The succeeding gate, Yeni Aya Kapou, was opened, it would seem, in Turkish times, being first mentioned by Evlia Tchelebi. There is, however, one circumstance in favour of regarding it as a small Byzantine entrance, enlarged after the Conquest. On the right of the gate, within the line of the walls, are the remains of a large Byzantine edifice, which could hardly have dispensed with a postern. Aya Kapou, the next entrance, as its Turkish name intimates, and the order of Pusculus requires, is the Porta Divæ Theodosiæ (Πύλη τῆς Ἁγίας Θεοδοσίας),[718] so named in honour of the adjoining Church of St. Theodosia (now Gul Djamissi), the first martyr in the cause of Icons, under Leo the Isaurian. The gate was also known by the name Porta Dexiocrates, after the district of Dexiocrates in which it stood.[719] This identification rests upon the fact that while Pachymeres[720] affirms that the body of St. Theodosia lay in the church dedicated to her memory, the _Synaxaristes_ declares that she was buried in the Monastery of Dexiocrates.[721] Only by the supposition that the Church of St. Theodosia stood in the district of Dexiocrates can these statements be reconciled. The church is first mentioned by Antony of Novgorod.[722] The festival of the saint, falling on May 29th, coincided with the day on which, in 1453. the city was captured by the Turks. As usual, a large crowd of worshippers, many of them ladies, filled the sacred edifice, little thinking of the tragedy which would interrupt their devotions, when suddenly Turkish troops burst into the church and carried the congregation off into slavery.[723] The next gate, Djubali Kapoussi, must be the entrance styled Porta Puteæ by Pusculus,[724] and Porta del Pozzo by Zorzo Dolfin;[725] for it is the only entrance between the Gate of St. Theodosia (Aya Kapou) and the Porta Platea (Oun Kapan Kapoussi), the gates between which the writers above mentioned place the Porta Puteæ. Although no Byzantine author has mentioned the Porta Puteæ by its Greek name, there can be no doubt that the name in vogue among foreigners was the translation, more or less exact, of the native style of the entrance, and that consequently the gate marks the point designated Ispigas (εἰς Πηγὰς) by the Chronista Novgorodensis, in his account of the operations of the Venetian fleet against the harbour fortifications on the 12th of April, 1204. The ships of the Crusaders, says that authority, were then drawn up before the walls, in a line extending from the Monastery of Christ the Benefactor and Ispigas, on the east, to Blachernæ, on the west: “Cum solis ortu steterunt, in conspectu ecclesiæ Sancti Redemptoris, quæ dicitur τοῦ Εὐεργέτου, et Ispigarum, Blachernis tenus.”[726]