Part 19 (1/2)

Theodosia occurs in the account of the pilgrimage made by Anthony, Archbishop of Novgorod,[264] to Constantinople in 1200. Alluding to that shrine he says: 'Dans un couvent,' to quote the French translation of his narrative, 'de femmes se trouvent les reliques de sainte Theodosie, dans une cha.s.se ouverte en argent.' Another Russian pilgrim from Novgorod,[265] Stephen, who was in Constantinople in 1350, refers to the convent expressly as the convent of S. Theodosia: 'Nous allames venerer la sainte vierge Theodosie, que (pecheurs) nous baisames; il y a la un couvent en son nom au bord de la mer.' The convent is again mentioned in the description of Constantinople by the Russian pilgrim[266] who visited the city shortly before the Turkish conquest (1424-53). 'De la (Blachernae) nous nous dirigeames vers l'est et atteignimes le couvent de Sainte Theodosie; la sainte vierge Theodosie y repose dans une cha.s.se decouverte.'

Two other Russian pilgrims, Alexander the scribe (1395), and the deacon Zosimus (1419-21), likewise refer to the relics of the saint, but they do so in terms which create some difficulty. Alexander saw the relics in the church of the Pantokrator,[267] while Zosimus found them in the convent of the 'Everghetis.'[268] The discrepancy between these statements may indeed be explained as one of the mistakes very easily committed by strangers who spend only a short time in a city, visit a mult.i.tude of similar objects during that brief stay, and write the account of their travels at hurried moments, or after returning home.

It is on this principle that Mordtmann[269] deals with the statement that the relics of S. Theodosia were kept in the monastery of the 'Everghetis.' In his opinion Zosimus confused the monastery of S.

Saviour Euergetes[270] with the church of S. Theodosia,[271] because of the proximity of the two sanctuaries. Lapses of memory are of course possible, but, on the other hand, the trustworthiness of a doc.u.ment must not be brushed aside too readily.

But the differences in the statements of the Russian pilgrims, as to the particular church in which the relics of S. Theodosia were enshrined, may be explained without charging any of the good men with a mistake, if we remember that relics of the same saint might be preserved in several sanctuaries; that the calendar of the Greek church celebrates four saints bearing the name Theodosia;[272] and, lastly, that churches of the same dedication stood in different quarters of the city. In fact, a church dedicated to the Theotokos Euergetes stood on the Xerolophos above the quarter of Psamathia.[273]

Stephen of Novgorod[274] makes it perfectly clear that he venerated the relics of S. Theodosia in two different sanctuaries of the city, one of them being a church beside the Golden Horn, the other standing on the heights above Psamathia. So does the anonymous pilgrim.[274] The scribe Alexander[276] found the relics of S. Theodosia both in the Pantokrator and in the church of Kirmarta, above the quarter of Psamathia. It is clear, therefore, that Zosimus,[277] who places the relics of S.

Theodosia in the monastery of 'Everghetis,' has in mind the church of the Theotokos Euergetes above Psamathia, and not the church of S.

Saviour Euergetes which stood near S. Theodosia beside the Golden Horn.

NOTE

While Zosimus and Alexander agree in placing the relics of S.

Theodosia in a church in the region of Psamathia, they differ as to the name of that church, the former naming it Everghetis, while the latter styles it Kirmarta. As appears from statements found on pages 108, 163, 205 of the _Itineraires russes_, the two sanctuaries were closely connected. But however this discrepancy should be treated, there can be no doubt that relics of S. Theodosia were exhibited, not only in the church dedicated to her beside the Golden Horn, but also in a church in the south-western part of the city. Nor can it be doubted that a church in the latter quarter was dedicated to the Theotokos Euergetes.

That several churches should have claimed to possess the relics of the heroine who championed the cause of eikons, a.s.suming that all the Russian pilgrims had one and the same S. Theodosia in mind, is not strange. Many other popular saints were honoured in a similar fas.h.i.+on.

The shrine of S. Theodosia was famed for miraculous cures. Her horn of plenty was filled with gifts of healing. Twice a week, on Wednesdays and Fridays, according to Stephen of Novgorod, or on Mondays and Fridays, according to another pilgrim, the relics of the saint were carried in procession and laid upon sick and impotent folk.[278] Those were days of high festival. All the approaches to the church were packed with men and women eager to witness the wonders performed. Patients representing almost every complaint to which human flesh is heir filled the court.

Gifts of oil and money poured into the treasury; the church was a blaze of lighted tapers; the prayers were long; the chanting was loud.

Meanwhile the sufferers were borne one after another to the sacred relics, 'and whoever was sick,' says the devout Stephen, 'was healed.'

So profound was the impression caused by one of these cures in 1306, that Pachymeres[279] considered it his duty, as the historian of his day, to record the wonder; and his example may be followed to furnish an ill.u.s.tration of the beliefs and usages which bulked largely in the religious life witnessed in the churches of Byzantine Constantinople.

At the time referred to there dwelt in the city a deaf-mute, a well-known object of charity who supported himself by petty services in benevolent households. While thus employed by a family that resided near the church of the Holy Apostles, the poor man one night saw S. Theodosia in a dream, and heard her command to repair with tapers and incense to the church dedicated to her honour. Next morning the deaf-mute made his friends understand what had occurred during his sleep, and with their help found his way to the designated shrine. There he was anointed with the holy oil of the lamp before the saint's eikon, and bowed long in humble adoration at her feet. Nothing remarkable happened at the time.

But on his homeward way the devout man felt a strange pain in his ear, and upon putting his hand to the sore place, what seemed a winged insect flew out and vanished from view. Wondering what this might mean, he entered the house in which he served, and set himself to prepare the oven in which the bread for the family was to be baked that day. But all his efforts to kindle the fire were in vain; the wood only smoked. This went on so long that, like most persons under the same circ.u.mstances, the much-tried man lost his temper and gave way to the impulse to use bad language. Whereupon sonorous imprecations on the obstinate fuel shook the air. The bystanders could not believe their ears. They thought the sounds proceeded from some mysterious voice in the oven. But the deaf-mute protested that he heard his friends talking, and a.s.sured them that the words they heard were his own; S. Theodosia had opened his ears and loosed his tongue. The news of the marvel spread far and wide and reached even the court. Andronicus II. sent for the young man, interrogated him, and was so deeply impressed by the recital of what had happened that he determined to proceed to the church of S. Theodosia in state, and went thither with the patriarch and the senate, humbly on foot, and spent the whole night before the wonder-working shrine in prayer and thanksgiving.

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

(1) S. THEODOSIA. INTERIOR, LOOKING NORTH-EAST.

(2) S. THEODOSIA. THE EASTERN DOME ARCH.

_To face page 168._]

The last scene witnessed in this church as a Christian sanctuary was pathetic in the extreme. It was the vigil of the day sacred to the memory of the saint, May 29, 1453. The siege of the city by the Turks had reached its crisis. The morning light would see the Queen of Cities saved or lost. All hearts were torn with anxiety, and the religious fervour of the population rose to the highest pitch. Already, in the course of the previous day, a great procession had gone through the streets of the city, invoking the aid of G.o.d and of all His saints. The emperor and the leading personages of his court were in S. Sophia, praying, weeping, embracing one another, forgiving one another, all feeling oppressed by a sense of doom. In the terrible darkness the church of S. Theodosia, ablaze with lighted tapers, gleamed like a beacon of hope. An immense congregation, including many women, filled the building, and prayers ascended to Heaven with unwonted earnestness--when suddenly the tramp of soldiers and strange shouts were heard. Had the city indeed fallen? The entrance of Turkish troops into the church removed all doubt, and the men and women who had gathered to pray for deliverance were carried off as prisoners of war.[280]

According to the _Belgic Chronicle_, the body of the saint and other relics were thrown into the mire and cast to the dogs.[281]

_Architectural Features_

As the building has undergone extensive repairs since it became a mosque, care must be taken to distinguish between the original features of the fabric and Turkish changes and restorations. The pointed dome arches rest on pilasters built against the internal angles of the cross.

The dome is windowless, has no internal drum, and externally is octagonal with a low drum and a flat cornice. Dome, arches, and pilasters are all evidently Turkish reconstructions. The gable walls of the transepts and the western wall are also Turkish. As the central apse coincided with the orientation of the mosque, it has retained its original form and some portions of its Byzantine walls, but it also has suffered Turkish alterations. The cross arches in the south gallery and in the narthex are pointed, and, in their present form, unquestionably Turkish; but as the vault above them is Byzantine, their form may be due to cutting away in order to secure a freer pa.s.sage round the galleries for the convenience of Moslem wors.h.i.+ppers. The outer narthex is Turkish, but the old wall which forms its foundation and traces of an old pavement imply the former existence of a Byzantine narthex. In spite, however, of these serious changes the building preserves its original characteristic features, and is a good example of a domed-cross church, with galleries on three sides and domes over the four angle-chambers.

The galleries rest on a triple arcade supported by square piers. On the north and south the aisles are covered with cross-groined vaults on oblong compartments, while the pa.s.sage or narthex under the western gallery has a barrel vault.

The chambers at the north-eastern and south-eastern angles of the cross are thrown into the side chapels, which thus consist of two bays covered with cross-groined vaults. Communication between the chapels and the bema was maintained by pa.s.sages opening in the ordinary fas.h.i.+on into the eastern bays.

In the thickness of each of the eastern dome piers, and at a short distance above the floor, is a small chamber. The chamber in the north-eastern pier is lighted by a small opening looking southwards, and was reached by a door in the east side of the pa.s.sage leading from the bema to the north-eastern chapel. The door has been walled up, and the chamber is consequently inaccessible. The chamber in the south-eastern pier is lighted by a window looking northwards, and has a door in the east side of the pa.s.sage from the bema to the south-eastern chapel.

Over the door is a Turkish inscription[282] in gilt letters to this effect, 'Tomb of the Apostles, disciples of Jesus. Peace to him.' The chamber is reached by a short spiral stairway of nine stone steps, and contains a small marble tomb, which is covered with shawls, and has a turban around its headstone. On a bracket in the wall is a lamp ready to be lighted in honour of the deceased. The roof of the chamber is perforated by an opening that runs into the floor at the east end of the southern gallery, and over the opening is an iron grating.