  There is, moreover, some reason to think that philosophical activity, notably Pythagorean speculation (beginning around mid-sixth century), contributed to the semantic expansion of ‘soul’. As we have seen, at least some of the earliest extant texts that associate with the soul moral virtues other than courage suggest Pythagorean influence. It is, in fact, not difficult to see how Pythagoreanism may have furthered the expansion of ‘soul’.  Pythagoreanism was concerned with, among other things, the continued existence of the person (or something suitably person-like) after death. It is obvious that against the Homeric background, ‘soul’ was an eminently appropriate word to use so as to denote the person, or quasi-person, that continued to exist after death; there was, after all, the familiar Homeric use of ‘soul’ as that which endures in the underworld after a person's death. To make the continued existence of this soul significant as the continued existence of the person in question, at least some of the states, activities, operations and the like that seemed crucial to the identity of the person had to be attributed to the soul (following Furley 1956, 11, who goes further than that, writing of the need for the soul “to include all the functions of personality”; cf. Barnes 1982, 103-6; Huffman forthcoming). This tendency is well illustrated by a story about Pythagoras, reported by Xenophanes (fr. 7, KR&amp;S 260): “Once, they say, he was passing by when a puppy was being whipped, and he took pity and said: ‘Stop, do not beat it; it is the soul of a friend that I recognized when I heard its [i.e., the soul's!]  voice.’” It is not just that the soul of Pythagoras' friend accounts for the character of the yelping (or whatever).  Pythagoras is in fact quoted as saying that it is his friend's soul that is doing the yelping! 