There is a belief prevalent in Tibet that in every woman a touch of bamo-hood is latent (some philosophers, also outside Tibet, seem to think the same!), but in the night of the 29th day of the twelfth Tibetan month, this seed of evil will manifest most fully. The male Tibetans, however, seem not to take any precautions or perform any rites to counteract the sinister influence of this date. Evidently it is a male Tibetan who first set up this theory, and it might be the same fellow who is the author of the following proverb which bears on our subject and on the words we are dealing with. It runs: སྐྱེས་དམན་བརྒྱ་ལ་མཁའ་འགྲོ་གཅིག་ ཁྱོ་ག་བརྒྱ་ལ་འབའ་པོ་གཅིག་ Amongst a hundred women (at most) one khando! Amongst a hundred men (at most) one sorcerer! That is—khando being here used in the good sense of fairy—: Amongst many women there is scarcely one extremely good, but amongst many men there is scarcely one extremely bad. In fact, in Tibet, all women are suspected of having just a little seed of evil (of the witch) in them. And so the term of reproach is not as in Europe ‘Old Adam’ but rather ‘Old Eve.’ As far as the above story is concerned, it should not be forgotten that it is only a popular version of an interesting phase of religious practice, but Tibetan casuistry and theology are as a rule so subtle and well-systematised that a more theoretical exposition of the doctrines and practices alluded to might throw considerably more, if not other and new, light on the subject. To p. 25. The quotation, s.v. ཁྲེལ་བ༌, l. 16: ཆོས་ཐོས་པས་, etc., is from a little tract, a prayer to Padmasambhava, entitled བསམ་པ་མྱུར་འགྲུབ་མ་, ‘the quick mind-fulfiller.’ To p. 25. Cf. Lewin, pp. 133–134, no. 97–10, གཞད་གད་ (རྒྱུ་), ridiculous; zhed-ked, laughter, ridicule. To p. 26. ངོ་ཚ་བ་ Bell, voc., to blush; Lewin, p. 77 (64–5), ridiculous. See his example. To p. 30. S. Ch. D., Dict., has ཀོ་ཀོ་ (hidden on p. 34, out of alphabetical order) as ‘a Tibetan of mixed breed, i.e. born of a Chinese father and a Tibetan mother.’ Waddell, Lhasa and its Mysteries, p. 214, the same explanation. A special enquiry into this point, however, yielded a different result. One of my informants was a Tibetan woman from Lhasa who had herself married a Chinaman there, and so ought to know. The half-breeds referred to by S. Ch. D. and Waddell are called ‘baizhin,’ spelling uncertain, given as བལ་བཞིན་ and བའི་ཞིན་, said to be a Chinese word. However, another explanation of that same word was given, as a man not in the pay of, not taking wages from, another. Not necessarily rich or of high position, but independent. Perhaps something like crofter. This latter explanation is, however, contradicted by Karma who has relations amongst the baizhins in Tibet.