Kiung tu or Kiang tu is Caindu in Sze-Ch’wan; Kien tu is in Yun Nan. Cf. Pelliot, Bul. Ecole franç. Ext. Orient, July–Sept, 1904, p. 771. Caindu or Ning Yuan was, under the Mongols, a dependency of Yun Nan, not of Sze Ch’wan. (Pelliot.)
XLVIII., [p. 72.] The name Karájáng. “The first element was the Mongol or Turki Kárá.... Among the inhabitants of this country some are black, and others are white; these latter are called by the Mongols Chaghán-Jáng (‘White Jang’). Jang has not been explained; but probably it may have been a Tibetan term adopted by the Mongols, and the colours may have applied to their clothing.”
Dr. Berthold Laufer, of Chicago, has a note on the subject in the Journal of the Royal Asiatic Soc., Oct., 1915, pp. 781–4: “M. Pelliot (Bul. Ecole franç. Ext. Orient, IV., 1904, p. 159) proposed to regard the unexplained name Jang as the Mongol transcription of Ts’uan, the ancient Chinese designation of the Lo-lo, taken from the family name of one of the chiefs of the latter; he gave his opinion, however, merely as an hypothesis which should await confirmation. I now believe that Yule was correct in his conception, and that, in accordance with his suggestion, Jang indeed represents the phonetically exact transcription of a Tibetan proper name. This is the Tibetan ạ Jaṅ or ạ Jaṇs (the prefixed letter ạ and the optional affix -s being silent, hence pronounced Jang or Djang), of which the following precise definition is given in the Dictionnaire tibétain-latin français par les Missionnaires Catholiques du Tibet (p. 351): ‘Tribus et regionis nomen in N.-W. provinciae Sinarum Yun-nan, cuius urbs principalis est Sa-t’am seu Ly-kiang fou. Tribus vocatur Mosso a Sinensibus et Nashi ab ipsismet incolis.’ In fact, as here stated, Jan or Jang is the Tibetan designation of the Moso and the territory inhabited by them, the capital of which is Li-kiang-fu. This name is found also in Tibetan literature....”
XLVIII., [p. 74, n. 2.] One thousand Uighúr families (hou) had been transferred to Karajáng in 1285. (Yuan shi, ch. 13, 8vo, quoted by Pelliot.)
L., [pp. 85–6.] Zardandan. “The country is wild and hard of access, full of great woods and mountains which ’tis impossible to pass, the air in summer is so impure and bad; and any foreigners attempting it would die for certain.”
“An even more formidable danger was the resolution of our ‘permanent’ (as distinguished from ‘local’) soldiers and mafus, of which we were now apprised, to desert us in a body, as they declined to face the malaria of the Lu-Kiang Ba, or Salwen Valley. We had, of course, read in Gill’s book of this difficulty, but as we approached the Salwen we had concluded that the scare had been forgotten. We found, to our chagrin, that the dreaded ‘Fever Valley’ had lost none of its terrors. The valley had a bad name in Marco Polo’s day, in the thirteenth century, and its reputation has clung to it ever since, with all the tenacity of Chinese traditions. The Chinaman of the district crosses the valley daily without fear, but the Chinaman from a distance knows that he will either die or his wife will prove unfaithful. If he is compelled to go, the usual course is to write to his wife and tell her that she is free to look out for another husband. Having made up his mind that he will die, I have no doubt that he often dies through sheer funk.” (R. Logan Jack, Back Blocks of China, 1904, p. 205.)
CONCERNING THE PROVINCE OF ZARDANDAN.
We read in Huber’s paper already mentioned (Bul. Ecole franç. Ext. Orient, Oct.–Dec., 1909, p. 665): “The second month of the twelfth year (1275), Ho T’ien-tsio, governor of the Kien Ning District, sent the following information: ‘A-kouo of the Zerdandan tribe, knows three roads to enter Burma, one by T’ien pu ma, another by the P’iao tien, and the third by the very country of A-kouo; the three roads meet at the ‘City of the Head of the River’ [Kaung si] in Burma.’” A-kouo, named elsewhere A-ho, lived at Kan-ngai. According to Huber, the Zardandan road is the actual caravan road to Bhamo on the left of the Nam Ti and Ta Ping; the second route would be by the T’ien ma pass and Nam hkam, the P’iao tien route is the road on the right bank of the Nam Ti and the Ta Ping leading to Bhamo viâ San Ta and Man Waing.
The Po Yi and Ho Ni tribes are mentioned in the Yuan Shi, s.a. 1278. (Pelliot.)