individuality, it must be inferred that he becomes, as it were, merged into the abstract truth in which he lives and rests for ever. But we must distinctly state anew that this view is in opposition to the doctrines of the earliest Buddhists, and the philosophical principles and inferences maintained as genuine. This contradiction illustrates the truth of a remark made above, that error can never entirely obliterate from man’s mind the knowledge of certain fundamental truths, which are almost constitutive of his moral being. Let us come now to a definition of Neibban translated from Pali by the Burmans. Neibban is the end of all existences, the exemption from the action of _kan_, _i.e._, the good or bad influence produced by merits or demerits; of _Tsit_, _i.e._, the principle of all volitions, desires, and passions; of the seasons, and of taste or sensations. What means this rather curious, not to say almost unintelligible, definition? To understand it the reader must be aware that _kan_ is the principle which causes all beings to move incessantly from one existence into another, from a state of happiness to one of unhappiness, from a position where merits are acquired into another where further merits are to be obtained and greater proficiency in perfection secured, from a state of punishment or demerits into a worse one, &c. _Kan_ may be called the soul of transmigration, the hidden spring of all the changes experienced by an existing being. In Neibban the law of _kan_ is destroyed, and therefore there are no more changes or transmigrations. By _Tsit_ is understood the principle of all volitions and desires. Buddhist metaphysicians, always fond of divisions and classifications, reckon one hundred and twenty _Tsits_. Some are the root of all demerits, and their opposites are the principles of merits. Some have for object matter this material world; others have for object the immaterial world, or, as I believe, ideas and things that have no form. The last of tsits, and of course the most perfect, is entire fixity. This is the last stage ever to be reached by a perfected being in the world of existences. One step further, and he has reached the undisturbed shores of Neibban. In that latter state there is no more operation of the mind or of the heart; or at least there is no intellectual working, such as we conceive it in our actual condition. The word _Udoo_, or season, is evidently used for designating a revolution of nature. The meaning is obvious, and affords no difficulty. In Neibban there is neither nature nor revolutions of nature. Neibban, if a state it be, lies in vacuum or space far beyond the extensive horizon that encircles the world or worlds, or systems of nature.