See Bernays, _Theophrastos’ Schrift über Frömmigkeit_. Porphyry’s tract, Περὶ ἀποχῆς ἐμψύχων, was doubtless saved from the general destruction of his writings by its conformity to the ascetic tendencies of the age. Even St. Jerome made constant use of it in his polemic against Iovianus, though he is careful not to mention Porphyry’s name (_Theophr. Schr._ n. 2). The tract is addressed to Castricius Firmus, the disciple and friend of Plotinos, who had fallen away from the strict vegetarianism of the Pythagoreans. Footnote 220: The passage occurs _De Abst._ p. 58, 25 Nauck: ἱστοροῦσι δέ τινες καὶ αὐτοὺς ἅπτεσθαι τῶν ἐμψύχων τοὺς Πυθαγορείους, ὅτε θύοιεν θεοῖς. The part of the work from which this is taken comes from one Clodius, on whom see Bernay, _Theophr. Schr._ p. 11. He was probably the rhetorician Sextus Clodius, and a contemporary of Cicero. Bernays has shown that he made use of the work of Herakleides of Pontos (_ib._ n. 19). On “mystic sacrifice” generally, see Robertson Smith, _Rel. Sem._ i. p. 276. Footnote 221: Porphyry (_V. Pyth._ c 15) has preserved a tradition to the effect that Pythagoras recommended a flesh diet for athletes (Milo?). This story must have originated at the same time as those related by Aristoxenos, and in a similar way. In fact, Bernays has shown that it comes from Herakleides of Pontos (_Theophr. Schr._ n. 8). Iamblichos (_V. Pyth._ 5. 25) and others (Diog. viii. 13, 47) got out of this by supposing it referred to a gymnast of the same name. We see here very distinctly how the Neoplatonists for their own ends endeavoured to go back to the original form of the Pythagorean legend, and to explain away the fourth century reconstruction. [Sidenote: _Akousmata._] 44. We shall now know what to think of the various Pythagorean rules and precepts which have come down to us. These are of two kinds, and have very different sources. Some of them, derived from the collection of Aristoxenos, and for the most part preserved by Iamblichos, are mere precepts of morality. They do not pretend to go back to Pythagoras himself; they are only the sayings which the last generation of “Mathematicians” heard from their predecessors.[222] The second class is of a very different nature, and the sayings which belong to it are called _Akousmata_,[223] which points to their being the property of that sect of Pythagoreans which had faithfully preserved the old customs. Later writers interpret them as “symbols” of moral truth; but their interpretations are extremely far-fetched, and it does not require a very practised eye to see that they are genuine taboos of a thoroughly primitive type. I give a few examples in order that the reader may judge what the famous Pythagorean rule of life was really like.