 Some scholars have treated the Sicilian comic poet Epicharmus as a Pythagorean and argued that the growing argument which appears in a fragment of controversial authenticity ascribed to him in Diogenes Laertius (3.11) is thus Pythagorean in origin (Horky 2013, 131–140). However, no fifth- or fourth-century source identifies Epicharmus as a Pythagorean and he does not appear in the catalogue of Iamblichus. The earliest explicit mention of him as a Pythagorean is in Plutarch (Numa 9) in the first century CE. There is no compelling evidence that the reference to Epicharmus as a Pythagorean in Iamblichus’ On the Pythagorean Life 266 derives from the fourth-century historian Timaeus as Horky proposes (2013, 116). Burkert suggests that the information on Didorus in 266 might derive from Timaeus (1972, 203–204) but Iamblichus regularly combines material from a number of sources so that neither Burkert nor most scholars regard the passage as a whole as deriving from Timaeus (Schorn 2014 only mentions VP 254–264 as having material from Timaeus). Epicharmus has also been thought to be a Pythagorean because the growing argument which he uses for comic effect uses pebbles to represent numbers and refers to odd and even numbers. However, neither of the features is peculiarly Pythagorean; the concept of odd and even numbers belongs to Greek mathematics in general and not just to the Pythagoreans and the use of counters (pebbles) on an abacus is the standard way in which Greeks manipulated numbers (Netz 2014, 178; cf. Burkert’s doubts that there is anything Pythagorean in the Epicharmus fragment 1972a, 438). Most scholars regard Epicharmus’ Pythagoreanism as a creation of the later tradition (Zhmud 2012a, 118; Riedweg 2005, 115; Kahn 2001, 87). 