+88+. _Resurrection._ The doctrine of the resurrection of the dead, which has been fully developed only by the Persians and the Jews (and from them taken by Christianity and Islam), appears to have grown from simple beginnings. It is the expression of the conviction that the perfect man is made up of soul and body, and its full form is found only in periods of high ethical culture. But in very early times the belief in the intimate connection between body and soul appears in the care taken among certain peoples to preserve the bones or the whole body of the deceased as a possible future abode for the soul;[184] and, on the other hand, as the soul, it was held, might return to the body and be dangerous to the living, means were sometimes employed to frighten it off. It seems to have been believed in some cases that the destruction of the body involved the destruction of the soul (New Zealand). An actual entrance of a departed soul into a human body is involved in some early forms of the doctrine of reincarnation,[185] but this is not the restoration of the dead man's own body. It was held in Egypt (and not improbably elsewhere) that the soul after death might desire to take possession of its own body, and provision was made for such an emergency; but this belief seems not to have had serious results for religious life. A temporary reunion of soul and body appears in the figure of the vampire, which, however, is a part of a popular belief and religiously not important. But these passing beliefs indicate a general tendency, and may have paved the way for the more definite conception of bodily restoration. +89+. The more developed Hindu doctrine (Brahmanic, Jainistic, Buddhistic) recognized a great variety of possible forms of reincarnation (human and nonhuman), and made a step forward by including the continuity or reëstablishment of moral life and responsibility (the doctrine of karma).[186] It, however, never reached the form of a universal or partial resurrection.