1. To abstain from beans. 2. Not to pick up what has fallen. 3. Not to touch a white cock. 4. Not to break bread. 5. Not to step over a crossbar. 6. Not to stir the fire with iron. 7. Not to eat from a whole loaf. 8. Not to pluck a garland. 9. Not to sit on a quart measure. 10. Not to eat the heart. 11. Not to walk on highways. 12. Not to let swallows share one’s roof. 13. When the pot is taken off the fire, not to leave the mark of it in the ashes, but to stir them together. 14. Do not look in a mirror beside a light. 15. When you rise from the bedclothes, roll them together and smooth out the impress of the body. Footnote 222: For these see Diels, _Vors._ pp. 282 sqq. Footnote 223: There is an excellent collection of Ἀκούσματα καὶ σύμβολα in Diels, _Vors._ pp. 279 sqq., where the authorities will be found. It is impossible to discuss these in detail here, but students of folklore will see at once to what order of ideas they belong. It would be easy to multiply proofs of the close connexion between Pythagoreanism and primitive modes of thought, but what has been said is really sufficient for our purpose. The kinship of men and beasts, the abstinence from flesh, and the doctrine of transmigration all hang together and form a perfectly intelligible whole from the point of view which has been indicated. [Sidenote: Pythagoras as a man of science.] 45. Were this all, we should be tempted to delete the name of Pythagoras from the history of philosophy altogether, and relegate him to the class of “medicine-men” (γόητες) along with Epimenides and Onomakritos. This, however, would be quite wrong. As we shall see, the Pythagorean Society became one of the chief scientific schools of Hellas, and it is certain that Pythagorean science as well as Pythagorean religion originated with the master himself. Herakleitos, who is not partial to him, says that Pythagoras had pursued scientific investigation further than other men, though he also says that he turned his much learning into an art of mischief.[224] Herodotos called Pythagoras “by no means the weakest sophist of the Hellenes,” a title which at this date does not imply the slightest disparagement.[225] Aristotle even said that Pythagoras first busied himself with mathematics and numbers, and that it was later on he attached himself to the miracle-mongering of Pherekydes.[226] Is it possible for us to trace any connexion between these two sides of his activity? Footnote 224: Herakl. fr. 17 (R. P. 31 a). The word ἱστορίη is in itself quite general. What it chiefly means here we see from a valuable notice preserved by Iamblichos, _V. Pyth._ 89, ἐκαλεῖτο δὲ ἡ γεωμετρία πρὸς Πυθαγόρου ἱστορία. Tannery’s interpretation of this statement is based on a misunderstanding, and need not be discussed here. Footnote 225: Herod. iv. 95. Footnote 226: