With regard to the condition of the soul after death and the nature of reward and punishment in the next world, there is a variety of opinions. Those who hold that the soul is corporeal or that it is an accident of the body believe it is destroyed with the death of the body. We have already refuted their opinion. Others, like the Platonists, the Dualists and the Pantheists, who believe in the pre-existence of the soul either as a separate entity or as a part of God, hold that after the death of the body the soul returns to its original condition. Our belief as stated above (p. 37) is opposed to this. But there are some calling themselves Jews who believe in metempsychosis, that the soul migrates from one person to another and even from man to beast, and that in this way it is punished for its sins and purged. They see a confirmation of their view in the fact that some persons exhibit qualities which are characteristic of lower animals. But this is absurd. The soul and the body form a natural unit, the one being adapted to the other. A human body cannot unite with the soul of an animal, nor an animal body with a human soul. They try to account by their theory for the suffering of little children, who could not have sinned in their own person. But we have already explained that the suffering of children is not in the nature of punishment, but with a view to subsequent reward, and they must admit that the first placing of the soul in the body and giving it commandments is not in the nature of compensation for any past merit, but with a view to later reward. Why not then explain the suffering of children in the same way?[75] As the body and the soul form a natural unit during life and a man's conduct is the combined effort of the two constituent parts of his being, it stands to reason that future reward and punishment should be imposed upon body and soul in combination. Hence the doctrine of the resurrection of the body, which is alluded to in the Bible and made into a religious dogma by the Rabbis, has support also in the reason.[76] Many objections have been advanced against it, but they can be easily answered. The strongest objection might seem to be that which attempts to show that resurrection is a logical contradiction. The argument is that the elements making up a given body during life find their way after the death of the person into the body of another, to which they are assimilated and of which they form a part. Hence it is impossible to resurrect two bodies out of the material common to both. But this argument is untrue to fact. Every human body has its own matter, which never enters into the composition of any other body. When the person dies and the body decomposes, each element returns to its place in nature, where it is kept until the resurrection.