Subsequently, during the first century of the Christian era, appeared Neo-Pythagorism, an attempt to combine monotheism with the ancient fantastic cult of subordinate gods and demons. Then followed a period of momentous importance for medicine; for the attempt to displace the physico-mechanical conception of corporeal phenomena by various ideas of theosophic caprice, and to bring therapeutics once more under the domination of the metaphysic methods, prevalent in the days when the theistic theory of life held undisputed sway in medicine and natural sciences, became more and more apparent. The Neo-Pythagoreans acted upon the principle that the practise of medicine was absolutely indispensable to the true philosopher, and that every one, therefore, provided he had attained the required fitness by his intercourse with demons, was able to act as a physician. It is quite obvious that such ideas were bound to pave the way for the most abominable abuse and superstitions, and, naturally, what the Neo-Pythagoreans offered as the art of healing to the patients was nothing but a mixture of mysterious customs, conjurations, and witchcraft. On the other hand, the followers of this school of philosophy did much to promote the bodily welfare of their fellow men, in that they urged them to lead a pure and temperate life, while they themselves appear to have adhered strictly to this régime. The chief representative of Neo-Pythagorism was Apollonius, of Tyana, in Cappodocia, probably one of the most fantastic personages of all Greek and Roman antiquity. Venerated as a god by some of his contemporaries, such as Damis and Philostratus, his biographers, on account of his wisdom and of his extraordinary works, he is considered by others, on the other hand, as a magician engaged, like a common charlatan, in conjuring tricks. The opinions which posterity, down to modern times, has passed on Apollonius are of a similar nature. There are some who consider the Tyanian to be a crafty magician, whereas others declare that he is an important personality in the history of religion. Among these latter is Baur, who attempts to explain the life and the deeds of the wonder-working Neo-Pythagorean by citing as a parallel the impression created by Christianity upon some enlightened minds. Personally, I consider this high estimate of a trickster to be perfectly absurd. Apollonius, as we meet him in the celebrated description of Philostratus, is a purely poetical idealization, prompted by a desire to delay the downfall of ancient religion, pointing to the reform which has been instituted in its moral tendencies (Gregorovius, page 413).