probably another Pelasgic tribe, upon the country of the Solymi, with whom they may afterwards have amalgamated.

The characters in which the Lycian inscriptions are found, are a strong confirmation of their independent Pelasgic origin. They in no respect resemble the easy flowing chirography of the Zand-Avastâ or other Oriental MSS., but appear to have a close affinity to the Greek and ancient Italian alphabets. For it is to be observed that two of the letters, S and V, are found in the Latin form, in which they are never found, so far as we know, in any of the Greek inscriptions. The letter F is also found apparently with the same power as in Latin. The vowels present the principal anomalies, and their number appears to have been enlarged in order to express a more complex vocalic system. Two additional consonants are found; one of which is of rare occurrence, and is interpreted by J, but it appears to us so nearly to resemble the Hebrew Ain, that we are disposed to regard it as the expression of a guttural lost in the Greek and Latin languages: the other closely resembles an ancient Phoenician Samech, and not less closely an ancient Greek Záv (which seems to have occupied the place, though not the power of the Hebrew Tsaddi), nor is it far removed from the general form of the Semitic Schin. Upon the whole we may conclude that it was a sibilant, though of what precise power it would be impossible now to determine.

The language, of which a few scraps are preserved in the inscriptions, is certainly rather a problem for philologists. Its interpretation has been materially assisted by the bilingual inscriptions already mentioned; but there is still much to be investigated. A few nouns, pronouns, verbs, and particles can be determined, and in some instances present analogies to those of other Indo-Germanic languages. The pronoun demonstrative êwêeya, with its neuter form éuuinu, appears to us to resemble ayam, the nominative masculine singular of the Sanskrit idam "this"; êtle likewise, which appears to be a noun used both in construction and signification like our own word "self," seems akin to the Sanskrit âtman; se, "and," is the cha of the Zand and Sanskrit, and the Greek xai, though like the latter, and unlike the former, not an enclitic: ey is evidently the Greek ei; kwe, the Sanskrit ka', and Latin qui, quis: teke is probably of Greek origin. The genitive form in -au and -eu is nearly akin to the Greek, and so, we think, is the aorist thirdperson form of the verb prinafată, in the plural prinafutů. The dative singular tese (for such we conceive it to be), and another form, perhaps a locative, tasa, bear a suspicious resemblance to the Sanskrit tasyai and tas [min]; and are not far removed from the Greek article in its primitive pronominal acceptation. Treya and toues are evidently numerals, especially the former, and seem to approach the Teutonic forms. The proper names, a considerable portion of which are Greek, are sadly distorted to suit the genius

of the language, which appears to delight in a sequence of vowels. This fact bears rather on the strange vowel characters which we before remarked upon. It is rather curious that the nominative cases of all the proper names, whether Greek or otherwise, have vowel terminations, the former being for that purpose robbed of their final ; and yet it is remarkable that Herodotus declares that all the Persian names of men ended in that letter: this consideration is rather opposed to the idea of these inscriptions being the work of Persian writers.

When we reflect how completely ignorant we are of the old Pelasgian languages, we need not be surprised to find what we suppose to be a fragment of one of them, approach nearly to one or other of the Indo-Persian groupe, as asserted by Mr. Sharpe. We are firm believers in something like a circulating system of nations, and in the indefinite distribution of the various forms of language. Why should not a nation linked by various ties to the several tribes of the Hellenic and Italian peninsulas, run into and unite with the Iranian family of nations? Upon the whole we are disposed to conclude, in opposition to the theory advocated by Messrs. Forbes and Spratt, that the Lycians spoke a real independent language, of Pelasgic origin, mixed, it may be, at an early period with words of Iranian derivation, but too early to check the due development of the language, and that this language is preserved in the inscriptions under consideration.

With these remarks we dismiss the historical portion of the work, and pass over the discoveries of Greek and Roman antiquities, and the historical questions they involve. But we cannot help noticing an interesting discovery of an ancient cathedral, together with the present state of the Church in Lycia, and, for the sake of contrast, of Mohammedanism likewise. At Pinara, Xanthus, Simbala, Sura, Edebessus, Adalia, Termessus, and Balbura, ancient ecclesiastical remains were found; but, as there are but few Greeks in Lycia, and those apparently grouped in detached settlements (as at Leveesy), Christianity is, on the whole, a thing of the past, and as purely historical as heathenism; and this too, in a country where the Apostle of the Gentiles must have preached, as at Myra, Attalia, Perge, and Patara. The first-named place was in later times the seat of a Bishop, and at Dembra in its immediate vicinity the remains of a Christian cathedral were found, which elicited these remarks from the travellers.

"This very beautiful building had escaped Sir C. Fellows, who passed within two or three hundred yards of it. It is a noble fabric, and one which excited on examination a deep interest. It is but little incommoded by rubbish and bushes, so that we were enabled to place ourselves at once without difficulty under the lofty dome in the centre or body of the church, and survey its interior, where the noisy chat of a disturbed jackdaw, as it took wing through a large aperture in the vaulted roof,

was the only sound to break the solemn stillness then reigning within this impressive ruin. Its eastern end is terminated by a semicircle interrupted by long windows; the tall stone and brick pillars above them standing disconnected, their arches above having been broken down. The greater part of this cathedral however remains perfect; and it was pleasing to see the tenacity with which stones, brick, and mortar, had so long held together against the ravages of time, and through which in all probability, will be preserved yet many ages this venerable relic of early days, when Christianity flourished in the country. * We had entered Lycia with a thirst for relics of the earlier days of its history. Lycian tombs, Lycian monuments, and Lycian cities, were the principal objects of our search; but here that interest was unexpectedly arrested, and the solemn grandeur of the old and solitary Christian church, towering above Pagan temple and Moslem mosque, excited a warmer and healthier admiration, though its age were comparatively modern, and its architecture barbarous."

What is it that calls forth this eloquent burst of feeling, for eloquent it really is,-what causes this momentary triumph of the ecclesiastical over the antiquarian spirit? Or to speak in other words, what is it that universally impresses us so deeply upon contemplating the ruins of a Christian temple? We should have anticipated that such a sight would naturally produce a painful feeling, and in some respects it undoubtedly does so. But the feeling is not wholly painful: on the contrary, the sensation of regret is in some degree tempered by confidence and hope, and perhaps even by something of exultation. Is it not that we feel Christianity to be a thing, not of time, but of eternity,—that it was here, and is now elsewhere, and yet is in a manner always everywhere:-material fabrics, houses of wood and stone, may minister to it, may symbolize it, but cannot contain it :-it outlives all the perishable elements of this world, and shall at length outlive the world itself!-But to proceed :

"S. Paul, when on his way to Rome, put into Myra, and there changed ship; whether the seed of Christianity was then first sown in Lycia the sacred writer does not mention; but we may infer from the zeal and diligence always evinced by that great Apostle, that the opportunity was not lost. Myra was however the capital of the Bishopric of Lycia for many centuries afterwards; and as there are no remains at Myra itself, indicating the existence of a cathedral, we probably behold in this ruin the head Church of this diocese, planted here from motives of seclusion and security. Our limited means of research amongst ancient authors, has not enabled us to ascertain the fact, or to gain any clew to the name of the ruins adjoining it." (Vol. i. p. 107.)

In the same neighbourhood they found the remains of a Monastery, dedicated to S. Nicolas, Bishop of Myra: the following spirited description may give some idea of the present condition of the Eastern Church:

We reached a dilapidated building, the Monastery of S. Nicolo, where we were received with great civility by the priest and his wife, and were shown into their best room, very mean and small compared to the one we had recently occupied at Kassabar. It was, notwithstanding, very acceptable to us in our present soaked condition: thanks to heavy rains and a swollen river, in which we had repeatedly to bathe our lower extremities during the long day's journey. The monastery is built in the form of a quadrangle surrounding a small low church,— until a few years since, the shrine of the relics of S. Nicolas, the first Bishop of Myra. We were informed by the priest, that this precious treasure was taken to S. Petersburg, by a Russian frigate during the Greek revolution. The Emperor sent a gaudy picture as a substitute, and it is now an object of great adoration to the sailors and pilgrims who visit it. Adjoining the monastery, are the ruins of a Christian church, evidently of great antiquity, as the style and substantial character of the building, which appears to be of late Byzantine architecture, indicate. Since its erection, the plain has increased in elevation several feet, since the flooring of this church as well as that of the little church over the tomb, is five or six feet below the present surface of the plain. Fellow companions with ourselves in the monastery were a Greek merchant and his family from Almalee, and a tinker. The latter seemed to have plenty of occupation in re-soldering and mending all the old copper kettles of the neighbourhood. The former united the three objects of a pilgrimage to the shrine of S. Nicolo, recreation for himself and family near the sea coast, and doing a little business at the same time. The Papas also does considerable business as a corn dealer, and owns about a dozen wooden granaries, that stand on stone pedestals on the outside of the monastery, marking him as a man of wealth in this country. Good natured and shrewd, with no more education than the little required for the performance of Church duties, he evidently held the good opinion and regard of the Turkish peasantry in the neighbourhood, a party of whom generally joined him to smoke their evening pipe in front of the monastery. The revenues of the church doubtless added considerably to his coffers. His being a merchant brought those to it who were the most likely to add to his store; for no Greek sailor could visit the shrine of S. Nicolo without offering a donation to secure the protection of his patron Saint, and ensure prosperity during the forthcoming voyage. Following the example of others, we each put ten piastres in the hand of the priest, as a donation to the church. Surigees, Nicolo and Georgio, did the same; but Pagniotti, who was not very well disposed toward the clergy, thought the money better lodged in his own pocket than with either parson or church, and gave nothing. At sunset we were invited to the evening service. Bells being forbidden by the Turks, a dull monotonous sound was produced by a little boy hammering for a few moments at a long plank, suspended free by a cord from a corner of the church. A piece of iron is, however, more generally used throughout Turkey, although both wood and iron instruments are sometimes suspended in the same monastery for this purpose. We joined a small congregation of about fifteen women and children. Guided by the priest's wife, we descended two or three steps into a dark vaulted

Our

building, very poorly decorated and painted, not in keeping with the importance and veneration attached to the spot by the Greeks. The portrait of the Saint stood nearly in the centre on a rough pedestal of masonry. On one side of it was a tray of small wax tapers, and on the other a similar plate for the sums deposited by those who, as a particular act of devotion, burnt one during service. When a votive taper was lighted, the offerer stuck it on a stand placed for the purpose behind the picture, facing the congregation, or western end of the church. All who entered after us went through a series of prostrations in front of the picture, kissing the pavement each time in the manner of the Turks. After the prostrations the picture was approached, and repeatedly kissed before the devotee took his place with the rest of the congregation to join in the service then going on. It lasted about a quarter of an hour. As we had stood mute spectators during its performance without joining in the mummery of crossing ourselves, and kissing the Saint, not a little disgusted at the careless and indifferent manner it was gabbled through, and the haste in which the priest threw off his vest before he had quite concluded his benediction, he inquired of our servants if we were Christians; somewhat doubting the fact from our telling him we did not understand the ceremonies and forms used by his Church." (Vol. i. pp. 126-130.

We do not wonder at it: the Papas certainly exhibited a degree of narrowness of mind; but it was not greater than we should have expected from his education and circumstances. But we are not quite convinced that the remarks of our travellers display a very comprehensive intellect, for they have here fallen into the common and not very liberal habit, of applying the term mummery to every religious ordinance that we cannot understand, and from our education and position are likely still less to sympathize with. We are not inclined to argue the abstract merits and advantages of these forms, but we must protest against regarding every rite and ceremony of which we see the outside alone, as containing nothing but outside. As for the indecorous haste of the priest, it certainly cannot exceed what we have occasionally had the misfortune to see in Anglican churches. In one other instance, we are sorry to say that our authors exhibit something like a contemptuous and exclusive spirit, in language bordering, we fear, on irreverence. It is unnecessary to cite the passage, but it has reference to the observance of the quadragesimal fast.

It may be interesting to our readers to learn something of the state of Mohammedanism, as compared with the miserable weakness of the Lycian Church. And we cannot deny that it is on the whole favourable. In the Urooks the tourists found a simple, hearty, and hospitable race, delighting less in "tricks upon travellers" than those foreigners that are more frequently brought into contact with Englishmen. Ignorant and superstitious they appear to be, and yet there is a more general diffusion of knowledge