circumstances became totally changed in character, which he expressed in an original manner by saying, “I feel that my heart changes.” That is because _in the last stage_ this state of feeling takes form and becomes fixed in an idea, as may best be seen in persecutional insanity. Without insisting, as would be easy, on any further enumeration of facts, we may reduce these pure states of feeling to four principal types: 1. Agreeable state (pleasure, joy): that of haschisch and similar drugs, certain stages of general paralysis of the insane, the sense of well-being experienced by the consumptive and the dying; many people who have escaped a death which they considered certain have felt themselves overwhelmed on its approach by a feeling of beatitude, without further definition, which is perhaps only the absence of all suffering.[5] ----- Footnote 5: For observations relative to this point see _Revue Philosophique_, March 1896. ----- 2. Painful state (sadness, annoyance): the incubation period of most diseases, the melancholy of menstrual periods. 3. State of fear: without reason, without apparent causes, without justification, without object; fear of everything and of nothing: a fairly frequent state, which we shall examine in detail when we come to the _phobias_. 4. State of excitability: connected with anger, frequent in neurosis; it is an unstable and explosive state of being which, at first vague and undetermined, ends by taking form, attaching itself to a representation, and discharging itself on an object. Finally, there are mixed states, formed by the co-existence or alternation of simple states. From all which goes before it results that there is a pure and autonomous life of feeling, independent of the intellectual life and having its cause below, in the variations of the cœnæsthesia, which is itself the resultant and concert of vital actions. In the psychology of feeling the part played by external sensations is very scanty compared to that played by internal sensations, and certainly one must be unable to see beyond the first to set up as a rule “that there is no emotional state unconnected with an intellectual state.” Having made this point clear, we may return to our general picture of the evolution.