 It is controversial whether this Zopyrus of Tarentum is the same as Zopyrus of Heraclea, who is not called a Pythagorean in the sources, but who is reported in late sources to have written three Orphic poems, The Net, The Robe and The Krater, which probably dealt with the structure of human beings and the earth (West 1983, 10 ff.). This Zopyrus could be from the Heraclea closely connected to Tarentum, but he might also be from the Heraclea on the Black Sea. A late source connects Zopyrus of Heraclea with Pisistratus in the 6th century (West 1983, 249), which would mean that he could not be the same as Zopyrus of Tarentum in the late 5th century. On the other hand, Orphic writings are assigned to a number of other Pythagoreans, and it is not impossible that the same person had interests both in Orphic mysticism and mechanics. Kingsley supposes that the myth at the end of Plato’s Phaedo is based in minute detail on Zopyrus’ Krater or an intermediary reworking of it (1995, 79–171), and tries to connect specific features of the myth to Zopyrus’ interest in mechanics (1995, 147–148), but the parallel which he detects between the oscillation of the rivers in the mythic account of the underworld and the balance of opposing forces used in a bow is too general to be compelling. The connection between Zopyrus and the Phaedo is highly conjectural and must remain so, as long as there are no fragments of the Krater, with which to compare the Phaedo.