‘α. This hypothesis is rather complicated, for it is not in the form of abstract knowledge that Madame X. learnt of all these real facts concerning Antoine, but in the form of Antoine himself. So that, if it really be only a question of abstract notions, these abstract notions have taken a concrete form in order to manifest themselves. They would thus have constituted a sort of error in themselves. It has been supposed that Antoine himself came into the railway carriage at Melun, that he accompanied Madame X. in her walks in the forest at Fontainebleau during the whole month of October 1900, that he related the story of his life to her; and there is something which shocks us in the thought that, though the story told to Madame X. be true, there was no Antoine. At the same time, this objection is not paramount; for we know so little of the ways in which supernormal knowledge flows into the mind, that we are unable to make any negation concerning them. ‘Moreover, it is, relatively, more rational, not to suppose the intervention of another force, since, _à la rigueur_, a human intelligence, under extraordinary conditions of clairvoyance, may suffice to explain everything. ‘β. If other personalities intervene, they may be either β´, the personality of Antoine B. himself, or, β´´, other forces non-identical with human personalities. ‘β´. Assuredly, the hypothesis that it is the consciousness of Antoine B. himself who came to Madame X. is the simplest, and at a first glance, it satisfies us. But then! what a number of objections such a hypothesis raises! How is it possible for the consciousness to survive after death? How can intelligences which suffer birth escape death? A beginning implies an end: Birth implies death, the one involves the other! ‘β´´. Other forces such as genii, demons, angels, etc., may exist, as strict logic commands us to admit. There is a certain impertinence in supposing that, in the Infinite Immensity of Worlds and Forces, man is the only force capable of thinking. It seems to me necessary to admit, that there exist intelligent forces in nature, other than man; forces, which are constituted differently to him, and are consequently imperceptible to his normal senses; these forces may be called angels, genii, demons, spirits, no matter the name we give them. It is evident, however, that this hypothesis of intelligent forces ought not to be confounded with the hypothesis of human personalities surviving after death. These are two absolutely distinct hypotheses. Now, I think that it is not the hypothesis of intelligent forces which is doubtful; what is extremely doubtful is that these forces can enter into communication with man. Moreover, as in the case under notice, why should they take the material appearance of a deceased human being, and declare their identity with such?