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-kalán (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. [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 ANDRÉ DE PÉROUSE 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.] [Illustration: SKETCH MAP of the GREAT PORTS OF FOKIEN to illustrate the Identity of Marco Polo’s ZAYTON.] Whether the application by foreigners of the term Zayton, may, by some possible change in trade arrangements in the quarter-century after Polo’s departure from China, have undergone a transfer, is a question which it would be vain to answer positively without further evidence. But as regards Polo’s Zayton, I continue in the belief that this was T’swan-chau _and its haven_, with the admission that this haven may probably have embraced that great basin called Amoy Harbour, or part of it.[4]