Some of the books, clothes, and sacred or secular utensils which the dead Lāma was in the habit of using, are brought and mixed with others. The child is then asked to pick out the true ones, or he has to answer questions as to the events in his previous state of existence. If the replies are satisfactory, he is installed as the re-born Lāma amid great rejoicings. Koeppen asserts that no positive information as to the relationship between the Dalai and Panchen Lāmas is forthcoming. Some maintain that both hierarchical systems developed simultaneously. Some say that the Panchen Lāma of Tashi Lunpo was the first Grand Avatāra Lama, while others hold that the elevation of the Panchen Lāmas took place later, and only resulted from the increase in importance of the Tashi Lunpo monastery in which they reside (p. 284). The Dalai Lāmas may be enumerated as follow:— The first is said to have been Gedun grub pa (otherwise pronounced Gedun dubpa). Probably he was the nephew and chief pupil of the Reformer Tsong Khapa. It was he who founded the monastery of Tashi Lunpo in 1445, and he is by some therefore called the first Lāma of that monastery. His birth is supposed to have occurred in 1391 or 1419, and his death in 1473 or 1476. Then he was born again after ten months as Gedun GyamThso (or Gedun Yamtso), the second Grand Lāma, who is held by some to have been the real founder of the Avatāra system of perpetual succession by reincarnations. He filled the Dalai Lāma Chair from 1474 or 1476 to 1540 or 1542. The third embodiment took place in 1543, and bore the name Sod nam GyamThso (or Sod nam Yamtso), ‘sea of virtue.’ He was the first who really took the half Mongolian title of Dalai Lāma. Moreover, he laboured hard to spread Buddhism among the Mongolians, and founded the first Great Lāma’s Chair in Mongolia. In his fourth re-birth, the Dalai Lāma took the name of Yon Jan Yam Thso, ‘ocean of merit,’ and lived up to his 14th year (until 1602) in Mongolia, when he moved to Lhāssa. The fifth Dalai Lāma was the great Navang Lobsang (strictly Ngag dBang bLo bSang), ‘wise speaker or eloquent sage,’ who is the most celebrated of all. According to some he was the first real Dalai Lāma, those who preceded him being merely supreme Lāmas of the Yellow school. His career lasted from 1617 to 1682. He was a kind of Lāmistic Innocent. But his long minority led to political disturbances. In the end, Navang Lobsang overcame all difficulties, and as a sign that the power of a king of Tibet had been made over to him, built on one summit of the triple hill Potala, where once the royal castle had stood, that palatial monastery—that wonderful Lāmistic Vatican—in which he still resides in his continual re-incarnations (see p. 330).