During my sojourn at Trooditissa no arrivals of despairing wives occurred, but in the exhausted conditions of the finance throughout the island, it would have been the height of folly to have desired an increase of family, and thereby multiply expenses; possibly the uncertainty respecting the permanence of the English occupation may deter the ladies, who may postpone their pilgrimage to the monastery until their offspring should be born with the rights of British subjects. I have described the origin of the ecclesiastical retreat at Trooditissa as nearly as possible according to the viva-voce history related by the monks. It is impossible to gauge the opinions of the world, as individuals differ as much in nervous structure and in theological creeds as they do in personal appearance; some may accept the monks' belief implicitly, while others may suggest that the original occupant of the cave was some unknown hermit secluded from the world, whose solitary lamp burning before the Virgin had attracted the attention of the shepherds from the mountain opposite. The old man may have fallen down a precipice and died, leaving his lamp still alight; but it would be unfair to interfere with the original legend, which must remain with the usual clouds and uncertainties that obscure the tales of centuries. About 250 feet above the monastery the ridge of a spur afforded a level space beneath some tall pines which threw a welcome shade, and would have been a convenient camping-ground. This spot was occupied by the roughest of log-huts, which had been erected by a shepherd as his summer residence when the goats should be driven from the low ground to the mountain pasture. This man was originally a Turk, and formed one of a peculiar sect known in Cyprus as Linobambaki (linen and cotton). These people are said to be converts to Christianity, but in reality they have never been troubled with any religious scruples, and accordingly never accommodate their principles to the society of their neighbourhood. In a Turkish village the Linobambaki would call himself by a Turkish name, as Mahomet, or Hassan, &c., while in a Christian community he would pass as Michael or Georgy, or by other Greek appellations. The name "linen and cotton" applied to them is expressive of their lukewarmness and time-serving, their religious professions fluctuating according to the dictates not of conscience, but personal interest. It is supposed that about 1500 of these people exist in various parts of Cyprus; they are baptised in the Greek Church, and can thus escape conscription for military service according to Turkish law. The goatherd upon our mountain had been a Turkish servant (shepherd) in a Greek family, and had succeeded in gaining the heart of his master's daughter, whom he was permitted to marry after many difficulties. This woman must have been very beautiful when young, as, in spite of hard work and exposure, she