[453] We pronounce this word Ivreez; though locally it is commonly pronounced Ibreez, owing probably to racial difficulty with the letter v.
[455] There is a plentiful literature on the subject. See inter alia for a picturesque description of the country, Davis, Life in Asiatic Turkey, pp. 245-248. For an account of the monument in relation to its environment, with much beauty of thought and written with charm of expression, see Ramsay, Luke the Physician, pp. 171-179, and Pl. XXI.; also a note in Pauline and other Studies, pp. 172, 173. For a comparative study of the religious symbolism of the monument, Frazer, Adonis, Attis, and Osiris (1907), pp. 93-97. For our photograph, [Pl. LVII.], taken from a plaster cast in the Asia Minor Museum at Berlin, we are indebted to Dr. Messerschmidt, who describes his visit to the spot, C.I.H. (1906), pp. 5, 6, and Pl. XXXIV. This photograph shows more of the delicate detail than any of the originals that have been published, in which the shadows are usually too violent.
[456] On the development of the route through the Cilician Gates, see above, [p. 45].
[457] Cf. the treatment of the priest-king and other monuments at Sakje-Geuzi. [Pl. LXXXI.]
[458] Cf. [Pl. LVI.]
[459] Sayce, Proc. S.B.A., May 1906, pp. 133, 134, and Plate.
[460] In the former instance in a compound or variant, Ay-mi-ny-a-si-s (? son of Ayminyas); in the latter instance exactly as at Bor, Ay-mi-ny-a-s. The signs are the two last of the first row, and the three below them in the second row, of the inscription behind the king. Cf. the first five signs of the Bor inscription, [Pl. LVI.]
[461] See what is said on this subject in the previous chapter, [p. 54].
[462] Cf. pp. [238], [240]. On the origins and development of this conception of the god, see below, pp. [378], [379].