But though on general scientific analogy we are led to believe in fossil mental forms, in missing psychic links now extinct as regards our own consciousness, but which were the germs of our present distinct emotions, perceptions, etc., how are we to discover and investigate them? Can we work our own consciousness back through the multitudinous stages of its past evolution, through myriads of human and pre-human forms to the confused, primal, undifferentiated psychoses? Certainly the forms which lead up to such an emotion as hate and from which it is gradually evolved must be realized, must be actually felt in some measure before they can be understood and analyzed. Here then seems a great barrier to introspective evolutionary psychology, perhaps insuperable, for how can mind retrace itself, involute itself, in the interests of science? Mind is fundamentally action, motive-feeling, which, in connection with cognitive forms gradually achieved, becomes from mere pure pleasure-pain a very complex manifold. We feel many of these forms in our own experience, and we can say of some that they are the higher, of others that they are the lower and more primitive. Thus fear, anger, and hate are generally regarded as low action-motives as compared with love of truth or justice. But while we distinguish in our own consciousness and by analogy in the consciousness of others a considerable variety of psychic forms, they are, so far as we are able to see—and we have given some special attention to this in discussing fear and other emotions—invariably distinct, and each has its own peculiar quality, and we do not find, and we should not expect to find, the intermediate forms any more than the anatomist would expect to find in man a radial starfish structure. The hazy, indefinite phases which mark evolving consciousness into new forms have been long done away with for such emotions as hate, and it would seem an impossible task to ever bring them back. When we let consciousness lapse of its own regressive tendency—and undirected consciousness tends always to revert to _wild_ states—we fall down through a series, but it is by steps, and no gradual descent, that is, defined mental forms succeed each other, with no transitional phases which are both as differentiating into either. We have mixed states, indeed, but these have no evolutionary value in this line, being merely coincident distinct psychoses, and not an intermediate differentiating mode. The psychoses which we call lower and which we naturally _fall into_, were really a higher level once for some remote ancestors, and it was only by occasional great efforts that fear, anger, hate, etc., were reached, by just such efforts as now are required by many a worldling who would be religious and would attain a feeling for holiness, or that of a Philistine, ambitious of reaching æsthetic feeling, who endeavours to appreciate the refined, elaborate