In a Tibetan mixed marriage such as we are here considering the custom is to call the elder son ཀོ་ཀོ་ after the Chinese manner, instead of using the Tibetan word. This is ཨ་ཇོ་ in Tsang and ཇོ་ཇོ་ in Lhasa. The latter is pronounced, and sometimes written, ཅོ་ཅོ་ and even sometimes pronounced chö-cho, as if written ཅོས་ཅོ་. But in the above case ཀོ་ཀོ་ means really ‘elder brother.’ A girl, born in such a marriage, is similarly called མི་མི་, Chinese, instead of ཨ་ཆེ་, Tibetan. These terms do not mean half-blood. Whether མི་མི་ is used for the eldest daughter alone or for all the daughters of the marriage I could not ascertain. It is said that every Chinaman, however humble, becomes at once a personage of importance when in Tibet, and demands to be addressed at least as དཔོན་པོ་, Mister, Sir (as every European becomes automatically a Sahib in India), and feels quite insulted if addressed by the more familiar ཀོ་ཀོ་ as a liberty taken with his dignity. A Chinaman from Tibet, however, denied this. I remember once travelling in the Sunda country with my Javanese writer who met several people on the road whom he knew and whom he saluted as ‘little brother’ or ‘elder brother.’ I was puzzled at his belonging to so big a family, but found the solution of the riddle when I understood that this fraternity was not one of consanguinity at all. So ‘elder sister’ amongst Tibetans means only Madam, Lady, or a polite word of address to any woman of more than low status in life. In German Mütterchen for any old woman of simple status. To pp. 35–37. The expression ཀུན་ཏུ་བཟང་པོས་བརྒྱན་པའི་ཞིང་ occurring in the little prayer-book བཟང་སྤྱོད་ can hardly mean ‘a field (= heaven, world) which Kuntuzangpo has adorned’ (beautified, decorated, embellished), in the sense in which one may decorate a house or room, with beautiful pictures, furniture, etc. It must surely be understood as ‘the heaven blazing with the glory of Kuntuzangpo’s presence in it,’ a heaven resplendent with his glory. In other words, he adorns it by his mere being there, but not as the result of some activity expressed by a transitive verb. The world is adorned, but has not been decorated or beautified. I wonder if the agentive case པོས་ may be understood as in English expressions like: ‘happy through him,’ ‘blazing with diamonds,’ ‘laughing for joy,’ and the like. To p. 40. See the unusual explanation of ཅེས་པ་ in S. Ch. D., s.v. ག་ III, where he translates ཅེས་པའོ་ as ‘it may be said.’ The dge rgan, however, paraphrases the expression here as ལབ་པ་རེད་ or ལབ་གི་འདུག་, or ཅེས་སྨྲས་སོ་, which gives it another meaning, namely: ‘so it has been said,’ ‘so is the teaching,’ ‘that is what has been taught.’ In this sense the previous words are a direct quotation and the ཅེས་པའོ་ cannot be translated as ‘it may be said that.’ To p. 40. In the note to ཆགས་སྡང་, for འདོད་ཆགས་དང་ཞེ་སྡང་, non-attachment and indifference only in connection with a negative.