Part 12 (1/2)

The church of S. Mamas was on the road between the Studion and the church of S. Andrew.[149] Hence the church of S. Andrew stood to the north of the Studion, the situation occupied by Hoja Mustapha Pasha Mesjedi. Once more, the site of the mosque corresponds to the position a.s.signed to the church of S. Andrew on the map of Bondelmontius (1420), to the east of the Gate of Selivria. Finally, the old church is more definitely identified by the legend of the judicial procedure which clings to the building. In the picturesque courtyard of the mosque, where the colour of the East is still rich and vivid, there stands an old cypress tree around whose bare and withered branches a slender iron chain is entwined like the skeleton of some extinct serpent. As tradition would have it, the chain was once endowed with the gift of judgment, and in cases of dispute could indicate which of the parties concerned told the truth. One day a Jew who had borrowed money from a Turk, on being summoned to pay his debt, replied that he had done so already. To that statement the Turk gave the lie direct, and accordingly, debtor and creditor were brought to the chain for the settlement of the question at issue. Before submitting to the ordeal, however, the Jew placed a cane into the hands of the Turk, and then stood under the cypress confident that his honour for truthfulness and honesty would be vindicated. His expectation proved correct, for the chain touched his head to intimate that he had returned the money he owed. Whereupon taking back his cane he left the scene in triumph.

Literally, the verdict accorded with fact; for the cane which the Jew had handed to his creditor was hollow and contained the sum due to the latter. But the verdict displayed such a lack of insight, and involved so gross a miscarriage of justice, that from that day forth the chain lost its reputation and has hung ever since a dishonoured oracle on the dead arms of the cypress, like a criminal on a gibbet. Although this tale cannot be traced to its Byzantine source, it is manifestly an echo of the renown which the precincts of the mosque once enjoyed as a throne of judgment before Turkish times, and serves to prove that Hoja Mustapha Pasha Mesjedi is indeed the old church of S. Andrew in Krisei.

[Ill.u.s.tration: PLATE XXIV.

S. ANDREW IN KRISEI. EAST END.

(From a Photograph by A. E. Henderson, Esq.) _To face page 106._]

The earliest reference to the locality known as Krisis occurs in the narrative of the martyrdom of S. Andrew of Crete given by Symeon Metaphrastes,[150] who flourished in the latter part of the ninth century. A devoted iconodule, S. Andrew, came from his native island to Constantinople, in the reign of Constantine Cop.r.o.nymus (740-775), expressly to rebuke the emperor for opposing the use of eikons in religious wors.h.i.+p. As might have been antic.i.p.ated, the zeal and courage of the saint only incurred cruel and insulting treatment, and at length a martyr's death. For, while his persecutors were dragging him one day along the streets of the city in derision, a half-witted fisherman stabbed him dead with a knife. So strong was the feeling prevalent at the time against the champion of the cause of eikons that his body was flung among the corpses of murderers and thieves; but eventually his admirers succeeded in removing it from its foul surroundings and buried it 'in a sacred place which was named Krisis' ([Greek: eis hena hieron topon ho hopoios eponomazeto Krisis]).[151] It is evident from this statement that the name Krisis was applied to the locality before the interment of S. Andrew there; how long before, it is impossible to say, but probably from early times. The body of the martyr was laid in or beside one of the two churches dedicated to saints also named S. Andrew, which stood on the Seventh Hill of the city already in the sixth century.[152]

[Ill.u.s.tration: PLATE XXV.

(1) S. ANDREW IN KRISEI, FROM THE SOUTH-WEST.

(2) S. ANDREW IN KRISEI. THE INTERIOR, LOOKING SOUTH.

_To face page 108._]

NOTE

One of these churches was dedicated to S. Andrew the Apostle, and stood 'near the column,' [Greek: plesion tou stylou];[153] the other to S. Andrew, not otherwise identified, was near the Gate of Saturninus, [Greek: plesion tes portas tou Satourninou].[154] It is difficult to decide which church is represented by the mosque. For there were two columns on the Seventh Hill of the city: the Column of Constantine the Great, which stood outside the city bounds, giving name to the extra-mural district of the Exokionion now Alti Mermer; and the Column of Arcadius now Avret Tash. Nor can the position of the Gate of Saturninus be determined more accurately than that it was an entrance in the portion of the Constantinian Walls which traversed the Seventh Hill, the Xerolophos of Byzantine days. On the whole, however, the indications favour the view that Hoja Mustapha Pasha Mesjedi represents the church of S. Andrew near the Gate of Saturninus. A church in that position, though outside the Constantinian fortification, was still so near them that it could be, very appropriately, described as near one of the city gates. Again the Russian pilgrims[155] who visited the shrines of Constantinople in the second quarter of the fifteenth century found two churches dedicated to S. Andrew in this part of the city, one to S. Andrew the Strategos, the other to S. Andrew 'mad with the love of G.o.d' ('G.o.d-intoxicated').

In proceeding northwards from the church of S. Diomed, which stood near the Golden Gate (Yedi Koule), the Russian visitor reached first the sanctuary dedicated to S. Andrew the Strategos, and then the church dedicated to S. Andrew the 'G.o.d-intoxicated,' which lay still farther to the north. But this order in the positions of the two churches implies that Hoja Mustapha Pasha Mesjedi represents the church of S. Andrew the Strategos, a martyr of the fourth century, viz. the church which the doc.u.ments of the sixth century describe as near the Gate of Saturninus, without specifying by what t.i.tle its patron saint was distinguished. This agrees, moreover, with what is known regarding the site of the church of S. Andrew the Apostle. It stood to the west of the cistern of Mokius,[156] the large ruined Byzantine reservoir, now Tchoukour Bostan, to the north of Hoja Mustapha Pasha Mesjedi.

The church does not appear again in history, under the designation [Greek: en krisei], until the reign of Andronicus II. (1282-1328), when it was found, like so many other churches which survived the Latin occupation of the city, in a state demanding extensive repair. It was then embellished and enlarged by the protovestiarissa Theodora,[157] a lady who occupied a prominent position in the society of the day, both as the emperor's cousin, and on account of her accomplishments and character. In her early youth she was married to George Muzalon,[158]

the favourite counsellor and trusted friend of Theodore II. Ducas of Nicaea. What confidence Muzalon enjoyed may be inferred from the fact that he was a.s.sociated with the Patriarch a.r.s.enius as guardian of the emperor's son, John Lascaris, when left the heir to the throne of Nicaea, as a child eight years old.[159] Had Muzalon not met with an untimely end he might have become the colleague of his ward, and Theodora might have worn the imperial crown. The tragic murder of her husband by his political opponents, while celebrating the obsequies of the Emperor Theodore, provoked a terrible outburst of indignation and grief on her part,[160] and so vehement was her condemnation of the criminals that her uncle, the treacherous Michael Palaeologus, threatened she would share her husband's fate if she did not control her feelings.[161] After the accession of Michael Palaeologus to the throne, her hand was bestowed on the protovestiarius Raoul, and hence she is generally known by his name and t.i.tle as Raoulaina the protovestiarissa ([Greek: he Rhaoulaina protobestiarissa]). One of her beautiful daughters became the wife of Constantine Palaeologus, the ill-fated brother of Andronicus II. But, as already stated, Theodora was not only highly connected. Like many n.o.ble ladies in Byzantine society, she cultivated learning,[162] and took a deep interest in the theological discussions and ecclesiastical affairs of her day. She was a devoted adherent of the party attached to the person and memory of the Patriarch a.r.s.enius; the party that never forgave Michael Palaeologus for blinding the young John Lascaris and robbing him of the throne, the party that opposed the subjection of the Eastern Church to the Papal See, and which maintained the freedom of the Church from the political interference of the emperor. Whatever its faults, that party certainly represented the best moral life of the period.

[Ill.u.s.tration: PLATE XXVI.

(1) S. ANDREW IN KRISEI. CAPITAL IN THE INNER NARTHEX.

(2) S. ANDREW IN KRISEI. CAPITAL IN THE ARCADE UNDER THE WEST DOME ARCH.

_To face page 110._]

To heal the schism caused by the att.i.tude of the a.r.s.enites 'was the serious labour of the Church and State' for half a century. And in pursuance of the policy of conciliation, Andronicus II. allowed the body of a.r.s.enius to be brought to Constantinople from the island of Proconessus, where he had died in exile and been buried. The whole city gathered to welcome the remains of the venerated prelate, and saw them borne in solemn and stately procession from the landing at the Gate of Eugenius (Yali Kiosk) to the church of S. Sophia. There, robed in pontifical vestments, the body was first seated upon the patriarchal throne, then laid before the altar, while the funeral service was intoned, and finally placed on the right hand of the bema in a chest locked and sealed for safe keeping. Once a week, however, the body was exposed to public view, and all strife seemed hushed in a common devotion to the memory of the saint. It was soon after this event that Theodora restored the church and monastery of S. Andrew, and upon the completion of the work she besought the emperor to allow the remains of a.r.s.enius to be transferred to that shrine. The request was granted, and the body was carried to the church of St. Andrew with as great pomp and ceremony as attended its arrival in the capital. There it was kept until the patriarchate of Niphon (1311-1314), when it was again taken to S.

Sophia to appear in the final conclusion of peace between the friends and foes of the deceased.[163] Standing beside the remains, Niphon p.r.o.nounced, in the name and by the authority of the dead man, a general absolution for all offences committed in connection with the quarrels which had raged around the name of a.r.s.enius; and so long as S. Sophia continued to be a Christian sanctuary the remains were counted among the great treasures of the cathedral. 'There,' to quote the words of a devout visitor shortly before the Turkish conquest, 'is found the body of the holy patriarch a.r.s.enius, whose body, still intact, performs many miracles.'[164]

During the closing years of her life Theodora made the monastery or convent of S. Andrew in Krisei her home.[165] To retire thus from the troubled sea of secular life to the haven of a monastery, and there prepare for the voyage beyond earthly scenes, was a common practice in the fas.h.i.+onable world of the men and women of Byzantine days. And it was natural for a wealthy traveller to leave at the port of call some splendid token of devotion and grat.i.tude. The protovestiarissa was still an inmate of the monastery in 1289, when her friend the Patriarch Gregory, to whom she was bound by many ties, was compelled to resign.[166] He was one of the most learned men of his time and took an active part in the efforts to reconcile the a.r.s.enites. It was during his tenure of office that the body of a.r.s.enius was brought to the capital, and subsequently transferred from S. Sophia to the church of S. Andrew; he also opposed the union of the Churches, and in the controversy regarding the 'Procession of the Holy Ghost' which divided Christendom, he vigorously defended the doctrine of the Greek Communion against Veccus, who championed the Latin Creed.

Strongly attached to her friends, and quick to resent any injustice to them, Theodora came forward in the hour of the patriarch's disgrace and offered him a refuge in the monastery of Aristina, which stood, as we have seen, near the church of S. Andrew and in the immediate neighbourhood of her own residence.[167] It was a fortunate arrangement, for Gregory soon fell seriously ill and required all the sympathy and generous kindness which Theodora was able to extend to him.[168] Upon his death, ten short months after his retirement, Theodora determined to show again her admiration for the man and his work by honouring his memory with a funeral befitting the position he had held in the Church.

She was prevented from carrying out her intention only by the peremptory and reiterated commands of the emperor, that Gregory should be buried as a private person.[169]

[Ill.u.s.tration: PLATE XXVII.

(1) S. ANDREW IN KRISEI. CAPITAL IN THE OUTER NARTHEX.

(2) S. ANDREW IN KRISEI. CAPITAL IN THE OUTER NARTHEX.

(From a Photograph by A. E. Henderson., Esq.) _To face page 112._]

After the death of Theodora we have only occasional glimpses of the church and monastery. In 1350 Stephen of Novgorod came 'to kiss' the relics of S. Andrew of Crete, and describes the convent as 'very beautiful.'[170] Once, at least, a sister proved too frail for her vocation;[171] sometimes a devout and wealthy inmate, such as Theognosia,[172] would provide an endowment to enable poor girls to become her heirs in religion; or the sisterhood was vexed by the dishonesty of parties who had rented the lands from which the convent derived its revenues.[173] Towards the end of its Byzantine period another Russian pilgrim[174] came to honour the remains of S. Andrew the Strategos, and bring the Christian history of the church to a close. It was converted into a mosque by Mustapha Pasha, Grand Vizier in the reign of Selim I. (1512-1520).[175] The custom of illuminating the minarets of the mosques on the eve of the Prophet's birthday was introduced first at this mosque.[176]

_Architectural Features_

On account of the serious changes made in the building and its surroundings when it became a mosque, and after the earthquake of 1765, its real character is not immediately apparent. The present entrance is in the northern side, where a fine Turkish arcade has been erected. The mihrab is on the south side, a greater change for the correct orientation of a mosque than is usually necessary in the adaptation of a church to the requirements of a sanctuary in which the wors.h.i.+ppers turn towards Mecca. To the east a hall has been added for the accommodation of women who attend the services; while on the west is another hall, where the dervishes of the Teke attached to the mosque hold their meetings. The north aisle also has been much altered and is covered with Turkish domes.

The first impression produced by the interior of the building is that we have here a church on the trefoil plan, similar to S. Mary of the Mongols (p. 272) or S. Elias of Salonica, for the central area is flanked by two semi-domes, which with the eastern apse form a lobed plan at the vaulting level. A closer examination of the building, however, will prove that we are dealing with a structure whose original features have been concealed by extensive Turkish alterations, and that the trefoil form is a superficial disguise.

The arches supporting the central dome on the north and south sides are filled in with semi-domes which rest on arches thrown diagonally across the 'aisles' on each side of the central dome. These arches are very clumsily set to the sides of an irregular hexagon, with the central wall arch much larger than the side arches. They have no responds, and have every appearance of being makes.h.i.+fts.