we find in the end nothing but the primary elements that are called the supports of all that exist. We have now to follow our author through a path more difficult than the preceding one, and hear him explain the theory of ideas and their various modifications. These, says he, are known, not by their forms, since they have none, but only by their name. Through the practice of reflection and meditation we become acquainted with them. We call them _arupa damma_, things without a form or shape. They are designated under the name of _tseit_ and _tsedathit_,[50] that is to say, ideas and the result of ideas. Where are these ideas to be met? Where have they their seat? In the six senses and nowhere else, is the answer. Having already become acquainted with the organs of the senses, it will be easy to find out the ideas that are as the tenants of the senses. All the _tseits_ inhabiting the organs of sense are called _loki tseit_, that is to say, ideas of the world, because they are to be met with in all the beings as yet subjected to concupiscence. They are distinct from _lokoudra tseits_, which belong properly to the beings free from passions, and who have entered into the four _megga_, or ways to perfection. The _tseits_ of this world are eighty-one in number, classified as follows: the perception of each of the five organs, and the perception of the respective faculties of those organs. This gives ten tseits. There are three for the sense of the heart, the perception of the substance of the heart, of its faculty of knowing, and of the object of its knowledge. Each of the six senses has ten constitutive forms or parts, viz.: earth, water, fire, air, colour, odour, taste, fluid, life, and the body attached primitively thereto. Now there is an action from each of these forms upon the subject. Thence ten _tseits_ to each of the six senses. There are no words so ill defined and so ill understood by our philosopher as the two words Tseit and Tsedathit. The first in a moral sense means idea, thought, perception, etc.; in a physical sense it means that secondary cause created by _kan_, producing the living being, the senses wherein reside the moral _tseit_. Tsedathit, being the result of ideas, must, of course, have likewise two meanings. In the first place it will designate the impressions made upon us by ideas; in the second, it will mean the secondary cause or life in the body, or the modifications of the principles of corporeal life.