Two Bodies and Transfiguration

114. These two phenomena are varieties of the phenomenon of visual manifestation, and however marvelous they may appear at first sight, it will be easily perceived, by the explanation that can be given of them, that they are not out of the order of natural phenomena. They both rest on this principle—that all that has been said of the properties of the périsprit after death applies to the périsprit of the living. We know that during sleep the spirit partly recovers its liberty; that is, it is isolated from the body; and it is in this state that we have, many times, had occasion to observe it. But the spirit, be the man dead or living, has always its semi-material envelope, which, for the same causes that we have described, can acquire visibility and tangibility. Very positive facts leave no doubt of this; we will cite some examples of our own personal knowledge, whose truth we can guarantee; every one can, no doubt, remember analogous ones, by searching his memory.

114. These two phenomena are types of visual manifestation. However marvelous they may seem at first, their explanation shows that they are natural phenomena. Both rest on the same principle: everything said about the properties of the périsprit after death also applies to the périsprit of the living. We know that during sleep the spirit partly regains its freedom. In other words, it becomes separated from the body. We have often had occasion to observe it in this state. But whether a person is dead or alive, the spirit always has its semi-material envelope. For the same reasons we have described, this envelope can become visible and tangible. Well-established facts leave no doubt of this. We will give some examples from our own experience, whose truth we can guarantee. Everyone can no doubt recall similar examples by searching their memory.

115. The wife of one of our friends several times saw a fruit merchant of the neighborhood, whom she knew by sight, but to whom she had never spoken, enter her room in the night, whether she had a light or not. This apparition caused her great terror, greater because at that time she had no knowledge of Spiritism, and the phenomenon happened very often. But the merchant was perfectly alive, and probably sleeping at that hour: while his material body was at home, his spirit and his fluidic body was with this lady; with what motive? No one knows. In such case a spiritist, initiated in such things, would have asked him; but she had no idea of it. Each time the apparition vanished without her knowing how, and each time, also, after its disappearance, she went to the doors to assure herself that they were perfectly shut, and that nobody could have been introduced into her room. This precaution proved to her that she was perfectly awake, and not the sport of a dream. At other times she saw, in the same way, a man she did not know; but one day she saw her brother, who was then in California. He had so much the appearance of a real person, that, at the first moment, she thought he had returned, and was going to speak to him; but he disappeared without giving her time. A letter, afterwards received, proved that he was not dead. This lady was what was called a natural seeing medium, but at that time, as we have said, she had never heard of mediums.

115. The wife of one of our friends saw a neighborhood fruit merchant enter her room at night several times. She knew him by sight, but had never spoken to him. He appeared whether she had a light on or not. The apparition terrified her. Her fear was greater because she knew nothing about Spiritism at the time, and the appearances were frequent. But the merchant was very much alive and probably asleep at that hour. While his material body was at home, his spirit and fluidic body were with this lady. Why? No one knows. In such a case, a spiritist familiar with these things would have asked him, but she had no idea of doing so. Each time, the apparition vanished without her knowing how. Afterward, she always checked the doors to make sure they were securely shut and that no one could have entered her room. This precaution proved to her that she was fully awake and not dreaming. At other times, she saw a man she did not know in the same way. But one day she saw her brother, who was then in California. He looked so much like a real person that she first thought he had returned. She was about to speak to him, but he disappeared before she had time. A letter she received afterward proved that he was not dead. This lady was what was called a natural seeing medium, but as we have said, she had never heard of mediums at the time.

116. Another lady, who lives in the country, being very seriously ill, saw, about ten o'clock one evening, an aged gentleman, living in the same town, whom she had sometimes met in society, but of no intimate acquaintance. This gentleman was seated in an armchair, at the foot of her bed, and from time to time took snuff; he seemed to be watching. Surprised at such a visit at such an hour, she wished to ask the cause of it; but he signed to her not to speak, but to go to sleep: several times she was about to address him, but each time with the same result. She ended by going to sleep. Some days after, being convalescent, she received a visit from this same gentleman, but at a more suitable hour; and this time it was himself: he was dressed the same, had the same snuff-box, the same manners. Persuaded that he had come during her illness, she thanked him for the trouble he had taken. The gentleman, much surprised, said he had not had the pleasure of seeing her for a very long time. The lady, who understood spirit phenomena, saw at once what it was, but not wishing to explain it to him, contented herself with telling him she had probably dreamed it. "Very probably," will say the skeptical, the strong-minded, for them the synonym of men of mind; but it is certain she slept not at all, no more than the preceding. Then she dreamed awake; in other words, she had a hallucination. That is the great word, the universal explanation of everything that is not understood. As we have already refuted this objection, we will continue, addressing ourselves to those who can understand us.

116. Another lady, who lived in the country, was very seriously ill. One evening, at about ten o'clock, she saw an elderly gentleman who lived in the same town. She had sometimes met him in society, but did not know him well. He was seated in an armchair at the foot of her bed, taking snuff from time to time. He seemed to be keeping watch. Surprised by a visit at such an hour, she wanted to ask why he was there. But he signaled to her not to speak and to go to sleep. Several times she tried to speak to him, but each time he made the same sign. At last, she went to sleep. Some days later, while she was recovering, the same gentleman visited her at a more suitable hour. This time, it was the gentleman himself. He was dressed the same way, carried the same snuffbox, and had the same manner. Convinced that he had come during her illness, she thanked him for the trouble he had taken. The gentleman was very surprised. He said he had not had the pleasure of seeing her for a very long time. The lady understood spirit phenomena and saw at once what had happened. But she did not want to explain it to him, so she simply told him she had probably dreamed it. "Very probably," the skeptics will say. They call themselves strong-minded, which, to them, means the same as intelligent. But it is certain that she was not asleep at all, any more than the woman in the previous account. Then she was dreaming while awake. In other words, she had a hallucination. That is the great word, the universal explanation for everything that is not understood. Since we have already refuted this objection, we will continue, addressing ourselves to those who can understand us.

117. Here is another and more characteristic fact, and we should be curious to see how it can be explained by the play of the imagination. A gentleman, living in the country, had never wished to marry, in spite of the importunity of his family. They had constantly insisted in favor of a person living in a neighboring town, and whom he had never seen. One day, being in his room, he was astonished to find himself in the presence of a young girl, dressed in white, her head crowned with flowers. She told him she was his betrothed, held out her hand to him, which he took in his, and on which he saw a ring. In a few moments she disappeared. Surprised at this apparition, and being sure that he was fully awake, he asked if any one had come during the day, but was answered no person had been seen. A year after, yielding to the renewed solicitations of a relative, he decided to go and see the person proposed to him. He arrived the day of the Fête-Dieu (festival of Corpus Christi day). They returned from the procession, and one of the first persons he saw, on entering the house, was a young girl, whom he recognized as the one who had appeared to him, dressed in the same manner: for the day of the apparition was also that of the Fête Dieu. He remained speechless, and the young girl uttered a cry of surprise, and fainted. Restored to her senses, she said she had already seen this gentleman, the same day in the preceding year. The marriage was concluded. This was about 1835; at that time there was no question about spirits, and besides, both were persons of extreme positivism, and imagination the least exalted possible.

117. Here is another, more striking case. We would be curious to see how imagination could explain it. A gentleman living in the country had never wanted to marry, despite his family’s persistent urging. They had repeatedly urged him to marry a woman who lived in a neighboring town, but he had never seen her. One day, while he was in his room, he was astonished to see a young woman before him. She was dressed in white, with a crown of flowers on her head. She told him she was his betrothed and held out her hand. He took it in his and saw a ring on it. A few moments later, she disappeared. Surprised by this apparition, he was sure he had been fully awake. He asked whether anyone had come that day, but was told that no one had been seen. A year later, he gave in to a relative’s renewed urging and decided to visit the woman proposed to him. He arrived on the day of the Fête-Dieu (the festival of Corpus Christi). They had returned from the procession when he entered the house. One of the first people he saw was a young woman. He recognized her as the woman who had appeared to him, dressed in the same way. The day of the apparition had also been the Fête Dieu. He was speechless, and the young woman cried out in surprise and fainted. When she came to, she said she had seen this gentleman before, on the same day the previous year. They married. This was around 1835. At that time, there was no talk of spirits. Besides, both were extremely rational people, with the least excitable imaginations possible.

It may be said, perhaps, that both had their minds occupied with the idea of the proposed union, and that this preoccupation brought about a hallucination; but it must not be forgotten, that the husband was so indifferent that he was a year without going to see his intended. Admitting even this hypothesis, the double apparition remains to be explained, the coincidence of the costume with the day of the Fête-Dieu, and then the physical recognition between persons who had never seen each other—circumstances that could not be the effect of imagination.

Perhaps both were thinking about their proposed marriage, and this preoccupation caused a hallucination. But we must remember that the husband was so indifferent that he went a year without visiting his intended bride. Even if we accept this explanation, the double apparition still remains unexplained. So do the match between the costume and the day of Fête-Dieu and the physical recognition between people who had never seen each other. These circumstances could not have been the effect of imagination.

118. Before going further, we should answer immediately a question that will not fail to be asked; this is, to know how the body can live while the soul is absent. We can say that the body can live with the organic life, which is independent of the presence of the spirit, and the proof of this is, that plants live, and have no spirit; but we would add that during life the spirit is never completely detached from the body. Spirits, as also some seeing mediums, recognize the spirit of a living person by a luminous train joined to its body, a phenomenon that never occurs when the body is dead, for then the separation is complete. Thus, the body can never die during the absence of the spirit, and it can never happen that the spirit on its arrival finds the door shut, as some romancers have said, in their fairy histories. (Book on Spirits, Nos. 400 and following.)

118. Before going further, we should answer a question that is sure to be asked. How can the body live while the soul is absent? The body can live an organic life, which is independent of the spirit’s presence. Plants prove this, for they live and have no spirit. But we should add that the spirit is never completely detached from the body during life. Spirits and some seeing mediums recognize the spirit of a living person by a luminous trail connecting it to the body. This never happens when the body is dead, because the separation is then complete. Thus, the body can never die while the spirit is absent. The spirit can never return to find the door shut, as some storytellers have claimed in their fairy tales. (Book on Spirits, Nos. 400 and following.)

119. To return to our subject. The spirit of a living person isolated from the body can appear the same as that of a dead person, and have all the appearance of reality; and further, for the same causes that we have explained, it can acquire a momentary tangibility. It is this phenomenon called bi-corporeity that has given foundation to the stories of double men, that is to say, individuals whose simultaneous presence has been verified in two different places. Here are two examples, drawn not from our popular legends, but from ecclesiastical history.

119. To return to our subject, a living person’s spirit can leave the body and appear just like a dead person’s spirit. It can look completely real. For the same reasons we have explained, it can also become tangible for a moment. This phenomenon, called bi-corporeity, is the basis for stories of double men. These are people whose presence has been confirmed in two different places at the same time. Here are two examples, drawn not from popular legends but from church history.

St. Alphonse de Liguori was canonized before the usual time, for having been seen simultaneously in two different places, which passed for a miracle.

St. Alphonse de Liguori was canonized earlier than usual because he was seen in two places at once. This was regarded as a miracle.

St. Antoine de Padua was in Spain, and at the time he was preaching, his father, who was in Padua, was going to the torture, accused of murder. At this moment St. Antoine appeared, showed the innocence of his father, and pointed out the true criminal, who was afterward punished. It was proved that St. Antoine had not left Spain.

St. Antoine de Padua was preaching in Spain. At the time, his father was in Padua, about to be tortured on a murder accusation. St. Antoine appeared, proved his father’s innocence, and identified the real murderer, who was later punished. It was proved that St. Antoine had not left Spain.

St. Alphonse, having been invoked and interrogated by us on this fact, gave us the following answers:—

We invoked St. Alphonse and questioned him about this fact. He gave us the following answers:

1. "Can you give us the explanation of this phenomenon?"

1. "Can you explain this phenomenon to us?"

"Yes; man, when he is completely dematerialized by his virtue, when he has elevated his soul toward God, can appear in two places at once, and in this way. The incarnated spirit, feeling sleep come, can ask God to transport him to some especial place. His spirit, or his soul, as you would call it, then leaves his body, followed by a part of his périsprit, and leaves the unclean matter in a state bordering on death. I say, bordering on death, because there remains in the body a tie which attaches the périsprit and the soul to the matter, and this tie cannot be defined. The body appears then in the place desired. I believe this is all you wish to know."

"Yes, a man can appear in two places at once. He can do this when his virtue has made him completely dematerialized and he has raised his soul toward God. It happens in this way. As the incarnated spirit feels sleep coming, he can ask God to transport him to a particular place. His spirit, or his soul, as you would call it, then leaves his body, followed by a part of his périsprit. It leaves the unclean matter in a state close to death. I say close to death because a tie remains in the body. This tie attaches the périsprit and the soul to the matter, and it cannot be defined. The body then appears in the desired place. I believe this is all you wish to know."

2. "This does not give us the explanation of the visibility and tangibility of the périsprit."

2. "This does not explain why the périsprit." can be seen and touched.

"The spirit, finding himself freed from matter, can, according to his degree of elevation, make matter tangible."

"Once freed from matter, the spirit can make matter tangible, depending on his level of spiritual advancement."

3. "Is the sleep of the body indispensable to the spirit appearing in other places?"

3. "Must the body be asleep for the spirit to appear in other places?"

"The soul can divide itself, when it feels itself taken to a different place from where the body is. It may happen that the body does not sleep, though that is very rare; but then the body is not in a perfectly normal condition; it is always in a state more or less ecstatic."

"The soul can divide itself when it feels it has been taken somewhere other than where the body is. The body may remain awake, though this is very rare. But then the body is not in a perfectly normal condition. It is always in a more or less ecstatic state."

Remark. The soul does not divide itself in the literal sense of the word; it radiates on different sides, and thus can be manifested on several points without being divided; the same as a light, which can be reflected simultaneously in several glasses.

Remark. The soul does not literally divide itself. It radiates in different directions, so it can appear in several places without dividing. In the same way, a light can be reflected in several mirrors at once.

4. "A man being asleep while his spirit appears elsewhere, what would happen were he awakened suddenly?"

4. "If a man is asleep while his spirit appears elsewhere, what would happen if he were suddenly awakened?"

"That could not happen, because, if any one had such an intention, the spirit would reënter the body, and foresee the intention, for the spirit reads the thought."

"That could not happen. If anyone had such an intention, the spirit would return to the body and foresee it. The spirit can read thoughts."

This identical explanation has been given to us several times, by the spirit of persons dead or living. St. Alphonse explains the fact of this double presence, but does not give the theory of its visibility and tangibility.

We have received this same explanation several times from the spirits of people, both dead and living. St. Alphonse explains this double presence, but does not explain how it can be seen and touched.

120. Tacitus relates an analogous fact. During the months that Vespasian passed in Alexandria to await the periodical return of the spring winds, and the season when the sea should become safe, several prodigies took place, showing the favor of the heavens, and the interest which the gods seemed to take in this prince.

120. Tacitus tells of a similar event. Vespasian spent several months in Alexandria, waiting for the spring winds to return and the sea to become safe. During that time, several wonders took place. They showed the favor of heaven and the interest the gods seemed to take in this prince.

These prodigies redoubled in Vespasian the desire of visiting the sacred dwelling-place of the god, to consult him about the empire. He ordered that the temple should be closed to every one, entered himself, and just as the oracle was about to be pronounced, he perceived behind him one of the principal Egyptians, named Basilide, who, he knew, had been left sick several days' journey from Alexandria. He inquired of the priests if Basilide had come that day to the temple, and asked of the passers-by if he had been seen in the city; finally, he sent some men on horseback, and was assured that, at that moment, he was eighty miles distant. Then he no longer doubted that the vision was supernatural, and the name of Basilide was to him instead of an oracle. (Tacitus, Histories, Book IV., Chap. 81, 82. Translation of Burnouf.)

These wonders made Vespasian even more eager to visit the god’s sacred dwelling and consult him about the empire. He ordered the temple closed to everyone else and entered. Just as the oracle was about to be given, he saw one of the leading Egyptians behind him. The man was named Basilide. Vespasian knew that Basilide had been left ill several days’ journey from Alexandria. He asked the priests if Basilide had come to the temple that day. He also asked passersby if they had seen him in the city. Finally, he sent men on horseback and learned that Basilide was eighty miles away at that moment. Vespasian then had no doubt that the vision was supernatural. For him, the name Basilide took the place of an oracle. (Tacitus, Histories, Book IV., Chap. 81, 82. Translation of Burnouf.)

121. The individual who is seen in two different places simultaneously has, then, two bodies, but only one of them is real; the other is but an appearance; we might say the first has the organic life, the second the life of the soul; at the awakening, the two bodies reunite, and the life of the soul reënters the material body. It does not appear possible, at least we have no example of it, and reason seems to show it, that in the state of separation the two bodies can enjoy, simultaneously, and to the same degree, active and intelligent life. It shows, moreover, what we have said—that the real body could not die if the apparent body remained visible; the approach of death always recalling the spirit into the body, were it but for an instant. It equally results that the apparent body could not be killed, because it is not organic, and is not formed of flesh and bones; it would disappear the moment a person might desire to kill it.

121. A person seen in two places at once has two bodies, but only one is real. The other is merely an appearance. We might say that the first has organic life, while the second has the life of the soul. On waking, the two bodies reunite, and the life of the soul returns to the material body. While the bodies are separated, both do not appear able to have active, intelligent life simultaneously and to the same degree. At least, we have no example of this, and reason seems to rule it out. This also confirms what we have said: the real body could not die while the apparent body remained visible. The approach of death always recalls the spirit to the body, even if only for an instant. It also follows that the apparent body could not be killed. It is not organic and is not made of flesh and bones. It would disappear the moment someone tried to kill it.

122. We pass to the second phenomenon, that of transfiguration. It consists in a change of aspect of a living body. In this connection is a fact whose perfect authenticity we can guarantee, and which happened in the years 1858 and 1859. In the suburbs of St. Etienne, a young girl of fifteen years of age enjoyed the singular faculty of being transfigured, that is to say, of taking, at given moments, all the appearances of certain persons dead; the illusion was so complete, that people would suppose the person before them, so like were the features, the expression, the sound of the voice, and even the speech. This phenomenon was renewed hundreds of times, the will of the young girl counting for nothing. Several times she took the appearance of her brother, dead some years before; she had not only his face, but the height and size of his body. A doctor of the country was many times witness of these strange effects, and wishing to be assured that he was not the sport of an illusion, made the following experiment.

122. We now turn to the second phenomenon, transfiguration. It consists of a change in the appearance of a living body. A related event occurred in 1858 and 1859, and we can guarantee its complete authenticity. In the suburbs of St. Etienne, a fifteen-year-old girl had the unusual ability to be transfigured. At certain moments, she took on the full appearance of particular people who had died. The illusion was so complete that people thought the dead person was before them. The features, expression, voice, and even manner of speaking were all alike. This phenomenon occurred hundreds of times, without any control by the girl. Several times she took on the appearance of her brother, who had died a few years earlier. She had not only his face, but also his height and build. A local doctor witnessed these strange effects many times. Wanting to be sure he was not being fooled by an illusion, he conducted the following experiment.

We have the facts from himself, from the father of the young girl, and from several other honorable and trustworthy eye-witnesses. He conceived the idea of weighing her in her normal state, then in that of the transfiguration, when she had the appearance of her brother, more than twenty years old, and much larger and stronger. Well, it was found that in this last the weight was nearly doubled. The experiment was conclusive, and it was impossible to attribute the appearance to a simple optical illusion. Let us try to explain this fact, which, at one time, would have been called a miracle, and which we call a simple phenomenon.

We learned the facts from him, the young girl’s father, and several other honorable and trustworthy eyewitnesses. He decided to weigh her in her normal state and then during her transfiguration. During the transfiguration, she looked like her brother, who was over twenty and much bigger and stronger. Her weight was found to have nearly doubled during the transfiguration. The experiment was conclusive, and the appearance could not be explained as a simple optical illusion. Let us try to explain this fact. At one time, it would have been called a miracle, but we call it a simple phenomenon.

123. Transfiguration, in some cases, may be caused by a simple muscular contraction which can give to the countenance an entirely different expression, so as to render the person unrecognizable. We have often seen it with somnambulists, but in such cases the transformation was not radical; a woman could appear young or old, beautiful or ugly, but it would be always a woman; and her weight neither augmented nor diminished. In the case we are considering it is very evident it is something more: the theory of the périsprit will put us on the right road.

123. In some cases, transfiguration may be caused by a simple muscle contraction. This can change a person’s facial expression so completely that they become unrecognizable. We have often seen this in sleepwalkers, but in those cases the transformation was not radical. A woman could appear young or old, beautiful or ugly, but she would always remain a woman. Her weight would neither increase nor decrease. In the case we are considering, it is clear that something more is happening. The theory of the périsprit will put us on the right track.

It is admitted that the spirit can give every appearance to his périsprit; that by a modification of the molecular disposition he can give it visibility, tangibility, and consequently opacity; that the périsprit of a living person, isolated from the body, can undergo the same transformations; that this change of state is effected by the combination of fluids. Imagine, now, the périsprit of a living person, not isolated, but radiating around the body in such a way as to envelop it like a vapor: in this state it could undergo the same modifications as if it were separated; if it lose its transparency, the body can disappear, become invisible, and be vailed, as if it were plunged in a fog. It could even change its aspect, become brilliant, if such be the will or the power of the spirit. Another spirit, combining his own fluid with the first, can substitute his own appearance, in such a way that the real body could disappear under an exterior fluidic envelope, whose appearance could vary at the will of the spirit. Such appears to be the cause of the phenomenon, strange and rare, it must be said, of transfiguration. As to the difference in weight, it is explained in the same manner as for inert bodies. The intrinsic weight of the body does not vary, because the quantity of matter has not augmented; it is under the influence of an exterior agent, who can increase or diminish relative weight, as we have explained above, Nos. 78 and following. It is thus probable that if the transfiguration had taken place under the form of a small child, the weight would have diminished in proportion.

It is accepted that a spirit can give his périsprit any appearance. By changing the arrangement of its molecules, he can make it visible, tangible, and therefore opaque. The périsprit of a living person can undergo the same transformations when separated from the body. This change of state is brought about by combining fluids. Now imagine the périsprit of a living person still attached to the body. It radiates around the body, enveloping it like a vapor. In this state, it could undergo the same changes as if it were separated from the body. If it lost its transparency, the body could disappear and become invisible, hidden as if plunged in fog. The périsprit could even change its appearance and become radiant, if the spirit had the will or power to make it so. Another spirit can combine his own fluid with the first spirit’s fluid and replace the person’s appearance with his own. The real body could then disappear beneath an outer fluidic envelope. The appearance of this envelope could vary according to the spirit’s will. This seems to be the cause of transfiguration, a strange and, it must be said, rare phenomenon. The difference in weight is explained in the same way as for inert bodies. The body’s own weight does not change, because the amount of matter has not increased. The body is under the influence of an external agent that can increase or decrease its relative weight. We explained this above, in Nos. 78 and following. It is therefore probable that if the transfiguration had taken the form of a small child, the weight would have decreased proportionally.

124. It may be imagined that the body can take an appearance larger or of the same dimension, but how take one smaller, that of a small child, as we have said? In such case, would not the real body exceed the apparent body? But we have not said that the effect can be produced; we have simply desired to show, in reverting to the theory of specific weight, that the apparent weight would have diminished. As to the phenomenon in itself, we affirm neither its possibility nor its impossibility; but in the case where it has taken place, no satisfactory solution having been given does not invalidate the thing; it must not be forgotten that we are at the beginning of science, that it is far from having said its last word on this point, as on many others. Besides, the parts in excess could perfectly well be made invisible.

124. One can imagine a body appearing larger than it is, or appearing its actual size. But how could it appear smaller, like a small child, as we have said? Would the real body not extend beyond its apparent form? But we have not said that this effect can occur. We have only sought to show, by returning to the theory of specific weight, that its apparent weight would have decreased. As for the phenomenon itself, we claim neither that it is possible nor that it is impossible. But if it has occurred, the lack of a satisfactory explanation does not invalidate it. We must remember that science is still in its early stages. It is far from having said its last word on this point, as on many others. Besides, the parts extending beyond the apparent form could perfectly well be made invisible.

The theory of the phenomenon of invisibility comes very naturally within the preceding explanation, and those given on materialization, Nos. 96 and following.

The theory of invisibility follows naturally from the preceding explanation and the explanations of materialization in section 96 and following.

125. It remains to speak of the singular phenomenon of agénères, which, extraordinary as it may appear at first sight, is no more supernatural than the others. But as we have explained in the Revue Spirite (February 1859), we consider it useless to reproduce the details in this work; we will only say, it is a variety of the tangible apparition; it is the state of some spirits who can momentarily assume the form of a living person, so as to create a complete illusion. (From the Greek a privative, and géine, géinomai, to engender; which has not been engendered.)

125. We still need to discuss the unusual phenomenon of agénères. Extraordinary as it may seem at first, it is no more supernatural than the others. But we explained it in the Revue Spirite (February 1859), so we see no need to repeat the details here. We will only say that it is a type of tangible apparition. Some spirits can temporarily take the form of a living person, creating a complete illusion. (From the Greek a, meaning “not,” and géine, géinomai, meaning “to engender”: that which has not been engendered.)