The next gate, Daoud Pasha Kapoussi, immediately to the west of Vlanga Bostan, is the Gate of St. Æmilianus (ἡ Πόρτα τοῦ ἁγίου Αἰμιλιανοῦ),[[979]] named so after a church of that dedication in the vicinity. It is identified by its situation. On the one hand, the Gate of St. Æmilianus was the westernmost entrance in the line of the Constantinian Walls beside the Sea of Marmora.[[980]] It must, therefore, have been a gate to the west of the old harbour at Vlanga Bostan, which, under the name of the Harbour of Eleutherius, stood within the city of Constantine.[[981]] On the other hand, it cannot have been a gate further west than Daoud Pasha Kapoussi, for the two gates which pierce the city wall in that direction can be identified with other gates, and were, moreover, beyond the original bounds of Constantinople. Near the Gate of St. Æmilianus stood the Church of St. Mary Rhabdou, venerated as the shrine in which the rod of Moses was kept.[[982]]
The next gate retains its old name, Gate of Psamathia (Πόρτα τοῦ Ψαμαθᾶ),[[983]] derived from the ancient quarter Psamathia (τοῦ Ψαμαθᾶ). The name alludes to the sand thrown up on the beach here, as at Koum Kapoussi (the Sand Gate).
Narli Kapoussi (the Pomegranate Gate), the succeeding entrance, accommodated the quarter around the celebrated Church and Monastery of St. John the Baptist, known as the Studion, because founded, in 463, by Studius, a patrician from Rome. The gate is never mentioned by name, but is clearly referred to by Constantine Porphyrogenitus[[984]] in his account of the Imperial visit paid, annually, to the Studion on the 29th of August, in commemoration of the martyrdom of the Baptist. On that occasion it was usual for the emperor to come from the Great Palace by water, in his state barge, and to land at this gate, where he was received by the abbot and monks of the monastery, and conducted to the services of the day.
On the cliff outside the gate is an Armenian Chapel of St. John the Baptist, which Dr. Paspates[[985]] thinks belonged originally to the Studion.
The excavations made in laying out the public garden beside the city walls west of the Gas Works at Yedi Koulè, brought to light substructures of an ancient edifice, in the construction of which bricks stamped with the monogram of Basil I. and with a portion of the name Diomed were employed. The ruins marked, undoubtedly, the site of the Church and Monastery of St. Diomed, upon whose steps Basil flung himself to sleep the evening he entered the city, a poor homeless adventurer from Macedonia, in search of fortune. The kindness shown to the stranger by the abbot of the House was never forgotten; and when Basil reached the throne he rebuilt the church and the monastery on a more extensive scale, and enriched them with ample endowments.[[986]] The large number of pillars strewn upon the adjoining beach belonged, probably, to the church.
Somewhere in the neighbourhood was the prison, known as the Prison of St. Diomed. In it, Pope Martin I. was detained by the Emperor Constans in 654;[[987]] and there Maria, the wife of Manuel Comnenus and mother of Alexius II., was confined by the infamous Andronicus Comnenus.[[988]]
The last tower in this line of fortifications, situated on a small promontory commanding a wide view of the Sea of Marmora, is a very striking and picturesque object. It has four stories, and is constructed mostly of large blocks of marble. To it was attached a two-storied building, forming, with the tower, a small château or castle at this point. Only the foundations of the western and northern walls of the building are left, but the eastern wall, pierced by two tiers of small windows, and ornamented with string-courses, stands almost intact. The castle must have been the residence of some superior military officer. Here, some think, was the Prison of St. Diomed. In the recess of the shore immediately beyond the tower was a small postern for the use of the garrison at this point.
One cannot bring this account of the Walls of Constantinople to a close without calling to mind, again, the splendid part they played in the history of the world. To them the Queen of Cities, as her sons loved to call her, owed her long life, and her noble opportunity to advance the higher welfare of mankind. How great her services in that respect have been, we are coming to recognize more clearly, through a better acquaintance with her achievements, and a fairer judgment upon her faults. The city which preserved Greek learning, maintained Roman justice, sounded the depths of religious thought, and gave to Art new forms of beauty, was no mean city, and had reason to be proud of her record.
