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[Ill.u.s.tration: PLATE x.x.x.
S. ANDREW IN KRISEI. THE DECORATED DOORWAY IN THE CLOISTER.
_To face page 118._]
[Ill.u.s.tration: FIG. 37.]
[Ill.u.s.tration: FIGS. 38 AND 39.]
[Ill.u.s.tration: Fig. 40.]
[144] Pachym. ii. pp. 35, 123.
[145] _Itin. russes_, p. 122.
[146] Synax., October 17.
[147] Pachym. ii. p. 133.
[148] Typicon of George Kappodokes, quoted by the late lamented Pere J. Pargoire in his masterly article on the 'Suburb and the Churches of S. Mamas,' published in the _Proceedings of the Inst.i.tut archeologique russe a Constantinople_, vol. ix. fasc. 1, 32, 1904. In that article the writer demonstrates the erroneousness of the commonly received opinion, maintained, I regret, also in _Byzantine Constantinople_, pp.
89-90, that the suburb of S. Mamas was situated near Eyoub to the west of the Blachernae quarter. Pere Pargoire proves that the suburb stood on the European sh.o.r.e of the Bosporus near Bes.h.i.+ktash. He also shows that the church of S. Mamas, near the Gate Xylokerkou, stood within the landward walls, somewhere between the Studion and S. Andrew in Krisei. Cf. _Itineraires russes_, p. 102.
[149] The Anonymus (Banduri, iii. p. 54.) places S. Mamas, [Greek: ta Xylokerkou], within the city, between the monastery of Gastria and that of S. Saviour in the Chora. The suburb of S. Mamas he places (_ut supra_, pp. 57-58) outside the city between Galata and the Diplokionion (Bes.h.i.+ktash). This is only one proof of the correctness of Pere Pargoire's position. See Pargoire, _ut supra_.
[150] Migne, _Patr. Graec._ tom. 115, Mensis Octobr. p. 1128.
[151] Synax., October 17.
[152] Mansi, _Sacrorum conciliorum nova et amplissima collectio_, viii. p. 882.
[153] Mansi, _Sacrorum conciliorum nova et amplissima collectio_, viii. p. 906.
[154] _Itin. russes_, p. 232.
[155] _Ibid._
[156] Theoph. Cont. p. 323.
[157] Pachym. ii. p. 85; Niceph. Greg. i. pp. 167, 178.
[158] Niceph. Greg. i. pp. 167, 168.
[159] Pachym. i. p. 39.
[160] _Ibid._ pp. 55-63.
[161] _Ibid._ i. p. 108.
[162] Niceph. Greg. i. p. 178.
[163] Niceph. Greg. i. p. 262.
[164] _Itin. russes_, p. 226; cf. pp. 117, 135, 161, 201.
[165] Pachym. ii. p. 132.
[166] _Ibid. ut supra._
[167] Pachym. ii. p. 133; Niceph. Greg. p. 178. According to the latter historian, Theodora erected a special residence for Gregory near her monastery.
[168] Pachym. _ut supra_.
[169] Pachym. _ut supra_, p. 152.
[170] _Itin. russes_, p. 122.
[171] Miklosich et Muller, i. p. 548, year 1371.
[172] _Ibid._ ii. p. 353, year 1400.
[173] _Ibid._ ii. p. 506, year 1401.
[174] _Itin. russes_, p. 232.
[175] Paspates, [Greek: Byzantinai Meletai], p. 319.
[176] _Ibid._ p. 320.
[177] _E.g._ S. Elias, Salonica; Churches on Mt. Athos; S. Mary of the Mongols, Constantinople. See plan, p. 279.
[178] See figure 26 in Diehl's _Manuel d'art byzantin_, p. 74. That author (pp. 313-14) a.s.signs the church of S. Andrew to the seventh century, but recognizes in it also features of the sixth century.
CHAPTER VI
THE CHURCH OF S. MARY (PANACHRANTOS) OF LIPS, PHENERe ISA MESJEDI
The old Byzantine church, now Phenere Isa Mesjedi, in the valley of the Lycus, to the south of the mosque of Sultan Mehemed, should be identified as the church of the Theotokos of Lips, although the Patriarch Constantius,[179] Scarlatus Byzantius and Paspates[180]
identify that church with Demirjilar Mesjedi, a building which lay to the east of the mosque of Sultan Mehemed, but fell in the earthquake of 1904. According to the writers just cited, Phenere Isa Mesjedi is the church of the Theotokos Panachrantos which appears in connection with certain incidents in the history of the Patriarch Veccus. In this view there is a curious mingling of truth and error. For, as a matter of fact, Constantinople did possess a church dedicated to the Panachrantos which had no connection with the monastery of Lips. But that church was not the building in the valley of the Lycus; it stood in the immediate vicinity of S. Sophia. Furthermore, while it is certain that there was in the city a church of the Panachrantos which had nothing whatever to do with the monastery of Lips, it is equally true that the sanctuary attached to that monastery was also dedicated to the Theotokos under the same style. In other words, Phenere Isa Mesjedi was the sanctuary attached to the monastery of Lips and was dedicated to the Theotokos Panachrantos, but was not the church of that name with which it has been identified by the authorities above mentioned.[181]
[Ill.u.s.tration: PLATE x.x.xI.
(1) S. MARY PANACHRANTOS. VAULT OF THE AMBULATORY Pa.s.sAGE ON THE WEST OF THE DOME IN THE SOUTH CHURCH, LOOKING NORTH.
(2) S. MARY PANACHRANTOS. THE INTERIOR OF THE NORTH CHURCH, LOOKING NORTH.
_To face page 122._]
The correctness of these positions can be readily established. First, that a monastery of the Panachrantos and the monastery of Lips were different Houses is evident from the express statements of the pilgrim Zosimus to that effect. For, according to that visitor to the shrines of the city, a monastery, 'de Panakhran,'[182] stood near S. Sophia, 'non loin de Sainte Sophie.' Stephen of Novgorod refers to the monastery of the 'Panacrante'[183] also in the same connection. And the proximity of the House to the great cathedral may be inferred likewise from the statements of the pilgrim Alexander[184] and of the anonymous pilgrim.[185] On the other hand, Zosimus speaks of the monastery of Lips, 'couvent de femmes Lipesi,'[186] as situated in another part of the city. It was closely connected with the monastery of Kyra Martha,[187] from which to S. Sophia was a far cry. The distinction of the two monasteries is, moreover, confirmed by the historians Pachymeres[188] and Nicephorus Gregoras,[189] who employ the terms Panachrantos and Lips to designate two distinct monastic establishments situated in different quarters of the capital.
