In the next place, the monastery of Lips did not stand at the point marked by Demirjilar Mesjedi. The argument urged in favour of its position at that point is the fact that the monastery is described as near the church of the Holy Apostles ([Greek: plêsion tôn hagiôn apostolôn]). But while proximity to the Holy Apostles must mark any edifice claiming to be the monastery of Lips, that proximity alone is not sufficient to identify the building. Pheneré[190] Isa Mesjedi satisfies that condition equally well. But what turns the balance of evidence in its favour is that it satisfies also every other condition that held true of the monastery of Lips. That House was closely associated with the monastery of Kyra Martha, as Phrantzes[191] expressly declares, and as may be inferred from the narratives of the Russian pilgrims.[192] That being so, the position of Kyra Martha will determine likewise that of the monastery of Lips. Now, Kyra Martha lay to the south of the Holy Apostles. For it was reached, says the anonymous pilgrim of the fifteenth century[193] 'en descendent (du couvent) des Apôtres _dans la direction du midi_'; while Stephen of Novgorod[194] reached the Holy Apostles in proceeding northwards from the Kyra Martha. Hence the monastery of Lips lay to the south of the Holy Apostles, as Pheneré Isa Mesjedi stands to the south of the mosque of Sultan Mehemed, which has replaced that famous church. With this conclusion agrees, moreover, the description given of the district in which the monastery of Lips stood. It was a remote and quiet part of the city, like the district in which Pheneré Isa Mesjedi is situated to-day; [Greek: pros ta tou Liba merê, topon apokismenon kai hêsychon].[194] Furthermore, the monastery of Lips borrowed its name from its founder or restorer, Constantine Lips;[196] and in harmony with that fact we find on the apse of one of the two churches which combine to form Pheneré Isa Mesjedi an inscription in honour of a certain Constantine.[197] Unfortunately the inscription is mutilated, and there were many Constantines besides the one surnamed Lips. Still, the presence of the principal name of the builder of the monastery of Lips on a church, which we have also other reasons to believe belonged to that monastery, adds greatly to the cumulative force of the argument in favour of the view that Constantine Lips is the person intended. But, if necessary, the argument can be still further strengthened. The church attached to the monastery of Lips was dedicated to the Theotokos, as may be inferred from the circumstance that the annual state visit of the emperor to that shrine took place on the festival of the Nativity of the Virgin.[198] So likewise was the sanctuary which Pheneré Isa Mesjedi represents, for the inscription it bears invokes her blessing upon the building and its builder (Fig. 42). Would that the identity of all the churches in Constantinople could be as strongly established.