[A] It was probably the ruined cistern with twenty-four columns arranged in four rows of seven pillars each, near the mosque Kassim Aga, a short distance above Kefelé Mesjedi. Gerlach associates it with the church of Aetius.
[B] _Tagebuch_, pp. 455-56; cf. Crusius, _Turcograecia_, p. 190. In the documents associated with the Synod of 536 in Constantinople the cistern of Aetius serves to identify the monastery of Mara (Mansi, viii. cols. 910, 930, 990). Cf. Banduri, iii. p. 49; v. p. 106.
[443] There is some uncertainty as to the identity of Manuel. Some authorities distinguish Manuel the general from Manuel the uncle of Theodora, on the ground that the former is said to have died of wounds received in battle during the reign of Theophilus (see Leo Gramm. p. 222). But it would be strange for different Manuels to reside near the cistern of Aspar, and to convert their residences into the monastery of Manuel in that vicinity. For other reasons for the identification see Bury, _Eastern Roman Empire_, Appendix viii. p. 476.
[444] Theodore Balsamon, vol. i. p. 1041; Canon VII. of the Synod of Constantinople held under Photius.
[445] Theoph. Cont. p. 433, [Greek: monê tou Manouêlou].
[447] Scylitzes, in Cedrenus, ii, p. 738.
[448] H. Brockhaus, _Die Kunst in den Athos-Klöstern_, p. 34; G. Millet, _Le Monastère de Daphné_.
[451] In Parker's _Glossary of Architecture_, p. 506, the term is defined 'quae vulgariter a volta dicitur' (Matt. Par. 1056). Du Cange defines the word 'caverna ubi viae conveniunt.'
[452] According to the Patriarch Constantius (_Ancient and Modern Constantinople_, p. 76), the monogram--
was to be seen in his day on the exterior western wall of the Chora.
At a short distance within Top Kapoussi (Gate of S. Romanus) that pierces the landward walls of the city, and a little to the south of the street leading to that entrance, in the quarter of Tash Mektep, Mustapha Tchaoush, stands a lonely Byzantine chapel which now goes by the name Monastir Mesjedi, the Chapel of the Monastery. Its present designation tells us all that is certain in regard to the history of the edifice; it was originally a chapel attached to a Christian monastery, and after the Turkish conquest became a Moslem place of worshp. Paspates[453] is disposed to identify the building with the chapel of the Theotokos erected in this vicinity, in the thirteenth or fourteenth century, by Phocas Maroules[454] on the site of the ancient church dedicated to the three martyr sisters Menodora, Metrodora, and Nymphodora.[455] The chapel built by Maroules in fact belonged to a convent, and owing to its comparatively recent date might well be standing to this day. But the evidence in favour of the proposed identification is slight. In a city crowded with sanctuaries more than one small chapel could be situated near the gate of S. Romanus. An old font, turned upside down and made to serve as a well-head by having its bottom knocked out, lies on a vacant lot on the same side of the street as Monastir Mesjedi, but nearer the gate of S. Romanus, and seems to mark the site of another sanctuary. So likewise do the four columns crowned with ancient capitals which form the porch of the mosque Kurkju Jamissi, on the north side of the street.