icked are clothed with a kind of covering with which they accustom
themselves to suffer the torments which are their due; and that the
souls of the just are invested with a resplendent body and a luminous
garment, with which they accustom themselves to the glory which awaits
them.

Origen[372] acknowledges that Plato, in his Dialogue of the Soul,
advances that the images and shades of the dead appeared sometimes
near their tombs. Origen concludes from that, that those shades and
those images must be produced by some cause; and that cause, according
to him, can only be that the soul of the dead is invested with a
subtile body like that of light, on which they are borne as in a car,
where they appear to the living. Celsus maintained that the
apparitions of Jesus Christ after his resurrection were only the
effects of an imagination smitten and prepossessed, which formed to
itself the object of its illusions according to its wishes. Origen
refutes this solidly by the recital of the evangelists, of the
appearance of our Saviour to Thomas, who would not believe it was
truly our Saviour until he had seen and touched his wounds; it was
not, then, purely the effect of his imagination.

The same Origen,[373] and Theophylact after him, assert that the Jews
and pagans believe that the soul remained for some time near the body
it had formerly animated; and that it is to destroy that futile
opinion that Jesus Christ, when he would resuscitate Lazarus, cries
with a loud voice, "Lazarus, come forth;" as if he would call from a
distance the soul of this man who had been dead three days.

Tertullian places the angels in the category of extension,[374] in
which he places God himself, and maintains that the soul is corporeal.
Origen believes also that the soul is material, and has a form;[375]
an opinion which he may have taken from Plato. Arnobius, Lactantius,
St. Hilary, several of the ancient fathers, and some theologians, have
been of the same opinion; and Grotius is displeased with those who
have absolutely spiritualized the angels, demons and souls separated
from the body.

The Jews of our days[376] believe that after the body of a man is
interred, his spirit goes and comes, and departs from the spot where
it is destined to visit his body, and to know what passes around him;
that it is wandering during a whole year after the death of the body,
and that it was during that year of delay that the Pythoness of Endor
evoked the soul