(formed of μετά "beyond," and ψυχή "I animate or enliven"); in the ancient philosophy, the passage or transmigration of the soul of a man, after death, into the body of some other animal.

Pythagoras and his followers held, that after death men's souls passed into other bodies, of this or that kind, according to the manner of life they had led. If they had been vicious, they were imprisoned in the bodies of miserable beasts, there to do penance for several ages: at the expiration whereof, they returned refreshed to animate men. But, if they lived virtuously, some happier brute, or even a human creature, was to be their lot.

What led Pythagoras into this opinion was, the persuasion Metempsychosis he had that the soul was not of a perishable nature; whence he concluded that it must remove into some other body upon its abandoning this. Lucan treats this doctrine as a kind of officious lie, contrived to mitigate the apprehension of death, by persuading men that they only changed their lodging, and only ceased to live to begin a new life.

Reuchlin denies this doctrine; and maintains that the metempsychosis of Pythagoras implied nothing more than a similitude of manners, desires, and studies, formerly existing in some person deceased, and now revived in another alive. Thus when it was said that Euphorbus was revived in Pythagoras, no more was meant than that the martial virtue which had shone in Euphorbus at the time of the Trojan war, was now, in some measure, revived in Pythagoras, by reason of the great respect he bore the athlete. For those people wondering how a philosopher should be so much taken with men of the sword, he palliated the matter, by saying, that the soul of Euphorbus, i.e., his genius, disposition, and inclinations, were revived in him. And this gave occasion to the report, that Euphorbus's soul, who perished in the Trojan war, had transmigrated into Pythagoras.

Ficinus affirms, that what Plato speaks of the migration of a human soul into a brute, is intended allegorically, and is to be understood only of the manners, affections, and habits, degenerated into a beastly nature by vice. Serranus, though he allows some force to this interpretation, yet inclines rather to understand the metempsychosis of a resurrection.

Pythagoras is said to have borrowed the notion of a metempsychosis from the Egyptians; others say, from the ancient Brahmins. It is still retained among the Banians and other idolaters of India and China; and makes the principal foundation of their religion. So extremely are they bigotted to it, that they not only forbear eating any thing that has life, but many of them even refuse to defend themselves from wild beasts. They burn no wood, lest some little animalcule should be in it; and are so very charitable, that they will redeem from the hands of strangers any animals that they find ready to be killed. See Pythagoreans.

(from μετα ποθη, and πνευμα ειδος "I fail,") a term in chronology, expressing the solar equation, necessary to prevent the new moon from happening a day too late. By which it stands contradistinguished from proempsyphos, which signifies the lunar equation, necessary to prevent the new moon from happening a day too soon.

The new moons running a little backwards, that is, coming a day too soon at the end of 312 years and a half; by the proempsyphos, a day is added every 300 years, and another every 2400 years: on the other hand, by the metempsyphos, a bifextile is suppressed each 134 years; that is, three times in 400 years. These alterations are never made but at the end of each century; that period being very remarkable, and rendering the practice of the calendar easy.

There are three rules for making this addition or suppression of the bifextile day, and, by consequence, for changing the index of the epacts. 1. When there is a metempsyphos without a proempsyphos, the next following, or lower index, must be taken. 2. When there is a proempsyphos without a metempsyphos, the next preceding or superior index is to be taken. 3. When there are both a metempsyphos and a proempsyphos, or when there is neither the one nor the other, the same index is preserved. Thus, in 1600, we had D: in 1700, by reason of the metempsyphos, C was taken: in 1800, there was both a proempsyphos and a metempsyphos; so the same index was retained. In 1900, there will be a metempsyphos again, when B will be taken; which will be preserved in 2000, because there will then be neither the one nor the other. This is as far as we need compute for it: But Clavius has calculated a cycle of 301,800 years; at the end of which period, the same indices return in the same order.

See **EPACT**.