^{page 221 note 1} Numbers below forty, with the curious exception of five (cf. Walpole, , Travels, 205Google Scholar; Arundell, , Asia Minor, i. 75)Google Scholar, generally keep their strict numerical value. ‘Five’ therefore seems to signify ‘several,’ ‘two or three’; ‘forty’ estimates a number greater than the eye counts naturally, while ‘a thousand and one’ implies a number beyond counting altogether.

^{page 221 note 2} Kirklar is shewn by the (plural) termination to be a substantive, not an adjective.

^{page 221 note 3} For numbers other than forty used as place-names cf. Dokouz (‘nine’) near Konia (Huart, , Konia, 126Google Scholar), where we happen to know that the full name is Dokouz Hane Devrend (‘Post of the Nine Houses’). Trianda (τὰ Τριάκοντα, Ducas, 193 B), between Ephesus and Smyrna, is usually interpreted as commemorating the 30th milestone on the Roman road, but it should be remarked that there is a village of the same name in Rhodes, where this explanation is obviously impossible.

^{page 221 note 4} Grégoire, in B.C.H. 1909, 27Google Scholar; Jerphanion, in Mél. Fac. Orient. (Beyrout), 1911, xxxviii.Google Scholar

^{page 221 note 5} (1) Near Pergamon and (2) west of Balia (Philippson, Karte des W. Kleinasiens); the latter is an old site (Philippson, , Reisen u. Forschungen, i. 37Google Scholar).

^{page 222 note 1} Chaviaras, in Παρνασσός, xiv. 537 ff.Google Scholar

^{page 222 note 2} Halliday, in Folklore, xxiii. 218.Google Scholar

^{page 222 note 3} Carnoy, and Nicolaides, , Trad. Pop. de l'Asie Mineure, 308–310.Google Scholar

^{page 222 note 4} Ibid. 315.

^{page 222 note 5} Ibid. 324.

^{page 222 note 6} Ibid. 305.

^{page 222 note 7} Two references to Kúnos', Türkische Volksmärchen aus Adakale (pp. 84, 90)Google Scholar, which I owe to Mr. Halliday, go far to prove that ‘the Forty’ without further definition are recognised in Turkish folklore as a band of spirits.

^{page 222 note 8} Cf. e.g. Abbott, , Macedonian Folklore, 229 (forty paces)Google Scholar; Blunt, , People of Turkey, ii. 257Google Scholar (candle made from the fat of forty children); d'Ohsson, , Tableau, i. 241Google Scholar (carrying a corpse forty paces to burial expiates forty sins); and passim.

^{page 222 note 9} D'Ohsson, , Tableau, ii. 308.Google Scholar

^{page 222 note 10} Huart, , Konia, 203.Google Scholar

^{page 222 note 11} D'Herbelot, s.v. Arbain. The use of the number forty occurs also in the ritual of the ancient Greeks, but seems to have been derived by them from a Semitic source (Archiv f. Religionsw. 1909, 227) just as it has been by modern Greece and Turkey, and to some extent by Latin Christianity; forty days' indulgences, e.g., are common in the Roman Church.

^{page 222 note 12} Synax. CP. Mar. 9.

^{page 223 note 1} Khitrovo, , Itin. Kusses, 245.Google Scholar

^{page 223 note 2} Cumont, , Stud. Pont. ii. 225.Google Scholar A bath on the shore of the lake was heated to induce the freezing martyrs to recant and is usually depicted in the art-type of the Forty of Sebaste.

^{page 223 note 3} From Mr. Ekisler of Smyrna. The Forty of Sebaste are reverenced by the Armenians, to whom they are known as Karasoùn Manoùg= ‘Forty Children (of the Church. The ‘Monastery of the Forty’ at Sivas visited by Ainsworth, (Travels, ii. 12)Google Scholar was probably Armenian. In the West they figure already among the early paintings of Antiqua, S. Maria at Rome (Papers B.S.R. i. 109).Google Scholar

^{page 223 note 4} Baedeker, , Syrien, 205Google Scholar; Lewis, Agnes, Horae Semiticae, iii.Google Scholar

^{page 223 note 5} Synax. CP. Sept. 1. But the Forty Saints (of Sebaste) are celebrated at Adrianople on Mar. 9 as elsewhere (Θρᾳκικὴ ᾿Επετηρίς i. 32 ff.), and the monastery of Xeropotamos on Athos, which is specially connected with the Adrianople district, feasts on the same day.

^{page 223 note 6} Procopius, (de Aed. i. 7)Google Scholar mentions the finding of their remains at Constantinople. Three martyrs of Melitene are mentioned in the Synaxarion under date July 21; but the tradition of the Forty and a church said to contain their relics survive at Melitene (Malatia) itself (Texier, , Asie Mineure, ii. 35).Google Scholar For other Christian Forties in Thrace (3) and Rome see Delehaye, , Culte des Martyrs, 278, 281, 319.Google Scholar

^{page 223 note 7} D'Ohsson, , Tableau, i. 104.Google Scholar

^{page 223 note 8} Hammer-Hellert, , Hist. Emp. Ott. i. 156.Google Scholar

^{page 223 note 9} Brown, J. P., The Dervishes, 163.Google Scholar

^{page 223 note 10} Evliya, , Travels (tr. von Hammer, ), i.₁60.Google Scholar

^{page 223 note 11} Baedeker, , Syrien, 60.Google Scholar

^{page 223 note 12} Ibid. 317; Pococke, , Descr. of the East, ii. 120.Google Scholar

^{page 223 note 13} Bell, G. L., Amurath to Amurath, 217.Google Scholar

^{page 223 note 14} Baedeker, , Syrien 13.Google Scholar

^{page 223 note 15} Evliya, , Travels, i.₂73.Google Scholar

^{page 223 note 16} F. W. H.

^{page 223 note 17} Meyer, P., Athos, 65 ff.Google Scholar Though Selim was a fanatical Sunni Moslem he was rather conciliatory than otherwise to Christians owing, it was said, to the influence of a Greek wife. Cf. especially Hist. Pol. ap. Crusius, , Turcograecia, 40Google Scholar; ῾ἠνέωξε καὶ ναοὺς ἡμετέρους, οὕσπερ ἀπέκλεισεν ὁ πατὴρ αὐτοῦ.᾿

^{page 224 note 1} Grégoire, in B.C.H. 1909, 25 ff.Google Scholar and Stua. Pont. iii. 243; cf. Mél. Tac. Orient. 1911, xxxviii.

^{page 224 note 2} Hackett, , Church in Cyprus, 421Google Scholar; Lukach, , Handbook of Cyprus (1913), 47.Google Scholar

^{page 224 note 3} Le Strange, , E. Caliphate, 57.Google ScholarSachau, (Am Euphrat und Tigris, 88)Google Scholar refers the Forty group of Tekrit to a Christian original.

^{page 224 note 4} (F. W. H. ) The ‘Convent of the Forty’ is mentioned and this derivation of the name of the town suggested by Christodoulos, M., 'Η Θρᾴκη, 245.Google Scholar The modern town of Kirk Kilisse seems to have begun its existence as a road-station between Constantinople, Shoumla and Roustchouk: we know nothing of it in Byzantine times.

^{page 224 note 5} Walsh, , Journey, 147Google Scholar; cf. Frankland, , Travels, i. 70Google Scholar, where the holy men are qualified as Santons.

^{page 224 note 6} Tchihatcheff, , Bospore, 381.Google Scholar

^{page 225 note 1} At Constantinople the great plane-tree with seven trunks near Boyouk Dere is called Kirk Agatch (Byzantios, , Κωνσταντινούπολις, ii. 157Google Scholar) as well as ‘the Seven Brothers.’ There seems to he a place called ‘Forty Cypresses’ near Eyoub (Hammer, , Constantinopolis, ii. 37Google Scholar; Prokesch, , Denkwürdigkeiten, i. 430Google Scholar), and inside the city is a ‘Forty Fountain’ (Kirk Cheshme) or ‘Fountain of the Forty’ (Murray's, Constantinople, 52Google Scholar). Further investigation may (or may not) bring these sites into connection with the cult of the Forty Martyrs, who were venerated at the capital as elsewhere (Ducange, , CP. Christiana, iv. pp. 134 f.Google Scholar).

^{page 225 note 2} B.S.A. xvii. 221: here the possessive case of Djami shews that the Kirk is used substantially. Kirk Djamisi is an ancient, but not, to judge from the inscriptions, a Christian site.

^{page 225 note 3} Carnoy, and Nicolaides, , Trad. Pop. 357.Google Scholar

^{page 225 note 4} Armain, Tr., in Martin's, Vivien de S.Asie Mineure, ii. 718.Google Scholar

^{page 225 note 5} The lake of Beyshehr was, probably on this account, named after the Forty Martyrs in mediaeval times.

^{page 226 note 1} Voyage en Grèce (Amsterdam, 1714), i. 139.

^{page 226 note 2} It is probable that this was due to the Armenian Christians, always an important element in the population of Caesarea; the legend of Etchmiadzin as given by Rycaut, (Greek and Armenian Churches, 398 ff.)Google Scholar speaks of a band of seventy virgin missionaries to Armenia of whom forty died on their way thither, cf. Tavernier, , Six Voyages, I. iii.Google Scholar; Tournefort, letter xix; Tchamich, , Hist. of Armenia, i. 161Google Scholar, where the number is given as thirty-seven.

^{page 226 note 3} Cuinet, , Asie Mineure, i. 310Google Scholar; Murray's, Asia Minor, 51Google Scholar; Bernardakis', account in Échos d'Orient, xi. (1908) 25Google Scholar, shews that the tradition of female saints is still current: (Qerqlar) ‘on y voit un grand nombre de croix gravées sur le paroi d'un rocher vertical. La légende raconte que au temps des persécutions quarante jeunes filles chrétiennes s'étaient cachées dans une anfractuosité de rocher qui se trouve vis-à-vis et y avaient trouvé la mort. Les Chrétiens y viennent en pélérinage le jour de la fête de Quarante Martyrs de Sébaste.’

^{page 226 note 4} Delehaye, , Le Culte des Martyrs, 73.Google Scholar

^{page 226 note 5} I.e. the two ‘Kirklar’ sites mentioned above (p. 221) and possibly the two ‘Kirk Agatch’ sites cited on p. 224.

^{page 226 note 6} There is some slight presumption for this in the fact that a coast-village SS. Quaranta is marked near Lectum on the Italian portulans (Tomaschek, , Sitzber. Wien. Ak. CXXIV. viii. 17Google Scholar).

^{page 227 note 1} Ed. Goldfriedrich, 52:—Danach ritten wir zu einer Kirche, liegt am Meer, geheissen: zu den Vierzig Märtyrern. Daselbst standen in einem tiefen Gewolbe noch zwanzig steinerne Särge: da haben immer die genannten Heiligen je zwei nebeneinander in einem gelegen. Und wohl ein halb Jahr vor dem waren die Türken in der Kirche gewesen und brachen die Särge auf und warfen der Heben Heiligen Gebeine in das Meer und zerschlugen und zerstachen alle geschnittenen und gemalten Bilder.

^{page 227 note 2} Παρνασσός, xiv. 537 ff.

^{page 227 note 3} Folklore, xxiii. 28.

^{page 227 note 4} Cyprus, 183.

^{page 227 note 5} So, e.g., in free Greece a Turkish dede named Delikli Baba (‘Old Man of the Hole’) at Pylos is accepted as originally a Christian saint, while his namesake at Nauplia becomes a specialised form of the ‘Guardian Arab’ demon common in Greco-Turkish folklore (Polites, , Παραδόσεις, 209, 246Google Scholar). In all probability both ‘saints’ were originally Turkish ‘pierced-stone’ or cave cults anthropomorphised; one of them, and not the other, was evidently frequented with happy results by a Christian clientèle.