 There are 15 fragments which are generally believed to be spurious (8, 8a, 9–12, 14, 15, 19, 20a, 20b, 20c, 21– 23) and six testimonia (11–13, 16b, 17b, 30) that are based on spurious works (Huffman 1993, 341–420). In two instances we are given titles for the spurious works from which the fragments come. Fragment 21 is said to come from On the Soul and Fr. 22 from On Rhythms and Measures. There are two problematic references to a work entitled Bacchae. Stobaeus cites Frs. 17 and 18 as coming from this work. Fr. 18, which dealt with the sun, was lost in the transmission of Stobaeus, but Fr. 17 is generally accepted as authentic on the basis of its contents and on those grounds would appear to come from On Nature. This might suggest that Bacchae was an alternative title for On Nature (Burkert 1972a, 269). On the other hand, Proclus describes the Bacchae as teaching theology by means of mathematics (DK 44 B19; Huffman 1993, 417–8), which is not a very apt description of the central surviving fragments of On Nature, but would fit the astrological material of controversial authenticity, which is cited elsewhere by Proclus (A14—see 1.3 above). Thus it may be that Bacchae is the title of a spurious work and that Fr. 17 was mistakenly assigned to that work. Kingsley argues that the title is genuine and one of several pieces of evidence for a connection between the Pythagoreans and Bacchic mysteries (1995: 262). Stamatellos (2007: 102–103) suggests that Fragments 21 and 23 are authentic, but the overwhelming consensus of other scholars regards them as spurious (see Burkert 1972: 242–243, who refers to previous scholarship and Huffman 1993: 343–344). Mansfeld (2016) suggests a quite plausible emendation to Fr. 12 but still regards it as spurious. McKirahan (2016) argues that B14 is genuine, but Philolaus’ use of psyche in the genuine B13 is incompatible with its use in B14.