It Was Therefore Resolved That Instead Of Erecting The Monastery Close
To The Effigy In The Cave, Where Bad Luck
Had hitherto attended their
efforts, it would be more advisable to commence the building upon a
favourable spot, where a
Level already existed, in the angle between two
mountain slopes within a few yards of the spring; it would be easier to
convey the small effigy to the new building than to erect the monastery
close to the effigy. Accordingly the work was commenced: the walls no
longer fell during the night, and the unseen agency was evidently
propitious.
Upon completion of the monastery the original effigy was enshrined, and
Trooditissa became famous as a holy site. Years passed away, and the
reputation of the establishment was enhanced by the arrival of a lady of
high position from Beyrout, together with her husband, as pilgrims to
the now celebrated mountain cave. The lady was childless, and having
presented a handsome offering, and kissed the rock entrance of the cave,
in addition to the effigy within the monastery, she waited in the
neighbourhood for a certain number of months, at the expiration of which
she gave birth to a son. The monks claimed this boy as their lawful
prize, and he was brought up as a priest; but there is some discrepancy
in the accounts which I could not well understand, as it appears that
his parents insisted upon his restoration, and that an angelic
interposition at length prevented litigation. It may be well imagined
that the result of the lady's pilgrimage spread far and wide; the
reputation of the monastery reached its zenith, and all the unfruitful
women flocked to the shrine to kiss the cave and the picture of the
Virgin within the church; at the same time offering a certain sum for
the benefit of the establishment. The friction of constant and
oft-repeated kissing at length began to tell upon the sacred effigy, and
it became almost worn out; it was therefore determined that a beautiful
silver-gilt Virgin and Child should be supplied by a first-rate artist
which should cover the original relic within. This was remarkably well
executed by Cornaro, and a small aperture like a keyhole of a door has
been left, which is covered by a slide; this is moved upon one side when
required, and enables the pilgrim to kiss through the hole a piece of
rather brown-looking wood, which is the present exhausted surface of the
effigy.
Although decayed by time and use, the miraculous property remains
unchanged. This was exhibited a few years ago in a remarkable manner,
where a childless lady had become old in barren expectation; but a visit
to Trooditissa produced the desired result, and conferred much happiness
upon the once despairing wife, who now became a mother. In addition to a
monetary offering, this lady had presented the Virgin with a handsome
belt with massive silver-gilt buckles, which she had worn during
pregnancy. This offering is now suspended around the present effigy, and
for a small consideration any lady applicant is allowed to fasten it
round her waist. The effect is infallible, and quite equals that of the
rock and silver Virgin. This remarkable inductive power may perhaps be
some day explained by philosophers, but it is now exceedingly dangerous,
and unfortunate results have occurred, when in a sudden impulse of
devotion young maidens have kissed the rock entrance to the cave, or
imprudently pressed their lips upon the sacred effigy.
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.
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