appears as a _tradition_ in one of the dynastic histories of the fifth century A. D., is not given at all in the earlier standard history, and it is by no means proved that the undoubtedly early Chinese knowledge of the loadstone extended to the making of compasses. Yet, as Rénan has justly pointed out in effect, in his masterly evidences of Gospel truth, a weak tradition is better worth considering than no tradition at all. Besides, there is some slight indirect confirmation of this, for in 880 B.C. or thereabout, a King of Ts'u gave one of his younger sons a Yiieh kingdom bearing almost the same double name as that Yüeh kingdom from which the envoys in 1080 B.C. came to the Duke of Chou; in each case the first part of the double name was Yiieh, and the second part only differed slightly. Again, in or about 820, some of the sons of the king exiled themselves to a place vaguely defined as "somewhere south of the Han River," which can scarcely mean anything other than "the country of the Shan or Siamese races," who lived then in and around Yiin Nan, and some of whom are still known by the vague name used as here in 820 B.C. The vagueness of habitat simply means that all south of the Han and Yang-tsz was _terra_ incognita to China proper. There is another tradition, unsupported by standard history, to the effect that the Martial King enfeoffed a faithful minister of the emperor and dynasty he had just supplanted as a vassal in Corea. Here, again, if the emperor's own grandfather, or grand-uncles and trusted friends, could find their way to Wu, and, later, to Japan, not to mention Shan Tung and the Peking plain, it is reasonable to permit a respected adherent of the dethroned monarch to find his way to Corea, the more in that the centre of administrative gravity of Corea was then Liao Tung and South Manchuria--at the utmost the north part of modern Corea--rather than the Corean peninsula.