orthodox Chinese custom. However barbarous Yiieh may have been, its ruling house possessed traditions of descent, through a concubine, from an emperor of the Hia dynasty; for which reason the founder was enfeoffed, near modern Shao-hing, west of Ningpo, in order to fulfil the sacrifices to the founder of the Hia dynasty, who was, and is, supposed to be buried there: like the first colonists who migrated to Wu, he cut his hair, tattooed himself, opened up the jungle, and built a town. In 330 B.C. Kou- tsien's descendant spoke of "taking the road left to _Chu- hia_," through modern Ho Nan province; that means taking the high-road to China proper. The term originated in times when Ts'u had not yet become a recognized "Hia." The fact that Yüeh, with its new capital then in Shan Tung, could never govern the Yang-tsz and Hwai inland regions, seems to prove that her power was always purely a water power, and that she was comparatively ignorant of land campaigns. CHAPTER XXX LITERARY RELATIONS It is instructive to inquire what were the literary relations between the distinguished statesmen and active princes who moved about quite freely within the limited area so frequently alluded to in foregoing pages as being sacrosanct to civilization and the rites. There seems good reason to suppose that the literary activity which so disgusted the destroyer of the books in 213 B.C. did not really begin until after Confucius' death in 479; moreover, that the avalanche of philosophical works which drenched the royal courts of the Six Kingdoms was in part the consequence of Confucius' own efforts in the literary line. In the pre- Confucian days there is little evidence of the existence of any literature at all beyond the Odes, the Changes, the Book, and the Rites, which, after a lapse of 2500 years or more, are still the "Bible" of China. The Odes, of which 3000 were popularly known previous to Confucius' recension, seem to have been originally composed here and there, and passed from mouth to mouth, by the people of each orthodox state under impulse of strong passion, feeling, or suffering; or some of them may even have been committed to writing by learned folk in touch with the people. Naturally, those songs which specially treated of local matters would be locally popular; but it would seem that a large number of them must have been generally known by heart by the whole educated body all over orthodox China, It will be remembered that in the year 1900, an enterprising American newspaper correspondent took advantage of President Kruger's penchant for quoting Scripture, and telegraphed to him daily texts, selected as applicable to the event, for which the replies to be sent were always prepaid. For instance, on news of a British victory, the American would telegraph: "Victory stayeth not always with the righteous"; on which President Kruger would promptly rejoin: "Yet shall I smite him, even unto the end." This was the plan followed by Chinese