"A chief sign of the divine afflatus," says Jamblichus, citing Porphyry, "is, that he who induces the _numen_ into himself, sees the spirit descending, and its quantity and quality. Also, he who receives the _numen_ sees before the reception a certain likeness of a fire; sometimes, also, this is beheld by the bystanders, both at the advent and the departure of the god. By which sign, they who are skilful in these matters discern, with perfect accuracy, what is the power of the numen, and what its order, and what are the things concerning which it can give true responses, and what it is competent to do.... Thus it is that the excellence of this divine fire, and appearance, as it were, of ineffable light, comes down upon, and fills, and dominates over the possessed person, and he is wholly involved in it, so that he cannot do any act of himself.... But after this comes ecstacy, or disembodiment." Thomas Bartholin (brother of Gaspar) has anticipated the inquiries of Sir Henry Marsh, and of Reichenbach himself, on the subject of light from the human body. In a treatise, full of singular learning, "De luce Animalium," he has adduced a multitude of examples of the evolution of light from the living as well as the dead body, and in the cases of secular and pagan, as well as of ecclesiastical and Christian, persons; and this, without having recourse to any testimony of the Hagiologists. The _Aureolæ_ of the Christian saints may not, after all, have been the merely fanciful additions of superstitious artists.