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 one thousand monks.[46] Its first inmates were taken from a fraternity known as the Akoimeti, 'the sleepless'; so named because in successive companies they celebrated divine service in their chapels day and night without ceasing, like the worshippers in the courts of heaven. [Illustration: PLATE V. (1) S. JOHN OF THE STUDION. RUINED INTERIOR, SEEN FROM THE MINARET OF THE MOSQUE. (2) S. JOHN OF THE STUDION, FROM THE WEST. _To face page 36._] 'Even thus of old Our ancestors, within the still domain Of vast cathedral or conventual church Their vigils kept: where tapers day and night On the dim altar burned continually. In token that the House was ever more Watching to God. Religious men were they; Nor would their reason, tutored to aspire Above this transitory world, allow That there should pass a moment of the year When in their land the Almighty's service ceased.'