The Tsedathits, or results essentially connected with ideas, are fifty-two in number. The seven enumerated at the end of this article are: contact, sensation, perception, inclination, fixity, command over self, and remembrance: they are inherent in all ideas. Six Tsedathits are connected with the act of perception, viz., thought, reflection, decision, energy, pleasure, and liberty. Fourteen others are connected with the ideas of demerits, viz., impudence, audacity in evil, unsteadiness, concupiscence, pride, boasting, grievous offence, envy, anxiety, want of respect, lowness of feelings, doubt or indecision, covetousness. The Tsedathits connected with merits are: affection for all that refers to religion, remembrance of all that is good, shame of all that is bad, fear of evil, exemption from concupiscence and from anger, serenity of soul, freedom from evil inclinations and evil thoughts, swiftness of the body and of the mind, good habits of the body and of the soul, uprightness in the feelings and the thoughts, good words, good actions, good behaviour, compassion, joy at the prosperity of others, wisdom, or the acquirement of the knowledge of truth by reflection. [51] Having in two previous notes explained what regards the ideas, and the results from or the things connected with ideas, we must come to the third great principle, viz., _Rupa_, or form, or matter, and state further the curious divisions of our Burmese metaphysicians. 1. The form of all that is visible is found in the four elements: earth, water, fire, and air. 2. The form for coming in contact are the five senses, the eyes, the ear, the nose, the tongue, and the body, or rather the skin of the body. 3. The form of the objects of the senses is likewise divided into five parts, essentially connected with the five above-enumerated senses. 4. The forms peculiar to the living beings are the male and female sexes. 5. The forms of life taken abstractedly are the life of the body and the life of language or uttered words. 6. The forms in which appearance exhibits itself are swiftness, softness, and acting. 7. The forms of the signs of being are: the appearance of being, on coming into being, the remaining into being, the fulness of the state of being, and the destruction of being. The last great principle is Neibban, that is to say, the exemption from the action of the influence originating from merits and demerits, from the volitions of the mind, from the seasons or time, and from nourishment, which are the causes of mutability; it is the end of existence.