A little further south, arched buttresses, forming the substructures on which the villa known as Indjili Kiosk, in the Seraglio grounds, once stood, are seen built against the walls. Through these buttresses the water of a Holy Spring within the city was, until recently, conducted to the outer side of the walls, and thus rendered accessible to the Christians of the Greek Orthodox Church, who sought the benefit of its healing virtues. This was the Holy Spring of the Church of St. Saviour, celebrated as a fountain of health long before the Turkish Conquest. “Tout cet endroit ressemble la piscine de Salomon qui est à Jérusalem!” exclaims one of the Russian pilgrims, who visited the shrine during the period of the Palæologi.[914] Its identity cannot be disputed. For the memory of the fact that the Church of St. Saviour stood at this point has been preserved by the annual pilgrimages made to the spot, on the Festival of the Transfiguration, from the time of the Turkish Conquest until the year 1821, when the privilege of frequenting the spring was withdrawn, on account of the political events of the day. Such popular customs afford strong evidence. The first writer who refers to the church and spring after 1453 is Gyllius,[915] who, speaking of the water-gates in the walls around the Seraglio, describes the position of Demir Kapoussi thus: “The fourth gate (counting from Yali Kiosk Kapoussi) faces south-east (solis exortum spectat hibernum), and is not far from the ruins of the church dedicated to Christ, for the remains of which, found built in the wall, the Greeks show much reverence, by visiting them in great crowds.” Thevenot[916] and Grelot[917] give a long account of the animated scene witnessed here on the Festival of the Transfiguration, in their day. The Sultan himself would sometimes come to Indjili Kiosk to be entertained by the spectacle presented on that occasion, particularly by seeing sick persons buried up to the neck in the sand on the seashore, as a method of cure. Hammer writes to the same effect, but supposed the spring to be the Hagiasma of the Virgin, and thought it marked the site of the Church of the Theotokos Hodegetria, which was in this vicinity, and to which also a Holy Spring was attached.[918] But this opinion, adopted also by Labarte,[919] is opposed to all the evidence upon the subject. Finally, there is the testimony of the Patriarch Constantius, already alluded to, that from 1453 to 1821 the Hagiasma at Indjili Kiosk was annually frequented on the 6th of August, as the Holy Well associated with the Church of St. Saviour: “The Greeks still revered, until a few years ago, as a matter of tradition, the Hagiasma of the Saviour, which was under Indjili Kiosk.”[920]