of the body, the nails, the teeth, the skin, the flesh, the veins, the bones, the marrow, the kidneys, the heart, the liver, the abdomen, the spleen, the lungs, the intestines, the lower intestines, the stomach, the feces, and the brain.

2. Water. The parts of the body that are formed of this element are twelve in number; viz., bile, phlegm, pus, blood, sweat, fat, tears, serum, saliva, mucus, the oil that lubricates the joints,

and urine.

3. Fire. There are four different kinds of fire in the body; viz., the fire that prevents it from putrifying, as salt prevents the corruption of flesh; the fire arising from sorrow, that causes the body to waste away, as if it were burnt; the fire that produces decay and infirmity; and the fire in the stomach that consumes the food.

The absence or diminution of heat is called cold. Some have said that ápo-dhátu is the cause of cold; but this is not correct. For this reason. When any one goes from the sunshine into the shade he feels cold; but if he was to come from the interior of the earth to the same place he would feel warm. Therefore cold does not proceed from ápo-dhátu; and to maintain this would be say that ápo-dhátu and wáyo-dhátu are the same.

to

4. Wind.-There are six different kinds of wind in the body; viz., the udwángama wind, that ascends from the two feet to the head, and causes vomiting, hiccough, &c.; the adhógama wind, that descends from the head to the two feet, and expels the feces and urine; áswása and práswása, the inspirated and expirated breath; the kukshira wind, that is in the stomach and abdomen, exterior to the intestines; the kotthása wind, that is within the intestines; and the angamangánusári wind, that pervades the whole of the body, being conveyed in vessels like the veins, and imparts the power by which the hand or foot, or any other member, is moved. By these six winds, or airs, the body is prevented from being like a mere log of wood, and is enabled to perform whatever action is required; but though it is said that they are the cause of motion, it must be understood that the principal cause is the hita, or mind. The first five airs are connected with karma, the season, thought, and food; but the last only with the mind.

The element of earth may be distinguished by its smell; water, by its taste; fire, by its light; and wind, by its sound.

Thus one element is perceived by the nose; another by the tongue; another by the eye; and a fourth, by the ear.

The essential property of earth is solidity; of water, fluidity; of fire, heat; and of wind, expansiveness or diffusion.

The body is indurated by the earth of which it is composed, as if it were bitten by a serpent with a dry mouth; by the water it is corrupted, as if it were bitten by a serpent with a putrid mouth; by the fire, it is burnt, as if it were bitten by a serpent with a fiery mouth; and by the wind, it is lacerated, as if it were bitten by a serpent with a weapon-like mouth.

5. The eye. 6. The ear. 7. The nose. 8. The tongue. 9. The body. These five are called prasáda rúpas, or organs of sense. 1. The eye, that which receives the impression of colour, whether it be green or yellow. 2. The ear, that which receives the impression of sound, whether it be from the drum, harp, or thunder. 3. The nose, that which receives the impression of smell, whether it be grateful or unpleasant. 4. The tongue, that which receives the impression of taste, whether it be from a solid or liquid. 5. The body, that which receives the impression produced by the touch, or contact, of substance, whether it be of a garment or a living being.

When the karma by means of which these impressions are produced is deficient, or when any of the four principal elements of which the organs are composed, are either absent or too abundant, the office of the eye, ear, &c., cannot be fulfilled; there is no sight; no hearing, &c.

As the nayá, alligator, bird, dog, or jackal, goes to the ant's nest, the water, the sky, the village, or the cemetery, in search of food; so the five senses go out after the various objects that are suited to their particular nature. The eye is like a serpent in an ant-hill; the ear is like an alligator lurking in a hole or cave filled with water; the nose is like a bird flying through the air to catch flies; the tongue, ready for all flavours that are presented to it, is like a dog watching for offal at the door of the kitchen or some part of the village; and the body, gratified by that with which it comes in contact, is like a jackal feeding with delight on a putrid carcase.

13.

10. The outward form. 11. The sound. 12. The smell. The flavour. 14. The substance, or whatever is sensible to the body when in contact with it.-These five are called wisaya

rúpas, or qualities of nourishment. 1. For the nourishing of the eye, or the production of sight, there must be a communication between the eye and the outward form. 2. For the nourishing of the ear, or the production of hearing, there must be a communication between the ear and the sonorous body. 3. For the nourishing of the nose, or the production of smell, there must be a communication between the nose and the object smelled. 4. For the nourishing of the tongue, or the production of taste, there must be a communication between the tongue and the object tasted. 5. For the nourishing of the body, or the production of the feeling that arises from touch, or contact, there must be a communication between the body and some substance, or sensible object; pottabban being the power of feeling, or sensibility; as, when a garment is put on, the body is conscious of a sensation, either comfortable or unpleasant, according to the material of which it is made.

The khandas that are thus connected with some sensible object, and by that object are nourished, are called áháraja; those that are connected with the mental faculties, and cannot be divided, are called chittaja.

15. The womanhood.

16. The manhood.

17. The heart, the seat of thought. The heart may be said to feel the thought, to bear or support it, and to throw it out or cast it off. It is the cause of mano-winyána, or mind-consciousness.

18. Vitality, the principle of life, the essential of existence. It is produced at the same time as the organized body to which it is attached, by means of karma. It is that which forms the aggregation of the rúpa-khandas, and is the cause of their (temporary) preservation, as water nourishes the lotus, and it is the means by which they exist; it is the medium by which they are sustained, as the infant prince is supported by the milk of his nurse. When the principle of life is extinguished, there is an end of rúpa-khandas, as death ensues.

19. Space. There are in the body nine apertures, vacuities, or spaces; the orifices of the ears, the nostrils, the mouth, the throat, the orifices whence proceed the feces and the urine, and the stomach and intestines. These are not rúpa-khandas in the strict sense of the term; but as their existence is continuous, and they are essential to the body, they are so called.

20. The power of giving, or receiving, information by signs or gestures.

21. The faculty of speech.

22. The property of lightness, or buoyancy, possessed by the body, which in its character is similar to that of iron which has been heated during a whole day. There is both kaya, corporeal, and chitta, mental, lightness.

23. Softness, or elasticity, a property like that of a skin that has been well anointed or beaten. This property is also both corporeal and mental.

24. Adaptation, a property like that of gold that has been exposed during a whole day to the influence of a strong fire, which enables the body to accommodate itself readily to any work it may have to perform.

25. Aggregation, the result of the continued production of the rúpáyatanas, or organs of sense and their respective objects, like the entrance of water into a well dug near a river.

26. Duration, also the result of the continued production of the rúpáyatanas, like the constant overflowing of the water in the well.

27. Decay, the breaking up, or destruction, of the rúpáya

tanas.

28. Impermanency, the liability of the rúpáyatanas to change; their instability.

Of these twenty-eight rúpa-khandas, some are called wastu and some dwára; thus the heart has wastu, substance; but no dwára, aperture, or door, like the eye; and there are some that have neither substance nor aperture, they are invisible. Again, some are called ékaja, as proceeding from one cause, and others dwija, as proceeding from two causes, &c.

3. Sensation.

The Wédaná-khando, or sensations, are six in number. They are produced by communication with that which is agreeable, disagreeable, or indifferent. When an agreeable object is seen there is gratification; when a disagreeable object is seen there is aversion; and when an object is seen that is neither pleasant nor unpleasant, neither agreeable nor disagreeable, as the ground, rocks, and similar objects, there is indifference. So also with that which is presented to the ear, tongue, nose, body, or

mental faculties; some of the sensations thus produced are pleasant, some unpleasant, and others indifferent.

4. Perception.

The Sannyá-khando, or perceptions, are six in number, and are on this wise. When an object is seen, whether it be green or red, there is the perception that it is of that particular colour. So also when any sound is heard, whether it be from the drum or any other instrument, there is the perception that it is such a sound; when there is any smell, whether it be agreeable or disagreeable, there is the perception that it is such a smell; when there is any flavour, whether it be sweet, sour, milky, saline, or oily, there is the perception that it is such a taste; when the body comes in contact with any substance, there is the perception that it is agreeable to the touch or disagreeable; and when the mind considers any matter or subject, and examines it, there is the perception that it is of such a character or kind.

5. Discrimination.

The Sank háro-khando, or powers of discrimination (including the moral faculties), are fifty-five in number; viz.:

1. Phassá, touch, the first thought produced in the mind from the touching of the eye by the figure, of the ear by the sound, &c., as when at the dawn of day the first rays of the sun impinge upon a wall.

In answer to the question of the king of Ságal, “What are the signs, or properties of contact ? Will you explain them to me by a comparison?" Nágaséna replied, "We will suppose that two rams are fighting with each other; one ram is the eye, the other is the figure, or outward form, and the meeting of their heads is contact. Again, a man claps his hands; one palm is the eye, the other is the outward form, and their meeting together is contact. And again, a man plays upon the cymbals ; one cymbal is the eye, the other is the outward form, and their meeting together is contact."

2. Wédaná, sensation, as that of flavour; like the king who eats delicious food.

The property of wédaná is sensation, or experience; it is that