S. Theodosia, from the south-east.
To face page 164.
The remains of the martyred heroine were taken for burial to the monastery of Dexiocrates (τὸ μοναστήριον τὸ ὀνομαζόμενον Δεξιοκράτους), so named either after its founder or after the district in which it was situated. [262] This explains why the Gate of S. Theodosia was also designated the Gate of Dexiocrates (Πόρτα Δεξιοκράτους). [263] The earliest reference to the church of S. 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 Théodosie, dans une châsse 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 allâmes vénérer la sainte vierge Théodosie, que (pécheurs) nous baisâmes; il y a là 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 là (Blachernae) nous nous dirigeâmes vers l'est et atteignîmes le couvent de Sainte Théodosie; la sainte vierge Théodosie y repose dans une châsse découverte.'
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 multitude 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 document 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. [275] 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 Itinéraires 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, assuming 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 fashion.