________________
AUGUST, 1902.]
CORRESPONDENCE.
Cobra-Capel; ann. 1713: s. v. Cobra de Capello, Cobra de Capelo; ann. 1710 s. v. Cobra de 781, i.
Capello, 780, ii.
Cobra de Capello; 8. v. 172, ii, twice, 780, ii; ann. 1539: 8. v. Nigger, 479, i; ann. 1568 and 1711 8. v. 178, i; ann. 1796: 8. v. Snake stone, 644, i.
Cobra-guana; ann. 1681 s. v. Guana, 304, ii. Cobra Lily; s. v. 173, i. Cobra-manilla; s. v. Manilla-man, 427, i. Cobra Manilla; s. v. 173, i; ann. 1711 and 1810 s. v. 173, ii.
Cobra de capello; ann. 1523 and 1539, s. v. Cobra de Capello, 172, ii; ann. 1563: s. v. Jogee, 352, ii; ann. 1825: s. v. Polonga, 545, i.
Cobra Minelle; ann. 1813: 8. v. Cobra Manilla, 178, ii.
Cobra Monil; 8. v. Cobra Manilla, 173, i.
(To be continued.)
CORRESPONDENCE.
CHAUKHANDU.
SIE.-Kindly permit me to make the following correction in the Notes and Queries contained in Vol. XXIX., p. 392, under the title "A Form of Legitimacy in the Kangra Valley." The note should have run thus:
Chaukhanda is the name of the following notable custom prevalent among the Gaddis (shepherds) of the northern hills in the Kingrå tahsil. If a widow gives birth to a child within the four walls of her husband's house, such child is legitimate. Chaukhanda is, lit., four walls, and custom is the usual one, whereby a widow who continues to reside in her husband's house retains his land and her issue succeeds.
for this correction.
I am indebted to Mr. Wakefield, Dharmsala, H. A. ROSE.
"FAN JIN" AND " FRANGI." SIE, In my Introduction to the "Letters from Portuguese Captives in Canton" I quoted Fr. Gaspar da Cruz as saying that after the
THE LAL BEGI SECT OF THE PANJAB SCAVENGERS.
IN Vol. I., pp. 529-546, of my Legends of the Panjab, 1884, I published the "Genealogies of Lal Bég," being the text of the hagiological stories of the principal division of the Scavenger Caste of the Panjab. I explained that the religion of the scavengers was "hagiolatry pure and simple, as it consists merely of a confused veneration for anything and everything its followers, or rather their teachers, may have found to be considered sacred by their neighbours, whatever be its origin." My chief informant in those days was my own "sweeper," who happened to be a priest of the Lâlbêg! Bhangfs of
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disturbances between the Portuguese and Chinese at Canton in 1521-22 the former were refused admission to China, and were called by the latter "facui, that is to say, 'men of the devil,' " but that at the time when the Father wrote (1569) the Portuguese were described 46 88 fagim, that is to say, 'people of another coast'" (Ind. Ant., Vol. XXX. p. 438). In a footnote to fagim I identified this word with frangi (= Frank, firingi); but this is incorrect. Fagim (fan." gim) represents Chinese fan jin foreigner (lit., "foreign person"); fan being "a low word," according to Morrison (Chin.-Eng. Dict. p. 151), who also implies (id. p. 333) that fan jin is not a very respectful term. In Christovão Vieyra's letter (see ff. 104v., 105, 105v., 109v., 110) we have the forms fanges, frangos, franges, from which it would appear as if fan jin and frangi had become confounded. DONALD FERGUSON.
5, Bedford Place, Croydon, 31st Jan. 1902.
NOTES AND QUERIES.
Ambala, where I was then living, and now I have received a curious confirmation of my theory from the same man in a letter written to me under date 8th October, 1901. He had it written to me in English and I here reproduce it full :
"I most respectfully beg to state that in the year 1882, when you were Magistrate of Umballa, a book of Lal Begi Muzhub was by your order prepared by Chana Mull, Darogha Choongi, and was sent to England for approval. Some time after the Darogha told me that the book was approved and my name was famissed (sic). As I am now made "Peer Padri" of the Muzhub by all the peoples of the Muzhub, I solicit the
our of your kindly writing, in reply to this,
