among other analogous cases the Treaty Port Neuchwang (in Liao-tong).  That city really lies 20 miles up the Liao River, but the name of Neuchwang is habitually applied by foreigners to Ying-tzu, which is the actual port.  Even now much of the trade of T’swan-chau merchants is carried on through Amoy, either by junks touching, or by using the shorter sea-passage to ’An-hai, which was once a port of great trade, and is only 20 miles from T’swan-chau.[3] With such a haven as Amoy Harbour close by, it is improbable that Kublai’s vast armaments would have made rendezvous in the comparatively inconvenient port of T’swan-chau.  Probably then the two were spoken of as one.  In all this I recognise strong likelihood, and nothing inconsistent with recorded facts, or with Polo’s concise statements.  It is even possible that (as Dr. Douglas thinks) Polo’s words intimate a distinction between Zayton the City and Zayton the Ocean Port; but for me Zayton the city, in Polo’s chapters, remains still T’swan-chau.  Dr. Douglas, however, seems disposed to regard it as Chang-chau.

The chief arguments urged for this last identity are:  (1.) Ibn Batuta’s representation of his having embarked at Zayton “on the river,” i.e. on the internal navigation system of China, first for Sin-kalan (Canton), and afterwards for Kinsay.  This could not, it is urged, be T’swan-chau, the river of which has no communication with the internal navigation, whereas the river at Chang-chau has such communication, constantly made use of in both directions (interrupted only by brief portages); (2.) Martini’s mention of the finding various Catholic remains, such as crosses and images of the Virgin, at Chang-chau, in the early part of the 17th century, indicating that city as the probable site of the Franciscan establishments.

[Illustration:  SKETCH MAP of the GREAT PORTS OF FOKIEN to illustrate the Identity of Marco Polo’s ZAYTON]

[I remember that the argument brought forward by Mr. Phillips in favour of Changchow which most forcibly struck Sir H. Yule, was the finding of various Christian remains at this place, and Mr. Phillips wrote (Jour.  China Br.R.A.Soc. 1888, 27-28):  “We learn from the history of the Franciscan missions that two churches were built in Zaitun, one in the city and the other in a forest not far from the town.  MARTINI makes mention of relics being found in the city of Changchow, and also of a missal which he tried in vain to purchase from its owner, who gave as a reason for not parting with it, that it had been in his family for several generations.  According to the history of the Spanish Dominicans in China, ruins of churches were used in rebuilding the city walls, many of the stones having crosses cut on them.”  Another singular discovery relating to these missions, is one mentioned by Father VITTORIO RICCI, which would seem to point distinctly to the remains of the Franciscan church built by ANDRE DE PEROUSE outside the city of Zaitun:  “The heathen of Changchow,” says RICCI, “found buried in a neighbouring hill called Saysou another cross of a most beautiful form cut out of a single block of stone, which I had the pleasure of placing in my church in that city.  The heathen were alike ignorant of the time when it was made and how it came to be buried there.”—­H.C.]