I. The works of Justinian in the whole of Europe have been as far as
possible described by me in the former portion of this book; we must
now proceed to the description of the remainder of his works in Asia.
I think that I have described above the fortifications of cities and
forts, and the other buildings erected by him in the East, from the
Median frontier as far as the city of Palmyra in Phœnicia, on the
borders of Lebanon. I shall now speak of his works in the remainder of
Asia and Libya, describing both the manner in which he repaired the
roads, which were difficult and dangerous, in some places steep and
overhung by rocky mountains, in others bordering upon rivers which
drowned travellers, and also how he repaired all that was defective in
the cities, beginning at the following point.
Before the city of Ephesus[87] there is some high ground, not formed
of earth or capable of producing fruit, but altogether hard and rocky.
Here the inhabitants at former times had built a church, dedicated to
St. John the Apostle, surnamed the Divine. This Apostle was named the
Divine because he has written about God in a manner surpassing the
nature of man. This church, which was small and ruinous through age,
the Emperor Justinian razed to the ground, and rebuilt of such size
and beauty, that, in short, it resembles and in all respects vies with
the church dedicated by him to the Apostles in the imperial city, which
I have described above.
This was the work of our Emperor in Ephesus. In the island of Tenedos I
will presently describe the work which he constructed for the advantage
of the imperial city and all seafarers, after making the following
prefatory remarks. The sea as far as the Hellespont is contained in a
narrow strait; for the two continents there approach nearest to one
another, forming the beginning of the strait near Sestos and Abydos.
Ships bound for Constantinople consequently anchor when they reach
this place, because they are unable to proceed any further unless the
wind blows from the south. When, therefore, the fleet of corn-ships
sail thither from Alexandria, if it meets with a favourable wind, the
merchants in a very short time moor their ships in the harbours of
Byzantium, and as soon as they have unloaded them, depart at once, in
order that they may all make this voyage for a second or even a third
time before the winter, while those of them who choose take in some
other merchandise for the return voyage. If, however, the wind blows
against them at the Hellespont, both the corn and the ships become
injured by delay. Reflecting upon these things, the Emperor Justinian
has clearly proved that nothing is impossible for man, even when he has
to contend with the greatest difficulties; for he built granaries on
the island of Tenedos, which is close to the strait, of a sufficient
size to contain the freight of the whole fleet, being in width no
less than ninety feet, in length two hundred and eighty, and of great
height. After the Emperor had constructed these, when those who were
conveying the public supply of corn were detained by contrary winds
at this point, they used to unload their cargo into the granary,
and, disregarding the northerly and westerly winds and all the other
winds which were unfavourable for them, would prepare for another
voyage. They therefore at once sailed home, while afterwards, whenever
it became convenient to sail from Tenedos to Byzantium, the corn was
conveyed from Tenedos thither in other ships by persons appointed to
perform this duty.
II. In Bithynia there is a city[88] named after Helena, the mother
of the Emperor Constantine, in which they say that Helena was
born, and which in former times was an inconsiderable village. The
Emperor Constantine, out of filial duty, gave this place its name
and the dignity of a city, but built nothing there on an imperial or
magnificent scale; for the place remained in its former condition in
respect of its buildings, but merely had the glory of being called a
city, and prided itself on being named after Helena, to whom it had
given birth. However, the Emperor of our own age, as though wishing to
put away the reproach of the founder of the empire, first supplied this
city, which he found suffering from want of water, with a magnificent
aqueduct, and furnished the inhabitants beyond their expectation with
enough water not only to drink, but also to wash in, and to use for all
the other luxuries of life, as they were now supplied with water in
abundance; in addition to this he built for them a new public bath, and
restored another which had fallen into ruins and been neglected through
the want of water which I have mentioned, so that it had all fallen to
the ground. He also built churches, palaces, porticos, and dwellings
for the magistrates, and supplied all the other needs of a flourishing
city.
Close by this city flows a river, which the natives from its form
call Draco (the snake); for it winds in curves on either hand, often
proceeding in opposite directions, bending its waters round in a
crooked course, and flowing now to the right hand and now to the left;
so that travellers coming to the city were obliged to cross it more
than twenty times.[89] Many of them thus perished through the river
suddenly rising in flood; besides which, a thick wood and masses of
reeds, which encumbered its outfall into the sea, made it a source of
trouble to the country; indeed, not very long ago, after much rain,
it overflowed its banks and inundated a great part of the country,
doing irreparable damage; for it swept away many fields, uprooted
vines, olives, and numberless fruit-trees of all kinds, and also
the houses which stood outside the walls of the city, besides doing
other important damage to the inhabitants. The Emperor Justinian,
out of pity for them, devised the following plan: he cleared away
the woods, and cut down all the reeds, so as to enable the river to
discharge itself freely into the sea, so that it would no longer be
forced to overflow its banks. He also cut through the mountains which
stand in that country, and made a carriage-road through places which
formerly had been rough and precipitous. By this means he rendered it
unnecessary for the greater part of the inhabitants to cross the river
at all, whilst he threw two bridges of great width across it, so that
henceforth they could pass over it without danger.
III. The excellent works which he constructed at Nicæa,[90] in
Bithynia, are worthy of mention. In the first place, he restored
the whole of the aqueduct, which had entirely fallen into ruin and
become useless, and thus furnished the city with an abundant supply of
water. Next he built churches and convents both for women and men. He
carefully restored the whole of the palace there, some part of which
was in ruins, and likewise a bath in the place which is called the
‘Couriers’ Lodgings,‘ and which had long been ruinous. Close to this
city, on the west side, a torrent is wont to rush down, making the road
in that direction entirely impassable. The ancients had constructed a
bridge here, which in the course of time became unable to withstand
the rush of the torrent, as it was not kept in proper repair, so that
it yielded to the force of the stream, and was swept away, leaving no
trace on the spot where it formerly stood. The Emperor Justinian built
another bridge here, of such height and width that the former one
seemed to bear no proportion to it whatever, which rises high above the
torrent when at its fullest, and affords a safe passage to travellers.
[Illustration: _SECTION_ and
PLAN OF THE CISTERN OF IMBAHER OR BATHS OF ANTONINUS.
_Reduced from Texier’s Asia Minor. G.A._]
At Nicomedia[91] he rebuilt the Baths of Antoninus, the most important
part of which had fallen down, and from the vastness of its size seemed
unlikely ever to be rebuilt. The great river which is now called the
Sangaris,[92] which runs with an exceedingly swift current, is of
great depth in the middle, and of width like a sea, and had never been
spanned by a bridge since the creation; however, by lashing a number
of boats together, and connecting them with each other like mat-work,
foot-passengers ventured to cross it, as once the army of Medes crossed
the Hellespont, fearing the wrath of Xerxes. This, however, they did
not accomplish without danger, for the river often swept away all
the boats, together with their fastenings, and made it impossible
for travellers to cross it. Now, however, the Emperor Justinian has
attempted to build a bridge over it. The work is begun, and he has
already expended much labour upon it; so that I am sure that before
long he will accomplish it, for I know that Heaven assists him in all
his works, so that up to this time none of his projects have remained
unaccomplished, although in many cases he at first seemed to be
undertaking impossibilities.
[Illustration: BRIDGE ACROSS THE RIVER SANGARIS.
_Reduced from Texier’s Asia Minor_]
There is a road in Bithynia leading thence into Phrygia, upon which
in the winter season innumerable men and animals used to perish; for
the ground, being soft, not only after great rains, or the melting of
great quantities of snow, but even after slight showers, became deep,
impassable mud, and turned the road into a swamp, in which travellers
were frequently swallowed up. He, however, together with the Empress
Theodora, with magnificent generosity, removed this source of danger
to travellers; for they raised the thoroughfare safely upon enormous
stones for a distance of half a day’s journey for a lightly-equipped
traveller, and enabled passengers to proceed along a firm road. These
were the works of the Emperor Justinian in this quarter.
In Bithynia there are springs of warm water in the place called
Pythia. These springs are made use of by many persons, especially the
inhabitants of Byzantium, for pleasure, and above all for the healing
of those suffering from disease. Here he displayed a truly imperial
magnificence; for he built a palace, which had not existed before,
and public baths supplied with the warm water. He also brought hither
drinking water by an aqueduct from distant fountains, and relieved the
place from the drought from which it had formerly suffered. Besides
this, he rebuilt on a larger and much more magnificent scale the Church
of the Archangel and the infirmary for the sick.
IV. There is a river in Galatia which the inhabitants call the
Siberis,[93] near the place called Sycæ, and about ten miles from the
city of Juliopolis, on the eastern side. This river often rose suddenly
to a great height and swept away many of the travellers along that
road. The Emperor Justinian, grieved at hearing this, put a stop to
these disasters for the future by spanning the river with a powerful
bridge, capable of withstanding the force of a flooded river. He also
formed the eastern abutment of the bridge into a projecting wall, of
the form technically known as a bulwark. He also built a church for
travellers on the western side of it, which might serve as a refuge for
them in times of storm. The river, which flows past the western side of
this city of Juliopolis, used to shake and injure its walls; however,
our Emperor restrained it by building an embankment parallel to the
city wall for a distance of not less than five hundred feet. By this
means he preserved the fortifications of the city from being washed
away.
The following were his works in Cappadocia. There has been there since
ancient times a very large and populous city named Cæsarea, which was
surrounded by a wall of such excessive extent as to render it weak and
altogether indefensible, because it enclosed a large space which was
not necessary for the city, and was exposed to attack by its useless
length; for there are lofty hills, not near to one another, but at a
considerable distance, which the founder of the city was anxious to
enclose within its walls, lest they should be used to attack it from,
so that thus, under the pretext of safety, he really exposed it to
great danger, by enclosing many fields and gardens, besides crags and
high pasture-land, on which the inhabitants did not subsequently build
any houses, but left it in its former condition, the few houses upon
it remaining solitary and isolated to the present day. The garrison
was not sufficient to guard such a great extent of wall, nor were
the inhabitants able to keep it in repair, so that they lived in
terror of attack, just as though they had no walls at all. However,
the Emperor Justinian pulled down the unnecessary part of the wall,
concentrated the city within a really efficient rampart, and made the
place impregnable to all assailants, strengthening it with a sufficient
garrison. Thus did he provide for the safety of the people of Cæsarea
in Cappadocia.
There was in Cappadocia a fortress named Mocesus, standing on level
ground, whose wall was so decayed that some part of it had already
fallen, and the rest was like to fall. The Emperor Justinian demolished
this fort, and built a new and very great wall to the westward of
the old fort, on a lofty spot inaccessible to any assailants. Here he
built many churches, hospices, public baths, and everything else which
belongs to a flourishing city; so that this place came to be regarded
as the metropolis, which is the name given by the Romans to the first
city of a nation. These were his works in Cappadocia.
V. Along the road leading from the city of Antiochia, now called
Theopolis, towards Cilicia, is a suburb named Platanon. Not far from
this city was an ancient path, confined in a narrow glen between two
mountains, which had been for the greater part washed away by the
rains, so as to render it dangerous to travellers proceeding along
it. When the Emperor Justinian heard of this, he spent much pains
and thought upon it, and at once discovered a remedy for this evil;
for at a vast expense he cut down and overcame the difficulties of
the mountains in that region for a great distance, so that, beyond
everyone’s hope and expectation, he made a level and wide carriage-road
over what had formerly been precipice, clearly proving that by wise
plans and lavish expenditure men can overcome all obstacles. These were
his works in that quarter.
There is in Cilicia a city named Mopsuestia,[94] the work, it is said,
of the celebrated ancient prophet (Mopsus). Beside this runs the river
Pyramus, which is an ornament to the city, but is only traversed by one
bridge. In the course of ages the greater part of this bridge became
ruinous, so that it continually threatened to fall, and all who crossed
it did so with the fear of death before their eyes. Thus, a work
devised by the ancients for men’s safety had, through the negligence of
those in charge of it, become a source of danger and terror; however,
our Emperor carefully restored all the ruinous parts of the bridge,
so as to afford security to those who crossed it, and enabled the city
again to take a pride in the river unalloyed with fear.
Beyond this is the city of Adana, round the eastern side of which runs
a river named Sarus,[95] which rises in the mountains of Armenia. The
Sarus is a navigable river, and is nowhere fordable on foot. Here in
ancient times there had been constructed a large and admirable bridge,
in the following manner. In the river were built many piers, formed of
large stones of great thickness, extending across the whole width of
the river, and rising high above its surface. Above the two central
ones rise two lofty arches. These piers, standing in the water, and
having to withstand the force of a strong current, had in the course of
ages become for the most part ruinous, so that at no distant time it
appeared probable that the whole bridge would fall into the river, and
every man who crossed it prayed that it might only just hold together
until he had done so. However, the Emperor Justinian dug a new channel
for the river, into which he diverted its stream for a time, removed
the water from the above-mentioned piers, promptly removed the ruinous
portions of them, and rebuilt them, after which he turned the river
back again into the channel which is called its bed. These were his
proceedings here.
The river Cydnus[96] runs through the midst of the city of Tarsus, and
appears to have done no injury to it at any time except once, when
it caused great destruction in the following manner: the season was
spring-time, and a south wind, which suddenly began to blow with great
strength, melted all the snow with which in winter-time the Tarsus
Mountains are almost entirely covered. In consequence of this streams
of water ran down from every part of those mountains, all the ravines
poured down torrents, and numerous springs inundated all the skirts
of the Tarsus range. The river Cydnus, swollen high by these waters
which were poured into it by its tributaries, and by heavy rains which
afterwards fell, overflowed and entirely washed away all the suburbs of
Tarsus on the southern side, poured furiously into the city, sweeping
away the bridges, which were of slight construction, inundated all the
streets and market-places, and even rose as high as the upper stories
of the houses. For a night and a day the city remained in this danger
and distress, after which the river gradually retired and returned to
its usual bed. When the Emperor Justinian heard of this, he devised the
following plan. In the first place, he prepared a second channel for
the river outside the city, in order that it might there divide its
stream, and might only pour half its waters upon the city of Tarsus:
next, he built the bridges very much wider, and rendered them too
strong to be swept away by the flooded Cydnus. Thus he enabled the
inhabitants of the city to dwell in it without alarms or dangers for
the future.
[Illustration: PLAN OF ES SAKHRA.
(_Dome of the Rock_)
_From the O.S. Plan of Jerusalem 1864-5._]
[Illustration: PLAN of EL AKSA.]
VI. These were the works of the Emperor Justinian in Cilicia. At
Jerusalem he built a church in honour of the Virgin,[97] to which no
other can be compared. The inhabitants call it the ‘new church.’ I
shall describe what it is like, prefacing my account by the remark
that this city stands for the most part upon hilly ground, which hills
are not formed of earth, but are rough and precipitous, so as to make
the paths up and down them as steep as ladders. All the rest of the
buildings in the city stand in one place, being either built upon
the hills, or upon flat and open ground; but this church alone stands
in a different position; for the Emperor Justinian ordered it to be
built upon the highest of the hills, explaining of what size he wished
it to be, both in width and in length. The hill was not of sufficient
size to enable the work to be carried out according to the Emperor’s
orders, but a fourth part of the church, that towards the south wind
and the rising sun, in which the priests perform the sacred mysteries,
was left with no ground upon which to rest. Accordingly those in charge
of this work devised the following expedient: they laid foundations at
the extremity of the flat ground, and constructed a building rising
to the same height as the hill. When it reached the summit, they
placed vaults upon the walls and joined this building to the other
foundations of the church; so that this church in one place is built
upon a firm rock, and in another place is suspended in the air—for
the power of the Emperor has added another portion to the (original)
hill. The stones of this substruction are not of the size of those
which we are accustomed to see: for the builders of this work, having
to contend with the nature of the ground, and being forced to raise a
building equal in size to a mountain, scorned the ordinary practices
of building, and betook themselves to strange and altogether unknown
methods. They cut blocks of stone of enormous size out of the mountains
which rise to vast heights in the neighbourhood of the city, cunningly
squared them, and brought them thither in the following manner: they
built waggons of the same size as these stones, and placed one stone
upon each waggon. These waggons were dragged by picked oxen, chosen by
the Emperor, forty of them dragging each waggon with its stone. Since
it was impossible for the roads leading into the city to take these
waggons upon them, they made a passage for them by cutting deeply into
the mountains, and thus formed the church of the great length which it
was the Emperor’s pleasure that it should have. After they had built
it of a proportional width they were not able to put a roof upon it.
While they were inspecting every grove and place which they heard was
planted with tall trees, they discovered a thick wood, producing cedars
of enormous height, with which they made the roof of the church, of a
height proportional to its length and width. These were the works[98]
which the Emperor Justinian constructed by human power and art, though
assisted by his pious confidence, which in its turn reflected honour
upon himself, and helped him to carry out his design. This church
required to be surrounded on every side with columns, such as in
beauty would be worthy of the main building, and of a size capable
of supporting the weight which would be laid upon them. However, the
place, from its inland situation at a distance from the sea, and its
being entirely surrounded by the precipitous mountains which I have
mentioned, rendered it impossible for the builders of the foundation to
bring columns thither from elsewhere. While, however, the Emperor was
grieving at this difficulty, God pointed out in the nearest mountains
a bed of stone of a kind suitable for this purpose, which either had
existed there in former times and been concealed, or was then created.
Either story is credible to those who regard God as the cause of it:
for we, measuring everything by our human strength, think that many
things belong to the region of the impossible, while for God nothing
whatever is difficult or impossible. The church, then, is supported by
a great number of columns brought from this place, of very great size,
and of a colour which resembles flame, which stand, some above, some
below, and some round the porticos which encircle the entire church,
except on the side turned towards the east. Of these columns, the two
which stand before the door of the church are of very unusual size,
and probably second to no columns in the whole world. Beyond them is
another portico, named the Narthex (reed), I suppose because it is
narrow; after this is a court of square shape supported by columns
of equal size; from this lead interior doors of such grandeur as to
show those passing them what a spectacle they are about to meet with.
Beyond this is a wonderful porch, and an arch supported on two columns
at a great height. Proceeding further, there stand two semicircles,
opposite to one another, on each side of the way to the church; while
on either side of the other road are two hospices—the work of the
Emperor Justinian—one of which is destined for the reception of
strangers, while the other is an infirmary for the sick poor. The
Emperor Justinian also endowed this Church of the Virgin with large
revenues. Such were the works of the Emperor Justinian in Jerusalem.
[Illustration: Ruins of Church on M^t. Gerizim.
_From a plan by Cap^t. Wilson RE_
_Quarterly Statement April 1883._]
VII. There is a city in Palestine named Neapolis, which is overhung
by a lofty mountain named Gerizim.[99] This mountain was originally
held by the Samaritans, who ascended it at all seasons in order to
pray, not that they had ever built a church there, but worshipped and
reverenced the summit of the mountain above everything else. Jesus, the
Son of God, when in the flesh, went amongst these people, and held a
conversation with one of the women of the country. When she inquired of
Him about the mountain, He told her that in future times the Samaritans
should not worship in this mountain, but that the true worshippers
should worship Himself there, alluding to the Christians. In process of
time this prophecy came to pass, for it was not possible that the true
God should lie. It came to pass in the following manner. In the reign
of the Emperor Zeno, the Samaritans suddenly collected together, and
fell upon the Christians in Neapolis, who were keeping the feast called
Pentecost in their church, and killed many of them, while they struck
with their swords the Bishop, by name Terebinthius—whom they found
standing before the holy table, engaged in celebrating the sacrament—so
as, amongst other wounds, to cut off the fingers from his hands, while
they insulted the holy mysteries in a manner fit indeed for Samaritans
to do, but not fit for us to speak of. This priest shortly afterwards
came to Byzantium, into the presence of the then Emperor, to whom he
showed what he himself had suffered, described what had taken place,
and begged the Emperor to avenge what had been done, reminding him of
the prophecy of Christ. The Emperor Zeno, much moved at what had taken
place, without delay inflicted a full measure of punishment upon those
who had been guilty of this outrage. He drove the Samaritans out of
Mount Gerizim, handed it over to the Christians, and built upon the
summit a church which he dedicated to the Virgin, which he enclosed
with what was indeed called a wall, but which in truth was a dry
stone fence. He placed a sufficient number of soldiers as a garrison
in the city below, but in the church and its fortification not more
than ten. The Samaritans, enraged at these proceedings, were filled
with anger, and remained sulky and dissatisfied, though, through fear
of the Emperor, they kept silence. In process of time, however, in
the reign of Anastasius, the following event took place. Some of the
Samaritans, at the instigation of a woman, climbed unexpectedly up the
steep face of the mountain, for the road which leads up it from the
city was strictly guarded, so that it was impossible for them to ascend
by it. Falling suddenly upon the church, they killed the guards who
were posted there, and called with a loud voice upon the Samaritans
in the city to join them. They, however, fearing the soldiers, were
not at all willing to join the conspirators; and not long afterwards
the governor of the province (he was named Procopius, of the city of
Edessa, an eloquent man) captured those who had been guilty of this
outrage, and put them to death. Yet even then the Emperor did not
bestow any attention or care upon the fortification; but in our own
time the Emperor Justinian, although he has for the most part converted
the Samaritans to a better religion, and rendered them Christians,
yet, leaving the old wall round the church upon Gerizim in its former
condition of loose stones, as I described before, he enclosed it within
a second wall, and rendered it altogether impregnable. In this place
he also rebuilt five Christian churches which had been burned by the
Samaritans. These were his works in this country.
VIII. In the country which was formerly called Arabia, but which now is
known as the Third Province of Palestine, a desert tract extends for a
great distance, entirely barren of fruits, of water, and of all good
things. A precipitous and savagely wild mountain, named Sina, stands
close to the Red Sea. It is not necessary at this point in my narrative
for me to give a description of these regions, since in my ‘History of
the Wars’ I have given an exact account of the whole of the country
near the Red Sea and the so-called Arabian Gulf, and of the tribes of
the Auxomite Ethiopians, and the Homerite Saracens. There also I have
described how the Emperor Justinian added the palm-grove[100] to the
Roman Empire. I therefore omit to speak of this, that I may not incur
the charge of want of taste. In this Mount Sina[101] dwell monks, whose
life is but a careful study of death, and who therefore enjoy without
fear the solitude which is dear to them. Since these monks have no
desires, but are superior to all human passions, and as they possess
nothing and spend no care upon their persons, nor seek for pleasure
from anything else whatever, the Emperor Justinian built a church for
them, which he dedicated to the Virgin, that they might therein spend
their life in continual prayer and service of God. He did not build
this church on the summit of the mountain, but a long way below it; for
it is not possible for a man to pass the night upon the peak, because
at night continuous thunderings and other yet more terrible divine
manifestations take place, which overpower men’s strength and reason.
Here it was that Moses is said to have received the Law from God,
and to have brought it away. At the foot of the mountain our Emperor
also built a very strong fort, and placed in it a very considerable
garrison of soldiers, in order that the barbarian Saracens might not
from that point, the country being, as I have said, a desert, secretly
invade Palestine. This is what he did here; but what he did in the
monasteries, both here and in the remainder of the East, I will now
briefly enumerate.
IX, In Jerusalem he restored the following monasteries: that of St.
Thalelæus, St. Gregorius, and St. Panteleemon in the desert of Jordan;
the hospice at Jericho;[102] the church of the Virgin at Jericho; the
church of the Iberians at Jerusalem; the church of the Lazi in the
desert of Jerusalem; the church of St. Mary in the Mount of Olives; the
church of the well of St. Elisæus;[103] the church of Siletheus; the
church of the Abbot Romanus. He restored the wall of Bethlehem, and the
church of the Abbot Joannes at Bethlehem.
[Illustration: CHURCH AT BETHLEHEM.[104]]
He built cisterns and reservoirs as follows: in the monastery of St.
Samuel, a wall and a cistern; in the monastery of the Abbot Zacharia,
a cistern; in the monastery of Susanna, a cistern; in the monastery
of Aphelius, a cistern; in the monastery of St. John beside the
Jordan, a cistern;[105] in the monastery of St. Sergius in the mountain
named Cisseron, a cistern; the wall of Tiberias;[106] the poor-house
at Bostra in Phœnicia; the house of the Virgin at Porphyreon;[107]
the monastery of St. Phoca in the mount; the house of St. Sergius in
Ptolemaïs;[108] the house of St. Leontius at Damascus. In the suburbs
of Apamea[109] he restored the poor-house of St. Romanus; he built the
wall of St. Marox; he restored the church of Daphne[110] in the suburbs
of Theopolis; at Laodicea[111] he restored the church of St. John; in
Mesopotamia he restored the monastery of St. John, and the monasteries
of Thelphrache, Zebinus, Theodotus, Joannes, Sarmathe, Cyrene,
Begadacum, and the monastery at Apadnæ, in Isauria.[112] He rebuilt
the bath and poor-house of the city of Cyricum; the poor-house of St.
Conon, and the aqueduct of the same saint in Cyprus; the house of SS.
Cosmas and Damianus in Pamphylia; and the poor-house of St. Michael in
the seaport which is called the naval arsenal of the city of Perga, in
Pamphylia.