Constantinople: The Story of the Old Capital of the Empire

by William Holden Hutton

HAEC LOCA THEVDOSIVS DECORAT POST FATA TYRANNI.

AVREA SAECLA GERIT QVI PORTAM CONSTRVIT AVRO.

Probably, as Professor Bury has suggested, the second line was inscribed under Theodosius II. when the archway became part of the new wall. "At the south-western angle of the northern tower the Roman eagle still spreads its wings; the laureated monogram 'XP' appears above the central archway on the city side of the gateway, and several crosses are scattered over the building." Traces of frescoes may still be seen on the inner walls of the southern arch, which Professor Van Millingen thinks may have been used as a chapel. It had three archways, the centre of which was the imperial entrance. Through this gate passed new sovereigns from the Hebdomon (which Professor Van Millingen has conclusively proved to have been situated at the village, now Makrikeui, some three miles westwards of the city) when they came to be crowned or to take formal possession. Such were Marcian in 450, Leo I. in 457, Basiliscus in 476, Phocas in 602, Leo the Armenian in 813, and Nicephorus Phocas in 963. Here too envoys from the Pope were sometimes met.

WALLS NEAR THE GOLDEN GATE: ROMAN ROAD IN FOREGROUND

Through it came the imperial triumphs of Heraclius, Constantine Copronymus, Theophilus, Basil I., Tzimisces, Basil II. The last to enter in triumph was Michael Palæologus when the Empire was restored to the Greeks in 1261, and the Emperor walked humbly on foot through the gate till he reached the church of the Studium.

It was long one of the strongest defences of the city, an almost impregnable acropolis, as Cantacuzene calls it. When the city was captured by the Turks, Mohammed II. increased the defences by building here, in 1457, behind the gate, the great enclosure now called the Seven Towers, which became the state prison. In it foreign ambassadors were placed when their countries were at war with Turkey, and there as late as the war with Revolutionary France a French ambassador was confined. Mohammed II. built up all the entrances of the Golden Gate; and the legend still survives that through it a victorious Christian army shall enter when the city is captured from the Turks.

The gate nearest to it, now called Yedi Koulé Kapoussi, may probably have existed in Byzantine times, as a public gate called by the same name as the greater gate. Through it doubtless Basil the Macedonian came when he turned aside and lay down to sleep on the steps of the monastery of S. Diomed.

Next to this as we walk northwards comes the second military gate, and, after walls which have several inscriptions, the second public gate, the Selivri Kapoussi (gate leading to the Selivria road). This was originally the πύλη τῆς πηγῆς, gate of the Holy Spring, which is at the village now called Balukli. After we have looked on it, with its old towers and dark narrow entrance through which Alexius the general of Michael Palæologus entered in 1261, it is delightful to turn aside and follow the shady road half a mile to the little Christian village, best of all if it is en fête in the week of the Greek Easter, when you can buy icons and sacred medals, and join the crowds who throng the church and descend the steps by the baptistery to the sacred well. The legend of its sacredness goes far back. As early as Justinian's time there was a church there, as Procopius says, "in the place which is called the Fountain, where there is a thick grove of cypress trees, a meadow whose rich earth blooms with flowers, a garden abounding with fruit, a fountain which noiselessly pours forth a quiet and sweet stream of water—in short, where all the surroundings befit a sacred place." There was also for many centuries a palace and park of the Emperors. The last tale of the sacred well belongs to the time of the Turkish conquest. On the fatal 29th of May the village priest was sitting in his garden beside the well frying his fish, when a messenger rushed up with the news that the Turks had broken through the wall and were entering the city. The holy man refused to believe it. "But run to the top of your garden," said his friend, "and see for yourself." "No. I would as soon believe that these fish should leap out of the frying-pan into the spring." And they did; and there are their descendants, as any one may see for himself, to this day.