 The evidence for Philolaus’ embryology discussed above (DK 44 A27–28) does suggest that he, like Anaxagoras, believed that only the male contributed seed and that the female was simply the place in which the seed was sown. Some scholars have gone further and argued that Philolaus subscribed to the view that the seed arose from the brain and the spinal marrow and had hot breath in it, which conveyed soul to the child (Leitao 2012: 29–30). However, this interpretation is based on Diogenes Laertius 8.28, which does not mention Philolaus by name and in fact derives from the Pythagorean Memoirs excerpted by Alexander Polyhistor. This treatise is believed by most scholars to belong to the later pseudo-Pythagorean tradition and hence is not good evidence for Philolaus’ beliefs (Burkert 1972: 53). Moreover, the report contradicts the genuine fragments of Philolaus in a number of ways. Fragment 13 of Philolaus asserts that semen comes from the genitals not the brain and A27 clearly suggests that seed is composed just of the hot, says nothing of its origin in the brain, and indicates that breath does not enter the child through the male seed but only when it is drawn in upon birth. 