Within the classic world, the ancient Egyptians were described as maintaining a doctrine of migration, whether by successive embodiments of the immortal soul through creatures of earth, sea, and air, and back again to man, or by the simpler judicial penalty which sent back the wicked dead to earth as unclean beasts.[1] The pictures and hieroglyphic sentences of the Book of the Dead, however, do not afford the necessary confirmation for these statements, even the mystic transformations of the soul not being of the nature of transmigrations. Thus it seems that the theological centre whence the doctrine of moral metempsychosis may have spread over the ancient cultured religions, must be sought elsewhere than in Egypt. In Greek philosophy, great teachers stood forth to proclaim the doctrine in a highly developed form. Plato had mythic knowledge to convey of souls entering such new incarnations as their glimpse of real existence had made them fit for, from the body of a philosopher or a lover down to the body of a tyrant and usurper; of souls transmigrating into beasts and rising again to man according to the lives they led; of birds that were light-minded souls; of oysters suffering in banishment the penalty of utter ignorance. Pythagoras is made to illustrate in his own person his doctrine of metempsychosis, by recognizing where it hung in Here's temple the shield he had carried in a former birth, when he was that Euphorbos whom Menelaos slew at the siege of Troy. Afterwards he was Hermotimos, the Klazomenian prophet whose funeral rites were so prematurely celebrated while his soul was out, and after that, as Lucian tells the story, his prophetic soul passed into the body of a cock. Mikyllos asks this cock to tell him about Troy — were things there really as Homer said? But the cock replies, 'How should Homer have known, O Mikyllos? When the Trojan war was going on, he was a camel in Baktria!'[2]
