[725] Kampouroglos, Ἱστορία, II. 174.
[726] Kampouroglos, Ἱστορία, III. 120.
[727] Vernon, in Ray’s Collection of Curious Travels and Voyages, II. 22.
[728] Spon, II. 194; Paparregopoulos, V. 645. Philadelpheus has treated exhaustively of the Athenian schools in the Turkish period (II. ch. XIX.).
[729] In Kampouroglos, Ἱστορία, vol. III.
[730] Kampouroglos, (Ἱστορία, II. 37) thinks that it had been the metropolitan church of Athens during the whole Frankish period. Philadelpheus (I. 178, 273, 312) agrees with him. When I visited it I could see not only that it had been a mosque, but that it might easily have been a church. There are old pillars inside it, a continuation of those in the Roman market outside.
[731] Ἱστορία, II. 275, 304. Philadelpheus, I. 273. This identification is conclusively proved not only by tradition among very old Athenians, but by an entry in a Gospel found at Ægina with the words τοῦ Καθολικοῦ τῆς Ἀθήνας τοῦ Ἁγίου Παντελεήμονος. This church stood in the square where the public auctions are still held.
[732] Spon, II. 155, 172. “Deli-Dagh” is a translation of “Monte Matto,” the Italian version of Hymettos. Kampouroglos, Ἱστορία, II. 50.
[733] Babin in Laborde, I. 188 n.
[734] Finlay, V. 100.