Starting Point:
Municipal Parking Area across from the Holy church of Apostle Andreas at Plati in Aglantzia.
Bus departure time:07:45
The action is supported by the Department of Antiquities, the Municipality of Geroskipou, the Community Council of Kouklia and ETAP Paphos.
Participation price: 10 Euros per person. The price includes the meal with a drink at the restaurant “Chrysanthis” in Kakopetria. The price includes the meal with a drink at “`Kato Vrysis” outdoor area, at Geroskipou

For registration contact 99694407 or aei.filmfestival@cytanet.com.cy

In the context of limiting the spread of COVID-19, the respective measures issued by the Ministry of Health will be implemented.

Maximum number of people: 50 people.

A few words about the worship of the Great Goddess in Cyprus.
Around 3000 BC, a cult of female fertility developed systematically in the Paphos region. It is certain that in the western part of Cyprus, a cult of female fertility flourished for a few hundred years.
Amathus, founded according to tradition, by Cypriots who preserved the Eteocyprian language and perhaps their ancient customs, had also developed as a main area of worship of the goddess, probably already in the 11th century BC. Form the early 7th century BC, at the top of the citadel there was a sanctuary dedicated to the goddess, which developed into a major religious center during the Archaic period. Numerus archaic female figurines of the naked type, with their hands on their chests found in the sanctuary and in tombs, document the worship of the goddess who was identifies with Astarte or Athor. It is reported that the goddess of Amathus was hermaphroditic.
Until the end of the 5th century BC, the Cypriots had become aware of their Greek identity. Meanwhile, the cult of Aphrodite had developed in Greece. The goddess and her worshipers in Cyprus are now depicted in Greek costumes and Greek iconographic features, but they are still distinguished for their rich decoration and jewellery.
From the few early inscriptions, we have (6th century BC), we know that the deity was simply called the Goddess or Paphia or Golgia (from the toponym of her two main sanctuaries). In Paphos of the 4th century BC, it was called Anassa, an ancient Greek name meaning Queen. She began to be called Aphrodite, in royal inscriptions of Amathus at the end of the 4th century BC. From there she is referred to as Kypria or Paphia Aphrodite in many inscriptions of the Hellenistic and Roman times.
The rich mythology around Aphrodite is probably of Cypriot origin and probably preserves elements of her worship form the time the Greeks adopted it. She was a formidable sexual deity, lady of the copper, protector of fertility and nature. As such she was associated with many lovers, Hephaestus and Adonis.

Stop 1 (08: 45-09: 30): Archaeological site of Ancient Amathus (Ancient Agora and Roman temple of Aphrodite at the top of the hill)
Amathus was one of the most important ancient cities-kingdoms of Cyprus, where according to mythology the hero Theseus left the pregnant Ariadne to be cared for by local women. It was also an important place of worship of the goddess Aphrodite-Astarte. At the entrance of the Sanctuary of Aphrodite dominated two large monolithic jars dating to the 7th century. e.g. One is preserved today in fragments on the spot, while the other was transferred as early as 1865 to the Louvre Museum. The temple of Aphrodite that we see today dates back to the Roman period (1st century AD) and its ruins occupy an important part of the citadel. It was built on the ruins of an earlier Hellenistic temple and follows the type of the Greek prostyle temple. It seems that in the 5th c. AD, the area around the southern part of the temple was used as a place of worship by the early Christians. In the 6th-7th c. A.D. the temple was destroyed and a large three-aisled basilica was built in its place. The Roman market was organized around a large cobbled square. On the south side is the main street of the lower city. The other three sides were occupied by galleries. In the center of the market there was a monumental fountain. In its northwest corner the most important building is a large fountain-tank or Nymphaeum. To the east are the Roman baths and to the southeast a Hellenistic bath.


Stop 2 (10: 30-11: 30): Sanctuary of Aphrodite in Kouklia and visit to the local archeological museum
Palaipafos and the surrounding area are associated with an ancient cult tradition associated with the “Great Goddess” of fertility, the later Aphrodite, who seems to have been worshiped in Cyprus since the Chalcolithic period (3900-2500 BC). The Sanctuary of Aphrodite was one of the most important and famous religious centers of the ancient world. The (admittedly poor) remains of the Sanctuary include two groups of buildings. To the south is preserved the oldest sanctuary, Sanctuary I, which dates back to the end of the Late Bronze Age. It consists of an open courtyard (the mosque), which was enclosed by megalithic walls, and a portico in the center of which was kept the conical betyl, a symbol of the power of the Great Goddess. It is noted that the worship of the Goddess in Palaipafos was non-iconic. The cult betyl was also preserved in the Roman Sanctuary II, which was built to the north of the previous one and dates to the end of the 1st century or the beginning of the 2nd century AD. Sanctuary II includes an inner open courtyard (the mosque), which is framed on the south, east and north side by covered galleries.

Stop 3 (12: 00-12: 30): Cultural point Kato Vrysi, in Geroskipou
“Kato Vrysi” was an ancient aqueduct that was used until the first decades of the 20th century for the water and irrigation needs of the community, while in its troughs the clothes of the inhabitants were washed. Folk tradition wants its water, which is channeled through an underground tunnel that passes through the courtyard of the church of Agia Paraskevi, as a miracle worker (“holy water”), since it was associated with the treatment of eye diseases. In ancient times, “Kato Vrysi” must have played a role in the worship of the goddess Aphrodite, as it seems to have been the main source of water for the Holy Gardens.
Lunch (12: 30-14: 00) Lunch will be offered in the landscaped area “Kato Vrysi”

Stop 4 (14: 00-15: 30): Petra tou Romiou
A rock loaded with myth, tradition, memories. A rock with which the whole island is connected. The fertile Greek imagination chose Cyprus and especially this rock as the place where the Goddess of Beauty and Love emerged from the foam of the sea. The mythical birthplace of Aphrodite, known as the “Petra tou Romiou”, is an interesting geological formation of huge rocks along one of the most beautiful coasts of the island, on the southwest coast of Paphos District. According to legend, the ancient Greek goddess of love and beauty Aphrodite was born from the foam of the sea at this point. Legend has it that she emerged from the waves and a shell accompanied her to the beach. The giant rocks, which are in the same place, are connected with another more recent legend, according to which the Byzantine hero Digenis Akritas threw them there to keep away the Saracen Arabs (7th – 10th century). The name Petra tou Romiou comes from this hero. It is said that under certain weather conditions the waves rise and as they break they form a column of water, which dissolves into a pillar of foam. Adding a little imagination, this seems like a momentary ephemeral and transient human form. Other popular myths say that if one swims three times around the rock one will have blessings, including eternal youth and beauty, good luck, fertility and true love.

Departure: 15:30
Arrival point (17:00): Municipal parking lot opposite the church of Apostolos Andreas Platy Aglantzias.

Instructions of the Ministry of Health for transportation by bus:

a. At bus stops or other means of public transport, the synchronization of drivers and passengers must be avoided and the distances of 2 meters must be observed.
b. On buses, one passenger must be seated in each double seat. The seats behind the driver should be left empty.
c. The use of a mask for bus drivers or other means of public transport as well as for passengers on public transport is mandatory, paying attention to the correct use and disposal immediately after leaving the bus, in closed foot bins.
d. No more than 50% of the bus capacity is allowed to board. The driver has the obligation to check the number of passengers inside the bus.
e. The boarding should be done from the front entrance while the disembarkation of passengers from the bus should preferably be done from the side entrances or the entrances at the back of the bus. If there are no side or rear exits, disembark from the front entrance but not at the same time as boarding. The signage for the entrances / exits should be clear.

September 13 @ 07:45
07:45 — 17:00 (9h 15′)

E.I.C. Athalassa

BOOK A SEAT HERE