I have thus explained the origin of those notions which are called common, and which are the foundations of our reasoning; but of some axioms or notions other causes exist which it would be advantageous to explain by our method, for we should thus be able to distinguish those notions which are more useful than others, and those which are scarcely of any use; those which are common; those which are clear and distinct only to those persons who do not suffer from prejudice; and, finally, those which are ill-founded. Moreover, it would be manifest whence these notions which are called _second_, and consequently the axioms founded upon them, have taken their origin, and other things, too, would be explained which I have thought about at different times. Since, however, I have set apart this subject for another treatise, and because I do not wish to create disgust with excessive prolixity, I have determined to pass by these matters here. But not to omit anything which is necessary for us to know, I will briefly give the causes from which terms called _Transcendental_, such as _Being_, _Thing_, _Something_, have taken their origin. These terms have arisen because the human body, inasmuch as it is limited, can form distinctly in itself a certain number only of images at once. If this number be exceeded, the images will become confused; and if the number of images which the body is able to form distinctly be greatly exceeded, they will all run one into another. Since this is so, it is clear that in proportion to the number of images which can be formed at the same time in the body will be the number of bodies which the human mind can imagine at the same time. If the images in the body, therefore, are all confused, the mind will confusedly imagine all the bodies without distinguishing the one from the other, and will include them all, as it were, under one attribute, that of being or thing.