gates to the southwest to 'Ayás, and to the northwest by Kárd K lk, (Tardequeia), to Missisah (Mopsuestia), where other ruins occur to throw light upon the character of those observed surrounding the gulf of Issus, from point Rás el Khanzír, to the mouth of the Pyramus. In discussing the questions of historical geography connected with the country we have just described, one of the most immediate causes of error has been a passage of Strabo (xiv. Casaub, p. 676), in which he says, after Mallus (Mopsuestia) comes Ega ('Ayas), a small town with a roadstead: then the Amanian gates with an anchoring station. The Amanian gates may either apply to the Beïlún-pass, to the gates of Kersus, or to the marble gateway of Sakál Tútán, both near Iskenderún; but there can be no doubt from another passage (xvi. 751), when he says, Pagræ is situated on the road, which traversing Amanus leads from the Amanian gates into Syria, that one of the last two is meant."

In another passage (viv. 676), the gates to which he refers, appear to be the Kára Kápá, or the black gate. In Ptolemey's description of the sea coast, mention is made of the Amenian gates, or the Kulleh Búghúz pass in Taurus from Adanah to Kòniyeh of the Cilician gates, or Sakúl Tútán and of the Syrian gates inland, or the pass of Beïlán.

Cyrus, according to Xenophon, led his army by these passes, having marched from the Pyramus, or Jaihán, fifteen parasangs, in two days, to Issus, the last town of Cilicia, near the sea from hence, in one march, he made five parasangs to the gates of Cilicia and Syria. There were two walls, of which the inner, next to Cilicia, was occupied by Syennesis, with a guard of Cicilians; and the outer, next to Syria, was defended by the king's troops: between these walls ran the Kersus, 100 feet in breath. In both these walls stood the gates. The river Kersus corresponds with the Merkez* of the present day. "It traverses ruined walls at its entrance into the plain, but now falls into the sea at a short distance from where the walls terminate"-exactly as Xenophon describes the walls to reach down to the sea; and the distinction of the walls as outer and inner, in Cicilia and Syria, "has reference to ruins observed about half a mile to the north, and the walls and ruins which stretch from the sea up to the rocks south of the Kersus," which are the innaccessible rocks above the termination of the walls, in Xenophon.

Quintus Curtius (iii. 7) relates, that Alexander, having thrown a bridge across the Pyramus, arrived at the city of Mallus, and in two more days reached Castabalum, which would seem to identify Mallas, afterwards Mopsuestia, with the present Missisah. Castabalum appears to have been at or beyond the Kárá Kapú, where Alexander met Parmenio, who had been sent to examine the way through the defile (Kárá Kapú) which lay between them and Issus. According to Arrian (ii. 6), before Alexander had quitted Mallus,

*There are both a river and village of that name.

he heard that Darius and his forces were encamped at Sochi, which place is in the Assyrian territory, and distant about two days' march from the Assyrian gates. These gates are the pass in Amanus, which is to the north-east of Issus. On the next day, Alexander advanced from Mallus to meet Darius and the Persians, and, after surmounting the pass, encamped on the second at Myriandrus. But the omission of the march to Issus renders it doubtful whether the pass was that between Mallus and Issus, or Kárá Kapú, or that between Issus and Myriandrus, or Sakál Tútán:-probability favours the latter.

Curtius adds, on the same night Alexander arrived at the pass by which Cilicia is entered (i. e. from Syria-therefore Sákál Tútán), and Darius at the Amanian gates. The whole of Arrian's account of following events is consistent with his first statement. The gates which he occupied a second time were those between Myriandrus and Issus: the Sákál Tútan was the midnight halt. Mr. Williams, on the geography of Ancient Asia, is therefore decidedly wrong in imagining Myriandrus to be the present Báyás: for in that case there would have been no necessity for sending a reconnoitring galley to ascertain, if the report, that the Persians were in the rear, was correct, because they would have been visible from the ridge above Pinarus. There are moreover no gates between Báyás and Issus.

The whole account corresponds with the condition of the country. Alexander is stated to have descended from the gates along the road, and to have led his army in columns, as long as the pass was narrow, but as it expanded, he is said to have formed his column into line; here the country verifies the historian, for after the distance of four miles this expansion of the defile is very considerable. Mr. Ainsworth has also shown, that the objection of Mr. Williams, that the distances are too great, is perfectly untenable, and he refutes the notion, that Kárá Kapú was the midnight halt of Alexander:

"Now Issus is to the east of Kárá Kapú; and would, in that case, be before Alexander; how could Darius, by crossing Amansus, then, have placed himself in the rear of the Macedonians? How could he by descending to Issus have been in the rear?-for, by marching to the Pinarus, he would have placed himself still farther in advance of his enemy, instead of approaching them from the rear, as Arrian relates.”

Xenophon says, that the Greeks, in one day, marched from the pass (Kersus) to Myriandrus: Arrian says, that Alexander quitted Myriandrus as soon as it was night, and arrived at midnight at the pass (Sákál Tútan), which is not quite so far. Hence Mr. Williams argues, that if the pass was at Kárá Kapú, Myriandrus must be the modern Báyás; but if this were the case, the armies of Cyrus and Alexander must have marched a distance of thirty miles, and that of Alexander have marched that distance between sunset and midnight! "And where is Issus, which, according to Mr. Williams himself, is to the south-east of Kárà Kapú ?”

The opening in the Amanus to the east of Bayás has been noticed by Captain Corry and others, as the pass by which Darius came down to Issus; but it could not have been that by which he effected his retreat after the battle, which yet is stated to have been the same as that by which he approached from Sochi to Issus; because in this case he would have been compelled to force his way through Alexander's victorious army, which occupied the plain on the Pinarus between Báyás and Issus.

Cicero, in his letter to Cato, mentions two narrow passes from Syria into Cilicia, which are the Upper Amanian pass, or that of Darius, and the Lower Amanian, or that of Beïlán. Major Rennell, in his illustrations of the expedition of Cyrus, distinguishes four passes the first, Kuli Bógház,which he calls the Cilician pass; the second, that which is formed by the near approach of Amanus to the Sinus Issicus, which he calls the maritime pass, observing, that the descriptions of Xenophon and Arrian refer to distinct, though proximate sites, and considering Strabo to have been ignorant of this second pass; the third, that of Beilan, which he calls the lower or southern pass of Amanus; and the fourth the upper or northern pass of Amanus. The pass of Kárá Kapú and the hills beyond it, which are most necessary to a comprehension of the movements of Alexander and his General Parmenio, are omitted by him; and an allusion, but one which shews that the Major was not impressed with their full importance, is made to these gates in the appendix. "But he judiciously advances, that the causeway met near them is the pavement of a street of Castabalum: indeed the Kárá Kapú appears to have been one of the gates of that city; the piers of a gateway, in the valley to the east, to have marked another; and the arch in the sandhills to have formed a third or eastern gateway."

Questions of immense interest are presented in this small extent of territory yet, though gates, walls, rivers, and ruins are abundantly visible in this circumscribed spot, one traveller has stated that he saw neither defiles nor passes!

In this small compass, Mr. Ainsworth has added more to our geographical knowledge of these places connected with the most interesting historical events, than all the travellers collectively who have preceded him. He accompanied Colonel Chesney in his late expedition to the Euphrates, and since his return delivered some interesting lectures. The aid which future writers will derive from the labours which he has already achieved, at least those writers who may treat of the strategies of Alexander the Great, will be very important; but if ever a work, such as Sir Wm. Ouseley once contemplated, comparing the Grecian and Persian statements, should be undertaken, the definition of places which this pamphlet affords will be of the utmost value. To us its verification of the classical authors is no slight recommendation; and we eagerly look forward

to the time, when all the discoveries of the expedition shall be made known. We understand that many curious circumstances were observed in the neighbourhood of Babylon, and on the site of Babylon itself, which were fully and minutely confirmatory of the prophecy of Isaiah; and we regret that Mr. Ainsworth did not publish his individual remarks on the subject.

He has again left England on a still more arduous expedition, accompanied by Thomas Macnamara Russell, Esq., whose practical knowledge and habits of observation will have great influence on the anticipated researches. They will, in some measure, retrace the steps of Xenophon and his ten thousand, and if the hypothesis of Schlozer be correct, will perhaps, on their return, enable us to form a sound judgment on the real Chaldees. It is to be hoped, that they will collect specimens of the languages spoken by the tribes with whom they may associate; and that they will bring back the names of places in their vernacular characters. Beyond all doubt, they will throw a clear light on many dark points of ancient history.

This respectable and talented pamphlet, to which we have invited attention, bears in every line the marks of deep thought and patient investigation. Its clear identification of places, with those mentioned by Greek and Roman writers, and its comprehension of the military plans of Alexander, from the nature of the ground, convince us that Mr. Ainsworth had long been engaged in studies preparatory to the undertaking, which he has thus creditably tested in the several spots. The Geographical Society deserves the greatest praise for the benefits which they have conferred on literature; nor do they merit the least for their discrimination in entrusting Mr. Ainsworth and Mr. Russell with the present task. This fasciculus has proved, that when a man fully understands his subject, and writes in the ample consciousness of his truth, he is capable of conveying more real information in a few pages, than a hundred speculative authors will impart in their prolix and wearying folios.

Tracts of the Anglican Fathers. Part I. Cranmer.

Painter. 1838.

London:

Ar a time when there are so many religious controversies in the world, so many attacks upon Christianity, the re-publication of any works of the Anglican Fathers must be most seasonable. The first part, which is now before us, contains sermons by Archbishop Cranmer upon the following subjects:-Holy Baptism; The Apostolical Succession, and the Power of the Keys; the Blessed Sacrament of the Altar; The Gifts of the Holy Ghost in the Holy Catholic Church, with several valuable notes. This part is beautifully printed, on excellent paper, and does great credit to the publisher.

The execution is good-the object is admirable. The

following quotation from Cranmer's Sermon on Baptism should receive attention from those who attempt to disregard the efficacy of that holy rite:

"First, before we were baptized, it is evident that we were sinners, and he that is a sinner can have no peace nor quietness of conscience before he come to Christ, so much he feareth God's wrath and everlasting damnation. But after that our sins in baptism be forgiven us, and we believe the promise of God, and so by our faith be justified,* then our consciences be quieted, and we be glad and merry, trusting assuredly that God is no more angry with us for our former offences, and that we shall not be damned for the same. And this is a marvellous alteration and renewing of the inward man, the which could not be wrought by the power of the creature, but by God alone. Also, before we were baptized, we were slaves and bondmen to sin, so that we neither could do that good which we would have done, nor could keep us from that evil which we would not have done, as Saint Paul complaineth of himself. But when by baptism the Holy Ghost was given us, the which did spread abroad the love of God in our hearts, and did also deliver us from the bondage and tyranny of sin, and gave us new strength and power to wrestle against sin, and manfully to withstand our ghostly enemy, the devil; then after a certain manner we were able to fulfil God's commandments. And this is a great change and renewing of the inward man. And this I would you should know for a surety, good children, and stedfastly believe the same, that no child of the Jews or Turks which is not baptized, hath the Holy Ghost, neither that any such can understand the Word of God, neither that any such is holy or righteous before God.

"Wherefore you shall thank God with all your heart which hath brought you to baptism. And when you believe in the name of Christ, and love the Gospel, and are glad and diligent to hear the same, then this is a sure token that by the Gospel you have received the Holy Ghost.

"Furthermore, he that is a sinner, and not baptized, although he had the Holy Ghost to this effect, to help him to fight against sin, yet oftentimes he is overcome and falleth to sin. And although he doth oftentimes overcome sin, yet this is a great imperfectness that he doth it not willingly, but that this fight against sin is tedious and grievous unto him. Wherefore he is ever in peril, lest he be overcome of sin. And in case he doth manfully withstand sin, yet he seeth that his justice and obedience be too weak and imperfect to stand before the judgment of God (as indeed no man, not the holiest, is able to stand before the judgment of God by his own righteousness); but when in baptism, the righteousness of Christ is given and imputed to him, then he is delivered from all those perils. For he knoweth for a surety, that he hath put upon him Christ, and that his weakness and imperfection is covered and hid with the perfect righteousness and holiness of Christ.

"Wherefore after baptism he doth not trust in his own righteousness, but in Christ only. And he is no more pensive or doubtful considering his own weakness, but he is joyful because he considereth that he is made partaker of Christ's righteousness. And this again is a great alteration and renewing of the inward man.

"These new affections and spiritual motions are in the souls of such as

"After that we are baptized OR justified."-Third Part of the Homily of Salvation.