History of the Region of Paphos (Pafos)

Achelia

It existed as a village in 1806. Ali Bey mentioned it: “At five I crossed another river, and the villages of Dimi, Ascheia and Coloni, each a short distance from the other.” Achelia is mentioned in 1890 by Athanasios Sakellarios, who clarifies that the initial name of the village was “Arshellia”, which in Cypriot dialect means “between the legs”. In 1890 pomegranate, orange, lemon and other trees were abundant in the village.

Agia Irini

According to the Ottoman taxation archives of 1572, Agia Irini existed during that year as a considerable village, which included 60 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Aya Irini”.

Agia Marina Kelokedaron

According to the Ottoman taxation archives of 1572, Agia Marina existed during that year as a small village, which included 18 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Agia Marina Sendi”.

Agia Varvara

Agios Fotios

According to the Ottoman taxation archives of 1572, Agios Fotios existed during that year as a small to medium village, which included 30 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Aya Foni”.

Agios Georgios

According to the Ottoman taxation archives of 1572, Agios Georgios existed during that year as a small village, which included 23 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Aya Yorgi Liyu Anbuti”.

Agios Nikolaos

According to the Ottoman taxation archives of 1572, Agios Nikolaos existed during that year as a large village, which included 105 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Karinu Aya Nikola”.

Akoursos

According to the Ottoman taxation archives of 1572, Akoursos existed during that year as a large village, which included 89 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Akurçu”.

Anarita

According to the Ottoman taxation archives of 1572, Anarita existed during that year as a considerable village, which included 45 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Anarina”.

Anavargos

According to the Ottoman taxation archives of 1572, Anavargos existed during that year as a very small village (one of the smallest), which included 9 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Anaviriyu”.

The village existed at least since 1815, as William Turner mentions it during that year: “The villages in the vicinity of Paphos, in sight of Ieros Kypos, are Peyia, Marathounta, Anavarkos, Eba, Konia, Armo, Mesoe, and Phlyraka”.

Arminou

According to the Ottoman taxation archives of 1572, Arminou existed during that year as a large village, which included 83 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Arminu”.

Armou

According to the Ottoman taxation archives of 1572, Armou existed during that year as a small to medium village, which included 25 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Armu”.

Asprogia

According to the Ottoman taxation archives of 1572, Asprogia existed during that year as a considerable village, which included 53 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Aspuriya”.

Axylou

According to the Ottoman taxation archives of 1572, Axylou existed during that year as a very small village, which included 16 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Aksilu”.

Chloraka

According to the Ottoman taxation archives of 1572, Chloraka existed during that year as a small village, which included 23 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Haluraka”.

Chrysochou

Chrysochou existed as a village in 1310, as we learn from Hill (1948): “Hughet, Amaury ’s eldest son, was to have the estate of Chrysochou, which with the rest of Amaury’s fiefs was to provide Isabel’s dowry.

According to Tommaso Porcacchi (born 1559) at the time of the Venetian rule, Crusocco was a village in Akamas with that name. He mentioned that there existed traces of gold, as well as vitriol. According to Etienne de Lusignan (1573), the village was in his opinion among the 20 largest villages in Cyprus during the Venetian Rule.
It appears on Abraham Ortelius’s map of 1573 as “Crusoco” but it is not so much deep into Akamas unless Akamas used to be larger (to the East) 500 years ago. It also appears to be situated more southern that it actually is and known today as “Polis Chrysochous”.
In the beginning of the Ottoman rule, Jennings mentions the following: “Villagers produced 225 kantar of cotton annually, worth 67,500 akce; that amounted to 28% of the total produce. Over half of the town’s produce was derived from grain. 6000 keyl of wheat worth 72,000 akce, and constituting 30% of all agricultural products were cultivated, as well as 4725 keyl of barley (worth 33,350 akce, 14% of all produce). In addition, 940 keyl of lentils worth (11,7°0 akce, 5% of all produce) and 625 keyI of broad beans (worth 6,250 akce, 3%) were grown. Other crops in much smaller amounts were produced, including olives, sesame, and flax. A total of 8150 akce worth of other fruits and vegetables were produced (3% of production) and 4500 akce worth of fish were caught”.
To get an idea of the number of its inhabitants, in 1606 in Chrysochou lived 98 non-Muslim taxpayers [male, capable of work, between the age of 15-75], and in 1643 there were only 23.
Chrysochou is now called in 1750 Poli di Chrisofou by Abraham Drummond.

Drinia

According to the Ottoman taxation archives of 1572, Drinia or Thrinia existed during that year as a small to medium village, which included 33 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Terini”.

Drymou

According to the Ottoman taxation archives of 1572, Drymou existed during that year as a considerable village, which included 55 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Derimu”.

Drymou is mentioned in 1890 by Athanasios Sakellarios, who recorded that the women of the village manufactured woollen sheets and belts.

Emba

Episkopi

Faleia

According to the Ottoman taxation archives of 1572, Faleia existed during that year as a considerable village, which included 54 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Afalla”.

Fasoula

According to the Ottoman taxation archives of 1572, Fasoula existed during that year as a small village, which included 24 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Fasula”.

Fasli

Filousa

According to the Ottoman taxation archives of 1572, Filousa existed during that year as a considerable village, which included 50 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Filusa”.

To get an idea of the number of its inhabitants, in 1606 in Filousa lived 60 non-Muslim taxpayers [male, capable of work, between the age of 15-75], and in 1643 there were 49.
Today, Filousa is a small village.

Finikas

Finikas or Foinikas existed at least since the early Frankish Rule as we read from Hill: “The Hospitallers, on receiving Innocent’s recommendation, actually took over some of the fortresses. They already possessed a preceptory in 1210, when King Hugh gave them special privileges, such as the right to acquire land, exemption from customs dues on their exportts and imports, free-milling at Kythrea, land and houses at Lemesos, and also four estates, Platanistia and Phinika in the territory of Paphos, Monagroulli in that of Lemesos, and, above all, Kolossi, which became the Grand Commandery”.

According to the Ottoman taxation archives of 1572, Finikas existed during that year as a small to medium village, which included 27 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Fenika”.

Today, Finikas located 3 km northeast of Anarita, is an abandoned village.

Galataria

According to the Ottoman taxation archives of 1572, Galataria existed during that year as a small to medium village, which included 29 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Galatarya”.

Gialia

It existed as a village at least since 1460. Georgios Boustronios mentioned it: “And they went from the side of Chrysochou at the monastery of Gialia, and they caused to the monk many sufferings”.

Inia

According to the Ottoman taxation archives of 1572, Inia existed during that year as a village, which included 119 non-Muslim inhabited houses. It was in fact the 4th most populated village of Paphos and its surrounding villages.

Kato Akourdalia

According to the Ottoman taxation records of 1572, Kato Akourdalia existed during that year as a village, as it is translated from Arabic (with Turkish pronunciation) as “Kato Kardolya”.

Kedares

Pano Kedares

According to the Ottoman taxation archives of 1572, Kato Kedares existed during that year as a considerable village, which included 65 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Kato Kedara”.

Kato Kedares

According to the Ottoman taxation archives of 1572, Kato Kedares existed during that year as a considerable village, which included 51 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Kato Kedara”.

Kato Panagia

According to the Ottoman taxation archives of 1572, Kato Panagia existed during that year as a very small village (one of the smallest), which included 12 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Kato Panaya”.

Kelokedara

According to the Ottoman taxation archives of 1572, Kelokedara existed during that year as a large village, which included 87 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Kilu Kedara”.

Khoulou

Khoulou, pronounced “Houlou” but mostly found as “Choulou”, existed as a village at least since 1367 as it is mentioned by Hill (1948): “…The lady was Joanna d’Aleman, the widow of Sir John de Montolif, and Lady of Khoulou”.

According to the Ottoman taxation archives of 1572, Khoulou existed during that year as a considerable village, which included 73 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Hulu”.

Kidasi

According to the Ottoman taxation archives of 1572, Kidasi existed during that year as a considerable village, which included 37 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Kidasi”.

Kilinia

According to the Ottoman taxation archives of 1572, Kilinia or “Koilinia” existed during that year as a very small village (one of the smallest), which included 12 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Kiline”.

Kissonerga

According to the Ottoman taxation archives of 1572, Kissonerga existed during that year as a considerable village, which included 79 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Çosonarga”.

Koloni

It existed as a village in 1806. Ali Bey mentioned it: “At five I crossed another river, and the villages of Dimi, Ascheia and Coloni, each a short distance from the other.” Koloni is mentioned in 1890 by Athanasios Sakellarios, who mentioned it as a small village inhabited by Muslims, and which produced among others cotton and cannabis.

Konia

Kouklia

Kouklia existed as a village at least since 1308, as Hill (1948) mentions: “The Governor’s Council and the Constable proposed to put him to death, but Amaury banished him to his estate at Mamogna near Kouklia (Old Paphos)”. According to Etienne de Lusignan (1573), the village was in his opinion among the 20 largest villages in Cyprus during the Venetian Rule. According to Tommaso Porcacchi (born 1559) at that time the village existed and he calls it “Conuclia” [we know that in fact, the initial name was “Couvouclia” (or Kouvouklia)]. According to him, there used to be the ancient city of Cythera. During Porcacchi’s time (late Venetian Rule), it was rich in crops of cotton and sugar. He also mentions: “Here are many ancient tombs, like underground chambers, in which have been found many wonderful things”, as well as gardens full of oranges, lemons and the like. According to the Ottoman taxation archives of 1572, Kouklia existed during that year as a village, which included 159 non-Muslim inhabited houses. It was in fact the second most populated village of Paphos and its surrounding villages.
It appears on Abraham Ortelius’s map of 1573, around the actual location we found the village today, extremely misspelt as “Chauoclale”.
In 1598 Johann van Kootwyck calls it “Couclia”.
To get an idea of the number of its inhabitants, in 1606 in Kouklia lived 106 non-Muslim taxpayers [male, capable of work, between the age of 15-75], and in 1643 there were 69.
Cornelis van Bruyn wrote about it in 1683, that “Couglia is but little distant from the sea. There is nothing to see there. Silk and cotton are produced in abundance”.
Ali Bey passed from the ruins of Kouklia in 1806 and mentioned the following: “Just as I was leaving, a Greek priest guided me to a spot in the middle of the hill, some few fathoms from the door of the castle, and showed me two pieces of beautiful mosaic, recently uncovered, about three feet in diameter. I am surprised that some art-amateur has not laid bare the rest, for the layer of earth upon it is but a few inches thick. The priest told me that there had once been a palace of Aphrodite here”.
According to William Turner in 1815, “Coukklia was formerly a considerable town under the Venetians, but is new nothing but a mass of ruined churches and houses, of which latter about thirty are inhabited, half by Turks and half by Greeks. The inhabitants however of this, and indeed of almost all the villages we have seen since leaving Nicosia, are happier than these of Larnaca and of the capital, in having good stone houses over their heads, whereas those of the three chief towns of the island are only of mud, and require yearly reparation to resist the periodical rains”.
It is today a considerable village.

Kourdaka

According to the Ottoman taxation archives of 1572, Kourdaka existed during that year as a very small village (one of the smallest), which included 12 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Kordu”.

Ktima

Ktima according to Hill (1948) existed in 1222.

According to the Ottoman taxation archives of 1572, Ktima existed during that year as a village, which included 307 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Ahtima”. It was in fact the 1st most populated village of Paphos district of that time, more than Paphos (similar area as we know it today without the Chrysochou region).

Lemona

According to the Ottoman taxation archives of 1572, Lemona existed during that year as a small to medium village, which included 31 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Limona”.

Lempa

According to the Ottoman taxation archives of 1572, Lempa existed during that year as a small to medium village, which included 26 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Lebta”.

Lapithiou

According to the Ottoman taxation archives of 1572, Lapithiou existed during that year as a considerable village, which included 68 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Lapisiyu”.

Letymbou

It existed as a village at least since 1474. Georgios Boustronios mentioned it: “…and for the much work and trust you provided to the kingdom our most valued Count de Rochas, Morphou de Grenier, we ordered and gave him the bread of Marathasas, and Alesandra, and Letymbou, and Diorimin; and we made Constable of Cyprus Pedro de Avila, and we gave him Rizzo’s villages, Genagra and Stremmata, and the two suburbs of Pelendri…”.
Today, Letymbou is a considerable village.

Mamonia

Mamonia existed as a village at least since 1308, as Hill (1948) mentions: “The Governor’s Council and the Constable proposed to put him to death, but Amaury banished him to his estate at Mamogna near Kouklia (Old Paphos)”.

According to the Ottoman taxation archives of 1572, Mamonia existed during that year as a village, which included 103 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Mamunya”. It was in fact the 9th most populated village of Paphos district of that time (similar area as we know it today without the Chrysochou region).

Mandria

According to the Ottoman taxation archives of 1572, Mandria existed during that year as a very small village (one of the smallest), which included 9 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Mandiriya”.

It existed as a Turkish village in 1806, as Ali Bey mentions: “From Couclia you see the sea half a league away to the S.S.W., and a Turkish village called Mandria a mile away, pretty much in the same direction”.

Marathounta

According to the Ottoman taxation archives of 1572, Marathounta existed during that year as a small village, which included 24 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Marasunda”.

Maronas

According to the Ottoman taxation archives of 1572, Maronas existed during that year as a considerable village, which included 60 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Maruna”.

Mesa Chorio

According to the Ottoman taxation archives of 1572, Mesa Chorio existed during that year as a small village, which included 31 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Mesahorya”.

Mesana

According to the Ottoman taxation archives of 1572, Mesana existed during that year as a considerable village, which included 23 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Mesana”.

Mesogi

According to the Ottoman taxation archives of 1572, Mesogi existed during that year as a considerable village, which included 49 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Mesuviye”.

Mousere

Mousere could have been formed since the Byzantine rule, between the years 867-874. During that time Alexios Armenios/Mouzelis/Mousere was commander of Cyprus.

According to the Ottoman taxation archives of 1572, Mousere existed during that year as a considerable village, which included 45 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Musuro”.

Nata

According to the Ottoman taxation archives of 1572, Nata existed during that year as a small to medium village, which included 25 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Nata”.

William Turner in 1815 speaks about the existence of this village.
Today Nata is a small village.

Nikokleia

According to the Ottoman taxation archives of 1572, Nikokleia existed during that year as a very small village (one of the smallest), which included 10 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Nigokili”.

Nion Chorion

Nion Chorion¹ was a settlement located on the west of Ezousa river, opposite the village of Agia Varvara. The village ceased to exist a long time ago, and today its existence memory remains alive as a toponym where it was located.

Pafos

If Pafos had less misfortune than other towns during the Venetian century, the reason is simply that an earthquake of 1222 so completely destroyed the town and its castle that people virtually abandoned it. Even the harbour dried up. According to Ludolf von Suchen in 1350 the place had experienced frequent earthquakes. Martoni in 1394 reported that nearby villages had been destroyed by the Turks and were left deserted. Tafur in 1435 found the place very unhealthy and quite uninhabited. Devastations accompanied the Venetian-Genoese struggles and the Mamluk attacks, but serious damage was avoided when it surrendered to the Genoese in 1460. Still, Pafosremained a miserable place; only ships in distress used the harbour. Capodilista in 1458, Fabri in 1483, Suriano in 1484, and Ie Huen in 1480 all point out its miserable ruined condition. Huen and Sebalt in 1480 knew the insalubriousness of the place, although the former points out that the soil is good and fertile. Felix Fabri in 1483 recorded that the place was desolate, a miserable village built over the ruins to which earthquakes had reduced the once fine city.

According to sources of that era, Arbel (1984) mentions that during the Venetian Rule, “the town served as a place of exile for people banished from Famagusta, and Venice even sent criminals from abroad there”. Martin von Baumgarten in 1508 alluded to desolation and ruin on account of earthquakes and bad air. The Venetians decided to abandon the two castles for the economy and because they were considered useless; indeed, one had collapsed in an earthquake of 1491. Although they still existed in 1529, they were useless for defence, the town was “all ruined” with few inhabitants, and the harbour was used only by some small ships. Since there were no other harbours in the southwest of the island, Baf never died out entirely. A Venetian report of about 1540 identifies the population as around 2000. However, the climate was considered so dangerous that those who were able to move inland, up to Ktima.

According to Erdoğru (2015), the town of Paphos and its small fortress were surrounded by the Ottoman powers on September 12, 1570, without any military struggle, three days after the conquest of Nicosia. There was no resistance to the Ottoman forces. New immigrants and local rulers of Muslim origin started to settle in the town of Paphos after 1572. According to the Ottoman taxation archives of 1572, Paphos included 236 non-Muslim inhabited houses. According to Erdoğru, Ahmed Bay, the military commander of Paphos, and the chief judge of Paphos reported to the Sublime Porte that an Ottoman sergeant named Bali Cavus had tormented non-Muslims of the region. For this reason, Christians had abandoned their lands without any “royal permission” and fled to Europe. Also according to him, the town of Paphos appears to have become a town and region where Muslims and non-Muslims had tensed relationships after 1596. De Villamont in 1589, Cotovicus in 1599 and Henry de Beauvau in 1608 attest to the town’s ruined condition and small population. To get an idea of the number of its inhabitants, in 1606 in Pafos lived 349 non-Muslim taxpayers [male, capable of work, between the age of 15-75], and in 1643 there were 191. I question is raised about the decline of the taxpayers (relocation, migration, Islamization?). Cornelis van Bruyn wrote about it in 1683, that “Baffa is nothing but a ruined village on the seashore”. Pococke in 1738 tells something similar. According to Abraham Drummond in 1750, “In Baffo or Paphos Nova, which is now a large, agreeable town, there are no remains of antiquity; but many ruins of Christian houses are built upon by the Turks”. In 1787 J. Sibthorn mentions: “The town now presents a melancholy ruin; few of the houses being inhabited”. William Turner in 1815 writes: “The town, now on or near the site of New Paphos, is divided into three quarters. The metropolis, where live the Turks, which contains about 150 houses: the Greek quarter, which is called Ktema, containing about fifty houses: and the Marina retaining the ancient name of Baffo, and containing about eighty families, Greeks and Turks. The metropolis and Ktema form a continued town and are built on a low hill of rock about half a mile from the sea. These houses are all built of rough unformed stone”.

Pelathousa

According to the Ottoman taxation records of 1572, Pelathousa probably existed during that year as a village, as it is translated from Arabic (with Turkish pronunciation) as “Platussa”.

Pentalia

According to the Ottoman taxation archives of 1572, Pentalia existed during that year as a small village, which included 22 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Pende Alya”.

Peyia

According to the Ottoman taxation archives of 1572, Peyia or “Pegeia” existed during that year as a considerable village, which included 36 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Piye”.

Polemi

According to the Ottoman taxation archives of 1572, Polemi existed during that year as a village, which included 108 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Potemi”. It was in fact the 6th most populated village of Paphos district of that time (similar area as we know it today without the Chrysochou region).

Polis [Arsinoe]

According to Florio Bustron (16th cent.), Arsinoe (Polis tis Chrysochou) was in 1222 assigned as a place of residence to the Greek bishops of Paphos.

Polis is mentioned by J. Sibthorn in 1787: “The Agha of Poli was absent when we came back, and a black slave supposing us hungry brought a bundle of beanstalks, and threw them down before us, saying there was something to eat”.

Prastio Agiou Savva

According to the Ottoman taxation archives of 1572, Prastio Agiou Savva existed during that year as a large village, which included 92 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Peristiyu Aya Sava”.

Pretori

According to the Ottoman taxation archives of 1572, Pretori or “Praitori” existed during that year as a considerable village, which included 37 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Pretori”.

Salamiou

According to the Ottoman taxation archives of 1572, Salamiou existed during that year as a large village, which included 83 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Salaminu”.

Sintis

According to the Ottoman taxation archives of 1572, Sintis existed during that year as a considerable village, which included 46 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Sendi”.

William Turner in 1815 speaks about the existence of this village. More specifically he mentions: “At four we reached the village of Sinti situated in the valley, here abounding in olive trees, of which much oil is made in the village.”
Today such village does not exist, it is an area where an uninhabited monastery is located in great condition.

Souskiou

According to the Ottoman taxation archives of 1572, Souskiou existed during that year as a small to medium village, which included 31 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Şusu”.

Statos

According to the Ottoman taxation archives of 1572, Statos existed during that year as a small to medium village, which included 31 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Istatu”.

Stavrokonnou

According to the Ottoman taxation archives of 1572, Sstavrokonnou existed during that year as a considerable village, which included 42 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Istavrofono”.

Stroumbi

According to the Ottoman taxation archives of 1572, Stroumbi existed during that year as a large village, which included 86 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Istromi”.

Abraham Drummond mentions in 1750: “…but about Stroumbi the fields have a better aspect; for in the neighbourhood of the village which is pleasant and well-peopled”.

Tala

According to the Ottoman taxation archives of 1572, Tala existed during that year as a village, which included 112 non-Muslim inhabited houses. It was in fact the 5th most populated village of Paphos and its surrounding villages.

Timi

According to the Ottoman taxation archives of 1572, Timi existed during that year as a large village, which included 94 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Timi”.

It existed as a village in 1806. Ali Bey mentioned it: “At five I crossed another river, and the villages of Dimi, Ascheia and Coloni, each a short distance from the other.” Timi is mentioned in 1890 by Athanasios Sakellarios, who recorded it as a small village, inhabited by both Christian and Muslim population.

Trachypedoula

According to the Ottoman taxation archives of 1572, Trachypedoula existed during that year as a very small village (one of the smallest), which included 13 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Meraşi Padula”.

Tremithousa

According to the Ottoman taxation archives of 1572, Tremithousa existed during that year as a very small village, which included 16 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Tremişu” [due to the proximity of the names, this could be Trimithousa instead].

Tsada

According to the Ottoman taxation archives of 1572, Tsada existed during that year as a considerable village, which included 58 non-Muslim inhabited houses. It is translated from Arabic with Turkish pronunciation as “Çada”.

Vretsia

Yeroskipou

It existed as a village in 1806. Ali Bey mentioned it: “On the wide rocky platform which overhangs the sacred garden there is a small village towards the N.W. called also Yeroschipos, inhabited by Turks and a few Greeks. I lodged in the house of one of the latter called Andrea- Zimbolaci, an agent of the English Consulate, whose flag was flying above the roof. A gentlemanly and courteous person, he had adopted entirely the costume and manners of an Englishman. His eldest daughter was a worthy inhabitant of the “sacred garden of Aphrodite,” she is the most perfectly beautiful person I have seen in Cyprus. Her face, though not very white, is really a model of grace and loveliness; yet I found in her the defect characteristic of all the Cypriot women, that is to say, an air of reserve and silliness, and a bosom all unlike to that of the fair Europa, described by Metastasio in the line Quel bianco petto, rilevato e mobile… her figure, in short, like that of the rest, was too loose; perhaps the native costume does not give it sufficient support. I noticed her golden hair and remembered that in Africa the women use a dye of this tint. I asked her father to tell me frankly if his daughter used the same. He admitted that she did, and told his wife to show me a dish which contained a kind of powder, brought from Alexandria, used by all Cypriot women for this purpose. So it is to Africa that they are indebted for this part of their beauty. Since we are in the isle of the Graces, no one will, I think, take it amiss that I speak of the fair sex whenever I have an opportunity. Zimbolaci’s daughter was married unfortunately to the captain of a merchant vessel, whose appearances (it is true that they were very rare) always ensured to his wife a volley of blows. The unhappy woman, who was about twenty years old, passed a life of loneliness and widowhood”.
According to William Turner in 1815, “leros Kypos is supposed to have been the site of the gardens of Venus, whence it derives its name. There are no remains of antiquity in it, and it is now only a miserable village, containing about thirty stone houses. As it is built on an elevated hill, which is one entire rock, it is not probable that the sacred gardens were on, but near, its site on the plain below”.

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