-

ymous quarter), is still obscure. This building was original y erected as a church. Most experts assume that this church was built in the 16th century. It is still not possible to determine exactly which church it was original y.55 The conversion work resulted in the wal ing up of the church’s western and southern entrances. Bağişkan pointed out that the minaret

was not added right after the conversion. First, only steps led to the roof, and in a later period, a small minaret was added.

Today’s minaret was very likely built after 1910.56 Inside, a mihrab was inserted into the southern wal . Major conservation measures were carried out in 1910, 1963 and 1985.57

There was also a garden around the mosque, which was en-

Fig. NIC-N14b:

Arablar Mosque (Sept. 2020, view from northwest)

closed by a wal ; both disappeared sometime after 1930.58

According to Jefferey, the mosque was used little in the mid-

1935s.59

53 Cf. Cyprus Gazette 1931, No. 756; Cyprus Gazette 1937, SP3 No. 1, SP3 No. 58, SP3 No. 59, SP3 No. 164.

54 Bağişkan 2009, 434.

55 Some scholars link it with the name Stavros tou Missericou (cf. Schabel 2012, 164; rizopoulou-Egoumenidou 2012, 277), but there are also many other proposals (cf. Jefferey 1935, 23; Bağişkan 2009, 98f; Trélat 2015, 140f). Chris Schabel clearly expresses this uncertainty when writing: ‘… some have asserted that Venetian-era Arablar Mosque is the former Stavros tou Missericou, but the latter could equal y be any of a dozen other churches and chapels’ (Schabel 2012, 164).

56 In 1970, the minaret was in danger of col apsing. repairs began in March of the same year. The costs were shared equal y between the government and Evkaf. ArdAC 1970, 9.

57 In 1963, e.g. the cross-vault of the north aisle was demolished and rebuilt. ArdAC 1963, 8, Fig.1; ArdAC 1985, 18.

58 Bağişkan 2009, 99f.

59 Jefferey 1935, 24.

24

MuSLIM rELIGIOuS HErITAGE IN THE SOuTHErN PArT OF THE CITY

Today’s condition

Fig. NIC-N14a:

Arablar Mosque (Sept. 2020, view from southeast)

The mosque, which misses the necessary fountain for ablu-

tion and sanitary instal ation, is not in use. The exterior of the building is in a good shape. There are only little traces of natural decay. Since the doors and windows were closed at

the time of visit, no inspection of the interior was possible.

There is no info-board on site informing visitors about the

history of this building and no information is given as to enable them to obtain the key for a visit.

Cadastral elements

Block/reg. No.

1/413

Sheet/Plan:

21/460601

Parcel Number

201

GPS-Position

35.173650, 33.363053

Fig. NIC-N14b:

Arablar Mosque (Sept. 2020, view from northwest)

25

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

BAYRAKTAR MOSQUE

suffered from the events of 1974. Between 1962 and 1964

there were three bombings, which caused damage to the

History

minaret. The perpetrators of these attacks could not be clearThe Bayraktar Mosque, or ‘Alemdar Gazi’ Mosque,60 stands ly identified.63 After the events of 1974, the mosque was van-in a place steeped in history. Here at the Constanza Bastion, dalized by Greek Cypriots and the minaret was total y de-an Ottoman flag bearer (Turkish: Bayraktar) overcame the stroyed, according to international media reports. A partial fortress wal s for the first time during the siege of Nicosia in rebuilding of the mosque took place from February to Sep-1570, but he was kil ed in the course of this undertaking.61 At tember 1975.64 Further repairs have taken place after that the place where the flag bearer died, first a grave was built, period; only after the last major renovation in 2003 was the then a türbe (mausoleum). Later a mosque, without a mina-mosque again re-opened for prayer.

ret, and service rooms were built here. The building got its

final form in 1820-1821, when a minaret, mihrab and minbar Today’s condition were added. Over time, there were several major repairs and The mosque is open for worship on a regular basis. The con-renovations. A wel -known major repair was undertaken at dition of the building is good to fair. Various areas of the the beginning of 1909.62 Bayraktar Mosque was affected by building, however, need renovation to prevent dilapidation in the intercommunal fighting in Nicosia in the 1960s and also the future. Furthermore, the sanitary facilities need an up-

grade to meet today’s requirements, e.g. for ablution.

Fig. NIC-N15a:

Bayraktar Mosque with the türbe (domed part), (Sept. 2020, view from north) 63 The attacks were initial y attributed to G/C underground fighters.

However, there is also a probability that the attacks were carried out as false flag attacks by the Turkish side. Cf. Akyol 2010.

64 In 1975, the Canadian archaeologist Jacques dalibard was sent to Cyprus by uNESCO to prepare a report on the condition of the cultural property on both sides of the divide. In January 1976, he wrote 60 For further known names (e.g., ‘Bayrakdar Gazi’, ‘Şehit Alemdar’ and on the condition of the Bayraktar Mosque: ‘The Bairakdar and ‘Bayrakli’), cf. Atay 2010, 42.

Omereih Mosques in the intra muros city of Nicosia were inspected in February. The Bairakdar Mosque was totally vandalized, the mina-61 After the conquest of Nicosia, the Ottomans named the bastion ret pul ed down, the windows blocked, the roof in a state of col apse.

‘Bayraktar Burcu’ (Tower of the Flagbearer), Bağişkan 2009, 101.

By September, the whole structure had been restored both inside 62 Bağişkan mentioned that the repair works were carried out by a and outside except for the minaret which was being rebuilt’, dali-Greek Cypriot mason who was specialised in the maintenance and bard 1976, 3. The full reconstruction of the minaret was only com-repair of mosques, Bağişkan 2009, 101.

pleted in 1990. Cf. ArdAC 1990, 19.

26

MuSLIM rELIGIOuS HErITAGE IN THE SOuTHErN PArT OF THE CITY

According to some sources65 there was also a Muslim ceme-

tery at the Constanza Bastion close to the mosque. Today the

area in question is used as a parking place where weekly

markets are held regularly. When and how exactly this con-

version took place cannot be clarified at this stage.

Cadastral elements

Block/reg. No.

2/124

Sheet/Plan:

21/460614

Parcel Number

212

GPS-Position

35.169087, 33.365437

Fig. NIC-N15b:

Bayraktar Mosque, interior view (Sept. 2020, view from north) 65 Cf. e.g. Bağişkan 2009, 435.

27

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

ÖMERIYE MOSQUE AND CEMETERY

were given by Lala Mustafa Pasha.70 Although numerous re-

pair measures have certainly been carried out over the centu-

History

ries, only the repairs since the 19th century are known. Be-

Today’s Ömeriye Mosque66 was built on the remains of a tween 1882 and 1912, some major repairs were made.

church. Scholars agree that this church was the Augustinian

Among others, the portico – an original part of the church –

Church of Nicosia with the ekklesionym ‘Sainte Marie des was repaired and the minaret was rebuilt.71 Major repairs Augustins’, built in the 14th century.67 during the Ottoman were also undertaken in recent times, e.g. in 1982 before it siege of 1570, the church was severely damaged and parts of was re-opened for worship,72 or in 1990 when the minaret

the construction col apsed. Immediately after the capture of was repaired and a new conical cover was placed on its top.73

the city, the former Latin church was repaired and converted

during the 2000s, further repairs took place.

into a mosque; a minaret was added at the northern part of

the building. The building also includes a mausoleum, which There was also a large cemetery adjoining the mosque to the was original y dedicated to a Christian saint thus making the north, and several martyrs’ graves in the mosque’s entrance church a place of pilgrimage for Christian believers. After the area. The old cemetery, which according to aerial photo-conversion, this mausoleum was known as the türbe of graphs was still intact in 1963, is now a gravel ed car park.

Omer.68 until June 1958, when the Turkish Cypriots left the According to Bağişkan, this conversion appears to have taken Ömeriye quarter69 due to the intercommunal strife, the place with the consent of the owners.74 The graves of the Ömeriye Mosque was the second biggest place of Muslim martyrs were also removed. However, some of the grave ste-worship in Nicosia, and the site was famous for holding a les can still be found today on a wall in the entrance area.

precious Quran and a sword; according to tradition, both

Fig. NIC-N16a:

Ömeriye Mosque, the area in front of the mosque was the former Muslim cemetery (Sept. 2020, view from northwest) 70 Lala Mustafa Pasha commanded the Ottoman land forces during the 66 There are various legends about the name of the mosque. One leg-conquest of Nicosia. As Bağişkan states, the sword and the Quran end says that it was named after the caliph Ömer (umar). Cf. Jefferey were transferred to the Selimiye Mosque (St Sofia). The sword was 1935, 15; Bağişkan 2009, 100f; rizopoulou-Egoumenidou 2012, 275.

stolen in 1988, while the Quran came under the supervision of the Evkaf administration as of 1963. Bağişkan 2009, 12.

67 This is proven with relative certainty by the gravestones found in the later mosque. These gravestones were re-used as material for the 71 The repair works were done for the sum of almost 585 pounds.

floor during the construction of the mosque. Cf. Jefferey 1935, 14, Bağişkan 2009, 123.

120; Schabel 2012, 193.

72 The re-opening took place under the auspices of the Embassy of 68 Cf. Bağişkan 2009, 123; Jefferey 1935, 15f.

Libya. The World Islamic Call Society took over the maintenance.

Strohmeier 2015, 61, 65.

69 The census of 1946 counted 917 Greek Cypriots and 249 Turkish Cypriots in the Ömeriye quarter. This means that in 1958 the Turkish 73 ArdAC 1990, 19.

Cypriot population in the quarter was probably slightly less than one 74 Bağişkan writes that the ‘site of the graveyard was eventual y rented third.

out for use as a car park’. Bağişkan 2009, 124.

28

MuSLIM rELIGIOuS HErITAGE IN THE SOuTHErN PArT OF THE CITY

Today’s condition

The mosque is in use, while most of the faithful visiting the site for worship are from different, mostly Arab countries.

The building itself is in a good condition and the necessary

facilities, e.g. for ablution, are available.

Cadastral elements

Mosque

Cemetery

Block/reg. No.

2/308

Block/reg. No.

2/309

Sheet/Plan:

21/460606

Sheet/Plan:

21/460606

Parcel Number

122

Parcel Number

117

GPS-Position

35.171911, 33.365390

GPS-Position

35.172204, 33.365418

Fig. NIC-N16b:

Ömeriye Mosque, interior view (Sept. 2020, view from northeast) 29

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

TAHT EL-KALE MOSQUE AND

stored.79 There were also two cemeteries around this mosque:

SURROUNDING CEMETERIES

a tiny one around the minaret and a small one diagonal y

opposite the mosque’s entrance. The tiny one very likely dis-

History

appeared during the construction of the new minaret in

Compared to other mosques in the central area of Nicosia, 1948-1949, while the bigger one was level ed on the initiative Taht el-Kale Mosque is a relatively new one, as it was only of Evkaf administration in the 1950s and replaced by shops.80

built in the years 1826-1827 together with an adjacent Quran

school (madrasa). The new building replaced a dilapidated Today’s condition mosque on the same site, which had been built just after the The mosque is not in active use; the necessary fountain for Ottoman capture of the city.75 It is located in a quarter bear-ablution and a sanitary instal ation are not in place. The exte-ing the same name.76 This quarter, which was heavily affect-rior of the mosque is in good shape. There are only little ed by the intercommunal strife, was one of the biggest mixed

traces of natural decay. Since the fenced entrance area was

neighbourhoods of Nicosia.77 As Ahmet An stated, the Turk-

locked with a padlock at the time of visit, no inspection of

ish Cypriot inhabitants had to leave the quarter twice: For the the interior was possible.

first time in 1958 and for the second time in 1963. After this second displacement, they never returned and the mosque There is also no info-board on site informing visitors about was closed.78 Various repairs have been undertaken in the the history of this building and no information is given as to past: two major repairs were made at the end of the 19th enable them to obtain the key for a visit.

century under the British administration. In 1936, the minaret was demolished, as it had been in danger of col apsing for In June 2014 the Turkish Cypriot Mufti Talip Atalay recited a years. It was not until 1948 that a call for tenders was issued prayer in the Taht el-Kale Mosque. It was the first prayer in 51

for the new minaret, which was completed in 1949. In 1975, years.81 So far, however, this has been a unique event.

a partial restoration was carried out and, between 2003 and

2004, both the small madrasa and the mosque were re-

Fig. NIC-N17a:

Taht el-Kale Mosque (Sept. 2020, view from west)

75 Bağişkan 2009, 137.

76 Taht el-Kale means ‘lower part of the fortress’ in Turkish. For a long time, however, it has been common practice to use the variation 79 In 1975, the costs for the restauration amounted to nearly 2,000

‘Tahtakale’ (‘wooden fortress’). This variation is also official y recog-CYP taken over by the rep. of Cyprus, while the funds for the 2003-nised in the Gazetteer. Cf. Gazetteer 1987, 1168.

2004 restoration were paid by funds from uSAId and the rep. of Cy-77 The census of 1946 counted 902 Greek Cypriots and 518 Turkish prus. Bağişkan 2009, 137.

Cypriots in the quarter. Census 1946, 15.

80 An 2011, 5.

78 An 2011, 5.

81 Cyprus Mail 2014a.

30

MuSLIM rELIGIOuS HErITAGE IN THE SOuTHErN PArT OF THE CITY

Cadastral elements

Mosque

Cemetery

Block/reg. No.

2/159

Block/reg. No.

2/128

Sheet/Plan:

21/460316

Sheet/Plan:

21/460316

Parcel Number

195

Parcel Number

202

GPS-Position

35.175127, 33.368978

GPS-Position

35.175165, 33.369271

Fig. NIC-N17b:

Taht el-Kale Mosque (Sept. 2020, view from northeast)

NÖBETHANE MESCIT

Evkaf administration decided to build further shops around

the mescit. When these additional shops were completed,

History

the building was therefore entirely enclosed by buildings.

The exact construction date of Nöbethane82 Mescit, located There is no written evidence of repairs to the mescit, but it is in the quarter with the same name, is not known, but can be said that a certain Hodja Salih Efendi was the caretaker of the dated to around 1867, based on records. The name of the mescit. After his death in 1956, the mescit was closed. One mescit derives from the fact that, in Ottoman times, the reason for the closure may have been the beginning of the changing of the guard was celebrated in front of the building intercommunal tensions, but also the fact that for many years (nöbet = guard; hane = house). The one-room building was hardly any Muslims had lived in the neighbourhood, may

initial y surrounded by a spacious courtyard-like area, which have played an important role.84

was gradual y built over. In 1937, the eastern part of the plot was developed. The new building had a distance less than Today’s condition 2 m to the mescit.83 Some time after this development, the The mescit is not in use. useless waste material is stored in the narrow entrance. On the day of visit, the door was prop-82 There are different writings of the name. In English, it is also known as Nubetkhane or Nebethane. In the official cadastral plan, created by the British in 1927, it is referred to as ‘Nebet Khane Mesjidi’, while not have al owed any other beneficial use. After completion of the the Official Gazetteer refers to the quarter as ‘Nöbethane’. Cf. Gaz-new building, the Evkaf received one of the new shops, as agreed.

etteer 1987, 895.

Cf. Bağişkan 2009, 378.

83 Bağişkan stated that the administration of Evkaf agreed to the devel-84 The 1946 census counted just 19 Turkish Cypriots living there while opment in cooperation with a Greek Cypriot who owned the adja-the number of Greek Cypriots and people of other faith communities cent plot of land, because the common border of the property could amounted to 501 persons. An 2011, 4; Census 1946, 15.

31

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

erly closed but not locked. The condition of the building is Cadastral elements fair. The wal s show signs of decay caused by dampness.

Block/reg. No.

1/360

Some lumber was lying on the floor.

Sheet/Plan:

21/460504

Parcel Number

150

remarks

GPS-Position

35.173952, 33.360646

There is also no info-board on site informing visitors about

the history of this building. This is particularly important here, as the entrance to the building is not visible from the outside.

Fig. NIC-N18a:

Nöbethane Mescit, interior view (Sept. 2020, view from west)

Fig. NIC-N18b:

Nöbethane Mescit (Sept. 2020, view from west)

32

MuSLIM rELIGIOuS HErITAGE IN THE SOuTHErN PArT OF THE CITY

TABAKHANE MESCIT

the mescit was only in use for morning and evening prayers in recent times. There was also the annual tradition after which History the apprentice tanners, who were about to become master

The history as well as the name of Tabakhane Mescit are not tanners, prayed here as part of a traditional rite.87

entirely clear. It is likely that the mescit got its name because of the tanneries that used to be in the area (tabakhane = Today’s condition tannery). Bağişkan states that the present mescit replaced an The mescit is not in use. The condition of the building and the earlier one, which must have been built before the year 1746. surrounding wall with an attached metal fence is good. Since That mescit also had a small school beside it. In the official the entrance gate to the property was locked by a padlock at Evkaf documents, the names ‘debağhane Mescit’ and ‘Çek-the time of visit an inspection of the interior was not possible.

tirioğlou Mescit’ are also used for this building.85 In 1909, the mescit was in a poor condition and was in need of repair. As There is also no info-board on site informing visitors about there are no documents referring to the new mescit building, the history of this building and no information is given as to Bağişkan suspects that the new construction was carried out enable them to obtain the key for a visit.

after 1935. He bases his assumption on a description in a

1935 report by G. Jefferey, in which the mescits of the Tab-

Cadastral elements

akhane and Nöbethane quarters are mentioned like this:

Block/reg. No.

3/729

‘poor little mosques – mere chambers without architectural Sheet/Plan:

21/460508

character or minarets’.86 Further major repairs are not known.

On the basis of existing photos, however, it can be proven

Parcel Number

79

that there must have been a major renovation of the mescit

GPS-Position

35.172103, 33.360367

and its surrounding area between 2008 and 2020. Among

other things, the gutters were renewed and an enclosing wal

was built. Bağişkan also mentions that, according to locals,

Fig. NIC-N19a:

Tabakhane Mescit (Sept. 2020, view from east)

85 Bağişkan 2009, 381. While the name debağhane refers to tanning (debağ = tanning stain), the name Çektirioğlou is most likely a personal name. Kemal Atay mentioned that in the vernacular the names ‘Tabane’ or ‘Tabhane’ were also widely spread. Atay 2010, 26.

86 Jefferey 1935, 28.

87 Bağişkan 2009, 381.

33

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

Fig. NIC-N19b:

Fig. NIC-N20a:

Tabakhane Mescit (Sept. 2020, view from west)

Tophane Mescit (Sept. 2020, view from northeast)

Fig. NIC-N20b:

TOPHANE MESCIT

Today’s condition

Tophane Mescit with a plain whitewashed mihrab (prayer niche) The exterior condition of the building is good. According to (Sept. 2020, view from northeast)

History

photographs there had been some renovation activities be-

As early as 1642, a small mosque was built in the quarter tween 2005 and 2018. Among other things, the entire with the same name88 – on the site where today’s mescit can façade was replastered and painted. Stairs to the entrance

be found. despite the fact that it was later repeatedly re-

were newly created. The windows and doors were repainted.

paired, the building became more and more dilapidated and

Since the entrance door, which is secured with a padlock, has could not be saved. Therefore the old mescit was demolished a gap, it was possible to take some pictures of the interior

in the summer of 1926. The new construction was started with a mobile phone camera. The interior condition is fair.

immediately, and, in November 1926, the new mescit was The wal s as well as the simple mihrab, which is integrated inaugurated. Over the years, some changes have been made into the southern wal , show impact of dampness.

to the building, such as more windows were instal ed. Origi-

nal y, there were neither the two windows next to the en-

remarks

trance door nor the two windows facing the side street. Wa- There is also no info-board on site informing visitors about ter conduits running along the building caused heavy the history of this building and no information is given as to dampness, which affected the wal s, among other things. enable them to obtain the key for a visit.

These pipes were later relocated.89 It is very likely that the mescit was closed around 1960, because from that year on Cadastral elements no Turkish Cypriot lived in the Tophane/Agios Andreas area.90

Block/reg. No.

5/19

Sheet/Plan:

21/460503

Parcel Number

163

GPS-Position

35.173155, 33.358441

88 The Turkish word ‘tophane’ means ‘arsenal’. The term thus refers to an old ammunition depot in this neighbourhood. In 1945, under the British administration, the Ottoman name of the Tophane quarter was changed into Agios Andreas. An 2011, 3.

89 Bağişkan 2009, 382.

90 Cf. An 2011, 4.

34

MuSLIM rELIGIOuS HErITAGE IN THE SOuTHErN PArT OF THE CITY

Fig. NIC-N20a:

Tophane Mescit (Sept. 2020, view from northeast)

Fig. NIC-N20b:

Today’s condition

Tophane Mescit with a plain whitewashed mihrab (prayer niche) The exterior condition of the building is good. According to (Sept. 2020, view from northeast)

photographs there had been some renovation activities be-

tween 2005 and 2018. Among other things, the entire

façade was replastered and painted. Stairs to the entrance

were newly created. The windows and doors were repainted.

Since the entrance door, which is secured with a padlock, has a gap, it was possible to take some pictures of the interior with a mobile phone camera. The interior condition is fair.

The wal s as well as the simple mihrab, which is integrated

into the southern wal , show impact of dampness.

remarks

There is also no info-board on site informing visitors about

the history of this building and no information is given as to enable them to obtain the key for a visit.

Cadastral elements

Block/reg. No.

5/19

Sheet/Plan:

21/460503

Parcel Number

163

GPS-Position

35.173155, 33.358441

35

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

MUSLIM CEMETERY OF THE TAHT EL-

sence of larger sepulchres (cf. Trypiotis cemetery presented

KALE QUARTER

below). It is reasonable to assume that this cemetery was also closed in connection with the British Burials Laws in the Not much is known about the history of this former large 1930s. Black and white orthophotos, taken in 1993 by the Muslim cemetery just outside the wal ed city. It is located department of Lands and Survey (dLS), show that the prop-between the Podocattaro and Caraffa Bastions, outside erty was no longer used as a cemetery at that time, but rath-Famagusta Gate just within the boundaries of the Taht el-er converted into an industrial area (Fig. NIC-N21b).

Kale quarter. The area covers roughly 31,500 square metres.

An aerial photograph from 1963 (Fig. NIC-N21a) shows that

It has not yet been possible to clarify under which circum-

the plot boundaries drawn in the original cadastral plan cor-

stances the complete conversion of the area took place. It is responded to those in the photograph. In the areas marked not known whether it was a conversion planned by the Evkaf,

as burial grounds, however, no large grave monuments or as it obviously was in the case of the cemetery of Ömeriye constructions can be identified. This could lead to the as-Mosque. However, in contrast to the Trypiotis cemetery, the sumption that this cemetery or parts of it were used as Gari-

apparently wel engineered and structured development sug-

pler Mezarlığı (Strangers Cemetery), which explains the ab-

gests that it was a planned land conversion.

Fig. NIC-N21a:

Taht el-Kale quarter Muslim Cemetery in 1963 (dLS Portal)

Fig. NIC-N21b:

Area of the Taht el-Kale quarter Muslim Cemetery in 1993 (dLS Portal) 36

MuSLIM rELIGIOuS HErITAGE IN THE SOuTHErN PArT OF THE CITY

Today’s condition

ly, and after decades hardly any traces of them remained. It

At present, the entire area is still used as an industrial zone. should also be taken into account that this cemetery was very There are no traces left that could remind of its earlier use as probably closed at the end of the 1930s. The 1963 air photo-a cemetery.

graph shows the condition of a closed cemetery in large areas.

Cadastral elements

Black and white orthophotos, taken in 1993 by the depart-

Block/reg. No.

23/661

ment of Lands and Survey (dLS Portal), show that the prop-

Sheet/Plan:

21/470401

erty was no longer used as a cemetery but rather as a mix-

ture of car park and commercial area (Fig. NIC- N22b).

Parcel Number

11

GPS-Position

35.173072, 33.372970

Some questions with regard to this conversion still need to be answered: When and how exactly did it take place? Was the Fig. NIC-N21c:

Area of the Taht el-Kale quarter Muslim Cemetery in 2014 (dLS Portal) MUSLIM CEMETERY OF THE TRYPIOTIS

conversion planned and accepted by Evkaf, as in the case of

QUARTER

the cemetery at the Ömeriye Mosque? did the increasing de-

cay of the site lead to the perception that it was no longer a History

cemetery, and did this cause the gradual conversion? When

The history of this former Muslim cemetery in Nicosia’s Trypiand how exactly this conversion took place cannot be clari-otis quarter is largely unknown. Located between the Cyprus fied at this stage.

Museum and St Paul’s Anglican Cathedral on Lordou Vyronos

Street the cemetery covers roughly 10,000 square metres.

Today’s condition

At present, the entire area is used as a car park. While in the An aerial photograph from 1963 (Fig. NIC-N22a) shows that northern part, an approx. 6 x 35 m wide piece was concreted

the cemetery with a surrounding wall still existed. Larger sep-to create parking spaces for handicapped people, the rest of ulchres or sepulchral complexes on the cemetery are not vis-

the area is only gravel ed (Fig. NIC-N22d).

ible. One explanation could be that this Muslim cemetery or

a part of it was a so-cal ed Garipler Mezarlığı (Strangers Cem-Cadastral elements

etery). Such cemeteries were usual y set up outside the city

Block/reg. No.

25/406

and were used for the burial of poor, destitute or homeless

Sheet/Plan:

21/460503

people.91 Economic reasons usual y forced people to abstain

from elaborately constructed graves. In most cases, a plain

Parcel Number

3

earth grave was built, which was marked with a simple and

GPS-Position

35.170552, 33.355101

partly unhewn head and a foot stone; sometimes ordinary

wooden sticks were also used to mark the grave site. This in

turn leads to the fact that these graves weathered very quick-91 Bağişkan 2009, 434.

37

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

Fig. NIC-N22a:

Trypiotis Muslim cemetery in 1963 (dLS Portal)

Fig. NIC-N22b:

Area of the Trypiotis Muslim cemetery in 1993 (dLS Portal)

38

MuSLIM rELIGIOuS HErITAGE IN THE SOuTHErN PArT OF THE CITY

Fig. NIC-N22c:

Area of the Trypiotis Muslim cemetery in 2014 (dLS Portal)

Fig. NIC-N22d:

Area of the Trypiotis Muslim cemetery now converted into a car park (Sept. 2020, view from northwest) COMMEMORATIVE SITES

there was the custom that Ottoman soldiers who had fal en

in the battle of conquest were buried on the spot with their

The habit of visiting votive sites was common and still is combat equipment and weapons. In several areas of Nicosia, among Cypriots, albeit to a lesser extent among the Turkish such martyr’s graves can be found – e.g. near St Sophia Ca-

ones. The commemorative sites of Agios Andronikos Church, thedral, where the Venetian defenders had gathered for the in the vil age of Agios Andronikos (Famagusta district), or final battle. In the course of time, many of these graves be-Agios Georgios Church, in Pegeia (Paphos district) are just came important and much visited sites – especial y when the two of many examples of sites venerated by both Greek and rumour was spread that they had healing properties.93

Turkish Cypriots.92 Some commemorative sites are also locat-

ed in Nicosia, most of which have their origins in the city’s Over centuries (2x In the course of), many of these places history: The conquest of Nicosia by the Ottomans claimed a disappeared due to construction work, etc. A specific exam-

large number of victims on both sides. Especial y the battle

ple of such a site is a grave near Phaneromeni Church, more

within the wal s led to numerous casualties. At that time precisely at the corner of Nikokleous and Phaneromeni Street.

92 Bağişkan 2009, 406-08.

93 Ibid., 403f.

39

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

As Bağişkan informs us, it is thanks to the governing commit-

seems that the site is no longer used for commemoration. In

tee of Phaneromeni Church that this grave has been pre-

the northern part of the wal ed city, one can still see sites that served at this location. Actual y, in 1933, the municipality had are visited for commemorative reasons.95

planned to widen the road at this spot and wanted to acquire

the building – owned by Evkaf – through compulsory pur- There is no sign or info-board on site providing passers-by chase. However, the church committee decided to buy the with some information about this grave.

building and could thus successful y prevent a forced sale.94

The grave would otherwise have fal en victim to the new Cadastral elements road construction. unfortunately, nothing is known about Block/reg. No.

2/936

the historical background of this Muslim grave.

Sheet/Plan:

21/460601

Today’s condition

Parcel Number

9

The condition of the grave is good. It is embedded in the

GPS-Position

35.173737, 33.362200

northern outer wall of the corner building at Nikokleous /

Phaneromeni Street and is protected by an iron gril e. But it Fig. NIC-N23:

Grave of unknown Muslim near Phaneromeni Church (Sept. 2020, view from northwest) Fig. NIC-N23:

Grave of unknown Muslim near Phaneromeni Church (Sept. 2020, view from north) 94 The place was sold by Evkaf to the committee for the price of 120

95 For example, the commemorative site on İzzet Efendi Street and the pounds in July 1933.

Mahmut Paşa commemorative site on Polis Street.

40

THE SuBurBS OF NICOSIA

THE SUBURBS OF NICOSIA

Fig. NIC-N24:

Map section of Kitchener’s Survey of Cyprus from 1882 (CC BY 4.0, reproduced with the permission of the National Library of Scotland) 41

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

CHRISTIAN RELIGIOUS HERITAGE

IN THE NORTHERN SUBURBS OF

NICOSIA

MIA MILIA

The vil age was not affected by the intercommunal unrest in

the 1960s. However, in 1974 all the inhabitants of the vil age History

fled the advancing Turkish army. The number of displaced

The vil age of Mia Milia (Greek: Μιά Μηλιά; Turkish: Myami-

inhabitants amounts to about 1,400. After 1974, the Turkish

lya / ‘Haspolat’)96 is located approximately 6 km northeast of Cypriots renamed the vil age ‘Haspolat’.97

the wal ed city of Nicosia. Throughout history the vil age was solely inhabited by Greek Cypriots. Since the beginning of The parish church of the vil age with the ekklesionym Agios the 20th century the vil age experienced constant growth. Ioannis (Άγιος Ιωάννης) is located almost in the centre of While 325 people lived there in 1901, this number had risen the old vil age. It was built in 1894 as a single aisled basilica, to 771 by 1946. When the republic of Cyprus was founded but it nevertheless shows some Gothic style elements. The

in 1960, 1,072 people were counted and, in 1973, 1,381 northern portal seems to be influenced by the architecture of people were living here.

the Bedestan in the wal ed city of Nicosia. According to an

inscription, the bell tower was only added in 1956.98

Fig. NIC-N25b:

Agios Ioannis Church of Mia Milia, converted into a mosque (dec. 2020, view from west) 97 PrIO 2011b.

96 Gazetteer 1987, 837, 883.

98 Kassinis 2011, 106; Cyprus Temples 2007.

42

CHrISTIAN rELIGIOuS HErITAGE IN THE NOrTHErN SuBurBS OF NICOSIA After 1974, the church was converted into a mosque. There-Fig. NIC-N25a: Agios Ioannis Church of Mia Milia, converted into a mosque

fore, all furnishings of a Greek Orthodox church have been re-

(dec. 2020, view from south)

moved. This also included all crosses, e.g. the one on the top of the bell tower was replaced by an iron crescent. The southern entrance was bricked up and a mihrab was created in the niche.

The cemetery is located near the church, only 100 m south of it.

Today’s condition

The condition of the building which is still used as a mosque is good.

The cemetery is very difficult to find today, as it now resem-bles a garden with numerous trees. The original surrounding wall has fal en into disrepair, and individual graves can no

longer be located. Only a fragment of a former grave cross

could be identified.

Cadastral elements

Agios Ioannis Church

Block/reg. No.

1/132

Sheet/Plan:

21/1131V01

Parcel Number

128

GPS-Position

35.204036, 33.419587

Cemetery

Block/reg. No.

1/156

Sheet/Plan:

21/1131V01

Parcel Number

150

GPS-Position

35.202769, 33.419488

Fig. NIC-N26a:

Greek Orthodox cemetery of Mia Milia (dec. 2020, view from west) 43

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

Fig. NIC-N26b:

Greek Orthodox cemetery of Mia Milia with remains of the cemetery wall in the foreground (dec. 2020, view from south)

OMORFITA

revealed that 2,160 Greek Cypriots were living in Omorfita,

while all Turkish Cypriots had left the vil age. The last change History

for the time being was brought by the events of 1974. The

Omorfita (Greek: Ομορφίτα; Turkish: Küçük Kaimaklı)99 was

Greek Cypriots fled the advancing Turkish army to areas fur-

once a rather small vil age, approximately 1.6 km northeast ther south. After the partition, almost the entire area of of Kyrenia Gate. It had close connections with a nearby vil-Omorfita was in the northern part or in the buffer zone and lage cal ed Kaimakli by the Greek Cypriots and Büyük Kai-

was then solely inhabited by Turkish Cypriots.102

maklı by the Turkish Cypriots.100 Since Ottoman times,

Omorfita was a mixed vil age; its respective population ma-

Not much is known about the history of the Greek Orthodox

jority (Turkish or Greek Cypriots) has, however, fluctuated Church with the ekklesionym Agios Dimitrianos ( Άγιος

over the decades. In 1901, there was a slight majority on the Δημητριανός ), which is located right in the centre of the old Greek side with 216 to 197 inhabitants. In 1931, the Turkish vil age. It had been built in 1902, and with the division of the Cypriots had the majority with 446 to 405 inhabitants. Fif-island it became part of a restricted military area.

teen years later, after a sharp increase, the Greek side represented the majority of the population once again with 1,236 The Greek-Orthodox cemetery is located approximately compared to 995. The intercommunal strife in the late 1950s 500 m away from the church, in the northwestern direction.

final y led to a drastic change in the population structure: the Greek Cypriot population fled the Omorfita area, while Turk- Today’s condition ish Cypriots (e.g. from Büyük Kaimaklı101) sought refuge in Since the church is still in a restricted military area a visit was that area. This development was clearly reflected in the pop-not possible, and photographs are therefore not al owed. As ulation figures of 1960: the Turkish Cypriots had a strong far as one can assess from a distance the building itself is in a majority of 5,126 to 1,123 inhabitants. The fights in 1963-fair condition.

1964 caused strong migratory movements and created a

completely different ratio once again. The census of 1973 The cemetery although the surrounding wall is still intact in most parts lies in ruins. The entire area is overgrown by weeds and shrubs, while individual graves could not be locat-

99 Gazetteer 1987, 910; cf also the cadastral plan 21/1000V02, where ed. Only a few foundations belonging to grave crosses and both names were used. Küçük means ‘smal ’ in Turkish.

sepulchres could be found.

100 Büyük means ‘big or large’ in Turkish.

101 Over the centuries the number of Turkish Cypriots living in Büyük Kaimakli never exceeded 60. Around 50 Turkish Cypriots left the vil-lage during the unrest at the end of the 1950s. No Muslim religious heritage could be located in this vil age.

102 PrIO 2011c.

44

CHrISTIAN rELIGIOuS HErITAGE IN THE NOrTHErN SuBurBS OF NICOSIA Cadastral elements

Agios dimitrianos Church

Cemetery

Block/reg. No.

1/178

Block/reg. No.

3/224

Sheet/Plan:

21/1000V02

Sheet/Plan:

21/38E

Parcel Number

182

Parcel Number

236

GPS-Position

35.188138, 33.371985

GPS-Position

35.192056, 33.370250

Fig. NIC-N27a:

Greek Orthodox cemetery of Omorfita (dec. 2020, view from west) Fig. NIC-N27b:

Greek Orthodox cemetery of Omorfita (dec. 2020, view from southeast) 45

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

TRACHONAS

Trachonas’ Panagia (Παναγία) church is located at the northern edge of the old vil age centre and was built in 1916 on History

the site of an old mediaeval church. According to Kassinis,

Trachonas (Greek: Τράχωνας; Turkish: Trahona or Kızılbaş)103

the building is an outstanding example for a Greek Orthodox

– once a rather small vil age – has become part of Nicosia, church built in Cyprus in the early 20th century.105

lying approximately 2 km northwest of Kyrenia Gate.

The cemetery original y adjoined the church at its northern part.

From Ottoman times onwards, the vil age was a small suburb

of Nicosia, which has been predominantly inhabited by Greek Today’s condition Cypriots. Only in the 1920s did the first Turkish Cypriots settle Between 2008 and 2011, the area around the church was in the vicinity of the vil age and formed a very small minority. completely redesigned. Since then, the church itself is locat-In 1921, 291 Greek Cypriots and only 12 Turkish Cypriots ed in the middle of a roundabout. The church itself and an lived in the area. The figures for 1946 were 655 Greek Cypri-adjacent house to the east function today as a youth centre.

ots and 35 Turkish Cypriots. Sometime after 1946, Turkish All furnishings of a Greek Orthodox church have been re-Cypriots started to settle in the vil age itself. The figures for moved as well as all crosses, e.g. the one at the top of the bel 1960 show a significant growth in the Turkish Cypriot popu-tower (the bell itself is still in the tower). The church building lation compared to their Greek Cypriot compatriots; 2,361 is obviously used as a venue for different events in connec-Greek Cypriots and 921 Turkish Cypriots were counted dur-tion with its present use as a youth centre.

ing the 1960 census. This suburb was also affected by the

intercommunal strife during the early 1960s. In January 1964, The cemetery was original y located to the north of the all Turkish Cypriots fled from the vil age to seek refuge in the church. In the course of the extensive road construction Turkish control ed areas of Nicosia. Some of them returned to measures, the site has been completely level ed. Today, the their houses in 1968 when the tensions eased a little. In 1974

northern part of the roundabout’s traffic lane passes over

the Greek Cypriot inhabitants of Trachonas fled from the ad-

this area.

vancing Turkish army and sought refuge in the areas further

south of Nicosia. Since the vil age became part of the Nicosia remarks

municipality in 1968, the number of Greek refugees is diffi- The strong bond between the Greek Cypriots once living in cult to assess. Estimates put the number of displaced persons Trachonas and their parish church can be seen in the fact that at around 2,500.104

they had taken the initiative to have a replica of the Trachonas church built in the south of Nicosia. Today, the Panagia Trachonas church stands in the Strovolos municipality.

Fig. NIC-N28a:

The Panagia Church of Trachonas in the centre of the picture with the adjoining cemetery to its north, in 1963 (dLS Portal) 103 Gazetteer 187, 1190; cf also the cadastral plan 21/1015V01, where the English transcription ‘Kizilbash’ is used.

104 PrIO 2011d.

105 Kassinis 2011, 74.

46

CHrISTIAN rELIGIOuS HErITAGE IN THE NOrTHErN SuBurBS OF NICOSIA Cadastral elements

Church

Cemetery

Block/reg. No.

2/11

Block/reg. No.

2/12

Sheet/Plan:

21/1015V01

Sheet/Plan:

21/1015V01

Parcel Number

12

Parcel Number

13

GPS-Position

35.198023, 33.354185

GPS-Position

35.198350, 33.354137

Fig. NIC-N28b:

The Panagia Church after the redesign of the area – now located in the middle of a roundabout, in 2020 (dLS Portal) Fig. NIC-N28c: Panagia Church of Trachonas (dec. 2020, view from south)

47

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

Fig. NIC-N28d:

Panagia Church of Trachonas (dec. 2020, view from west)

48

MuSLIM rELIGIOuS HErITAGE IN THE SOuTHErN SuBurBS OF NICOSIA MUSLIM RELIGIOUS HERITAGE

IN THE SOUTHERN SUBURBS

OF NICOSIA

AGLANTZIA

However, sources show that there was once a mosque and a

Muslim cemetery outside Aglantzia. These were part of a

History

leper farm established at the beginning of the 19th century

The original vil age centre of Aglantzia (Greek: Αγλαντζιά or under Ottoman rule and re-instated in 1878, after the British Αγλαγγιά; Turkish: Eğlence or Eylence)106 is located approxi- takeover. The farm was located approximately 1.5 km south-mately 3 km southeast of Famagusta Gate, the former east-east of Famagusta Gate. After the farm’s closure in 1953, the ern entrance to Nicosia’s old city.107 Since Ottoman times, the mosque and the cemetery also seem to have lost their func-vil age was a mixed one. While the Greek share of the popu-tion. There are no traces of them left today. The mosque itself lation has grown steadily over the decades, the share of the cannot be found on any contemporary map, so it is not pos-

Turkish population has fluctuated considerably. In the 1901 sible to securely determine its former location. At the place census, 488 Greek Cypriots and 31 Turkish Cypriots were where the Muslim cemetery of the leper farm was marked, counted, in 1931, 805 Greek Cypriots and 21 Turkish Cypriots there is now a grove of woodland which is part of the Alsos

lived in the vil age, and in 1946, 1,877 Greek Cypriots and

Forest in Aglantzia.110 The Muslim cemetery was built right

131 Turkish Cypriots were there. The census of 1960 resulted

next to the Greek Orthodox one.

in a total population of 4,175. This number was subdivided

into 3,593 Greek Cypriots and only 316 Turkish Cypriots. The

so-cal ed other inhabitants, mostly Cypriots of Armenian ori-

KATO LAKATAMEIA

gin, amounted to 266.108 The vil age was affected by the in-

tercommunal strife in the early 1960s. Nearly all Turkish Cyp-History

riots fled the vil age in 1964 and moved to the Turkish Original y, there were two vil ages Pano (upper) and Kato control ed areas of northern Nicosia and to the, at that time, (Lower) Lakatameia, but over time both vil ages merged and small hamlet of Hamid Mandres located north of the capital. are today known only as Lakatameia. While Pano Lakatameia was only inhabited by Greek Cypriots, Kato Lakatameia was The permanent settlement of Turkish Cypriots in the vil age a mixed vil age since Ottoman times. The old vil age centre of and the fact that more than 300 Turkish inhabitants were Kato Lakatameia (Greek: Κάτω Λακατάμεια; Turkish: Kato counted in Aglantzia in 1960 would suggest that a mosque Lakatamya)111 is located approximately 7.5 km southwest of or a Muslim cemetery must have existed there. But research Paphos Gate, the former western entrance to Nicosia’s old

on the spot revealed that only around 15 Turkish Cypriot fam-

city.112 While the number of Greek Cypriots grew steadily

ilies were living in a small neighbourhood north of the origi-from 1831 to 1946 (from 80 to 852 inhabitants), the popula-nal vil age centre, which means that the Turkish share of the vil age population in 1960 was probably less than 100 people. There was a small Turkish school in the vil age but no 110 The leper farm was a multi-religious institution with both a church mosque or cemetery. The remaining 200-plus Turkish Cypri-and a mosque. The mosque with a minaret was built in 1902, and an imam was appointed. Later there was a regular service held by ots counted for in Aglantzia were living outside in the Athal-an imam at the farm (cf. dinç 2015, 304-305; Chatzikyriakidis 2015, assa area.109

1-4; Cyprus Gazette 1901, 4574.). The mosque as well as the cemetery were most probably not very large. Since leprosy did not spread widely in Cyprus, there were never more than 30 Muslims living on the farm at the same time. For the location of the cemetery cf. Nicosia and Environs 1958.

106 Gazetteer 1987, 62, 363.

111 Gazetteer 1987, 485. Today the spel ing ‘Lakatamia’ is widespread.

107 While aerial photographs from 1963 show that a wide strip of unde-112 Located between Nicosia and Kato Lakatameia, there is another sub-veloped land was separating Nicosia from Aglantzia, the two parts urb cal ed Strovolos, which was permanently inhabited by Greek have been entirely merged since the 1990s. Aglantzia became an im-Cypriots only. As shown in aerial photographs, wide strips of unde-portant reception centre for displaced Greek Cypriots after 1974.

veloped land were separating Nicosia from Strovolos and from Kato Lakatameia as wel . Both suburbs became important reception cen-108 PrIO 2011e.

tres for displaced Greek Cypriots after the events of 1974; as a con-109 Information provided by A. Hadjiandreou and G. Terzian, residents of sequence the formerly separate residential areas had already merged Aglantzia and contemporary witnesses.

in the 1990s.

49

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

tion growth on the Turkish Cypriot side remained quite low There was also a Muslim cemetery in the vil age. The site with Today’s condition during the same period (from 29 to 88 inhabitants). The vil-

roughly 1300 m2 was located at the Archiepiskopou Makari-

The mosque no longer exists today. Almost nothing is known

lage was affected by the intercommunal strife in the late ou II . / Panteli Katelari junction at the northern edge of the about its fate. Also the Muslim cemetery no longer exists 1950s. In the course of the disturbances, all Turkish Cypriots old vil age centre. Aerial photographs of 1963 show that today.

left the vil age and sought refuge in the Turkish Cypriot con-larger sepulchres did not exist in the cemetery. This leads to trol ed areas in the northern part of Nicosia. The former in-the assumption that only plain earth graves were built, Cadastral elements of the former mosque

habitants never returned, as shown by the censuses of 1960

marked solely with larger head and foot stones. Little infor-

and Muslim cemetery of Kato Lakatameia:

and 1973, in which only Greek Cypriots were counted (1,128

mation is available on the further fate of the cemetery. On a Mosque (presumably)

Muslim Cemetery

and 1,815 inhabitants, respectively).113

satel ite photo from 2005, it can be seen that the cemetery is surrounded by a new wal . Between 2005 and 2008, exten-Block/reg. No.

1/78

Block/reg. No.

2/397

documents reveal that around 1900 there was a building in

sive construction work took place at the crossing. In the

Sheet/Plan:

30/1021V03

Sheet/Plan:

30/12E1

the vil age which was used as both mosque and school. But

course of these measures a good third of the northern cem-

Parcel Number

63

Parcel Number

310

the condition of the building at that time was so bad that etery area was built over. In the remaining part, the vegeta-GPS-Position 35.116025, 33.310360

GPS-Position

35.118369, 33.314162

repairs were needed. It was obviously not possible for the tion was removed and replaced by a lawn.

Muslim community to pay the full repair costs. As a conse-

quence, the old building was put down in 1902 and an appli-

cation to the British administration was made for a new

mosque.114 According to current residents there was a smal

Fig. NIC-N29b:

Site of the Muslim cemetery of Kato Lakatameia in 2020 (view from north) mosque in the vil age in the 1950s. But when exactly it was built and whether the British agreed to build that new

mosque is not clear. Furthermore, there is no evidence of the subsequent fate of the building. Today the plot on which the mosque is said to have stood is undeveloped and is used as a

car park.

Fig. NIC-N29a:

Presumed site of the mosque of Kato Lakatameia in 2020 (view from east) 113 PrIO 2011f.

114 Bağişkan 2009, 392.

50

MuSLIM rELIGIOuS HErITAGE IN THE SOuTHErN SuBurBS OF NICOSIA Today’s condition

The mosque no longer exists today. Almost nothing is known

about its fate. Also the Muslim cemetery no longer exists

today.

Cadastral elements of the former mosque

and Muslim cemetery of Kato Lakatameia:

Mosque (presumably)

Muslim Cemetery

Block/reg. No.

1/78

Block/reg. No.

2/397

Sheet/Plan:

30/1021V03

Sheet/Plan:

30/12E1

Parcel Number

63

Parcel Number

310

GPS-Position

35.116025, 33.310360

GPS-Position

35.118369, 33.314162

Fig. NIC-N29b:

Site of the Muslim cemetery of Kato Lakatameia in 2020 (view from north) Fig. NIC-N29a:

Presumed site of the mosque of Kato Lakatameia in 2020 (view from east) 51

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

Fig. NIC-N29c:

Muslim cemetery of Kato Lakatameia in 1963 (dLS Portal)

Fig. NIC-N29d:

Site of the Muslim cemetery of Kato Lakatameia in 2005 (Th. Kruse with Google Earth Pro) Fig. NIC-N29e:

Site of the Muslim cemetery of Kato Lakatameia in 2008 (Th. Kruse with Google Earth Pro) 52

CONCLuSION

CONCLUSION

Investigations on both sides of the divided capital of Cyprus as a consecrated church complies with the beliefs and stat-have shown that some of the religious sites left behind by the utes of the Greek Orthodox Church. Here, solutions that si-corresponding segment of the population have disappeared multaneously promote the preservation of the buildings but

over time, but many places of worship and other religious also preserve the Greek Orthodox spirituality of the building sites have been preserved. Their state of preservation, how-are highly desirable, but very difficult to find due to the divi-ever, varies considerably.

sion of the island since 1974.

The sites that are no longer visible are mainly the formerly Tragic examples are the churches of Agios Iakovos and Agios large Muslim cemeteries built around the old town of Nicosia. Georgios. due to their location within the buffer zone and Similar to Judaism, Islam used to have a kind of eternity clause unclear responsibilities, the preservation of these centu-saying that a grave could not be reoccupied or used in any ries-old churches is almost impossible. Here, cultural assets different way. This view, however, has been adapted to mod-are literal y caught between the fronts of a conflict. An ern times, and today it is possible to reuse such areas under agreement to save these churches would be imperative. Fur-certain conditions. Concerning Nicosia, there are only two thermore, Agios Iakovos Church is an outstanding example pieces of evidence informing that a change of use of a Mus-of shared cultural heritage: Greek and Turkish Cypriots alike lim cemetery was approved by the relevant authorities. For venerated the fresco of St James (Iakovos).

the other cemeteries, it is not known whether consent was

given. The same applies to the Greek Orthodox cemetery in

In summary, for a variety of reasons most of the sacred build-Trachonas and the Muslim cemetery in Lakatameia, both of ings listed in the report cannot be used as original y intended.

which disappeared in connection with infrastructure projects. Although the current situation in Cyprus gives little hope that the religious places will be used again in their original form in The condition of the partly old and important mosques and the foreseeable future, measures and concepts should be de-

mescits in the southern part of Nicosia is general y good to veloped on how this endangered common heritage can be acceptable; most of them are not in use nowadays. On a preserved sustainably and made tangible for further genera-positive note, two mosques – Bayraktar and Ömeriye – have tions. This would require a broad alliance of representatives been in regular use again for some time as Muslim houses of from the fields of politics, religion and from civil society as prayer. For the other mosques, in particular, those classified well – however, the Cyprus conflict has already shown for as historical monuments, and for the smal er mescits as wel , decades how difficult it is to fol ow such a path.

a close integration into the historical places of interest of the city would be desirable. This means that accessibility of these buildings and information about them should be improved.

The condition of the churches in the northern part of Nicosia can also be classified as good to acceptable in most of the cases. This usual y stems from the fact that these buildings

have been converted either to mosques or to places for cul-

tural or educational use. On the one hand, the continued use

shows that this has a positive effect on the condition of the buildings, on the other hand, however no other use than that 53

FRIEDRICH-EBERT-STIFTUNG – THE RELIGIOUS HERITAGE OF CYPRUS

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55

IMPrINT

IMPrINT

Dr. Thorsten Kruse, M.A.

Institut für Interdisziplinäre Zypern-Studien

Westfälische Wilhelms-universität Münster

Schlaunstr. 2

48143 Münster

Germany

Email: Th.Kruse@wwu.de

Friedrich-Ebert-Stiftung | Cyprus Office

20 Stasandrou, Apt. 401 | 1060 Nicosia | Cyprus

responsible: Hubert Faustmann | director

Tel. +357 22377336

Email: office@fescyprus.org

www.fescyprus.org

The views expressed in this publication are not necessarily

those of the Friedrich-Ebert-Stiftung or of the organizations for which the authors work

© Thorsten Kruse & Friedrich-Ebert-Stiftung (FES), 2021

No part of this work may be reprinted or reproduced or uti-

lised in any form or by any electronic, mechanical, or other

means, now known or hereafter invented, including photo-

copying and recording, or in any information storage or re-

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right holders.

Münster, 10/2021

Version: V_2021_1.00

This research was funded by the Friedrich-Ebert-Stiftung, Cyprus Office.

Views expressed in this publication remain those of the author.

THE RELIGIOUS HERITAGE OF CYPRUS

a survey in the city of Nicosia and its suburbs

The unsettled times in Cyprus in the In most cases, the internal refugees This report focuses on the history and 1960s and 1970s, which resulted in not only left most of their properties current state of these religious heritage waves of displacement on the island, and belongings behind but also their sites in Nicosia and its suburbs, some had their tragic climax in 1974, when religious and sacred spaces (churches/

of which are historically very important.

many Cypriots lost their lives and when

mosques, cemeteries). As a conse-

More specifically, the Christian heritage

the island was divided. The events also

quence, many of these places were in the north and the Muslim heritage in caused a persistent spatial separation abandoned for decades and exposed the south of the city.

of Greek and Turkish Cypriots on the to deterioration or destruction by nat-island.

ural or other forces.