To this phenomenon of projection I should be inclined to reduce the majority, if not all, the cases of replication or bilocation recorded in the lives of the saints. Benedict XIV. (_De Beatif._, lib. iv. pars. i. cap. 32), when discussing the apparitions of living saints, is careful to explain that he is not pretending to entertain the question of the possibility of "one and the same body of a living man being at the same time in two places, which philosophers call replication." Both S. Thomas and S. Bonaventure insist upon the intrinsic impossibility of the presence of a body "extensive"--_i.e._ clothed in its dimensions--at the same time in more than one place. That this is so, De Lugo, whilst advocating against Vasquez the contrary opinion, intrepidly admits. We may add that the fact of trilocation being unheard of is, so far, an argument against the possibility of replication; for once admit that replication is possible, and there is no reason for limiting to duality of presence. It would seem to be essential to the phenomenon of projection that the body remain in a trance during the process. When simultaneous intelligent activity has been proved, the hypothesis is shown to be insufficient. The best authenticated cases, however, of so-called bilocation seem to me to fail precisely in this proof of simultaneity. Take, for instance, the wonderful miracles of this kind related of S. Alphonso Liguori, such as his preaching in the church and hearing confessions in the house at the same time; the possibility either of his having passed, with miraculous rapidity of course, from the one place to the other, or, again, of the projection of his soul, does not seem to me to have been fairly disproved. Setting aside the hypothesis of replication, the apparitions of saints simultaneously existing elsewhere need not be the result of projection, as it is quite conceivable that they may be represented by their angels. This seems to be suggested by S. Augustine (_De Cura Gerenda pro Mortuis_, cap. 10). Such representation would cover simultaneous activity should this be proved. For the perfection of the phenomenon of projection, we require the patient's own testimony that he and no other has been consciously acting in some place where his body was not, and, in default of witnesses, some proof that he has been there. For obvious reasons, such self-testimony is very rare in the lives of the saints. The most remarkable I have met with is the following from the _Life of S. Alphonso Liguori_ (vol. iii. p. 417, Orat. Series). It is unfortunately defective in there having been no witnesses at the term of projection: