The application of both names to the same gate rests upon the authority of tradition, upon the use and wont followed in the matter by the Greek population of the city in the sixteenth century. If this is really the case, no evidence can be more decisive on the question at issue. Use and wont in respect to the name of a conspicuous public gate, in a much-frequented part of the city, constitutes an irrefutable argument, provided that use and wont goes far enough back in the history of the entrance. In that case, Ducas would be convicted of having mistaken the gate to which the chain was attached, and all the importance which he ascribes to the Horaia Pylè, in his account of the actions of friends and foes along the shores of the city, is only the consistent following up of that error. For any gate to which the chain was supposed, however erroneously, to have been affixed would be represented in the narrative of subsequent events as the point about which the assault and the defence of the sea-board turned, although the gate was not situated where it could, naturally, have sustained that character. Now, according to Gyllius,[804] the gate anciently styled the Gate of the Neorion was called in his day Tchifout Kapoussi (“Hebrew Gate”) by the Turks, and Horaia Pylè by the Greeks, as a matter of common practice. The brief statement of Gerlach[805] that the second gate west of the Seraglio Point was named at once the Beautiful Gate and the Jewish Gate implies that these were the names of the gate in current use. Leunclavius[806] puts the facts in a somewhat different light. According to him, the common designation of the entrance was “Huræa” (_Ebraia_, “Hebrew Gate”), and it was only when the Greeks of the city wished to show themselves better acquainted with the truth on the subject that they claimed for the gate the epithet “Horaia.” This may, perhaps, excite the suspicion that the application of the epithet “Horaia” to the Gate of the Neorion, in the sixteenth century, was due to the fact that it was then known also as the Hebrew Gate (Ebraia). But, on the whole, the more probable view is that the epithet was correctly applied, and, consequently, that Ducas, who was not present at the siege, is mistaken in associating the chain with the Beautiful Gate.