BAPTIST OF THE STUDION,
EMIR AHOR JAMISSI

The mosque Emir Ahor Jamissi, situated in the quarter of Psamathia, near
the modern Greek church of S. Constantine, and at short distance from
the Golden Gate (Yedi Koule), is the old church of S. John the Baptist,
which was associated with the celebrated monastery of Studius, [Greek: he
mone tou Stoudiou]. It may be reached by taking the train from Sirkiji
Iskelessi to Psamathia or Yedi Koule.[35]

In favour of the identification of the building, there is, first, the
authority of tradition,[36] which in the case of a church so famous may
be confidently accepted as decisive. In the next place, all indications
of the character and position of the Studion, however vague, point to
Emir Ahor Jamissi as the representative of that church. For the mosque
presents the characteristic features which belonged to the Studion as a
basilica of the fifth century, and stands where that sanctuary stood, in
the district at the south-western angle of the city,[37] and on the left
hand of the street leading from S. Mary Peribleptos (Soulou Monastir) to
the Golden Gate.[38] Furthermore, as held true of the Studion, the
mosque is in the vicinity of the Golden Gate,[39] and readily
accessible from a gate and landing (Narli Kapou) on the shore of the
Sea of Marmora.[40]

According to the historian Theophanes,[41] the church was erected in the
year 463 by the patrician Studius, after whom the church and the
monastery attached to it were named. He is described as a Roman of noble
birth and large means who devoted his wealth to the service of God,[42]
and may safely be identified with Studius who held the consulship in 454
during the reign of Marcian.[43]

If we may trust the Anonymus,[44] the church erected by Studius replaced
a sanctuary which stood at one time, like the Chora, outside the city.
Seeing the territory immediately beyond the Constantinian fortifications
was well peopled before its inclusion within the city limits by
Theodosius II., there is nothing improbable in the existence of such
extra-mural sanctuaries, and as most, if not all, of them would be
small buildings, they would naturally require enlargement or
reconstruction when brought within the wider bounds of the capital.
According to Suidas,[45] the building was at first a parochial church;
its attachment to a monastery was an after-thought of its founder.

The monastery was large and richly endowed, capable of accommodating