^{page 265 note 1} See Hamilton, , Asia Minor, ii. 350Google Scholar; A.J.A., 1886, p. 49Google Scholar; Sarre, , Reise in Kleinasien, 123Google Scholar; Perrot et Chipiez, pp. 730 ff.

^{page 265 note 2} Konia, from 1233 onwards, the headquarters of the philosophic Mevlevi order of dervishes, would be less averse to Platonic studies than a more orthodox place. At Karaman near by, the highest class of students at the Zinjirli Medresseh were known as Platonists (Hammer-Hellert, , Hist. Emp. Ott., i. 232, 405Google Scholar).

^{page 265 note 3} Tr. Armain, ap. Martin, Vivien de S., Descr. de l'Asie Mineure, ii. 651 ffGoogle Scholar. There is a Latin translation by Norberg (Lund, 1818).

^{page 265 note 4} Plato, Aristotle, and Socrates are given the title of ‘divine’ as having admitted a Prime Cause in their philosophies: the tomb of Plato is placed by Hadji Khalfa immediately after the orthodox Mahommedan pilgrimages at Konia.

^{page 265 note 5} P. 670; cf. Otter, (Voyage, i. 61)Google Scholar, who borrows direct from Hadji Khalfa, as often, e.g. in the case of the Ivriz relief; a comparison with Hadji Khalfa shews that he never visited this monument, though he is generally credited with the discovery.

^{page 265 note 6} The date of Yakut's Geography is generally given as 1224; Sarre places him in the xiv. century. The point is of some interest as the earlier date would prove that ‘Plato's tomb’ was recognised before the establishment of the Mevlevi at Konia.

^{page 265 note 7} Ap. Sarre, op. cit. p. 34, note, cf. 125.

^{page 266 note 1} Ed. Khitrovo, , Itin. Russes, p. 256Google Scholar.

^{page 266 note 2} Ramsay and Bell, Thousand and One Churches, Figs. 328–330 incl.; Ramsay, , Cities of S. Paul, p. 380 and Pl. XIV.Google Scholar; Pauline Studies, 170 f.

^{page 266 note 3} Pauline Studies, 177.

^{page 266 note 4} Op. cit. p. 735: Maaden Schari alio nomine Eflatun sui in Norberg's translation (ii. 529).

^{page 266 note 5} I do not know this country well enough to say whether plane-trees, which in some parts habitually grow by springs, or some Greek place-name derived from πλάτανος, may have suggested the connection.

^{page 266 note 6} Ramsay, , Cities of S. Paul, 323Google Scholar; cf. Hamilton, op. cit. i. 482, ii. 342. With these channels are probably connected strange places like the ‘devil-haunted’ lake of Oobruk (Sarre, op. cit., p. 74).

^{page 266 note 7} Ramsay, ibid., 319 ff.

^{page 266 note 8} About Ismil, east of Konia.

^{page 266 note 9} P. 670: the saltness of L. Tatta and others in the district suggests a ‘sea’ rather than a mere freshwater inundation.

^{page 266 note 10} Op. cit. i. 482.

^{page 267 note 1} This non-magical side is well illustrated by the strictly utilitarian and rather commonplace works ascribed by Orientals to Pliny—an economically-heated bath at Caesarea Mazaca (Hadji Khalfa, p. 676, cf. Barth, H., Reise von Trapezunt nach Scutari, 266Google Scholar) and the canal at Damascus (Lestrange, , Palestine under the Moslems, 266Google Scholar). On the other hand, the really remarkable engineering works of Alexander become so exaggerated as to be inexplicable save by magic (cf. e.g. Hadji Khalfa, p. 685). In western folk-lore the rich legend-cycle of Vergil covers the whole ground (see Comparetti, Vergil in the Middle Ages, passim).

^{page 267 note 2} Sarre, op. cit., p. 96.

^{page 267 note 3} Cities of S. Paul, p. 235, cf. p. 18: for Herakles and Perseus at Tarsus, see p. 136.

^{page 267 note 4} There was a tribe Herculana at Iconium and both Perseus and Herakles figure on the coins. Kybistra (Eregli) took the name of Herakleia and used the harpa as its coin-type (B.M. Catal. p. 95): the neighbouring god of Ivriz was very probably (Ramsay, op. cit., p. 400) identified with Herakles. Of other cities in the district Koropissus uses the type of Perseus and Andromeda (Rev. Num. 1883, p. 32Google Scholar), Hyde (Kara Bounar?), Tyana (near Bor), and Karallia (Iskeles?) strike coins with Perseus (B.M. Catal. Pl. XL. 1; p. 96; p. 47 note 1 respectively); so that Perseus and Plato have roughly the same domain. It is fair to add that the Perseus type is common south of Taurus also, but this is again a douden country (Bent, in P.R.G.S. 1890, 447Google Scholar).

^{page 267 note 5} Commentary on Pausanias, v. p. 142Google Scholar.

^{page 267 note 6} The ‘tradition’ of the dragon cited by Cuinet, (Asie Mineure, i. 820)Google Scholar mentioned also by Valavanis, I. (Μικρασιατικά, p. 110)Google Scholar, I confess myself unable to trace: it seems to be no more than a local contaminatio of ancient sources. The Iconian Perseus-legend, as we have it in Malalas, Cedrenus, the Chronicon Paschale, and John of Antioch, commemorates merely a conquering hero and city-builder. At Koropissus the dragon or monster of the legend is suggested by the name of the district (Κῆτις) in which the town lay (Ramsay, , H.G. 363Google Scholar).

^{page 267 note 7} Ramsay, , Cities and Bishoprics, i. 215Google Scholar. For S. Michael's association with waters see Lueken, , Michael, pp. 53, 131Google Scholar.

^{page 268 note 1} So the origin of the Ivriz river, with its mysterious source and disappearance, was locally attributed, for reasons entirely lost to us, not to Plato but to one of the Companions of the Prophet (Davis, , Asiatic Turkey, 251Google Scholar, cf. Hadji Khalfa, 671).

^{page 268 note 2} Note especially the form Amphilotheos in the Pilgrimage of Basil, which would help the identification as containing the consonants f, l, t. It is of course possible that the origina dedication of the church was to S. Plato of Ancyra, martyred under Diocletian and celebrated by the Eastern Church on Nov. 18; he was sufficiently important to have had a cult at Constantinople, but nothing connects him with Iconium. S. (ὅσιος) Amphilochius was never a full-fledged saint and many churches are known by their founders' names rather than by those of their patron saints.

^{page 268 note 3} Ramsay, , Cities and Bishoprics, ii. 669Google Scholar.

^{page 268 note 4} Laborde, , Asie Mineure, 105Google Scholar.

^{page 268 note 5} Traditions de l'Asie Mineure, 222–3; cf. Scott-Stevenson, , Our Ride through Asia Minor, p. 206Google Scholar; Tozer, , Asia Minor, p. 333Google Scholar.

^{page 269 note 1} The similarity of this story to that of the Dineir lake, quoted above, makes one suspect that ‘Plato’ is the hero of both. Giaour is used as well as pout-perest to designate pagans (von Diest, , Tilsit nach Angora, p. 38Google Scholar).