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Rh the question is, how much of them did the Manichæans really and soberly believe? Allowing for exaggeration and constructive imputation, there is some reason to consider the account at least founded on fact. The Manichæans appear to have recognized a wandering of imperfect souls, whether or not their composite religion may with its Zarathustrian and Christian elements have also absorbed in so Indian a shape the doctrine of purification of souls by migration into animals and plants. In later times, the doctrine of metempsychosis has been again and again noticed in a district of South-Western Asia. William of Ruysbroek speaks of the notion of souls passing from body to body as general among the mediæval Nestorians, even a somewhat intelligent priest consulting him as to the souls of brutes, whether they could find refuge elsewhere so as not to be compelled to labour after death. Rabbi Benjamin of Tudela records in the 12th century of the Druses of Mount Hermon: 'They say that the soul of a virtuous man is transferred to the body of a new-born child, whereas that of the vicious transmigrates into a dog, or some other animal.' Such ideas indeed, seem not yet extinct in the modern Druse nation. Among the Nassairi, also, transmigration is believed in as a penance and purification: we hear of migration of unbelievers into camels, asses, dogs, or sheep, of disobedient Nassairi into Jews, Sunnis, or Christians, of the faithful into new bodies of their own people, a few such changes of 'shirt' (i.e. body), bringing them to enter paradise or become stars. An instance of the belief within the limits of modern Christian Europe may be found among the Bulgarians, whose superstition is that Turks who have never eaten pork in life will become wild boars after death. A