Origins of our village

In the village of Naftokomi St Afxentios took shelter at Yiouti on one of his journeys. His was so inspired by the region that he dug a cave in a rock approximately 15 metres from the sea and established himself there. He preached Christianity to the surrounding communities and was involved in the establishment of the church of the Archangel Michael in the community of Meliona. He led a hermit's life in

his cave, which was decorated, with frescos of the saints and where the relics of St Afxentios were found.

At the entrance to the village can be found the church of the Evangelist Loukas. The vellum manuscript of the Evangelist Loukas was kept there and is one of the most valuable Byzantine manuscripts to survive in Cyprus. It is thought that monks in the neighbouring Monastery of St Luke in Tarmasson wrote four such manuscripts, where script writing also took place.

One was given as a gift to the new church dedicated to the Evangelist Loukas. The whereabouts of the rest are not known.

The Bible of Eptakomi was saved for the second time from the Turks in 1976 by the old men of Eptakomi. Until 1571, when the Ottomans took control of Cyprus, the inhabitants of Eptakomi were all Greek. From that date on, Anatolian settlers began to arrive in the village and taking over the best areas, such as Mersinaki, and others, pushing the Greeks eastwards to the rockier areas.

The village was mixed until the invasion of 1974 with 971 Greeks & 238 Turks who lived in peace together.

Their main occupation was agriculture, in particular carobs and olives as well as cattle farming. In the years before the war the village began to broaden its horizons and became more involved in tourism because of the planned road which would have passed north of the village along the coast by Davlos towards the rest of Karpasia. This development never occurred as a result of the Turkish invasion. After the second invasion 435 Greeks remained in the village because they believed that the Turkish villagers due to their good relations in the past would not threaten them. They thought that they would be able to continue to live together as their forefathers had during the years of Ottoaman rule.

"None of us wanted to leave our village, our holy places, the graves of our forefathers, our houses", said the head of the village at the time.

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