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 of Samuel, after which time the evocation would have had no power over his spirit. The pagans thought much in the same manner upon it. Lucan introduces Pompey, who consults a witch, and commands her to evoke the soul of a dead man to reveal to him what success he would meet with in his war against Caesar; the poet makes this woman say, "Shade, obey my spells, for I evoke not a soul from gloomy Tartarus, but one which hath gone down thither a little while since, and which is still at the gate of hell."[377]