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 go to Choskhor-gya, as the reincarnation was to be found somewhere near Kong-po. The Khanpo went there accordingly, and sat in deep meditation for seven days, when, on the night of the last day, he had a vision and heard a voice which directed him to repair to the Mu-li-ding-ki tso (lake) of Choskhor. Awakening from his sleep, the Khanpo went to the lake, where, on the crystal surface of the water, he saw the image of the incarnate Grand Lama seated in his mother’s lap, and his father fondling him. The house, its furniture, all was shown him. Suddenly the image disappeared, and he set out at once for Kong-po. On the way he stopped in Tag-po at the house of a respectable and wealthy family, and at once he recognized the child and all the images seen in his dream. He promptly informed the Government at Lhasa, and the regent and the cardinals came to Tag-po and took the child, then a year old, and its parents to the Rigyal palace, near Lhasa. This child, now aged ten, is called Nag-wang lo-zang tubdan gya-tso "the Lord of speech, the mighty ocean of wisdom."

The reason why the golden jar was not used for finding this reincarnation was because of the apprehension that the Dayan Khanpo’s spirit—he had but recently died, and had been violently opposed to the Dalai lamas and their form of government—might be able to cause a wrong name to be drawn from the jar.

June 5.—Early this morning I was invited to dine with the Lhacham at Bangye-shag. I was received most graciously, and was led by the Lhacham to her drawing-room, a room about 16 feet by 12, facing the south and on the third story of the building. There were in it two Chinese chests of drawers, on top of which were a lot of porcelain cups; Chinese pictures—picnics and dancing most of them represented—covered the greater part of the walls; the ceiling was of Chinese satin, and thick rugs of Yarkand and Tibetan make covered the floor. Well-polished little tables, wooden bowls for tsamba, and some satin-covered cushions completed the furniture of the room.